TuLu Studies

311. Reflections on a Tulu proverb: On falling of a tree..!

A Proverb (nC': Gde in Tulu) is a simple, straight and concrete wise
saying, popularly known and repeated in conversations. nC'L: ncL: ,
cO:d: CcL: (Gaadetu gantu ijji, neerudu antu ijji) means that there is
no knot in proverbs as is water without stickiness. That is to say, flow of
meaning is easy to understand as is the flow of water, which is pure. It is a
plain expression of truth, based on commonsense or experience of
humanity. Wolfgang Mieder, an American proverb scholar, puts it as a
short, generally known sentences of the folk, which contain wisdom, truth,
morals, and traditional views in a metaphorical, fixed and memorable form
and which is handed down from generation to generation. They are also
called Maxims (Subhashtia = :e) wherein they teach the basic rules
of conduct. They are universal in nature, appealing to human mind. All
proverbs may not have the universal appeal at all times to come.
Characteristics, toned by place and period, and culture, influenced by
beliefs and customs, of people of a region are well defined in its regional
language. Ethnography and language are linked together when a proverb is
based on Context of speech event. So a proverb gives an insight into a
Societys outlook as regards to values and beliefs.
Tulu Paremiology
Folk knowledge, permeating down the ages, has crystallized to a specific
meaning over a period of time. Paremiology, i.e. Study of Proverbs, has not
developed in Tulu to the standards as in other languages. Collection of
Proverbs (Paremiography) of Tulu is available in book form here and there,
giving basic meanings. There is no such book, which gives a critical
analysis. There is no dearth of proverbs in Tulu language. Many of the
Proverbs are encapsulated in the Tulu Lexicon (TL) while highlighting
usage of certain words.
cO rO:cd:, I cO:cd:
The above Tulu proverb (TL page 2820: transliterated herein: Mara
Burundu, pakki parundu) has been engaging my mind for a long time. On
word to word translation, it means: Tree fell; birds flew.
This is a natural phenomenon.
From Cause to Effect (A-priori)
It is a general knowledge that birds fly when a tree falls. We are not
concerned about how a tree has fallen but from the cause of a tree-fall, we
can come to instance of birds flying. It is a valid statement, independently
of observation.
From Effect to Cause (A-posteriori)
Birds flew. It is a particular instance to a general principle of law. It is
based on actual observation. When and why birds fly? From the evidence,
a theory or a general principle is drawn. They fly either in search of food or
when they are chased or deprived of their shelter. How they are deprived of
their nest? It could be that the tree has fallen naturally or is felled by
human intervention rightly or wrongly.
True Propositions
Falling and flying are two propositions. Falling of tree, for various reasons,
is true. Flying is also true, subject to circumstances. On the event of a
falling tree, we can envisage harmful repercussions from environmental
and economic angles.
Allusion
This Proverb is evinces allusion or comparison. In a village setting of Tulu
Nadu, guided by matrilineal system, this natural event is alluded to death of
a husband when his wife leaves her in-laws house and returns to her
maternal home with her children, to be taken care of. Matrilineal system is
prevalent in Tulu Nadu. In the extant system, she has no rights of
properties of her husbands ancestral properties (barring husbands self-
acquired properties and the present legal laws of the country).
Bhutala Pandyas Kattu-Kattalegalu (Injunctions)
The Tulu proverb, under study, has universal appeal, even though it applies
to Tuluva Culture. The custom is one of the injunctions of Bhutala Pandya
(as codified in Bhutala Pandyas Kattu Kattalegalu, i.e. Codes of Conduct).
It safeguards the economic security of women in Tulu Nadu. In patriarchal
society, family-line continuity is ensured by male child. Womens economic
security is suffering here under male dominance.
During British regime, Courts of erstwhile Madras State refer to Bhutala
Pandyas Law of Aliya Santana to answer disputes of right of property and
succession in extended South Kanara of those days. Female members are
heirs and are bound to be maintained irrespective of the fact that eldest
male looks after the administration of ancestral properties for all practical
purposes (even though there have been breaches of trust). A girl is taken
to family fold even in cases when she is going astray.
Many books are available on Bhutala Pandya in Kannada for the story of
heir-ship ordained to be given to Deva Pandyas sisters son instead of his
own sons. Translation (by B. Ramaswamy Naidu, 1872, of original books),
is available in Google e-Book (though there are omissions/garbling at
places).
Social Codes of Conduct
In pre-societies, woman was both a bread-winner and a householder and
caretaker. Her position is a predominant one and she takes part in all
activities of a household. This system has landed down from the early
hunting stage to the present day in various societies. Woman takes part in
farming and other ancestral trades or professions, besides rearing her
children. It is very much prevalent in Tulu Nadu even today. Rahul
Sanskritayana tells a story of such a system in his Story Book: Volga to
Ganga (Note: There is a Kannada translation of this Book). Elsewhere, a
woman is considered as a housewife and man as a bread-winner/earner,
even in industrially developed countries some years ago.
Economically Conditioned
The present-day woman is doubly burdened in spite of economical
independence. Besides having primary responsibility of house-stead
chores, she works outside in schools, hospitals, offices, factories, scientific
and social organizations, etc. Generally, she is exploited, while competing
with male dominated socio-economic spheres and has to content with low-
paid jobs (barring certain exceptions).
This is valid even in industrially developed countries. She has to be a
housewife first and then a wage-earner. These days Internet based
matrimonies, seek homely brides but in the end hunt for working girls with
transferable jobs, preferably with heavy purse.
When the Last Tree is cut!
Environmental Disaster: When I was thinking of writing on the subject, I
came across a letter to Quote Investigator in the Net seeking whether the
originator of the following Proverb is Alanis Obomsawin, Prophecy of the
Cree Indians, Osage saying, Sakokwenonkwas, Greenpeace, Anonymous,
Apocryphal or not:
When the last tree has been cut down, the last fish caught, the last river
poisoned, only then will we realize that one cannot eat money
The disaster is conceivable.
ELF: There was film If a tree falls. It is story of Earth Liberation Cell (USA)
- its rise and fall.
Falling Tree & Human Stress Syndrome Effect
Even though plants do not show any change to the naked (or lensed)
eyes, when a human is in their presence, systematic biological changes
have been discovered that have grave effects on plant life when a person is
within 300 metres. This effect is Human Stress Syndrome. (q.v. www:
getodd.com)
When a tree is about to fall and if a human is around, cell walls of the tree
get brittle because of Human Stress Syndrome and it falls with a familiar
sound. If a tree falls in a forest without the proximity of human, it does not
make a sound. The sound is due to Ultraviolet gas emitted by human
stressed trees. Lumber without human stress effect is spongy and hence
not very strong, thereby rendering it unfit for building.
Summing up
In India, there are many laws now on womens liberty, empowerment,
domestic violence, dowry deaths, molestation, etc. A girl is not safe
irrespective of these laws. The economic freedom of women is prevailing
even today in Tulu Nadu in spite of demerits of the decree of Bhutala
Pandya. A woman is taken care of by her husband after marriage and is
helped by her maternal family when in need.
-Hosabettu Vishwanath (Pune)

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JAN
20
309. In search of Satiyaputo: the Siri Times

The Siri paDdana, possibly the only major remains of the Tulu Sangam
literary Era, is one of the important historical accounts useful in tracing
antiquity and environs of early Tulunadu. No doubt, the oral genre could
naturally have been modified through passage of time as and when
transpired from multitudes of ear to mouth deliveries since its first
composition. Still the essence of the oral poetry is indispensably useful in
establishing several early historical aspects of Tulunadu, especially the
extent of coastal lands and cultural centers of those days.
Priyadarshini King Ashoka erected stone epigraphs in borders of his
kingdom to spread his benevolent message among his subjects. The text of
the epithet is in Prakrit/ Pali language that indirectly suggests that Prakrit
and Pali coexisted with early form of Tulu at that time. This also explains
the incidence/occurrence of numerous Prakrit words in Tulu.
The epigraph mentions southern Indian city-states of those times among
which Satiyaputo has been considered to represent early Tulunadu.

Satiyaputo= Saccherapete
The name of city- state of Satiyaputo mentioned in King Ashokas edict
suggests that Pali -Prakrit was the common language in this land at the
period ca 300 BC. There are no towns or region in Tulunadu now that is
called something like Satiyaputo. However it seems the Satyanapura
mentioned in Siri paDdana seems to be the modification of the place cited
as Satiyaputoin Ashokas edicts. The Pali word puto refers to pura in
Sanskrit/Prakrit. The common language of the region also might have
changed with passage of time and Satiyaputo or Satyapura became
Satyanapura.

The Position of West Coast and the beach line during the Siri time dating
back to about 300 BC

Saccherapete: town of Spirits
In the present day village of Bola there is no evidence of any Satyanapura.
However a hamlet on the border of Bola village known as Saccheripete
deserves attention. It appears hamlet/town now falling within the limits of
Mundkur village is also referred to as Saccherapete or the town of Saccher.
The word Saccher is plural form of Saccha. The word Saccha (equivalent
of Satya, the truth) is apparently from derived from Prakrit (as we find the
usage of saccha(=truth) in current Hindi also).In Dravidian languages the
plural sense (like Saccher for Saccha is also used as a honorific form or
respect to a noble person, soul or divinity. Further, the word 'Eri,' in the
place name Saccheri, possibly refers to a ridge, a raised land or a river
bank (as in usage 'mogaru'). Thus the overall meaning of the word
Saccheri might have been the Ridge of the Dead, like the Sindhi word
Mohenjodaro. The Ridge of the Dead probably was named after an incident
of calamity where many people could have lost their lives.
It is well known that in Tulu culture the holy Spirits are worshipped
devotedly since antiquity and referred to as Satyolu (or respectable true
beings or everlasting forms) because our ancestors considered that Spirits
(or the soul) is indestructible even after death.
Some Inferences
In the light of overall discussions, a few significant inferences are feasible:
1. The town of Saccheripete was named after Spirits. The Spirits now
commonly designated as Satyolu were known as Saccher in earlier
parlance..
2. The ancient town of Spirits, Saccheripete was also known as Satiyaputo
and Satyanapura at different periods of early history of Tulunadu.
3. In the early history of Tulunadu, Pali and Prakrit words were in prolific
use.
4. The earliest version of Siri paDdana folklore could have been a
admixture of Pali-Prakrit and early form of Tulu.
5. The original composition of Siri paDdana (ca 200-400 BC) probably
marks the transition of culture and language in Tulunadu from the older
Munda-Pali-Prakrit milieu to an early form of Tulu-Dravida.
6. The essential meaning of the word Saccheripete has some parallels with
the Sindhu cultural place name of Mohenjodaro (=the ridge of the dead).
308. Singadana A Sacred Seat

Singadana is a word in Bhutaradhana, a traditional ritual of Tulu Nadu. Its
significance is not known to all. As said in Post-250: From Olasari to
Varasari, there is a subtle difference between ritual and religion. Religion is
a system specific belief. Rites rituals are a set of symbolic actions.
Religious rites are religion-centric. Traditional rituals are landed down from
pre-societies, centred around hero-worship. So Bhutaradhana is a
classless ritual. This explains why Jains, Brahmins and others espoused
these reverential rites of Tulu Nadu.
Singadana rhymes with Simhasana. Simhasana, a Sanskrit word, means
a throne of king, borne by Simhas (Lion forms). Singadana is a Dravidian
word, meaning a sacred seat made of singas (horns). This is comparable
to Singapore, that is a country in the shape of horn. Splitting the word, we
get Singa (horn) + da (s or of) + ana (raised seat), that is a Horns seat at a
height. Dictionary meaning is A decorated seat of three compartments or
steps, set for keeping the idols, masks and other objects of worship in
Divine Spirit Ritual (Kola/Nema) (Tulu Lexicon P-2935). Thus, it is a
sacred seat.
Dharma Shastara
Narayan A. Bangera of Mitrapatna tells an interesting story surrounding this
Singadana (q.v. Mogaveera-May 2012). The mighty Mahishasura usurps
Devendras throne in Heaven. So all the Devas go in hiding but the women
are left behind. Voluptuous Mahishasura tries to spoil the chastity of Sachi,
the wife of Devendra. She prays Shastara, the formless entity of
Shrimannarayana. Spurned by her and afraid of touching the meditating
Sachi, he sends his sister Ajamukhi a woman of giant body with face
(mukha) resembling Aja (Goat) with horns. Ajamukhi approaches Sachi as
a beautiful lady and persuades Sachi to marry Mahishasura. Sachi soon
realizes the true nature of Ajamukhi and appeals to the formless God to
appear and save her. God appears in the form of Dharma Shastara (Strict
and Stern Disciplinarian, upholding Dharma, i.e. Justice). He kills Ajamukhi
by breaking her two horns where her soft and secret point of life is located.
He sits in a meditating posture on the structure made of horns (Singada
Mantapa) with his back leaning against the body of Ajamukhi.
Babbarya
N.A. Bangera told this story to his son-in-law Yashodhara on the eve of
annual Babbarya Nema at Mitrapatna (05.04.2012), while explaining the
decorated 4-compartment structure Singadana. It may be noted that
Babbarya Bappa+Arya - (not Bobbarya) is Dharma Shastara of Tulu
Nadu, equated to Dharma Shastara of Kerala, Babbarya is worshipped in
every village by all and especially by Mogaveeras in the coastal belt.
(Courtesy: N.A. Bangera)
Hosabettu Vishwanath (Pune)
Posted 1 week ago by Ravi Mundkur
Labels: horn seat Singadana Bhutaradhana

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JAN
9
307.POOKARE: A Ritualistic Worship of Paddy Field
There are several customs and rituals practised in agrarian society in India,
some resembling to practices in Tulunadu. There are rituals, which are
very specific to Tulunadu, such as Kambala, Pookare, Karangolu, Kangil or
Kangilo-Mayilo, etc. Now-a-days, these ritualistic dances are evolved as
performing arts and are staged in theatres by artists in villages and urban
areas alike.
Pookare (IoO')
Pookare is associated with the buffalo race known as Kambula (Kambala).
The Kambala is a religio-social function. (Post-276; April, 2011). This
article is to give some more insight into the significance of Pookare.
Tulu Lexicon (p.2087) explains the word meaning as an ornamental post
decorated with flower set with specific rituals in some selected paddy fields
and fields of buffalo-race to ward off evil spirits. This ritual is evolved into
a dance form, in which people worship Mother Earth before starting
agricultural operations. We may recall that a Pookare dance is staged on
11th March, 2011 on the eve of World Kannada Conference held in
Belagavi (Belgaum).
Pookare Kanda means a dedicated paddy field where this ornamental
Pookare' Post is erected for Kambala event or for remembering the dead
of family.
Kare (O') : Kare generally means an edge or border or shore of sea or
bank of a river. It also means a boundary of a paddy field. In particular, it
means a track laid in an agricultural field, earmarking it for annual buffalo-
race or planting the Post or Staff. It is a narrow stretch of low-lying slush
field, apportioned with ridges on both sides along the track.
We learn from news in vernacular newspapers, like Udayavani, etc., that
college girls of Nalanda College, Perla, Kasargod District, are acquainted
with the technique of Paddy Plantation under National Service scheme.
One such event took place recently in Pookare paddy field, owned by
Battunni Master at Sheni, Enmakaje Grama Panchayat.
Paniku Kulluni
Word meaning: Paniku (under water drop, i.e. dew) Kulluni (Sitting, i.e. in
open field at night when dew falling is common). It is a ritual of guarding of
the field designated for buffalo race (Pookare Kanda) on the previous night
against evil spirits as well as against evil intentions of miscreants of rival
manor houses or other landed gentry. Members of the scheduled
community sing, beat drums and dance throughout the night after
worshipping their deity in the night, exposing themselves to the mist of
night (q.v. Tulu Lexicon P.1923).
Stealing of Pookare
Pookare, the ritualistically decorated and venerated Pole/Staff is planted on
the field to declare the consummation of buffalo race. It is considered as a
protector against evils and harbinger of prosperity in the form of a good
harvest. It is a centre of attraction and hence a coveted piece. The splurge
and pride speaks for it. Envious manor houses used to steal such Posts,
making the owners to guard it even after the racing event. (q.v. e-Book of
Castes and Tribes of Southern India Vol.1 Page 16 on Bants)
A serious Concern
The area under cultivation is dwindling day by day in Tulu Nadu owing to
rapid industrialization and urbanization, thereby affecting Pookare Kandas
and also the agricultural related customs and rituals. These days the
Kambala Committees are coordinating the Kambalas, which is a welcome
sign but the old pomp and pelf is missing.
-H. Vishwanath
Posted 3 weeks ago by Ravi Mundkur
Labels: Kambala Pookare

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DEC
13
306. Mayandaal Spirit


All wonder is the effect of novelty on ignorance, says Samuel Johnson, a
well-known British Author and Lexicographer (17th C). When we consider
Faith, could we say, Ignorance is bliss? Another British Author and
Statesman, Lord Chesterfield (1694-1773), exclaims, History is but a
confused heap of facts. Could we afford to dismiss all PaDdanas,
revolving around Divine Spirits of Tulu Nadu- manifest or living beings who
attained Godhood on Death - as mere legends and not historical
facts?Answer is in the negative. This is vindicated by the Tuluva way of
living and tradition even today. These Tulu oral literatures are compared to
Tamil Sangam literature by ethnographers and linguists and hence the
surge of well-researched books on mystic beliefs and rituals, underlying the
Tuluva psyche irrespective of caste and creed.
Mayandaal PaDdana is a part of Jumadi PaDdana. Annual ritualistic
celebration is held wherever Jumadi is worshipped in manor houses
(Guttus) or other households and shrines of village or cluster of
villages.Popularity and propagation of Mayandaal cult is a matter of study.
The changed values intellectually, socially, economically and scientifically
make it all more interesting to know the guiding force for the spread of the
faith among women of Tulu Nadu.

Etymology

In the Pantheon of Bhutas (i.e. Divine Spirits) of Tulu Nadu, the female
Bhuta by name Mayindaal >Mayanadaal is a powerful Spirit.
Etymologically, it is split as Maye+ind > Maya+anda (Mystical Spirit) +aal
(She who is), literally meaning She who attains, on mysterious death,
divinity in invisible world in sky or space. It is Mani Baale who is spirited
away to the Realm of Mystery (Invisible Mayalok) by the Deity Jumadi aka
Dhuamvathi. She is also known as Mayandamani and Mayanda Baale.
She is worshipped by women for natural delivery without any complications
and also for good health of new-born (qv. Tulu Lexicon p.2516).

Pedimana (Childbirth)
It is not out of place to depict a tradition followed in Tulu Nadu, during
delivery and convalescence in olden days (and in some far-flung villages
even now). In a joint family system during earlier days, an utmost care is
taken of a pregnant woman. An elderly woman of the village does the act
of a Padeti (midwife). She is called for when labour pains sets in. She is
mostly without schooling but is highly skilled by dint of practice and age.
There is a saying in Tulu: Pattu peddinalegu onji peddinalu buddhi
pandoluge (A mother, who delivered once, gives advice to a mother, who
has given birth ten times) The advice does not carry weight as the
experience of ten-times mother is more than the one-time mother. This
midwife offers free service and hence she is a respectable figure in the
village. A Nele (hanging line) is made by tying a rope or cloth (invariably a
saree) across the beam in the delivery room. This hanging support
(kayinele) is held by woman in labour pains to help putting push-pressure.
This whole event is enacted by a Maadira (Dancing girl) of Nalke families,
who swoop down a village whenever there is any ceremonial ritual (Bhuta
Kola/Nema) or temple festival. Enacting of folk song of agony and ecstasy
of childbirth is worth watching (even though it is vitiated by lewd remarks by
elderly onlookers). Brought up in a rural setting, I had witnessed such
performances.
Main Story
Central story revolves around the historical figures of Pangala of that time.
They are: Pangala Bannara, the local feudal lord, his errand-boys, tenants
of the area under his control, specifically Alibalis household and his niece
Mani Baale and midwives taking care of her, baby of Mani Baale, Sooth-
sayer Bhahmin, and Jumadi Daiva (Divine Spirit Jumadi), who spins the
events to unfold. The household of the Chieftain is afflicted by a new Spirit.
Cattle of his cattle shed are falling sick and dying. He calls for the sooth-
sayer (Balmeda Bhatru), who declares that the Bannaras house is haunted
by Jumadi, who wants him to worship and propitiate it. He decides to hold a
ceremonial ritual (kola/nema) by raising a shrine for the Deity in his manor
house. He sends errand boys to collect the obligatory contribution of one
tender coconut (bonda) and one tender coconut leaf to make a costume of
fronds (siri) from each house of his subjects. It is also customary to donate
arecanut flower (Pingara) on such occasions. All but one obey the orders of
the king. Alibali Nayaka refuses to give and haughtily conveys his intention
by uttering: For one bonda and one siri, I will send one, kayerda kayi (nut
of strychnine tree) and mundevuda oli (thorny leaf of a screw pine
tree).Alibali sends these articles on the night of the nema and Bannara
refuses to accept. Bannara reports these words to Jumadi during the
nema. Jumadi assures him of punitive action.
Jumadi in the guise of Pangala Bannara visits Alibalis house. Standing
outside the threshold of labour room of Mani Baale, the maternal niece of
Alibali, the Deity asks her to bring a burning cinder (kenda = lighted coal).
(Note: Match sticks were scarce then and so it was customary to carry
cinders from haves by poor householders to light their hearths). She
entreats that she cannot come out as she is in confinement having given
birth to a baby and is under puerperal treatment under the care of her
household elders and midwives. She suggests waking up any one of them
but the Deity commands not to do so but to herself come out to give the
cinder. The Deity spreads a spell, sending her household to deep sleep. As
soon as she steps over the door-step to give, Jumadi abducts her into
Spiritual Realm of Divine Power (Maya). Mani Baale wants her baby too,
so both get Maya Form.
Mysterious disappearance of Mani Baale and her child saddens Alibali. He
hears the echoing words of his niece lamenting: For one siri and
bondayou have cut the family tree. (In matriarchal system girl is
instrumental in continuing the family line). He repents for his
insubordination and sends the ceremonial things to the arena where the
Kola to Jumadi is taking place to please the Deity. Bannara in turn rejects
his offerings in vengeance whereupon Mani Baale, now with Divine
Powers, sits in judgement to right the wrong. She vows to cause the same
pain which Bannara has inflicted on Alibali so as to uphold the dignity and
right of a subject. She abducts Bannaras niece and also her child (as told
in some version of the PaDdana) in like manner. From thence the cult of
worshipping Mayandaal comes into vogue and the mask of Mayandaal is
found seated with Jumadi. This is the gist of the main story, which is
expanded or changed to suit the occasions.
There is difference in between singing in agricultural fields and actual
singing by traditional performers during Kolas as is generally observed and
as is studied in depth by Peter J. Claus, Professor of Anthropology & Asian
Studies. Story of Mayandaal is entwined in Jumadi PaDdana but Kolato
Mayandaal is held along with the main Kolas for Twin Brothers Koti and
Chennaya and other deities at various Garodies (Guru Mathas, i.e.
Teaching Centres for martial arts). They are Billava Heroes, popularly
known as Brahma Baidarkulu. Social structure or system of those days
comes into picture here. It is based on principle of Suzerain (Dhani, i.e.
Feudal Lord) and Vassals/Tenants (Uligamanya). On this background, we
assume that Alibali, the Land Tenant, belongs to Billavas, a preponderant
community in Tulu Nadu. As a community affinity, Mayindaal is considered
as sister of the revered heroes, who worship Bermer. This may be the
plausible reason for relating the legend to Koti-Chennaya legend.

Emotional & Psycho-medical aspects
Emotions, attached around childbirth, are ecumenical. It is a touching
situation, concerning all women. They identify their condition with that of
Mayandaal. Attendant agony, ecstasy and perils of pregnancy, make them
to look up at Mayandaal as succour in their distress. Jumadi is considered
as reincarnation of Goddess Parvatiand Mayandaal as Annapurne,
another attribute of Parvati, meaning Protector and Sustainer). Divine
Feminine aspect has a psychological comfort-feeling effect to medical
problems. Mayandaal and Siri cults are regarded as examples of this faith
healing.
It may be interesting to know that some of the Divine Spirits manifest in bi-
sexual form. Simple-hearted devotees worship the Male form out of
reverential fear. It is observed that traditional Bhoota dance impersonators
draw moustache and keep breast form on left side. Kodamanitaye is
considered as Chamumdeshwari, who came from Mysore to bless her
devout devotee Kenjanna Alva, the feudal lord of Kodaman Guttu in
Belthangadi (C 17th C), who could not go, as usual, to Mysore for Dussera
festival owing to sickness.

Puttu-Parapu of Daivas
Most of the Divine Spirits (Daivas) are manifestation or incarnation of
Ganas of Shiva. All these Daivas have a puttu (origin) and
parapu/paraad (spread by wandering or proliferation with same names or
with added names of village/s and/or household (eg. Shrines/Temples of
Adve Garody, Kanajaru Guttu, Mijaru Guttu, Kombady, Mammer Thota,
etc.). PaDdanas go on adding miracles and heroic deeds, played by these
Deities to punish the guilty and to uphold justice (Dharma). It is no wonder
that cult of Mayandaal is spread to length and breadth of Tulu Nadu.

Conclusion
These days we hear about Birthing Sanctuary for water birth under water,
hypno-birthing for stress-free birthing, ecstatic birth or orgasmic/Let go birth
and Lotus birth. In the Lotus births the placenta is kept connected through
the umbilical cord to the baby until the baby is ready to disconnect from it
naturally. Now-a-days, career women take the help of Egg-freezing
Techniques to store their Ova for later use.
Contrary to the above, the memory is still ripe of tragic death of Savita
Halappanavar on 14th November in Ireland for denied medical remedy of
early termination because of Government ban on abortion. Miscarriage
and septicaemia, complicated by bleedings noticed from early stage of
pregnancy, cost the life of a young woman. The medicines at last stage
could not save her.
What remains to be seen is why Bhutaradhana (Worship of Divine Spirits)
has taken deep root in Tuluva Psyche in spite of modern trends.

Suggested Reading:
Our Posts-250, 233, 97, 94, 35, 62.
Peter J. Claus Research Papers and Book on Possession Cult of
Tulu Nadu
Folk Rituals by Dr. U.P. Upadhyaya & Dr. (Mrs.) Susheela
Upadhyaya & its Book Review by S.N.D. Poojary


-Hosabettu Vishwanath (Pune)
Posted 13th December 2012 by Ravi Mundkur
Labels: Mayandal Manibale spirit worship Jumadi Bhoota

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OCT
18
305. Mulki: An Emerged Land

Mulki is an unassuming small coastal town located midway on the National
Highway 66 (formerly NH17) that connects the port city of Mangalore with
the temple town of Udupi along the West Coast. It is located on the
southern bank of the West flowing River Shmbavi. The name for the town
of Mulki was said to have been given by the Kanakadasa (ca.1508-1606
CE), a renowned proponent of Bhakti cult in Karnataka. Kanakadasa
introduced the place name Mulki in the 16th Century CE for a place earlier
known as Volalanke. Mulki was ruled by Samantha chieftains, whose
inheritors still remain in the present day as landlords in the area.

The Shambavi and Pavanje Rivers and theVillages around Mulki Town.

Somewhere in the period of 7th or8th Century CE, a Muslim merchant from
the Beary community, faced an acute problem as his merchant boat laden
with rich goods was struck at the Port of Volalanke. Someone from the
locality advised him to pray to Goddess of the area Bhagavathi/Durga and
build a temple in her honour. Merchant Bappa prayed to the Goddess and
that he would build a temple in her honour if his boat was salvaged from
the rough weather.
The edicts of King Ashoka, ca 3rd Century BC, refer to Satiyaputo which
can be correlated with legendary Satyanapura documented in the Siri
PaDdana. The Eastern part of Mulki is the fabled domain of legendary lady
Siri comprising the present villages of Mundkur, Bola, Kadandale and
Kallamundkur. Further,the legend of Parashuram essentially envisages a
major event of retreat of the Sea and emergence of land in the west Coast
of India (known generally as regression of the sea in geological parlance).
Combining these anecdotes we may infer that Siri legend predates the
legend of Parashurama.

Recent geological studies coupled with analysis of the available scanty
historical data by this Tulu research team reveal that Mulki is part of the
coastal strip of land that emerged from the Arabian Sea approximately
during the beginning of the Common Era. However, the natural process of
emergence of land from the Sea has been metaphorically attributed in the
prevalent coastal legends of the West Coast of India to the miraculous feat
accomplished by mythical Lord Parashurama. Similarly the flow path or
position of River Shambavi has altered and indications suggest that the
river has migrated laterally towards North in the recent history of the Coast.
We shall discuss some of these interesting historical aspects in the light of
our recent studies in this post.

Volalanke- Mulki
Writer Narayana A. Bangera in his Kannada serial Hari bhakti sra being
published in Mogaveera periodical of Mumbai, states that Kanakadasa who
visited this coastal area while he was travelling around the temple town of
Udupi, sometime in the 16th Century CE, renamed the place originally
known as Volalanke as Mulki. The name Mulki has been Sanskritised in
some references as Mulikapura.
The term Mulki possibly refers either to (1) the herb (moolike) or to (2) the
land (derived from Urdu word Mulk).
The Volalanke (or simply Olalanke) still remains as the name of a hamlet
within Mulki located about 2.5 km East of the Coastline. The area near the
Venkataramana Temple in the Eastern part of Mulki is still known as
Volalanke. The term Vola-lanke means an inner island or in other words an
island within a river. The coastal rivers of Karavali invariably consist of
numerous small islands generally known as kuduru in Mangalore Udupi
area (or kurve in Uttar Kannada).

Thus Volalanke represents an ancient kuduru or river island within the
former course of the River Shambavi. The area west of Venkataramana
Temple extending up to Mulki Bus stand, consisting of an elevated land
area that was formerly an island (or kuduru) within the erstwhile course of
River Shambavi. The River Shmbavi has changed its flow path and
migrated northwards during the course of evolutionary history leaving the
ancient kuduru of Volalanke as part of the landmass.

Bappanad
One of the major landmarks of Mulki town is the Durga Parameshwari
temple which is also popularly known as the Bappand Temple. The
original temple of Bappanad was said to have been constructed under the
direction of a Muslim Beary merchant called Bappa Beary, sometime during
7th or 8th Century CE. Anecdotes prevailing in the society describe that a
merchant ship owned by Bappa was stranded in the Sea and could not be
brought to safe anchorage at the ancient port of Mulki. When he pleaded
help of the locals in bringing his ship to safety, someone suggested him to
pray to the native presiding diety of the region Bhagavati Durga
Parameshwari. Accordingly merchant Bappa vowed to build a temple for
the diety if his ship loaded with merchandise was rescued. Legends state
that Bappa succeeded in retrieving his ship from the troubled waters and
later he accomplished his oath by building a Temple for the Bhagavati
Durga Parameshwari near the Bundar area of Volalanke. The area around
the temple was known as Bappanad and the temple was famous as
Bappanad.

Location of ancient coastline of Mulki region with Bundar (Port) during the
period of Bappa Beary.(Purple line shows the deduced ancient coastline ca
6th Century CE and the yellow beach strip indicates the current
coastline.Volalanke means an island within river or a 'kuduru'. Note the
presence of islands or 'kuduru's in the current River Shambavi.)

The local people report that the ancient Bappanad Temple was originally
located near the Old Bundar in Mulki and was shifted to its present location
West of National Highway some 400 or 500 years ago.

Old Bappanad Bundar
Ports are invariably located on the mouths of the estuaries or closer to the
beaches so as to facilitate convenient marine navigation for merchant
ships. However, as pointed out in older posts herein, many of the Karavali
Ports are located on river banks, a few kilometers inland from the Sea.
In Mulki we have an area called Bundar located on the southern bank of
River Shambavi and about 2 km East of the present coastline. The term
Bundar (=Port) is of Arabic origin and appears to have been introduced in
the West coast after the Arabs entered into trade in the ports of Karavali.

Migration of Shambavi
The Volalanke area was an island within River Shambavi when it was
flowing further south around Volalanke several centuries earlier. It means in
other words that River Shambavi has shifted laterally northwards during the
recent history. This observation is also confirmed in the case of other
Rivers of the Karavali like Phalguni, Netravati etc.
The lateral migration of rivers is an event of relatively lesser importance
from the point of history compared to the miraculous, sequential
emergence of coastal land by gradual retreat of the Sea. The aspect of
miracle in the natural event made people to attribute the event to the
mythical powers of the legendary Parashurama.

Parashuram legend
Legends of a mythical hero known as Parashuram acquiring surplus land
from the Lord of Sea are rampantly widespread in the West Coast of India.
While old fashioned believers piously consider the story of Lord
Parashuram quite seriously, atheists with scientific bend of mind scientists
spurn the legends. However, the compiled geological data coordinated with
available historical data reveal that retreat of the Arabian Sea and
emergence of extra land in the West Coast of India was a real geological
event that occurred sometime during or before the inception of the
Common Era.

Domain of the Legendary Lady Siri
The oral genre of folklore of Tulunadu known as Siri PDdana (D
pronounced as in Dog, d as in the) describe the anecdotes of a brave lady
called Siri. Folklore experts tend to believe that the Siri PaDdana was
initially composed around 10th Century CE or later. However, we have
suggested in older posts that the folklore was originally composed in an
older period probably contemporaneous with the renowned Sangam Period
of Tamilnadu. Probably, similar to Sangam in Tamilnadu there was a Tulu
Sangam period in Tulunadu. Since its early composition, the original
folklore might have been revised several times over during the course of
subsequent history.
However, one of the curious observation of historical significance is that the
Siri anecdote occurs mainly in the present villages of Bola, Mundkur,
(Saccheripete) Kallamundkur and Kadandale. These villages can be
considered as the central area or domain of Siri folklore. Probably the
earliest form of Siri PaDdana was originally composed in this region. In the
PaDdana, We also hear about Karkala town market, parts of Nandalike,
Kalya, Pilar etc that are located North and North-East of the principal Siri
domain. We can also judge that Basarur, the town to which the Siri was
married off to Kantha Alva, was another important principality and Port
town of the time (ca. 4th-3rd Century BC).
But the key point to be highlighted is that the folk document totally lacks
any reference to the important coastal towns of today. Note that none of the
present coastal towns of Karavali like Kundapur, Udupi, Mulki or even
Mangalore find mentioned in the Siri folk document. Indirectly it may point
out to the fact that none of these present coastal towns actually existed
during the original composition of the Siri fable. And this could only happen
because these coastal towns were under the Sea and hence, did not exist
during the Siri times! Indirectly this data points to the fact that the Siri
domain (Mundkur, Bola, Kadandale and Kallamundkur) was the located on
the ancient coastline during the Siri period! Thus the circumstantial
evidences reveal that the Siri legend in original form predates the legend of
Parashurama.
(Fig 305-2).
The Arabian Sea receded after the composition of the Siri PaDdana. The
process of regression could have begun before the original composition of
Siri legend period. And it continued slowly and progressively westwards
thereafter as evidenced by the position of Barkur and Mulki Ports.
(For comparative discussion on regression of the sea in the West Coast
also read articles on Basrur and Alupe in the Older Posts herein.)

Retreat of sea
Retreat of the Arabian Sea and consequent emergence of coastal strip of
land is a fact supported by geological and historical data. Overall data
reveals that the ancient coastline of Arabian Sea was near Mundkur-Bola-
Kadandale before and during the period of King Ashoka, corresponding
with the time slot of ca 4th to 3rd Century BC.
Further the Bappanad legend reveals that the inland area even now known
as Bundar was the actual estuary and Port during the period of Bappa
Beary, estimated roughly as ca. 6th to 7th Century CE.
From the overall analysis of the data it can be concluded that the
regression of the Arabian Sea has taken place continuously during the last
2500 years. Possibly it has continued even after the composition of the
legend attributed to Lord Parashurama.

An Emerged land
Thus the region Mulki that emerged from the sea during the last two
millennia reminds us the pages of bygone colorful history admixed with
seemingly unexplained mysteries of regression of the Arabian Sea that
have been converted by our ancestors with rich poetic imagination into
everlasting legends attributed to mythical Super-humans like Parashurama.


304. Tulu-Dravida Relations

Tulu has been classified as a Southern Dravidian language, like Tamil,
Kannada and Malayalam, all of which are considered to have been
originated from a Proto-South Dravidian base. Linguists consider that from
a branch of Proto-South Dravidian Tulu and Koraga languages evolved or
developed.
Pre-Dravidian Languages
However, available data and studies suggest that Koraga (and other similar
tribal) languages and cultures prevailed in the Karavali and in parts of
southern India well before the advent of Dravidian languages proper, such
as Tulu, Tamil and Kannada, even though they (the former) were
subsequently modified and evolved after absorbing some of the features of
Dravidian languages in the due course. Thus it is possible that Koraga and
other similar tribal languages in their original form represent an earlier
generation of languages that prevailed in this land. However in the race of
evolution many of the tribal languages have receded in their prominence or
have been weakened and erased ultimately.
South Dravidian Languages
The inter-relationship among the South Dravidian languages is interesting.
All the three South Dravidian languages could have evolved simultaneously
and contemporaneously, mainly through oral literature, even though Tamil
has been regarded generally as the oldest because of the presence of
ample ancient literatures dating back to the Sangam period. Tulu also had
its own contemporaneous Sangam period as evidenced by the presence of
oral literature like the legends of Siri, preserved by the oral form of
pDdana genre. Early Kannada also probably had similar oral forms
which unfortunately may not have been preserved or documented after the
introduction of written formats.
Tulu and Kannada have an intimate relationship evidently since the early
centuries of Common Era. Tulu chieftains and soldiers migrated and
found occupation with Kannada Kings in hey days. Thus old Kannada and
medieval Kannada shared cultural aspects with common words, grammar
and script.
Tamil and Tulu apparently had limited lingual interactions after the passage
of Early Sangam period, after fourth or fifth century CE. However, they
were closer to each other culturally in the early centuries of CE and period
before that. Tamil Sangam literatures have documented appreciation of the
merits of contemporaneous Tulu Kings and soldiers. Tulu has retained
some of the old Dravidian words it shared with Tamils without alteration
even after its hegemony with Kannada. Let us take for example the Tulu
word kanDani.
Kandani =husband
Tulu (kanDani) shares the key word for husband with the Tamil (kanDan)
which differs from the Kannada (ganDa) equivalent. [ D pronounced as in
Dog]. Check the equivalent versions in some of the southern Indian
languages:
Tulu = kanDani, kanDane
Tamil =kanDan.
Kannada = ganDa.
Kota = ganDa.
Telugu = ganDa
**
Koraga =( kor), koraga

It can be seen that Tamil and Tulu shared the common word kanDan
during the history. The original kanDan in Tulu modified into kanDani,
kanDni or kanDane etc. The equivalent Kannada, Kodagu, Telugu, (also
Kota, Havyaka) version is ganDa [or ganDu=male.] which is a case of
transition of consonants ka.>ga. This ka.>ga. replacement could have been
a general regional variation in the pronunciation of the words or an
evolutionary feature. In case this was a regional variant then it may suggest
the pattern of movement and migration routes of the early Dravidian tribes
(Fig 304).

The -an suffix for masculine indicative tag prevalent in Tamil was also
common in early Tulu as well as in Kannada. In Tulu it has been retained
as a vestige in lineage names like Anchan, Kanchan, Maindan, Salian, etc.
In some cases, the early an became anna as in Bangeranna,
Kuberanna, Taburanna, Sundaranna etc. The lineage tag in Tulu annya (
for example, Saliannaya, Bangerannaya, etc) and ya (for example,
Pejattya, Kukkillya etc) was also evolved from the early an suffix.

Tulu-Koraga: Dravida relations
Historical reconstructions and indirect evidences from the study of
ethnonyms suggest that Koraga and other tribes had inhabited the Karavali
well before the arrival of Tulu immigrants. In other words, the Koraga and
other tribal languages predated the Tulu language proper. In such a
situation effect of transition of predominantly prevailing language in the
region to the newly introduced (and eventually dominated) language has to
be visualized and understood. Thus Tulu language appears to have
evolved and grown by adopting some of the words and features of the tribal
languages that existed previously in the terrain. Similarly the original
content and structure of the pre-existing languages, such as Koraga were
apparently modified eventually as a consequence of invasion of the new
Tulu language in the area. This event could have happened somewhere
around ca.700-500 BC or later.( This kind of give and take of
amalgamation and transition of languages appears to have happened all
over southern India especially in the case of Tamil Kannada, Telugu etc..)
It is interesting that Koraga do not have equivalent of the word kanDan or
kanDani .In Koraga language the term Koraga itself represents a man or
husband.(This is the general case with many of the tribal languages
wherein the name of the tribe means either man or human being or
husband.). The Koraga tribes now are prevalent only in parts of the
Karavali, but earlier these tribes or their equivalents pervaded all over
southern India. Note that another word for husband in Tamil is koruntan.
Wherein the prefix kor clearly appears to have been borrowed during the
early Tamil phase from the precursor language of Kor, Koraga or its
equivalent.

Tulu-Tamil sharing
Tulu shares many words with Early Tamil like, for example, ill (=house),
bkil (=door), unakal (=dried), oode (=place), okkel (=farming), kaTTa
(=difficulty), trage(=star), tingol=(moon), tirey (=wave), parel (=piece),
pugar (=praise), puncha(=group), poli (=light) etc.
Manipal , Manipura , Manila etc.

Manipal which was a sleeping suburb in the outskirts of the temple town of
Udupi, some five to six decades ago has grown into an internationally
famous township, known for educational and medical facilities, thanks to
entrepreneurial skills of the Pai family. The Manipal is an elevated plateau
with thick laterite capping and ample ground water resources relative to
Udupi.
However, our interest in this note pertains especially to the origin of the
place name Manipal and a group of other analogous place names that bear
the name Mani, such as Manipura, Mani, Manila, Manihalla, etc.
Manipal
People say the place name of Manipal is derived from the name of a lake
on the Manipal plateau known as Mannu-palla. The name Mannu palla for
a natural water body appears a bit odd as mannu means soil and palla a
lake. It could be that the earlier it was Manni Palla or Mani palla before
being Mannu palla in native vocabulary.
Manipura
Now the name Mani palla is not an unique place name in the Karavali,
There are many more places that carry the word or prefix of Mani. When I
cite Manipur at first you are likely to remember the Northeastern Indian
State of Manipur. However, besides the Northeastern State there is also a
place known as Manipur again in the outskirts of Udupi.
Mani halla
A stream that flowing in the outskirts of Bantwal and joining river Netravati
is known as Manihalla. You can across the stream Manihalla, on a narrow
bridge while you travel from Bantwal to Guruvayakere, Belthangadi or
Dharmastala.
Mni
A place Bantwal Taluk on NH 48 Mangalore to Bangalore Highway is
known as Mni. Association with other place names suggests that it could
have originally been Mani and later modified to Mni in peoples vocabulary.
However, the usage Mni could have been a later variant that is found in
a number usages outlined below.
Manila
Manila is the capital of island State of Phillipines. However, there is similar
sounding place name Mnila in Bantwal Taluk bordering Kerala.

Related words
There could be more such place names in different parts of southern and
northeastern India. You can add similar other Mani place names known to
you. Apart from these place names there are many words that contain the
word Mani such as Manikya (a gem ; ruby), Manikarnika (An earring
containing a gem; earlier name of Jhansi Laxmibhai; Name of a cremation
Ghat at Varanasi), Manikanta ( a person with gem stone around the neck;
Lord Ayyappa), Manimekhala(a legendary Goddess of the Sea),
Manikyadhara (Name of a Waterfall located at Babbudangiri, Chikmagalur
district), etc.
Besides, Mani in Tamilandu and Mni, Maneshwara etc in Uttara Kannada
are common proper names. Maniratnam is a well known of a veteran film
director. In Tulu a Brahmin young man is called Mni. The term Mni is
also common in Spirit worship circles of Tulunadu. Tulu phrase Maani
ecchiD barpini denotes impersonation of a Spirit.

Mani
In the light of above discussion let us analyse the various meanings
generally attributed to the word Mani in our culture. MaNi= (1) jewel, gem;
(2) boy (3) Man. Besides, there is another relevant word known as MaNN,
or MaNNu. Though the term mannu generally means soil in Tulu and
Kannada we can see that this word was historically employed to denote a
territory or an area or a village as in the place names like Belmannu,
Kemmannu, KoDmaNNu, etc (discussed in older posts).
Mani tribes
In case, you are content with the understanding that the term Mani
exclusively means a gem stone you are in a small surprise: In fact, the wide
geographic distribution of place names such as (1) Manila in Karavali as
well as in Phillipines and (2) Manipura in West Coast apart from a
Northeastern State reveals some clues.
Mani is the name of an ancient primitive (hunter-gatherer cultural style)
tribe of African origin now largely domicile in southern Thailand and Malay
Peninsula. The word Mani is of Mon-Khmer origin and means "human
being". They are dark skinned and have been classified as Negrito people
even though they speak Mon Khmer languages at present. In Malay
language, they are known as Orang asli or the original people, that
suggests that Mani people had settled in Malay Peninsula much before the
advent of Mongoloid and Australoid people.
Mani people speak a language known as Maniq, a kind of Mon-Khmer
language. The Maniq is alternately known as Tonga, Kensilu or Mos. It is
considered that Mani people once spoke a language akin to Andamanese
language but later adopted the language of the MonKhmer people living
around them.
Tunga
The Maniq language is also known as Tonga or Tunga. Like Mani, Tunga is
a common word in south India. People are called by names such as
Tungappa or Tungamma. Similarly a well known river in Karnataka that
flows in the district of Shivamoga is known by the name Tunga.


Goy, Kui, Koye, Senoi, Sakai
The Mani tribes in Thailand were known by various alternate names that
probably designated variants of the tribes. They have been referred to as
Goy, Kui, Koye, Senoi or Sakai. The surname Shenoy now prevalent
among Konkanis appear to have origin in the ancient term of Senoi.

Evolutionary significance
The distribution of ancient Mani and Tunga place names in Karavali
Karnataka, Southern and Northeastern India , reminds us to consider
undocumented obscure pages like that of Mani or Tunga tribes and their
languages and the footprints of impression they made in the evolution of
languages and culture in the early history of our terrane.
302. Padukone and Koni

Have you ever wondered about the meaning or origin of the place name
Padukone? It is likely you thought about it sometime, since the place name
has been made popular by the Bollywood actress Deepika Padukone or
earlier by her illustrious father ace Badminton champion Prakash
Padukone.
Anyway, the village known as Padukone is located in Kundapur Taluk,
Udupi District, Karnataka. Northern news readers prefer to pronounce it as
PaDukON whereas the locals of Kundapur call it simply as PaDukONe.
As such, the term PaDu-kONe in present Kannada means western room!
[paDu= West; kONe (1) =room]. However the word KoNe may also
mean: (2) angle or angular corner (kona) or (3) male species of buffalo
(kONa).
(4) The term Koni as used in Kerala can also mean a ladders or stretchers
made of bamboo and kusa grass or straw which are traditionally used to
carry corpses.
Interestingly, the actual and original source of the word KoNe in the place
name under study may be anything other than the four explained above!
Words are wonderful units as building bricks of languages. At the same
time, it is to be pondered that any region has thousands of years of
civilization consisting of obscure undocumented history and what is at
present the prevalent language in the region (like Kannada or Tulu) could
have evolved and replaced what was earlier in usage in the remote past.
Konni : the tribe and language
African continent widely known in science circles as cradle of human
evolution still contain evidences of tribes and languages that migrated from
their homeland before multiple millennia. Koni, Kona or Akona tribes and
Konni language still prevails in parts of Africa like Ghana. Places named
after Koni Like Wacha Koni can be found in African States like Kenya. And
also in Mediterranean island countries like Cyprus.
Migration of African tribes in the past, thousands of years ago to parts of
southern India and formation of settlements named after them. Settlements
of Koni or Akona tribes with passage of time have been modified variously
as Koni, Konaje, Konalu, Konandur, Konankunte, Konanhundi, Padukone
etc. Besides place names, surnames like KonI or Goni still remain among
some of the south Indians. There is a Koni Amman Temple in Coimbatore,
Tamilnadu.
Koni villages
Villages named after the ancient Koni (Konni) tribes can be found spread
all over India. Check some of the following place names bearing the
signature of tribe Koni :
Koni 1 (.Kundapur Taluk, Karnataka)
Konni 2. (Pathanamthitta district, Kerala)
Koni 3 (Near Bilaspur, Madhya Pradesh)
Koni 4. (Sant Kabir Nagar District, Uttar Pradesh.)
Koni 5 (Ganganagar District, Rajastan).
Koni 6 (Nagpur District, Maharastra)
Koni 7 (Arwal District, Bihar).
Koni 8 (Satna District Madhya Pradesh)
Bada-koni (Bilaspur, Chattisgarh).
Padu-kone. (Kundapur Taluk)
Kambada-kone. (Kundapur Taluk.)
Konaje. (Mangalore Taluk)
Padu-konaje. (Mangalore Taluk)
Mudu-konaje. (Mangalore Taluk.)
Konalu.(Puttur Taluk)
Konchadi (Mangalore)
Konandur. (Shimoga District)
Konanur .(Hassan District)
Konan-kunte. (Bangalore .)
Kumbha-konam (Tamilnadu)
Koni dena (Andhra Pradesh).
Koni dela (Andhra Pradesh).
Konark. (Orissa).
And so on.
Alternate Names
Kona (or Akona) language and speakers or tribes were also known by
alternate names such as Koma or Komang. We have discussed some
aspects of Kom or Koma tribes in earlier posts. Kom(a) tribes could have
been a variants of the Kona tribes.
Konkana
The northern part of West Coast between Mumbai and Goa is usually
known as Konkan. The origin of the word Konkan has been explained
variously. It appears that that it could have originally been Kom-kona, a
region of Kom(a) sect of Kona tribes.
Gokarna
By similar analogy the original name of the place now famous as Gokarna
in Uttara Kannada district could have been Goy-Kona where the words
Goy (also known as Koi) represent another variant of Kona tribes.
Kamangi
Kamangi is a Kannada slang of uncertain origin denoting a silly person. It is
possible that the derogatory term originated from the Komang tribes that
inhabitated parts of Deccan, in the past.
Padukone and Koni
After an overall analysis of the place names relevant to Koni, I hope you
are convinced about the ethnonym status of these place names. In
summary, the Padukone village could have been originally known as KoNi
which was corrupted into KoNe in the parlance. The large KoNi village
was subsequently split into western Padu-KoNi and eastern MuDu-KoNi.
This is also the case with PaDu-Konaje and MuDu-Konaje, where Konaje
represented an area (-aje or -anje) inhabited by Kona tribes.
19
301. Naravi & Sun worship an overview

Life of settlers of an area is a history - whether recorded or not. What is not
recorded buries into quick-sand of time. Toponym assumes the role of an
identity marker, thereby enriching occupational vocabulary of language of
that area. This can be analysed by studying the socio-political situation,
conditioned by geography. Changes are the handiwork of events and
geography. Languages, political forces, borders, and social order resulting
from faith and assimilation, are agents of change. Occupations change with
human movements and/or climatic conditions. Religion of one region may
thrive in another area, conditioning it to the geography and environment of
that area.
Naravi
Naravi (pronounced as nArAvi, O) is a village in Belthangadi Taluk of
District Dakshina Kannada on the foothills of Western Ghats. It is 20 km
from Karkala on Karkala-Dharmasthala Road. There is a well-known
Suryanarayana Temple, dedicated to Surya, the Sun God.
Naravi was also known by its old name Narol (O'rc). The word Narol
is comparable to Narod in Gujarat. 'Nara' means 'water crane' . It should
be read as 'water fowl (mundeyi kori = pelican). Other Tulu equivalent of
'nara' is 'nore'. These birds live in bushes near water-bodies. So we can
deduce that the locality possibly got the name because of their presence in
abundance.

Haunting Name
Word Naravi is both interesting and intriguing by virtue of its indistinct
meaning. It rhymes and compares with Dharavi of Mumbai*, Sharavu
(Mangalore), Madaavu (meaning a place by the side of a canal, stream or
river in Tulu) and Dharwad (North Karnataka). All these places are
indicative of presence of water. But the local legend of Naravi belies this
phenomenon.
(Dharavi, in Mumbai, is a swamp area with mangrove vegetation
sandwiched between Bandra-Mahim creek and Sion-Koliwada on West and
East sides and erstwhile colony of Koli Fishermen before reclamation. Mithi
River on its North debauches to Mahim Creek).
The Legend
There is a legend around the Sun Temple, built in 14th Century. Sadvi
(Pious woman) Ramadevi, belonging to noble gentry of Ramera Guttu is
instrumental in constructing this Temple. She was an ardent devotee of
Lord Surya Narayana, the Sun God. She did not partake food without
seeing the rising Sun. Seasonal changes could make it impossible for her
to get a glimpse of the Sun, thus making her to starve for days until she
had a view of the Sun. Noticing her unwavering devotion, Lord Surya
Narayana instructed her in a dream to install the deity with celestial energy,
lying near a River in South Western Part of Naravi, by constructing a
temple.

Sun Temple of Naravi through ages.Photos from SuryanarayanaTemple


The newly found idol of the deity was enshrined in a Temple as per Vedic
rites by Brahmin priests. All devotees experienced the presence of a
young priest, exuding tremendous energy, among the priests. It was a
miracle. The young priest uttered Na Ravi, Na Ravi, i.e. I am the Sun, I
am the Sun. Thereafter the place was known by the name Naravi. The
legend does not tell what the earlier name for Naravi was.
Sun Temple at Konark (Orissa) is well-known to all Indians and foreigners.
Surprisingly, the temple at Naravi is less known
Etymology
Splitting the word, we get Nara + vi where Nara means water or knowledge
(as in Narayana, the one whose abode is water or one who is embodiment
of knowledge). The suffix vi (also va or ve means a place
(197.Dravidian spatial suffix Va).
Sun worship from antiquity
The Natures Laws are equal to all. So the objects or many phenomena in
the Nature are held in great awe by all human beings in the world from pre-
historic times. Thinking human mind creates symbols and numbers to
forces of intelligence. Concentrating solely on anyone of these forces,
individual soul identifies itself with the Divine soul, the primordial energy,
power or force (Readers would do well if they read the life story of Ramana
Maharshi, who simplified this technique by his own example). Sun worship
is one of the practices found in all civilizations of the globe. The Sun God is
known by different names. Some of the Sun symbols are comparable to
Indian symbol, especially in Mayan civilization.
India: Surya or Suryanarayana is the one common name for twelve Suns,
called as Adityas in Puranas. In Astrology he takes the central place.
Varahamihira (505-587 AD - a mathematician, astronomer and astrologer
in the Court of Vikramaditya, Ujjain) tells that only Maga Brahmins are
entitled to do rites concerning the Sun. Puranas say that Maga or Saka
Dwipi Brahmins are invited by Lord Krishna of Dwaraka to cure his son
Samba from leprosy. We know from Puranas and Mahabharata that
Yadavas dispersed to various places on destruction of Dwaraka Nagari by
ingression of Arabian Sea. This phenomenon is now proved by
archaeological surveys. We can presume that Maga Brahmins also
migrated to coastal South from Gujarat coast, along with Yadavas.
Egypt: Egyptian Sun God is called Ra. The winged Sun was an ancient
symbol (300 BC) of Horus, identified with Ra, who moves in a Solar Boat.
Celtic Sun has semblance of Nakedness. He holds a spear in standing
posture.
Sumerian: Sumerian Sun holds many weapons, standing in one leg raised.
Akkadian Sun is seen in sitting posture.
Roman Sun stands with legs spread wide and upper portion of the body
bent backwards and holds a weapon.
Incas, is a civilization of Mayans (?). Their Sun God is holding an object,
resembling a flower in both hands as is seen in Indian Sun idol with lotus
flowers.
The Sun as progenitor
In the Mythology of India and other Asian countries, the Sun is considered
as Progenitor of important royal families and/or powerful Tribes. We know
about Suryavamshi Kings from the Epic of Ramayana. In Buddhism, the
Bodhisattva of the Sun is known as RI Gong RI Guang Pu SA (the Bright
Solar Bodhisattva of the Solar Palace).

SUN TEMPLES OF INDIA
The oldest temple, dedicated to the Sun, is at Multan, which is now in
Pakistan. There are many Sun Temples in India, which are important
pilgrimage centres now.
Naravi: The temple is considered to have been established originally in the
year 1486 by Ramaadevi during the regime of ruler Somanatha. The Sun
Temple at Naravi was renovated in 2011.
Maroli, Mangalore: There is an ancient Surya (Sun) Temple dating back to
Alupa period of administration in Mangalore. Maroli is a village adjoining
Alupe village and in older posts herein we suggested that Alupa Kings
hailed originally from the village of Alupe. The Alupe (or Alupa) village was
an estuary and a port town at the former mouth of River Netravati before
the regression of Arabian Sea (attributed to legendary Lord Parashurama in
folklores) and emergence of Pandeshwara Port.


Konark : Built in 13th C. by King Narasimhadeva (1238-1250 CE) of
Eastern Ganga Dynasty, the Temple is known as Black Pagoda. The
legend is that it was first built by Samba, the son of Lord Krishna by
Jambavati. History says that it was built and rebuilt when vandalised by
foreign invaders. Entire complex is designed in the form of a Chariot,
drawn by spirited horses. Powerful magnets, inserted in between rock
layers, used to disturb merchant ships, by attracting them to shore and
grounding them. It is said that the Portuguese partially destroyed the
temple to uphold their trade hegemony.
Modhera: Sun Temple built in 1026 CE by King Bhimdeva of Solanki
Dynasty (supposed to be from Suryavamshi clan) lies on the Bank of
Pushpavati in Modhera near Mehsana in Gujarat. It is so designed that the
first rays of the Sun fall on the idol at the time of equinoxes. Though it was
ruined by foreign forces, it was almost destroyed by Allauddin Khilji. We
can still gauge its grandeur from the remnants of the Temple.
Katarmal: The Temple, called as Burhaditya or Vraddhaditya (the old Sun
God) is built by Katarmalla, a Katyuri King in 9th C. When presiding Deitys
idol (of 10th C) was stolen, intricately carved doors and panels are shifted
to Delhi National Museum. It is situated 7 km from Almore (Uttarkand), 70
km away from Nainital.
Dakshinaarka: The Temple, facing east, is at Gaya, Bihar, with a Surya
Kunda (Tank). Maga Brahmins, seeking a safer place from Lord Brahma,
followed the disc thrown by him and settled down in Naimisharanya in Bihar
where the disc plunged into the ground. Magadha, the present day Patna,
took the name from Maga Brahmins. The old temple was rebuilt or
renovated by King Prataparudra of Warangal in 13th C. Rock pillars of this
temple bear images of Shiva, Brahma, Vishnu, Surya and Durga.
There are two more Sun temples (1) Uttararka near Uttaramanas and (2)
Gayaditya on the bank of River Phalgu, at Gaya.
(Note: The Sun idols at Modhera and Gaya adorn Iranian type of belt and
boots.)
Bhramaranya Dev: The temple is at Unao near Jhansi, Madhya Pradesh.
Royal families, such as Peshwas and Datia rulers, were patrons of this
temple.
Surya Pahar: Sun Temple at Surya Pahar/Pahad in Assam has images of
twelve Adityas, sons of Kashyap Rishi and Aditi. They are sculpted in a
circular tablet.
Kumbhakonam: In Suryanaar temple at Kumbhakonam (Tamil Nadu) main
deities are Surya, Vishwanatha, Vishalakshi and remaining eight
Navagrahas (Celetial Bodies).
Arasavilli: The main deity of Arasavilli Suryanarayana temple is known as
Padmapani a 5 ft. granite statue. Arasavilli is near Srikakulam in Andhra
Pradesh. He has Usha and Chhaya on his sides. Padma (Lotus) means
wisdom and Usha and Chhaya indicate iternity.
Martand: Sun Temple at Martand, meaning the (Dead) Sun, in Jammu &
Kashmir is of 8th C. It is in Gandhara style of architecture, which is mixture
of Buddhist and Greek styles. There are two more temples on this stretch
of Srinagar-Pehelgam Road at Avantipur. They are dedicated to
Avantishwara and are built in 9th C. All these temples are in ruins, clad
with snow but remind us the glory of the Past.
Temples in Tulu Nadu
In hymns to the Sun, He is described as Aadi Deva (Primordial Divine
entity). He is Life of Life. Assimilation of Trinity (Brahma, Vishnu and
Maheshwara) is almost clear when we see temples named
Mahalingeshwara in Tulu Nadu. Linga symbol is the manifestation of
Shivashakti when the other energies lay hidden in it. Surya is the integral
part of Narayana and Shiva. We find such assimilation in Martanda-Mallari
in Jejuri of Maharashtra. Celestial Bodies (Navagrahas) and Nagabrahma
(Snake God) are inseparable part of Temples in Tulu Nadu.
-H. VISHWANATH, PUNE & Ravi

Posted 19th May 2012 by Ravi Mundkur
Labels: Modhera Konark Maroli Kumbhakonam Suryanarayana Sun
Temples Alupe Naravi

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APR
30
300. Hangarakatta

Hangarkatta is a coastal place on the bank of Seetha River in Kundapur
Taluk, Udupi District. It was a marine trading port once upon a time. The
place name may evoke several emotions regarding its obscure remote
origin without any definitive answers. Because it is one of the familiar but
odd sounding place names that have African descent in the remote past. It
is peg defining the process of ancient migration of human tribes from parts
of Africa to India.
The place names such as Hangar, Hangalur, Hanga, Hangal etc clearly
indicate some common elemental tribal name behind them. And this tribal
name can be traced back up to Africa. And incidentally it summarizes the
facts codified under the Evolution and Journey of Man by renowned
geneticists.

Hanga tribes
Hanga tribes, speaking a dialect known as Hanga are presently natives of
Ghana in Africa. Some of the Hanga variants known as Angbaw are natives
of Congo in Africa. The place names in Karavali and other parts of India
trace the ancient migration paths of Hanga tribes in this part of the globe.
There are no trace of Hanga tribes in Karavali Tulunadu. They have been
well absorbed into the folds of coastal and interior communities in the
course of time.
Hangarakatte
Thus, Hangarkatta (Hangara+katte, platform of Hanga tribes) is a village
square named after the Hanga tribes settled in that area in the remote past.
A 'katte' (pron: kaTTe) is a traditional raised platform built around and
under the shade of a large tree. Such 'katte' were used for rural
transactions, meetings,courts or tax collection purposes in the antiquity.
The Hangara-katte is also known as port town in the history.
Hangalur
Another place named after Hanga tribes lies close to Kundapur and is
known as Hangalur (Hangala+ oor) or the village of Hanga tribes.
Hangal, Hanagal
Film Artiste A.K. Hangal has popularized the place name Hangal in
Maharastra. Similarly, Hanagal in Dharwad district could be a place name
modified with passage of time from the original name of Hangal.
Hanga
There is a place in Maharastra, simply called Hanga.
Hangara
There is a place called Hangara (also known as Khangara) in Afghanistan.


Posted 30th April 2012 by Ravi Mundkur
Labels: Hangalur Hanga Hangarkatta Hangal Hanagal Hanga tribes

1 View comments

MohanMay 14, 2012 at 12:21 AM

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APR
27
299. Ata tribes in Tulunadu

We have realized in the older posts herein that many of the ancient place
names in Karavali-Tulunadu are paleo-ethnonyms signifying the presence
of presently forgotten tribes that made a living in the remote past in this
land. To this list of forgotten tribes of Karavali and other parts of India we
may add the Ata or Atha tribes. Presently, Ata are one of the Austro-Asiatic
tribes living in parts of Phillipines like Mindanao. However, the details of
origin and global migration paths of these Ata tribes are not clearly known
at present.
Atrdi
Atrdi (Athrdi) is a village in Kundapura taluk of Udupi District. The place
name Atrdi can be analysed as Atra+aDi or habitation of the Atra people.
Atrabailu
A rural hamlet near Kulur Mangalore is known by the name of Atarabailu
or Atrabail. The Atrabail can be recognized as a bayal( =open field
)named after the Ata tribes in the remote past.
Attvara
In earlier posts we explained the place name Attvara in Mangalore as
open field (avara) on the other bank (atta =that side, in Kannada).
Probably the correct explanation would be Ata+avara or the open field
named after the Ata tribes.
Atur, Attur
Similarly the place names, tur ( suburb near Karkal town known for a
famous church) and Attur (near Haleangadi, Mangalore Taluk) are places
named after the ancient Ata tribes.
Atrijl
Atri is a surname derived from Ata tribes. Similarly the place name Atrijal
refers to an open field (jl) named after the Ata , Atar or Atri tribes.
Atharvana Veda
One of the Vedas based on ancient techniques of sorcery known as
Atharvana Veda is said to have been composed by a sage known as
Atharvan or Atarva. It appears that proper name Atharvan bears
relationship with the ethnonym Atar or Atharva. The age of composition of
Atharvan Veda ca.1000 BC may help decide the period of existence of
these tribes in India.
Attar
Attar ( Ce) is one of the clan names of Bunts. CeO:/ceO: is a priest-
cum-impersonator in some Bhoota shrines.(p.87-88 of Tulu Lexicon.)
Adamar
Ada and Adi appear to a subsequent variant of Ata tribe. Adamar, Adavani,
etc place names apparently represent these variations.

K
Posted 27th April 2012 by Ravi Mundkur
Labels: Atrijal Atha Atharva Atri Attavara Ata Attur Adavani Athrabail Atradi
Adamar Atur

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APR
20
298. Talambu and Mogaveeras

The Nature is a great teacher to mankind from primitive stage. Barks of
certain trees and fibres of certain non-wood plants were used for spinning
and weaving, and also for writing, since hoary past. Mogaveeras being one
of the early inhabitants of Tulunadu were self-reliant in respect of making
threads used in variety of fish-catching nets. They grew Sunn hemp
(Talambu = ecc: in Tulu, Sanabu - r: in Kannada) for fibres to spin
yarn long before the advent of modern spinning mills. They continued to
make threads from natural fibres even after modern mills began
manufacturing natural and synthetic fibres. Below is an outline of sunn
hemp cultivation and harvesting by Mogaveeras.
SUNN HEMP
The Sunn hemp (also written as sun; botanical name Crotalaria Juncea
Linn) is an Asian, tropical to sub-tropical fibrous plant of Legume Family,
having seed bearing pods. The genus is named Crotalaria, meaning
rattling sound. It indicates noise made by seeds shaken in ripe pods. The
species name was given by Linnaeus because the plants green, rush-like,
scantily leaved branches resemble Spartium junceaum L., the Spanish
broom of the Mediterranean region.
It is a native of India, Pakistan, Bangladesh and Australia. It belongs to a
large family of legume. Many varieties of sunn hemp are grown in all
tropical regions of the world. It is known by different names in different
languages in India and abroad, such as : Tulu (Talambu);Kannada
(Sanabu);Malayalam (Wuckoo);Tamil (Sanal, Sannappu); Telugu
(Janumu); Hindi (kharif, sannai sunn);Sanskrit (Sana);Oriya (Soin);
--Bengali (Shonpat, shon, ghore sun); English (brown hemp, sunn hemp,
sun hemp, Bengal hemp, Bombay hemp, Madras hemp, Benares hemp,
Indian hemp, Jubbalpore hemp); Filipino (karaykagay, putokputukan);
French (chenvre indien);Indonesian (orok-orok lembut); Khmer
(kktung);Lao (Sino-Tibetan)(thwax chu:b,po: thang);Thai (po-
tuang);Vietnamese (luc lac,suc sat)
The Sunn hemp or Crotalaria juncea is an erect, herbaceous, laxly
branched annual plant, 1 to3.5 m tall. The stems are cylindrical and ribbed,
pubescent, up to 2 cm in diameter; vegetative parts covered with short,
downy hairs. Long, strong taproot, well-developed lateral roots, and multi-
branched and lobed nodules, up to 2.5 cm in length. Leaves simple with
minute, pointed stipules; petiole entire, short, about 5mm long with pulvinus
blade, linear elliptic to oblong, 4-12 x 0.5-3, bright green. Inflorescence a
lax, terminal raceme, up to 25 cm long; flowers conspicuous, small with 5
hairy sepals, shortly united at base, lobes pointed, with 3 lower sepals
united at tips, separating in fruit; petals deep yellow, standard erect, about
2.5 cm in diameter, rounded, sometimes streaked purple on dorsal
surface, wings shorter and keel twisted. The Pods are cylindrical, 3-6 x 1-2
cm in size, tomentose, light brown, containing about 6 seeds in each pod.
The dark brown to black seeds up to 6 mm long are heart-shaped, with
narrow end strongly incurved.


It is worthwhile to note that one of the natural products traded through
Arab traders was sunn hemp fibres from Western Indian ports (including
Mangalore). It reached Europe and England through Mediterranian region.
Prior to introduction of sunn hemp cultivation in Europe, European traders
too traded this item from 15th/16th Century onwards.

It was an important commercial crop in Europe. In South Asia, it was
cultivated more for its narcotic properties than for fibres. In 1841, William
Robinson documented that Cannabis sativa (true hemp) was used mainly
for drug by hill tribes of Assam whereas it has been used as fibre (from the
skin or rind of plant) for spinning elsewhere. Hemp products are confusing
because the word hemp is used for many fibre-bearing plants. Indian
hemp comes from a species called Hibiscus cannabines, ramie or rhea
from the plant Boehmeria nivea and sunn hemp from Crotalaria Juncea.
This hemp was used for various purposes from fishing nets to textiles,
cordage and paper. Chinese first developed hemp varieties to make paper.
Chinese official documents are made of hemp because it is water-resistant
and tough. In North India, Khazgis, i.e. Muslim paper makers, use a variety
of materials to make papers, including sunn hemp.
The word canvas comes from the word cannabis. This reflects the use of
hemp throughout history as a fibre crop for textiles, rope and paper. Sail-
cloth, sacking and ropes were some of the important hemp products.
In 1941, Henry Ford made a trial car body using 70% hemp, wheat straw
and sisal and 30% hemp resin binder with a steel frame. The car weighed
one-third times lesser than conventional cars of that period.

The Sunn hemp plant, with insets showing flowers, leaves and seeds.


MOGAVEERAS and SUNN HEMP
It is a lean, straight and long plant with yellow flowers. Seeds are stored
and sown on barren land of private land-owners with red soil as summer
monsoon sets in (June) and plants are harvested in September. Both
ends of plants are cut, cleaned, threshed for separating pods and dried in
sun-shine. During harvesting, separating leaves and pods, the cleaner has
to face the menace of skin irritation from large caterpillars of various
colours. Note: Moths and other garden insects are enemies of this plant.
It is then soaked in fresh water of pond/pools or other water-bodies, such
as patla kanda, i.e. water-logged low agriculture fields, for a fortnight or
so. This soaking process is known as retting. After taking out the bundle
of stalks, it is again sun-dried till stalks get golden colour. After completion
of drying, stalks are ready for removal of fibres. Empty stalks are used as
fuel (Note: Elsewhere these empty stalks are used in paper making and
wrapping cigarettes. Stalks being hollow, children play with it for smoking
and puffing smokes as is done with a cigarette.)
Collected fibres are kept aside for spinning threads of various thicknesses
in leisure time (mostly during rainy season). Women take lead role in
smoothening fibres and spinning in groups. This is sort of indoor pastime
during summer monsoon when they cut jokes, exchange village news and
tell folk tales when it is raining in cats and dogs. Male members entwine
these threads for getting twine of particular thickness for weaving particular
type of net.
Sunn hemp fibre is stronger when wet. It is fairly resistant to mildew,
moisture and microorganisms in salt water. To make it still stronger, fishing
nets are soaked in a decoction of Banpu tree barks. The Banpu (Panpu;
Botanical name Terminalia comentosa ; CcO, I,) is a large tree.
The fisher-folk used to dye their shirts with this decoction for long life of the
clothing. However,such a practice is now a thing of the past).
We can deduce that prior to migration of professional weavers to Tulunadu,
Salian, Saliannaya or Talianna clan (found mostly among Billavas,
Mogaveeras and Bunts) might have been the pioneers in spinning and
weaving in the Coast. With the availability of choice of modern threads,
fisher-folk have nearly discarded sunn hemp fibre and its cultivation.
Sunn Hemp a cover crop
Sunn Hemp originated in India and apparently is in cultivation since the
dawn of agriculture. US Department of Agriculture gives information that
as a summer crop, sunn hemp can produce over 5000 pounds of biomass
and 100 pounds of nitrogen per acre. It can produce this amount within 60
to 90 days. Thus, as a cover crop, hemp improves soil properties, reduce
soil erosion, conserve soil water and recycle plant nutrients as green
manure. It is used as fodder for livestock and as a non-wood fibre crop. A
notable point is that sunn hemp destroys weeds. This explains why fallow-
land owners allow Mogaveeras to cultivate and harvest hemp crop during
summer monsoon.
CONCLUSION
As Alfred Tennyson says, Old order changeth yielding place to new, there
is a sea-change in the life of Mogaveeras with mechanized fishing. As
closely watched during my growing up days in native place and with
personal experience, I am able to give a true picture of activities connected
with sunn hemp. As I understand, nowadays the cultivation and harvesting
of the crop for fibres is very much neglected. Considering the commercial
value, Mogaveeras may develop this line of business with help of
Government Agriculture Department.
-H. Vishwanath (Pune)

Posted 20th April 2012 by Ravi Mundkur
Labels: Jute Sunn hemp Crotalaria juncea fibers Talambu Mogaveera
Sanabu

2 View comments

@amitsalyanMay 10, 2012 at 11:33 PM
ayyo yenna prati onji prashnegla uttara tikondundu

Reply

@amitsalyanMay 10, 2012 at 11:34 PM
Mundkur ge namma ananta ananta vandane

Reply


APR
6
297. Weavers of Civilization

In early morning twilight, chipping at the serenity of the day-break is the
monotonous thumping sound of a weavers loom mingled with morning
chorus song of birds. The harping looms continue until dusk, adding to the
splendour of sunset when birds return to their nests smitten with gleeful
chirping and chattering. This harmonious sound of music from dawn to
dusk was heard in the bye-lanes of every civilized villages and towns,
where once thrived the colony of weavers.
Civilization in this world set in when the early men and women felt the need
to dress themselves up to cover private parts, to protect the body from the
vagaries of climate as well as to be fashionable in front of others. Early
humans dating back to period 60,000 to 10,000 years ago clad themselves
in leaf aprons to begin with and further graduated into loin cloths fashioned
out of animal hides. The most popular Indian God Shiva is usually depicted
with loin cloth made out of deer skin, suggesting that the concept and cult
of divine Shiva originated and spread during pre-fabric tribal days in India.
Early humans grew long hairs on their head and in an effort to organize the
long hairs had devised ingenious methods of making plaits out of long
hairs. Braided or plaited hairs, hair weaving, and wigs have been recorded
from period as old as 3400 BC in parts of Egypt and Africa. Weaving of the
cloths could have further evolved from rope making and from observing the
structure of plant leaves. Weaving cloths fashioned out of threads
fashioned out of fibres derived from cotton, flax, silk cotton or silk cocoons
may be as old as agriculture in the world. An indistinct textile impression
found at Pavlov, Moravia, indicates that weaving was known in Palaeolithic
Era.
In a Neolithic site at Anatolia, Near East, archaeologists have found fabrics,
used for wrapping the dead. It is carbonised in a fire and radiocarbon date
is ca 6000-5000 BCE. There is evidence of Flax (a slender erect tree with
blue flowers) cultivation from 8000 BCE but the breeding of sheep with a
woolly fleece rather than hair is seen much later in and around ca. 3000
BCE. Flax fibre was mainly used in Egypt around 3600 BCE. Turkey has
made a claim of earliest known linen cloth (woven in about 7000 BCE) and
draped around an antler, i.e. horn of animal of deer family.
In India, inhabitants of the Indus Valley civilization used cotton for clothing
as early as 3300 to 2600 BC as evidenced from cotton cloth pieces found
in excavated sites. Cotton is mentioned in Rig Veda (dating ca. 1700-1500
BCE). Cotton textiles were woven in India with matchless skill and their
use spread to Mediterranean countries (Columbia Encyclopaedia). Fine
cotton muslins were exported to the Greeks and the Romans. The Roman
historian Pliny lamented on the drain of Roman gold to India owing to mad
love for Indian fabrics. Marco Polo observed (in 13th Century) that
brocading art of Gujarat weavers is par excellent. Muslins from Dhaka (now
in Bangladesh) were prized collections. Sham.Bha.Joshi (Shankar
Bhaskar Joshi) tells the story of cotton (Io e') in his Book Karnata
Poorva Sankriti, Vol.2. Westerners believed that cotton wool was coming
from Sheep-tree (: cO). The Greek Historian, Herodotus described (in
5th Century BC) that the Indians wore clothing made from the wool, borne
by wool-trees. He further wrote that this wool was more superior in beauty
and quality than the wool of a sheep. It is only in circa 1600AD, European
explorers found out that cotton plants are also grown in Americas. The
Flax, or the linseed is known by different vernacular names: Alsi (Hindi,
Gujarathi & Punjabi), Ali Vidai (Tamil), Jawas, alashi and linseed (Marathi),
Tishi (Bengali), Pesi (Oriya),Avise ginzalu (Telugu), Cheruchana vithu
(Malayalam) and Agasi (Kannada and Tulu ?). It is cultivated and
harvested since prehistoric times in parts of Africa (Ethiopia & ancient
Egypt) for nutrients and fibres.
In China, the earliest evidence of silk production was found at the sites of
Yangshao culture in Xia, Shanxi, where a cocoon of bombyx mori, the
domesticated silkworm, cut in a half by a sharp knife, is dated between
5000 & 3000 BCE. The trade route, known as silk route had begun in 114
BCE during the reign of Han dynasty connecting East and West. This
5000-mile route on land and sea linked traders, merchants, pilgrims,
monks, soldiers and urban people from China to the Mediterrean Sea
region. This route was instrumental in developing great Civilizations of
China, Indian sub-continent, Egypt, Mesopotamia, Persia (Iran) and Rome.
Sericulture is introduced outside China around 2nd Century. Legend is that
a Chinese Princess, when she married a prince of Khotan of Central Asia,
carried hidden the silk cocoons to be reared in her country of adoption.
Weaving
Weaving is a general method of fabric or cloth production, require two
distinct sets of yarns or threads: Longitudinal threads are called Warp
(I:) and the lateral threads are called Weft (I'r:). Weft is an old
English word, meaning that which is woven. In a weaving Loom the
longitudinal warp threads in held in tight position while the weft thread,
winds in between at right angles to the former. Method of interlacing the
threads decides the pattern of the cloth. That is why a harmonious living in
a society is compared poetically to agreeableness of warp and weft in cloth
weaving where woof>weft or pick is propelled across the loom by a shuttle.
Thus, there seems to be uniformity in cultural beliefs, thinking and living
patterns among traditional (pre-industrial) weavers. This unity of form and
substance is seen in weaving communities of the world in spite of
geographical barriers.
Spider
Spider being the symbol or totem of weaving, world literature abounds with
interesting stories. Spider silk is collected, rearing thousands of
Madagascar Golden Spiders, toughened scientifically and dresses are
made in America, UK and France, just for record purpose. News about
making of a waistcoat out of spider fiber has recently appeared in a print
media. Though it is tested that tensile strength of spider silk is greater than
steel, it is proved that it is not possible to rear spiders, as silk-worms.
Instinctively, spider eats one anothers head when herded together in close
quarters. Collecting spider silk is not feasible unless this insect is
immobilised.
Weaving communities
Weaving communities constitute an important segment of the Indian social
fabric. They belong to different ethno-lingual groups with varying religious-
social practices. With the discovery of cotton and silk fabrics, they played
an important role in trade and commerce internal and external.
Their population prospered at sea ports where erstwhile merchant guilds
(Nagar or Nakhar, say Trade Posts) concentrated. This merchant class had
soldiers (sarthavahas) from their own group for protection from thieves on
land and pirates in sea. Leader of their caravan was called as Maha
Sarthavaha.
Regional Caste-names
In Tulunadu a specific Salian lineage prevails among most of the Tulu
communities. The Salian bari refers to salia or taliya, the spider. It is not
clear whether the Salian lineage is based exclusively on totem spider or it
refers to group of early weavers in southern India.
However in the medieval and later ages, Shettigars migrated and settled in
parts of Tulunadu. Characteristically they have introduced the worship of
Veerabhadra in Tulunadu. The title Shettigar derived from Settikar
(merchant) is akin to Chettiar of Tamilandu. Some of these groups
designate themselves as Padmashalis, originating from Andhra areas.
Devanga is a popular weavers group in Kannada and Telugu areas.
Weavers have been grouped in Vaishya category of Chaturvarna. Though
having Brahminical characteristics, they are both vegetarian and non-
vegetarian. In Karnataka, there are 30/32 groups of castes of weavers.
Padmashalis profess that they are independent of other groups as their
cultural practices are based on Vedic codes of conduct.
The OBC List-115 of Central Government contains the following weavers
communities: (1) Padmashali, (2) Devanga, (3) Jaandra, (4) Thogata, (5)
Thogata Veerakashtriya, (6) Pattakaru, (7) Karmi Bhakthula, (8) Karakala
Bhakkula, (9) Swakula Saali, (10) Neela Sali, (11) Nala Kandhi, Nessi, (13)
Kurni, (14) Kurmi Setti, Saali, (15) Karikaala, (16) Kaikolan, (17)
Senguwaakan, (18) Pattusali, (19) Shettigar .
Weavers as a profession take different caste names regionally:
Padmashalis (Andhra Pradesh Telugu). They trace their origin to
Goddess Padmavathi, consort of Lord Shrinivasa of Tirupati.
Devanga (Karnataka/Andhra Kannada & Telugu). Pure cotton cloth
weavers.
Saliyar/Padmasaliyar, Chettiyar (Tamil Nadu & Andhra Pradesh Tamil &
Telugu).
Noted for coarse cloth weaving. Pattu Sales among them are weavers of
silk and super-fine clothes. They do not wear sacred threads.
Pattarya (Kerala Malayalam). Malayali weavers are also known as
Chaliyan and Saliya/Saali/Saale. They are identified by their household
names.
S(h)ettigar (Karnataka Tulu & Kannada).
Caste Names Sale/Saliya, Salvi, Padmashali and Devanga are used
severally. Sometimes, they are used interchangeably. However, Kannada
and Telugu Salis differ from Malayalee Salis in many cultural aspects.
Former are mainly patriarchal, following Brahminical customs.
(In line with Padmasali the Mulya (Kulal or Kumbara =earthen pot-makers)
have coined group name Chakrashali )

Weavers communities
Devangas: They are one of the oldest communities in the caste system.
They trace their origin to Devala Rishi. According to legends Lord Shiva at
the bequest of Brahma, created a man and called him Devala for providing
clothing to Gods, who were naked in the Pre-ages. Hence he is popularly
known as Devanga, or the one who clothed the Gods. It is said that
Devanga took seven incarnations in four Yugas (Celestial Epochs). In Age
of Krita he was known as Devala, in Treta as Devanga, Dwapara as
Vidhyadhara, Pushpadanta and Betala, and in Kali as Varruchi, Chitrayogi,
Devasthali, Devadasa and Devanga. In each Avatar he manufactured the
thread and clothes for Gods and men.
Three-stranded Sacred Thread (Yajnopaveeta) of cotton fibre was
reported to have been introduced by him. This tradition of wearing
Yajnopaveeta was started by him and is adhered by Brahmins, Kshatriyas
and Vaishyas. He was King of Amodanagar and taught to his followers and
propagated Devanga Religion and philosophy.
They are spread in endogamous linguistic divisions as Sivacharya
(Lingayat), Telugu, Kannada and Hatagars (Non-lingayat and Lingayats).
Hatagars are Lingayats in Karnataka. In Maharashtra, Hatagars comes in
Dhangar community. Edgar Thurstons Caste & Tribes of Southern India
(Vol.2) says Hatagars is a sub-caste of Devangas, who are also called as
Kodekal Hatagaru.
Koli: Koli means a spider, one who spins a web or one who weaves a net.
It also means a fisherman, presumably because he makes and uses a net
to catch his prey as a spider its web. Cultural and occupational identities
can be traced to weavers communities in Rajasthan, Himachal Pradesh,
Gujarat, Uttar Pradesh, Haryana, Bengal, Orissa, Maharshtra, Karnataka,
Andhra Pradesh and Tamil Nadu. (It is interesting to note that Kol is used
as Prefix or Suffix in many Place-names all over India).
Koshti: They trace their origin to Markandeya Rishi of Bhrigu clan. They
served as soldiers under Shivaji and Peshwas and Tippu Sultan. They
believe that they are descendant of Rajhans, king of Devagiri (Berar). They
speak Marathi, Kannada and variant of Hindi.
Salvi: Salvi silk weavers community migrated to Patan (Gujarat around
12th Century from Karnataka and Maharashtra under the patronage of
Solanki Rajput King Kumarapala and rich merchants. Shal or Sal means
loom in Gujarathi (Note: Sal or Sala is also a tree, having scientific name of
Shorea robusta. In Indian temple sculptures, it is used for Salabhanjika, a
feminine figure breaking the sala branch of a tree). Patan Patola silk
sarees are very famous for their colour and geometrical designs. It has
become a status symbol of women as Sridhan. Weavers in Zoroastrian
Parsis migrated to Saurashtra (Gujarat) brought the knowhow of Sassanian
motifs and brocade technique to India. It explains why Parsee ladies are
fond of wearing Silk saris with flower motifs and brocades (as seen in
Mumbai).
Patnuli/Khatri: It is a dialect of Gujarathi Patnulikarans, settled in Madurai.
They are immigrants from Saurashtra (Gujarat). They came to South on
the invitation of the Nayaka Kings of Madurai. They speak Sourashtri,
which is Indo-Aryan language. Though its origin is in North India, it is now
widely spoken in South India, especially Tamil Nadu. It is a mixture of
Gujarathi, Kannada, Telugu and many secret technical terms and bits of
slangs, peculiar to the community. It is a minority language and Sahitya
Akademi has recognized it as an independent language and not a dialect of
Gujarathi and honoured two Sourashtric scholars by giving Bhasha
Sanmana Award.
Sengunthar or Kaikolars: Their community is found in Tamil Nadu,
Karnataka, Kerala, Andhra Pradesh and Sri Lanka. They put Mudaliar
after their names as a Title, which is supposed to be a variant of Moodley
title of weavers of South Africa. Etymological meaning is Kai (hands) + Kol
(Shuttle used in looming). Kol also means iron/metal and spear. They are
known as Men with daggers with strong arm. They are warriors with red
dagger. They enjoyed special rights as Temple Trustees. Devadasa
system is said to have originated by them. They were Khaikula weavers in
the beginning and were militarized during Chola Empire in Circa 800 AD.
After 13th Century they became full time weavers on the decline of Cholas.
Being specialized in export and transportation, they were associated with
Ayyavole 500 and were responsible for transporting goods manufactured
right from Vindhya Mountain region, Godavari basin to Sri Lanka. In this
way, they settled in all major ports, including Mangalore and Malabar
areas. Their skill in handling export goods is proverbial in Malabar.
Acchuvaru:
Though reported in Madras Census-1901 as grain carrying Oriya people,
they are attached to Devanga weavers and receive their name from the fact
that they do acchupani, i.e. thread the long comb-like structures of the
handloom. They correspond to Jatipillais of the Kaikolan weavers, who do
acchuvelai.
Talye/Talyer aka Settigars
Talye or Talyer is a weaving community of Tulu Nadu (undivided South
Kanara). Talye means spider in Tulu. Ta (e) generally interchanges to sa
(). So Talye and Salye are synonyms. In Government records they are
known as S(h)ettigars, which originally stands for a Title in the
Organizational set-up of Devangas. They are known as Sale, Sali or
Saliga/Saliya in Kannada and Malayalam. Gujarat weavers are also known
as Saliya.
They speak a mixture of corrupt Tamil, Malayalam, Kannada and Tulu, as
they are supposed to have come to Tulunadu from interior Karnataka to
East Coast (Andhra Pradesh, Pandya Maduradesha of Tamil Nadu) and
then West Coast through Kerala. There were also called as Billimagga
(qv Billmagga 240-242 in Castes and Tribes of Southern India-Vol.1, by
Edgar Thurston) as they were weaving only white cloths. White cloths are
required for certain Gods ..and Bhutas (erroneously mentioned as
devils).. on occasions of festivals, and these are usually obtained from
Billimaggas.
The Bilimaggas follow the makkala Santana law of inheritance (from father
to son). They are said to have seven Gotras, and those of the Mangalore,
Kundapur and Udupi Taluks are stated to belong respectively to the 800,
700 and 500 nagaras. The caste deities are Virabhadra, Brahmalinga and
Ammnoru.
For the whole community, there is a chief headman called Paththukku
Solra Settigar, or the Setti who advises the ten, and for every village there
is an ordinary headman, styled Gurikara. The chief headman is usually the
manager of some temple, and the gurikara has to collect the dues from the
members of the community. Every married couple has to pay an annual
tax (of twelve annals) and every unmarried male over twelve years of age
of six annas towards temple fund. (Edgar Thurston)
Ayakattu/Kattemane A social set-up
As Mahasabha is to Andhra Devangas, Kattemane/Ayakattu is to
Kannada Devangas. Mahasabha or Kattemane has a jurisdiction over a
limited area. This organization has the following hierarchical set-up:
Yejamana: It is not a hereditary post but is from identified families on the
basis of good conduct and character. He is compared to a king, guided by
Settigar.
Settigars: Similarly, post is not strictly hereditary. He is compared as
Advisor or Minister, enjoying position next to Yejamana. They are selected
locality-wise these days, as streets where Devangas live are reduced.
Saasarajus: They are assistants to Settigars in social matters and to priests
in religious matters. They work as go-between members of the Mahasabha
/ Kattemane and the Yejamana (President) as messengers of disputes
through Settigars and carry back decisions of the
Settigar/Yejamana/Mahasabha to complainants. They are paid by
Devanga families annually and hold the Post till their death.
Karanika: He maintains the accounts of Mahasabha under Yejamana and
Settigars
Archakas: They are appointed and paid Priests in Community temples
Gurus: They are local Swamy (Pontifs) for Devangas, assisted by their
Disciples, known Jangalu. They are well-versed in religious and ritual
matters and their words are supreme.
Singamu/Singamvallu: Mendicants, helping in funeral matters. They are
taken care of by community members.
Revival of Guru Peetha
In May1990, Kannada Devangas have installed at Hemakuta Gayatri
Peeth, Hampi Devanga Mutt (District Bellary), Sri Sri Sri Dayananda Puri
Maharaja as Jagadguru of all Devangas to revive the Guru Peeth. This
Guru Peeth was established during Vijayanagara Empire but was defunct
for historical reasons unknown. Sri Muddusangaswamy was the then
Jagadguru.
Settigars a breakaway group!
Historically, it appears that Settigars, basically a Title under the
Communitys Social Organizational System, are a breakaway group of
Devangas /Padmasales of Karnataka and Andhra Pradesh. Compelling
economical considerations, like demand of dowries, etc., forced Settigars to
move away from the mainstream. They were loyal Chiefs under
Vijayanagara Empire, particularly during Tuluva Dynasty rule.
There is an old adage in Tulu: C' Ie'coc: Iv, ' Ie'c cccC'
Iv {Downfall of a Salye, i.e. weaver, is certain if he forsakes family or
community. Shetty (agro-merchant class) is ruined by remaining
undivided}. Weavers as a class live in clusters in lanes and bye-lanes of
villages or towns. Such a communal locality is called Keri (o'c) in
Kannada/Tulu and Teru in Malayalam and Tamil. Weaving being a family-
based profession a child learns the trade by watching and when he crosses
teenage he learns all tricks of the trade.
Similarity of clan names (Bari) among weavers and other castes in
Tulunadu and Malabar signifies the division of labour within the
communities in initial stages of evolution. (See the Post on Baris.)
Edanga-Balanga (Left & Right Hand)
It is a vertical power division within the caste in Southern India. It is a
distinction of higher (right hand) and lower (left hand) position based on
Purity and Pollution irrespective of belonging to polarized Sects of Shaivas
(worshipping Shiva, Vinayaka and Veerabhadra and Goddess
Maariamma/Bhagavathi) and Vaishnavs (worshipping Vishnu incarnations
and Padmavathi). Devangas and Kaikolars are considered as Left-hand
castes whereas Padmashalis of Andhra consider themselves as Right-
hand class. Weavers migrated to Malabar and South Kanara Coasts from
Karnataka-Andhra via Tamil-coast are normally left-hand ones. However,
switch over is also observed from Left-hand to Right-hand and vice versa.
Conflicting stories are woven to describe a fall from Balanga to Edanga.
Miscegenation
A caste follows different professions and followers of these professions are
again sub-grouped and are known by different caste names. It is a fact,
which we see in Census Reports of Colonial Era. Strife of royal dynasties
for supremacy and upholding their faith has been a cause of migration,
cross fertilization and conversion. There has been a trend of coalescing on
basis of traditional professions
There has been breaking, assimilating, and breaking and coalescing at
different points of time. We will find this when we read Bunts,
Mogaveeras, Billavas, Kapus, Komatis, Mudirajas, Balijas, Kavars, Kavarai,
etc. in Thurston-Rangacharis Book on Castes & Tribes. In spite of these,
we observe a linguistic connection, shaping the unity. Language acts as a
binding tool.
The generalization made above also applies to weavers of South India. It
is a welcome sign that they are forging themselves to a unified group as
Padmashalis these days.
They thrived under feudal system but lost their dominant position in colonial
era. Spinning and weaving is considered as a wheel of progress and
hence spinning wheel is rightly adopted by Mahatma Gandhi during
freedom struggle, to uphold cottage industry. With growth of Power-looms
and modern textile mills, weaving by traditional weavers is limited to certain
brands of specialized weaving, which are known by regional names.
- Hosabettu Vishwanath (Pune)

Posted 6th April 2012 by Ravi Mundkur
Labels: Chettiar Salia Shettigar Salian Veerabhadra Padmasali

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@amitsalyanMay 10, 2012 at 11:32 PM
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MAR
1
296. Ancient port of Basarur

The ancient port town of Basarur (or Basaruru, Basrur, Basroor), is one of
the oldest known ports in the Karavali (West Coast) Karnataka that played
far reaching cultural, commercial and religious roles in the historical
perspective. Portuguese merchants had preferred this port during 17th
Century for importing initially rice and later pepper to Europe.
Basarur
Basarur is a village presently located about 4 km east of the coastal town
of Kundapur in the district of Udupi. It is located on the southern bank of
River Varahi. The present Basarur town about four square kilometers in
extent boasts of heritage of of some 7 colonies (kEri), 7 water ponds
(kere), 27 temples, 40 spirit shrines, 4 garodis, 2 agraharas,2 mutts, 2
mosques and 2 churches, besides ruins of ancient fort walls enclosing
remnants of a former twin city structure.

Location map of Basarur, Kundapura Taluk, Udupi district,Karnataka.

The seven colonies are named as follows: Mandi keri (=market colony),
Vilasa keri (=pleasure colony), Basadi keri (=Jain colony), Raut keri (=
horse riders colony), Gudigar keri (=artists colony), Mel keri(=upper colony)
or Saler keri(= weavers colony) and Mudu keri (=Eastern colony). The
names of colonies are suggestive of evolved city with emphasis on
commerce (Mandi), defence (Rauts), culture(Gudigar), fashion(Saler) and
pleasure(Vilasa) in the ancient port town.
Basarur Magane traditionally consisted of adjacent villages of Anagalli,
Hatti-kuduru, Balkur, Japti and Kandavara. Hattiangadi village is located on
the northern bank of Varahi River and to the north of Basarur town.
Basarur: colorful history
The ancient port town of Basarur is generally considered to have been
named after king Vasu who is thought to have ruled the region in the
remote antiquity. However available historical records do not throw light on
the legendary king Vasu who is also considered to have constructed
Kotilingeshwara temple at Koteshwara in the neighborhood of Basarur.
Others consider that the town was named after Basuri (Ficus virens), a
kind of tree related to the family of banyan tree. The place name Basarur
has been mentioned as Vasupura in Keladi Nripa Vijaya (compiled in
Kannada during Nayak rule, 18th Century CE). Dr Gururaja Bhat
considered that the name Vasupura has not been cited in older documents
and it is a Sanskritized version of the name of the Basarur.


Village map of Basarur showing relics of old fort along with island of Hatti
kuduru within River Varahi

It is possible that the name Basurur came from the name of immigrant
Basu tribes. The Basu (Bashu or Bose) people were a Kayastha clan of
Kshatriyas (warrior class) from Kannauj area of Uttar Pradesh who
migrated to various regions. The surname Basu is widespread now in
Bengal region. It is possible that the place name Basarur was derived after
the Basar(u) (the Basa or Basu people; suffix ar(u) is a Kannada/Tulu
honorific signifying people) migrant tribes settled in the area under study.In
Tulu Siri folklore(paDdana), Basarur has been recorded as 'Basalur',
suggesting that it was based on Basa-lu tribes,as in Tulu 'lu' suffix is
indicative of plurals.
In fact, the common male proper name Basava could have originated
from the ancient Basa or Basava people. The proper name Basu can
also be found in Africa where it means brilliant. A renowned poet Bhasa
was living in medieval period in northern India.
Historical data suggests that Konkan coast was ruled by Bhargavas during
early centuries of the Common Era. The Bhargavas with iron axes were
generally credited with the conversion of forest lands into organized
villages by cutting the densely grown trees. The legendary Parasurama
(also known as Bhargava) could have been one those early heroes who
actively propagated the process of converting forests into open fields
suitable for inhabitation and cultivation.
The port town was under the rule of Kadambas based at Banavasi, after
4th century CE. The Kadambas were also merchants to begin with and
were considered as sea pirates in some reports. It appears that the river
flowing by the town of Basarur was named Varahi, after the female form of
Panjurli Spirit, now also known as Varte(derived from <.Varahiti) during
the Kadamba rule. Ancient Legends concerning the power of Panjurli are
dominant in this region. Legends of Parasurama were also codified into
Puranas under the Kadambas who were instrumental in reactivation of
Hinduism.
Apart from the Basu settlers from the North suggested in the place name,
there are evidences of visits of people to Basarur from northern India like
monks of Natha cult (also known as Jogis) from Nepal and Bengal.
Signature of Kol tribes in a pond (kere) named after them as Kolkere in
Basarur. Similarly, Uppara , BattaDa and other tribes resided in Basarur.
The administration and affairs of the port of Basarur was apparently
controlled by Nakhara and Hanjuman merchant guilds. The Halas and
Settis domicile in the town were also influential in the administration.
Disputes and legal matters were resolved in the presence of these power
groups as suggested in some inscriptions.
The Alupas originally from Mangalore ruled this area at Hattiangadi with
capital at Barkur between 8th and 11th century CE. The Alupa Kings were
also sea-faring merchants by tradition. It was followed by representatives of
Vijayanagara rulers who encouraged revival of Hinduism under Natha
monks. Telugara hitlu (colony) in Basarur for example documents the
existence of Telugu speaking settlers possibly during Vijayanagara realm.
Further, after the fall of Vijayanagara, Keladi Nayak Kings [1554-1641CE]
controlled the administration of Basarur. Characteristically, the Shiva/
Mahadeva/Ishwara temples were renamed as Mahalingeshwara Temples
under the Veerashaiva Kings of Keladi.
Portuguese [1510-1646] and Dutch [1662-1748] merchants had sway over
the commerce of this port. Maratha King Shivaji attacked Basarur in the
year 1665 (February 8th] to strangle the foods supply chain to the
Portuguese who had occupied Goa. By the time of Hyder Ali the port of
Basarur lost its eminence as it turned to be an interior port, silted up with
poor navigation facilities. It is said that Hyder Ali unsuccessfully tried to
repair and update the port with the help of Dutch technicians. Influence of
Tippu Sultan [1784-1799] over Basarur has also been recorded.
The Gudigars, artisan experts in Temple arts (guDi) and art of icon
making, were considered to have been migrated here from northern parts
of India. The presence of Icons of five Chinese women as spirits in an
ancient Garadi of Basarur suggests cultural connections between Basarur
and China in the antiquity.
Ancient Temples
The Basarur area shows evidences of several religious cults during the
evolutionary course of history. It is inferred that Alupa kings initially followed
Pashupata cult, as suggested in Halmidi inscription. However during their
initial reign, Jainism and Buddhism were dominant. Subsequently
Bhagavati and Natha cults dominated. The Bhagavati cult culminated into
Mother Goddess, Shakti (or Durga) cult, whereas the Natha cult revived
Shaivism. Stamps of Janardhana as well as Shankara-Narayana
(Harihara or fusion of Shiva and Vishnu concepts) cults can be seen in
parts of Kundapur Taluk, where one of the villages is named after
Shankaranarayana.
One of the temples in ruins at Basarur is known as Tuluveshwara Temple,
which is considered to be ( PS Narasimha Murthy,1997) is older than 1400
CE. However, the original Tuluveshwara temple could be as old as 5th to 6
Century CE. The Tuluveshwara tag is quite interesting and suggestive of
prevalence of Tuluva tribes in this region in the antiquity. It is possible that
this region ruled also by Alupa Kings from Mangalore was earlier inhabited
by Tulu speaking people, till the advent of Vijayanagara rulers who
apparently encouraged Kannada in Barkur State.
Adinatheshwara Temple in Murukeri colony has been dated to 11th
Century CE. Basarur region inclusive of Hattiangadi was under the
sovereignty of Barkur State, ruled at that time period by Alupas (up to the
end of 12th Century CE). Adinatha being the earliest Guru of Natha cult
popularized by Macchendra Nath and Gorakanath represents transition
from Buddhism to Natha cult in the region. Macchendra Nath and
Goarkanath duo from Bengal and Nepal are also credited with the
establishment of the Kadri Manjunatha Temple at Kadri, Mangalore.
Legends suggest that sometime during 13th or 14th Century CE, a Linga
icon from the pond of Kadri Manjunatha temple was carried to Kuduma in
Belthangadi Taluk by Annappa (who is since then revered as Spirit
Annappa Panjurli) and the new temple there was renamed as
Dharmastala. Similarly, during the period a new temple was consecrated
at Basarur and the locality was named Dharmapatna. Somehow the latter
temple did not achieve fame comparable to that of Dharmastala, but the
local legends consider that it was due to skipping the exact auspicious
muhurta (initiation) time, the temple failed to reach the pinnacle of glory.
Thus in records Basarur is also known as Dharmapatna.
Another famous temple in this town is Nakareshwara Temple dedicated to
Mahadeva (Shiva) which contains inscriptions of the period of Alupa King
Kavi Alupendra dating back to 1154 and 1176 CE. There is a Mahisha
Mardini icon in the temple, considered to be of 9th to 10th Century CE by
PS Narasimha Murthy. The name Nakareshwara suggests that it was built
by the Nakara (=merchant) community of Basarur.
Hanjuman referred to the association of Moslem traders of Arabic origin
who entered West Coast from Kerala during 6th Century CE and were
present in many of the Karavali Ports in the successive period. Thus, some
of the oldest Mosques could be dated back to 8th and 9th Century CE in
the Karavali Port towns.
The Keladi Nayak Kings were followers of Veera Shaiva cult who
patronized the temples during 16th and 17th Centuries, changed the name
of Nakareshwara temple to Mahalingeshwara Temple.
Under the Portuguese rule of Goa, Gowda Saraswats fled Goa, migrated
south and settled in Karavali places like Basarur. They built Tirumala
Venkateshwara, Santeri Kamakshi, Mahalsa Narayani etc Temples in
Basarur. Similarly immigrant Chitpavan Brahmins established temples
dedicated to Ramachandra.
With Goa falling under the rule of Portuguese ca 1571, Christianity was
propagated and Roman Catholic Churches were built in Basarur as early
as 1574. It is said that in the year 1783, Tippu Sultan who was under the
impression that Christians would support the British destroyed several
churches in Basarur.
Hattiangadi
The Hattiangadi (Pron: haTTianagdi) village is located to the north of
Basarur on the opposite bank of Varahi. The Hatti (pron: haTTI; =cottage,
shed) is ancient place name suggesting antiquity of the settlement. An
angaDi refer to an open field, mostly bazaar or sante type rural market,
where commodities were sold on daily or weekly basis. The word
angaDi(=open field,> bazaar,> shop) has evolved with time and presently
it means a shop. Therefore it can be presumed that the original Hatti
village was renamed as Hattiangadi after the rural bazaars were used to
be held there. The Hatti name has also been given to an island (kuduru)
on River Varahi, located close to Hatti-angadi. It appears that the kuduru
was part of main land, attached to Hatti village till about 1450 and
subsequently separated from the Hatti mainland due to drastic changes in
river channel morphology, as interpreted from geological data and from
Alupa inscriptions.
Hattianagdi village, formerly ruled by Alupa Kings, has an ancient temple
dedicated to Lokanatha. The Natha suffix indicates that the temple dates
back to the period of dominance of Natha cult that flourished under Alupa
and Vijayanagar regimes. The Lokanadu referred to in Siri paDdana
appears to a place around Lokanatha Temple in Hattiangadi. The attributed
place name Lokanadu also signifies the traces of cult of Buddhism
(Lokeshwara, Avalokiteshwara forms of Buddha). (cf: Kadire).
Basarur and Barkur
It has been pointed out that the town plans of Basarur and Barkur are
similar in style suggesting their inter-relationship during the evolutionary
history. Basarur was called Hosa-pattana (=New town) because it was
rebuilt during 12th Century CE. The position of the Port suggests that it was
originally developed much earlier (probably 1000 BC or so) when the
original Basarur was located on the coastline.
However, it seems based on geomorphic analysis that Barkur was a later
developed port town than Basarur. The old port of Barkur could have been
converted into a capital (ca 10 Century CE?) after receding of the Western
Sea coast and Kalianpur was the Port.
Siri paddana
Oral Songs of Siri (Siri paDdana) composed in Tulu language describe the
ordeals of a brave legendary woman called Siri and her fight for justice.
The Siri paDdana has been considered as the Tulu Sangam orature (oral
literature) contemporary to the traditions of Tamil Sangam. It is interesting
that Basarur forms a major landmark in the story of Siri.
The Siri was a charming, golden colored daughter of Berma Alva of
Satyanapura or Satyandara mansion, in Majalottu, Bola village (Karkal
Taluk). Berma Alva married Sommakka Devi of Basarur. After her death
during child birth, as suggested by Berma Alva along with servants goes to
Lokanadu, near Basarur and repairs and updated ancient shrines
dedicated to various spirits worshipped by their families. After this Birma
returns to Majalottu and magically finds a charming female child in his
house, who is named as Siri and brought up by love and affection.
The Siri was married to one Kanthu Poonja, son of Shankaru Poonjedi from
the mansion (guttu) of Basarur. However Kanthu had ongoing illicit affair
with a prostitute called Siddu (or Kinnega) in Basarur. Frustrated with
deviant Kanthu, Siri divorces him and leaves Basarur with her child Kumara
and servant Dru.
Parasurama
In the west Coast of India people believe that legendary heroic sage
Parasurama, endowed with divine powers, wielded his axe towards the Sea
demanding that the Sea withdraw itself till the point marked by his axe. And
it is believed that the Sea actually withdrew itself accordingly leaving a wide
stretch of uncovered land. The legend traceable to Skanda Purana,
appears to have been composed under the patronship of Kadamba Kings
who were ruling the Malnad and Karavali regions [ 4th to 7th century CE].
Apart from the legendary record, there are geological evidences to suggest
that a natural event of regression of Sea occurred sometime between ca
400 to 100 BC in the West Coast.
Old Port town of Basarur
It is interpreted that the port of Barace or Barcelore mentioned in Greek
historical documents compiled by Ptolemy during 2nd century CE refer to
Basarur. In that case it would be the old town of Basarur that was later
destroyed (ca 750 CE) due drastic northward shifting of the flow channel of
River Varahi.
The Basarur town was reconstructed in 12th century CE as it has been
recorded as new town [Hosapattana] in inscriptions dated 1154 CE [kg
Vasantha Madhava1997]. This information combined with geological data
suggests that that the old port town of Basarur was destroyed by natural
factors between the period 8th and 11th Century CE necessitating
relocation and reconstruction of the town.
Geological features of the area and the interpreted data reveals that two
major events affected the region during and after the Megalithic period
(ca.1000 - 400 BC).

Parasurama legend of land creation (retrieval of land from Sea) and
Changes in shoreline near Basarur .0 submerged area under sea (ca 1000-
200BC).1.Shoreline ca.1000 BC.2. Shoreline at present. 3.Old estuary of
River Varahi ca.200 BC. 4. Present estuary of River Varahi. 5.Old estuary
of Varahi and Old Port of Basarur,ca.1000 BC. 6.Rebuilt new port of
Basarur (1150 CE).7. Old course of River Varahi ca.700 CE.

It is interpreted that the original Basarur port was established on the
estuary of river Varahi (also known as Haladi River) around 1000 BC or
before when Basarur was on the Western Sea coast and it was about 4 to
6 km inland as compared to present situation of coastline. The sea coast
appears to have been receded westwards due to natural reasons during
the period ca. 400-200 BC. In the legends this natural event of regression
of sea has been attributed to the divine powers of legendary sage-hero
Parasurama. After the regression of the Sea from the point of Basarur
estuary, the port of Basarur was rendered geographically into an inland
port.
Further it is interpreted (here) that the original Basarur port was destroyed
around 750 CE due to migration and shifting of river Varahi and a new town
was built on the southern bank of Varahi in the new place around 1150 CE.
It is possible that River Varahi was unstable and shifting gradually
northwards between the period 750 to 1100 CE.
Similarly due to further changes in river morphology, river bed silting and
formation of river islands Basarur lost its significance after 1700 CE.
According to Portuguese records, around the year 1740, major floods in the
River Varahi destroyed the Basarur port and parts of the town including the
fort and adjoin areas of Anagalli and Baragundi.
At present it has been reduced into a minor village due to drastic changes
in historical coastal geomorphology and attendant geopolitical
circumstances.
(1) Regression of the Sea, attributed in legends to the myths of
Parasurama. People were made to believe that Varuna (the Arabian Sea)
receded back obediently in response to the wielding of Parasuramas axe.
The Position of Ancient Port of Basarur implies that originally it was
established before the regression of the Sea attributed to Parasurama. The
regression event probably occurred between 400 BC to 200 BC.
(2) The coastal rivers like Varahi (Haladi) shifted laterally towards North,
possibly between the period Eighth to Eleventh Century CE due to Neo-
tectonic activities in the west Coast. As a consequence of migration of
Rivers, the Old Basarur was destroyed. Since the new Port town was built
during 12th Century CE as per inscriptions of Alupa Kings, it can be
surmised that the migration of Rivers and destruction of the old Port
occurred somewhere between 8th and 11th Century CE.
It can be recalled that between 7th and 8th Century River Netravati also
suffered drastic natural disasters in terms of shifting and migration of rivers
in the Mangalore region also. And it forced Alupa Kings to abandon their
Mangalore port base at Pandeshwara and shift to Udyavara.


References
Hesarda pattana Basarr; Ondu adhyayana ( Renowned town Basarur:
A study) - [in Kannada], Compiled and Published by Sharada College
Trust, Basarur-576211,Udupi District, 1997, p.255+14.
Ashoka Alva, K, Dr. (Ed) ( 2009) 'Siri Kavya Loka': ( A text of Tulu epic
sung by Smt Kargi Shedthi of Nalkur, Belthangadi Taluk, Dakshina
Kannada district, Karnataka. Karnataka) Janapada Ranga Kalegala
Adhyayana Kendra, MGM College Udupi. p.608+90.


Note: The interpreted dates in this post for transgression (ca 1000 BC) and
regression events of the Arabian Sea (ca 400-200 BC) attributed to
Parasurama may be refined further with availability of new data in future.
**
Posted 1st March 2012 by Ravi Mundkur
Labels: Hattiangadi Basuri Natha Basarur panjurli Alupa Siri
Dharmapattana Barace Basu Lokanadu Parasurama varahi Tuluveshwara
Varte Bhargava

1 View comments

PaliApril 17, 2012 at 3:48 PM
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FEB
1
295. Sankesha: the Conch colony

There are numerous ancient localities all over peninsular India named as
Sankesha. People in general have forgotten the word Sankesha as it is not
in general usage. On first impression, you may feel that it is something to
do with hairs (kesha) or a hairy person. Or you may think it as another
name of Lord Shankara, the Easha.
The Sankesha is a widely used ancient Indian word and the Tulu Nighantu
(dictionary) describes it as a residence or colony of houses. There are
several houses, places and hamlets in Tulunadu as well as outside
Karavali known as Sankesha. A few Sankesha hamlets located within
Karavali villages have been enlisted here: 1.Near Kottara, Mangalore, 2.
Markanja, Sullia Taluk, 3. Doddathota, Sullia Taluk, 4. Koila, Puttur Taluk.5,
Punacha, Bantval Taluk.
However, the Sankesha is not exclusive to Tulunadu. This place name can
be found all over southern and eastern India. An area and nalla named as
Sankesha can be found in Rayagad district of Orissa. Usage of Sankesha
name can be found in Tamilnadu and Andhra Pradesh.
Sankeshwar(a)
Sankeshwara, near Belgaum (Karnataka) and another Sankeshwara in
Gujarat are the place names modified after the original hamlets of
Sankesha. During the period of ascent of Shaiva cult in India, ca 4 to 7
century CE, many of the villages were converted into place names ending
with the suffix of eshwar, such as Rameshwar (from Rama), Pandeshwar
(from Pandi), Murudeshwar (from Murud), Mahabaleshwar (from Mahabali),
Neeleshwar (from Neela), Sankeshwar( from Sankesha) etc.
Sankesha
The word Sankesha can be analysed as Sanka+sha. The suffix sa or sha
is a spatial attribute as found in ancient Coastal place names like Belshe
(Kumta Taluk, Uttara Kannada District), Amashe (-bail), Kundapura Taluk,
Avarshe,( Udupi Taluk,District), Kervashe (Karkal Taluk, Udupi District),
Anshi,( Belgaum district) , Shimsha( Mandya district). etc.
Thus the place name and the word Sankesha basically means a colony of
conches, wherein the conch represents a protective home.
Sanka: protective home
The prefix Sanka (Shanka) basically refers to conch, the sea shells of
Gastropoda group of organisms. The shell of Conch has deep rooted
cultural and religious significance, revered as an auspicious item since
antiquity. The ancient religiousness of the conches is well defined in the
visualization of Hindu Gods who sport Shanka (Conch) in one hand and
Chakra (Wheel) on the other. Some of the cultural ramifications based on
the concept of conch during the course of evolution can be traced.

Sanka: Conches, conch flags ,cowries and Saligrama

The blowing the conch at the initiation of ceremonies was a traditional
practice during Mahabharata period. Lord Krishna carried conch (sanka)
and wheel (chakra) in his hands. The Travancore (Tiruvanantapura) Kings
had conch emblem in their royal flag.
The convoluted shape of a conch shell symbolized protectiveness, and the
early dwelling houses that protected people from the vagaries of nature
were likened to conch shells. Thus the sanka represented a protective
dwelling house to the early cultures and the usage shanku stpane meant
laying foundation for a dwelling house. The shanku kamba (Tulu Nighantu,
p.) in the houses represented a symbolic Vstu structure.
Sanka:a mystery
The convoluted covered shape of conch also meant mystery or hiding the
secret. It was a symbol of secretiveness, therefore sanke (Tulu, Kannada)
also meant doubt or suspicion. Thus the Tulu word sankalpu means
suspicion. The Sanskrit word 'Sankalpa' (= resolution) has also a similar
shade of meaning which hints at a secretive plan or determination.
Saligrama
The Saligrama revered and worshipped in many Hindu religious circles as
symbol of divinity is a fossil shell of an organism known as Ammonites.
During Paleozoic to Cretaceous periods of Geological history, before 60
Million years, the Ammonites, a genus of Cephalopod Group of marine
organisms,comparable to Squid and Octopus,and characterized by
circular,coiled shell forms were surviving in the Earth. In fact, the name
Ammonite for the fossils was adapted from the name of Egyptian God
Ammon, who is depicted with coiled horns in the head.There is an analogy
between Ammon's horns and Ammonites in Mid-East and the divinity
attributed to Saligrama fossils in India.
Sanka: the name
People were named after the Sanka (conch) in olden days. Sankappa,
Sankaru, Sankanne etc. in Tulunadu and elsewhere. A Sankaru
poonjedi was the mother in law of Tulunada Siri. However the ancient
name Sanka is not exclusive to Tulunadu or southern India. Traces of
personal name Sanka can be found in Africa, Jamaica and Brazil
suggesting the trail of human migrations during the course of evolution and
also the antiquity of the word. Similarly a nomadic tribe in Japan are known
as Sanka. In ancient Sanskrit literature, Egypt was referred to as 'Sanka
Dwipa' or conch island.
Cowries
Smaller Gastropoda shells like cowries (kavaDe) were used as coins in
ancient Africa, India and China. Cowries were also used for counting as
well for finding numerological and astrological answers to mundane
problems (also known as conch divining ) was prevalent almost all over the
world. Conch divining was in practice since antiquity in parts of Africa,
Brazil, India etc.
Sankhe, Sanketa
Thus conch represented symbols (sanketa) to begin with and since
cowries were used for counting the words Sankhe or Sankhya (number)
were possibly derived from the ancient word Sanka.
Maruvayi
Shells derived from a kind of Mollusc known as Maruvayi are used for
calcium oxide production (used for whitewashing and traditional dye
prepration for printing on cloths). 'Kesa maruvayi' ( a large mollusk variety)
is put in 'saraneda adde' (ground rice preparation - sweet and pungent -
poured through a sieve) by coastal people of earlier days. Snails from land,
available in plenty in rainy season, are also used in such a preparation.
Sanka2: bridge
The word Sanka2 in Tulu has another meaning of bridge across a river or
streamlet. The sanka2 is possibly a word originated from another ancient
tribal culture and language that eventually merged with Tulu linguistic
groups.
Sanka3pla: serpent
There is a third possible meaning for the word Sanka3. The Tulu word
sankapla refers to a serpent, usually the cobra type. Similarly the Tulu
word sanka-pshaNa refers to deeply potent poison, possibly the venom
of a cobra. These analogies indicate that the word Sanka3 refer to a
serpent or cobra, that was intensively revered and worshipped in ancient
cultures and the practice of serpent worship (Ngaradhane) continues even
today. It can be mentioned that the conical shape of cobra hood resembles
the overall shape of a conch or sanka.
Tanka: guts
Last but not the least we cite here, the Tulu word tanka which means the
guts or the essential inner part of the body like, heart or the liver. The word
tanka is cited here because, in some dialectical variants of Tulu, the
consonants ta and sa are exchanged intermittently and sanka becomes
tanka in those dialectical forms.
*
There are a few place names related to Sankesha : for example
Sankala(kariya) and Sankolige.
Sankala kariya on the Kateel-Belman Road on the bank of Shambavi River
refers to a kariya(ferry). Sankala can be analysed as Sanka+ala ie
houses/colony (Sanka) on the bank of a river('ala') .Similarly Sankolige
(Sanka+olige) refers to a housing colony.

**
Additional inputs: Hosabettu Vishwanath

Posted 1st February 2012 by Ravi Mundkur
Labels: Sanka Ancient Coins Sanka dwipa Ammonites Shanka Cowries
Gastropoda Sankapala Cowrie divining Saligrama Conch

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JAN
20
294. Mystery of Ekkr.

It is well known that the Tulu language shares many of its basic words with
its sister languages like Kannada, Tamil, Malayalam and Telugu. Some of
the ancient words might have become extinct in some of these languages
because of various factors during the course of evolution, but preserved
somehow in other languages that serve as a reminder to the past heritage.
Let us examine the case of the word Ekkr. The Ekkar (or Yekkar) is a well-
known place name in Mangalore Taluk. However, meaning of the word
Ekkar has not been enlisted in Tulu Lexicon, indirectly suggesting that the
original meaning of word might have been forgotten, in Tulunadu, with
passage of time due to lingua-cultural changes. The Dravidian Etymological
dictionary(DED) contains the word Ekkar (or Ekkal or Ekkali), which
broadly means Sand dunes or beach sands (ie Sand heaped up by waves,
or the sand caste ashore by rivers etc) in Tamil, Malayalam and Telugu
languages. The lost meaning of Ekkar is significant as it throws light on the
heretofore undocumented geomorphological past of the Karavali
Karnataka.

Ekkr!
The DED Entry # 770 reveals that in Tamil, ekkar or ekkal means a
sandy area or sand heaped up (as by waves)or sand-hill. Ekku/Ekki has
the meaning of to be heaped up (as sand on the shore). Similarly, in
Telugu, Ekkali means sand washed down by a river (DED 657)and in
Malayalam, Ekkal/Ekka means sand cast ashore by rivers.

Yekkar
Ekkar ( usually written as, Yekkar) is a large composite village in
Mangalore Taluk, located about six kms East of the present Sea coast (as
crow flies), presently divided into northern Badaga Yekkar and southern
Tenka Yekkr administrative villages. [Badaga=northern;
Tenka=southern]. The west flowing River Pvanje (alternately known as
Nandini or Kateel stream) traverses through these village. The holy shrine
of Kateel (dedicated to Goddess Jaladurga or Durga Parameshwari) is
located on an island within this river. Yekkar villages are also known for the
native Jarandaya and Kodamanittaya spirit shrines and the villages were in
news recently for the vehement protest against the acquisition of the region
for the second phase expansion of Special economic Zone (SEZ).
Kateel
The place name Kateel (or Katil) is also interesting. There are some
strange interpretations for this word wherein the word kati has been
interpreted as hip or waist (of the Goddess). However, if you accept it as a
simple Tulu word, then the Tulu term Kateel represents a built house
[kaTee + illu ]. Traditionally, it is a common practice in Tulunadu to refer to
houses as Posalla (new house), Paddayill (Western house), Mittill (upper
house), Kedill (house beside lake) etc. Therefore, Katil in this series, simply
means a later constructed house in contrast with ancient traditional house.
Thus basically the place name Katil refers to a landmark house.
The famous temple of Kateel Durga Parameshwari is located on a minor
rocky island [made of dolerite] between the braided river of
Nandini/Pavanje. The river island abode earns the epithet of Jaladurga to
the Goddess.

Alternate Possibilities
There are several other possible meanings for the forgotten word Ekkar,
which we shall discuss briefly before arriving at conclusion:
1. Ekk, ekka
The word Ekkr could be split in possible either ways: (1) Ekk+r or (2)
Ek(k)+kr. It is clear that in Tulu language, both r and kr do exist as
spatial suffixes in place names as discussed in several older posts herein.
The suffix r means an open ground or field (for example Bayar, Bolar,
Mangar etc), whereas the kr means a forest or wooded area (for example,
Ajekar, Kadekar, Kajekar, Alankar etc) in general.
The prefix Ekka survives in place names such as Ekkar, Ekkundi and
Ekkadka. The Ekka could have been short for the Ekkamle, a rustic herbal
flowering plant which is also known as Ekka (in Kannada).
The root ekk has several shades of meaning possibly suggesting
sequential evolution under diverse cultural environments and subsequent
admixture of sub-cultures in the antiquity. Check up the following shades of
meanings offered by the word: ekk.
Ekk 1 represents wide, vast stretch or spacious as in the Tulu usage Ekka-
samudra (=Vast ocean). Therfore, Ekkar could be a spacious open field
(for example like a beach).
Ekk 2 (verb) = to stretch (for example, ekkal or ekkol toopini= to stretch
ones neck in order to observe) or to reach or touch (for example, to reach
or touch a distant object by stretching the hand).
Ekk 3 = (a) breath. (b) breathlessness, or choked breath (as in ekk
kaTTuni). (c) to become weak (as in ekku paaruni). (d) hiccup (as in
ekkude). (e)breath in or draw the stomach in (as if in hunger).(f) decline,
etc.
Ekk 4 = specific time in the recent past; at that time; a while ago (as in
ekaD or ekaT).
Ekk 5 (a) = to gin or clear the cotton. (b) Ekka-sakka means haphazardly
or disorderly.
2. Ekkala
Besides the above usages covered by the Tulu Nighantu, there are some
more similar sounding analogous words like:
Ekkala = wild hog, porcupine; Ekkale =cockroach; Ekka= A tribe called
Ekka or Yaksha. Derived from Yaksha. (The term Ekkalagna was used
for Yakshagna in medieval Kannada literature).
In Tamil, Ekkaru also means 'a strong desire'. It is 'Ekkanale' in Tulu (a
gluttonous and greedy person).

Badaga & Tenka Yekkar Villages: Ancient beach line (ca 500 BC) and
Regression of Sea.

(Y)ekkar: a place name
There are several places in southern India, Srilanka, Thailand and Mali that
carry the name of Ekkar, suggesting the ancient distribution of common
ancient words as well as shared tribal cultures attributable to human
migrations. For example, in Changkam diction (Sangam Tamil usage), vaal
ekkar in Srilanka means white sand dunes or sandy stretches (Refer the
Etymology section of Tamilnet). Since diverse regions in southern India
share similar historical place names we can conclude that Ekkar in coastal
Mangalore Taluk originally referred to a sandy stretch of land.

Receded beach-line
After overall analysis and correlation with available geological data we
would like to conclude that the word/place name Ekkar (Yekkar) originally
referred to a sand stretch of ancient beach that existed in the area
sometime around 400 to 800 BC. It appears that the Ekkar village
represents a former beach front that receded with passage of time. The
Sea-fronts and the Beaches all over the world are known to change their
playing grounds during different periods of history, depending upon the
fluctuating regional climatic conditions and ambient geological events.
On-going geological research and indirect historical evidences provides
ample scope for such a proposal. The surrealistic scheme also conforms to
the legend of Lord Parasurama prevalent in the West Coast of India.

Parasurama Shristi!
According to legends, a valiant sage known by the name of Parasurama (
A Rama with an axe; parasu=axe) requested Varuna, the Lord of Arabian
Sea to recede back up to the mark delimited by the axe thrown by
Parasurama into the Sea. The Puranic 'fairy' tale appears to have been
actually based on a geological event of regression of Sea that occurred in
the (geologically) recent past probably around 200-100 BC.

We shall discuss more details of this regression event of the Arabian Sea
in a later post.


-Ravi .&. Vishwanath.

Posted 20th January 2012 by Ravi Mundkur
Labels: Tenka Yekkar Regression of Arabian Sea Kateel Parasurama
Ekkar Badaga Yekkar Sand dunes Katil

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JAN
10
293. Peenya, Bangalore

Some of the newcomers to the Karavali coast, used to express that there
are a large number of odd sounding place names in Tulunadu. The Place
names sound odd when we find it difficult to understand their meaning in
the currently prevalent language in usage in that area. Odd sounding
place names are not exclusive to Karavali; you can find them all over India.
The Bangalore city, the capital of Karnataka, contains several such place
names. Peenya is one such place name, of which most of have to struggle
to understand the meaning of the word.
Peenya
Peenya is a industrial hub in the NW part of Bangalore city, now under
burgeoning under fast paced flyovers and metro developmental works.
The place name Peenya (peeN+iya) is interesting. The global suffix iya
represents a land or region as we see in diverse place names such as
Asia, Libya, Arabia, Tunisia, Australia on one hand and Sullia, Iddya,
Sampya, Murulia; Purulia, etc.
Then what is piN or peeN? The word Peen was a tribal name. Persons
were named Peena, Peenanna etc in the past. One Ajila jain chieftain who
ruled Venur region in the Karavali in the pre-British era was known as
Pinnna Ajila (1490-1515). The personal name Pinnna could have been a
modification of Pinnanna (the Pinna brother), the suffix anna being an
honorific south Indian appendage meaning an elder brother. Or as per the
pronunciation it could be Pinna +aaN, ( a male named Pinna). The Pinna
or Peena could be a regional variant of the name of Puna(r) or Pnar
tribes.
Punar, Pnar tribes
Punar tribes were widespread in southern India and their domain was
known as Punnata in ancient Karnataka.
Equivalents of southern Punars known as Pnar tribes live in Khasia-Jaintia
hills region Meghalaya in NE India. The Pnars are also known as Jaintia or
Synteng tribes and are matrilineal. In Jaintia hill district Meghalaya, (NE
region of India) they traditionally speak Pnar dialect and their religion is
known as Niamtre. The Pnars are considered to be of Austro-Asiatic (
Munda)in origin.
Place names such as Peenya remind us about some of the forgotten pages
in the history and the natural spread of ancient tribes in different parts of
India in the antiquity.

Read: 289. In search of Punnata
Posted 10th January 2012 by Ravi Mundkur
Labels: Peenya Pinnana Ajila Niamtre Meghalaya Venur Munda iya sffix
Punar Pnar tribes Jaintia Hills Austro-Asiatic

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DEC
30
292.Fishing Ritual at Kandevu

Fishing, along with hunting, is considered to be one of the oldest
employments practiced by early human civilizations, probably dating back
to some 60,000 years before present. River Nile and the Mediterranean
Sea were the earliest fishing domains for early tribes in their African
homelands, and as the tribes set on paths of migration from in several
episodes they carried their fishing skills to diverse shores where they
eventually settled. Some of the fishing rituals adopted by Tulu and
Malayalam people, since ages are also being celebrated in distant shores
of Taiwan suggesting the common origin of some of the basic customs in
diverse cultures. Samudra-pooje or ceremonial worshipping the Sea and
praying for bountiful fish catches is a common ritual practiced since ages at
the beginning of annual fishing season for the fishing communities living
along the seashores. However, similar community fishing rituals in inland or
estuarine rivers is not a common practice in Tulunadu. Thus, community
fishing rituals at Kandevu and Payyanur may have special significance in
terms of evolution of the coast such as the geo-morphological retreat of
the Arabian Sea coast during the course of history, attributed imaginatively
to Parasuram Shristi in the legends.
In this post we shall describe the annual fishing ritual of Kandevu Temple
on the bank of River Nandini, near Surathkal, Mangalore Taluk, Dakshina
Kannada and followed up with parallel examples from Payyanur, Kerala
(Meenaruthu) and Orchid islands, Taiwan (Flying fish festival).We shall
discuss some of the implications of marine retreat theory at the end of the
post.
Kandevu
There are several places called Khandige in the Karavali sector, but our
present discussion pertains to the one within Chelair Village, Mangalore
Taluk. Kandevu or Khandevu also known as Khandige beedu. The Chelair
village in Mangalore Taluk, also hosts a major rehabilitation colony of
people displaced during the construction of ONGC-MRPL mega industry.
The word Kandevu appears related to ancient God Kandiya worshipped in
various parts of Southern India in the antiquity (Post 274). The Kandevu
tribes who believed in God Kandiya, spoke Kandevi language which was
also known as Goakanadi. It is reported that the Kandevi language was
being written in a script similar to Kadamba Kannada. The modern Konkani
is said to have been derived from Kandevi.

A location map of Chellair area showing features of Pavanje River
Chelairu
Chelairu village is located about 3km east of the West Coast and the
Pavanje - Nandini River flowing by the village is affected by salt water
encroachment from the Arabian Sea. In Tulu parlance, the village is called
Telar.The name 'Telar', connotes a sense of river migration that occurred in
the past history. 'Telavuni' in Tulu language is to drift, migrate or change
course.
It is reported that the Tamil Sangam literatures cite a coastal city called
Cellur in Tulu Nadu. . Possibly , it was referring to the ancient form of
Chelairu. The place is also associated with the legends of Siri, who has
been compared to Kannagi of Tamil Sangam literature
Silappadikaram.(Post.97http://tulu-research.blogspot.com/2008/02/97-siri-
paddana-tulu-sangham-epic.html)
Maritime Merchant Guilds
The place was definitely identified with maritime trade, with Pandis (big
sailing boats) owned by the King, or feudal lord of the area. Kandevu was
inhabited by fishing and sea-faring Mogaveeras, who shifted to coastline
Mukka in 1920 and this place, is named as Mitrapatna. As we know, there
were many maritime merchant guilds around the ports of Tulunadu (Eg.
Mangalore, Panambur, Udyavara, Basrur-Kundapura, Honnavara, etc).
Such places are known by Nakhar or Nagar or Pattana (qv our Posts on
Panambur). It is possible that the river basin and the estuary might have
been larger and deeper in those olden days to allow ships to go interior.
Dharmarasu Ullaya
Dharamarasu Ullaya the principal spirit of Kandevu is considered a
reincarnation (avatar) of Lord Shiva. According to legends, it is said that he
appeared in the River Nandini in the form of a face. Thus place is now
called as (Mukha>Mugaa=face) Mukka. The place where he espied to
stay is now called Kandya, Kandevu or Khandige.
Fishing Ritual at Kandevu
As a part of Kandevu Temple Festival, catching fish from Pavanje (aka
Nandini) River in middle of May just before the onset of summer
monsoon is a unique socio-religious custom in Tulu Nadu. It is a
community fishing fair without distinction of caste and creed, connected to
Khandige Beedu Temple at Chelairu or Chelar Village on the bank of
Nandini. Beedu is the historical manor house/palace of erstwhile ruler of
the area. The event - Kandevuda aayanodu meenu pattuni - is a part of
Kandevu Aayana or Chelairu Jaatre, which falls on either 14th or 15th of
May month [Besha or Vrishabha Sankramana, i.e. moving from Mesha
(April-May) to Besha (May-June)]. (Ayana or Jtre means a recurring
annual festival on falling on a specific day,).

Fishing ritual at Kandevu (Photo: Deccan Herald on web)

An artificial bund is constructed across the tributary of the River Pavanje
(Nandini) near the Kandevu Temple, a month before the event to conserve
fish as well to restrict flow of saline water upstream. Fishing is banned
during this period on the stretch of this river and any culprits caught will
have to pay fine.
On the day of festival, an officiating priest known as Mukkaldi, opens the
Fishing Fair by sprinkling Prasadam at Nandini River in early morning. He
comes to the river in a procession to the beating of traditional musical
instruments. No sooner the priest signals the inauguration of fishing by
bursting Kadani/kadoni (a swivel-gun invariably used during traditional
temple festivals in Tulu Nadu) than the devotees on both banks of the river
rush into the river to catch fish. The din, hurry and fervor are to catch fish
more than others. There are different kinds of fishing nets and crude
devices: Beesu Bale (Cast-net), Gorubale/Gorale (Long net with two sticks
to gather/scoop and lift up, handled by one or two persons, depending on
size), Kanni-bale (Oblong open net driven by two or four persons), Kuttari
(a cylindrical shaped open basket made of ratten used to trap fish and
remove it by hand from the narrow opening at the top. Kuttari is also used
to keep fowls covered). There is a brisk trade of these articles before
fishing starts. Those enthusiastic and fun-loving persons without any
means of catching use their legs and hands to trap and catch hapless fish,
escaping the nets and legs of the multitude wading through water. View of
onlookers and frenzied catchers is a picturesque one. Carrying a totte (a
bag made of coconut leaves), I had accompanied my father and brother
twice during my school days in fifth decade of last century. The war-like
expedition for the kill is a wonderful experience.
Some participating devotees sell the fish on the spot. Fish is tasty, thanks
to the one month ban on fishing. It helps fish to conserve and grow. So it
fetches high price. Partaking curry made out of this fish caught here is
considered as Prasadam (Blessing of the deity).
Yermal Aayana is the harbinger of festivals of Tulu Nadu and Kandyada
Aayana is end of Festivals. It is described in Tulu as Yermal jappu
Kandevu aDepu (Yermal beginning and Kandevu Stopping). (See Post:
110. Mukka).
The Annual celebration includes Nema of Ullaya Daiva, Nandigona, Siri
Darshana, Kumara-Siri visitations (Kumara, the son of Siri, is considered to
have been bestowed with divine powers), Tambila Seva to the Serpent
God, Bakimaru Chendu Nema to Parivara Daivas, etc. Tambila and Siri
Darshana (Dance of Spirit of Siri-possessed women) rituals are held at
night before the fish catching ceremony in the following morning. Hoovina
Puje (Flower offering) to Ullaya Daiva and attendant ritual are held in the
day time.
Payyanur Meenamrutu Festival:
A fishing festival similar to Kandevu Aayana is conducted at Payyanur,
Kerala. In the Ashtamachal Bhagavathi Temple, Payyanur, Kerala,
Meenamruthu is the main attraction in the month of April, besides Theyyam
(Malayalam equivalent of Tulu Nema or Kola), during the 8-day long annual
festival of the Temple in April. By mid-day, old and young devotees, dive
into River Kavvayi Puzha to catch fish, using nets and other accessories.
Fish, gathered by community fishing, is grouped and the excess fish is
distributed to people present. It is believed that fish, known locally as
nongal, maalan, and irumeen varieties, are liked by the Goddess. The
chosen fish bunches are taken in procession, to be offered to the Goddess.
The sacred room of the Goddess is opened once in a year for the annual
festival and kept closed thereafter. As in Tulu Nadu, this festival marks the
end of festival season of Payyanur.
The origin of this tradition is related to business community called
valnchiyarmar, who owned and operated merchant vessels from Kavvayi
Sea-port to various ports around the world, including China. Payyanur was
an important business hub in olden days. Before embarking on the
voyage, they used to perform meenamruthu, seeking blessings of the Sea
God and Goddess Durga for safe voyage and successful business.
Presently, the weaving community called as Padmasaliya is conducting
the festival.
Flying Fish catching in Taiwan:
Tao Tribe, living in Orchid Islands of Taiwan, conduct a fishing ceremony
begins generally in second or third month of Lunar Calendar and runs for
some four months. Flying fish come into Taiwan waters with Kuroshia
Currents from January to June. Tribals, whose activities are connected to
coming and going of flying fish, believe that these fish are a bounty from
the Gods. Different Stages of Festival are: (1) Blessing of the boats, (2)
Praying (facing the sea) for a bountiful catch, (3) Summoning fish, (4) First
catching night ceremony, (5) Fish storing ceremony, and (6) Fishing
cessation ceremony. Participation is restricted to men, who wear
loincloths, silver helmets and gold strips and pray for bountiful catch from
the Sea.


Traditional conservation of fisheries
Our forefathers were thoughtful in practicing natural conservation methods
in fisheries with the aim of balanced consumption of fishes as well as
preserving various species of fishes. In Tulunadu coasts, the Fishing
season stops with the phenomenon, which is known as 'Tuppe Kanti
Malaka' in Tulu. 'Tuppe' means granary. It also means the constellation of
stars in the shape of granary. Setting of the Constellation is the indication
of blowing of pre-monsoon strong winds and resultant rough sea, normally
around May-end. The tempest is known in Tulu parlance as 'Tuppe kanti
Malaka' - Rough sea with tidal waves (Malaka) on setting of (Kanti) the
Constellation ('Tuppe'). At that period the Tuluvas have free time with the
harvesting of 'Kolake' crop and the stoppage of marine-related profession.
The spawning time of fish is monsoon. Thus traditionally the marine
Fishing activity is stopped by forefathers between May end to mid or end of
July in the days of manual fishing.
The traditional conservation practices are meaningful in the light of modern
unbridled mechanized fishing and its well known adverse effects.

Historicity of Chelairu
It appears that the village of Chellair, recorded as Cellar in the Sangam
literature of Tamilnadu, was a flourishing coastal town during Sangam
period. This would mean that the coastline was a few kilometers interior
than at present. Or in other words the coast has receded in recent years
after the Sangam period. Thus, it appears that the historical fact of
recession of the Western Coastline due to geological factors has been
converted into legends of Parasuram. Legends imaginatively describe that
Parasuram (who is considered as an incarnation of Lord Vishnu) threw his
axe into the Sea with the demand that the Sea be receded as far as the
axe fell and that the Lord of Sea obliged by receding.
It follows that the community fishing ritual of Kandevu could have been a
vestige of the age old custom of Samudra Pooje carried out, when Chelair
was a coastal town.
Chelairu guttu is also associated with the historically famous Tulunadu hero
known as Agoli Manjanna.

-Hosabettu Vishwanath, Pune
+ Ravi

**
Suggested reading
Paltdi Ramakrishna Achar: NAGABERMER (Kannada Book). Supriya
Prakashana, Narimogaru, Puttur-574312 (Dakshina Kannada/Karnataka).
Narayana A. Bangera: Kandevu Kshetra Mahtme (Greatness of Holy
Place Kandevu), in Kannada.

Posted 30th December 2011 by Ravi Mundkur
Labels: Cellur Kandige Sangam kandiya Goakanadi Khandige Kandevi
fishing kandevu Prakrit Chelair ritual Parasuram Paisachi Payyanur marine
retreat

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DEC
18
291. Garodi and Kalari

Ancient Garodi and Kalari schools trained youths in physical development,
body building and various combat techniques in the antiquity. Well known
Tulu researcher and academician Dr. Vamana Nandavara in his blog
Nandavara has compiled an informative post on the contribution of Garodi
ancient martial art training schools of Karavali Tulunadu on Kalaripayattu
martial art system prevalent in Kerala-Tamilnadu.
The ancient school of martial arts and gymnasia, the Garodi (pron:
garoDi) or Garudi (garuDi) is also known as Garadi (garaDi) especially
in Kannada regions including Karnataka. It seems the
Garodi/Garudi/Garadi schools were popular since antiquity, not only in
Karavali Karnataka but all over southern India. The Dravida Etymological
Dictionary (DED) cites Karati as Tamil equivalent of Garadi. In Telugu
areas these were also known as Giridi. The Garadi and Karati are the same
word considering that ka and Ti also represents ga and Di respectively,
because of paucity of consonants in Tamil alphabet. It is believed that
Buddhist missionary monks from southern India carried ancient techniques
of self- defense to China and Japan that eventually developed into Karate.
Thus it is possible that the word Karate originated from the Dravidian word
Karati.
Garodi
It appears that the word GaroDi (garuDi or garaDi) originated from roots
garu and Di. The Pali (also Paisachi?) word garu means guru or the
teacher; (In Telugu suffix gru is appended to personal names to signify
respect). Di (or Da) is a spatial attribute suffix found in ancient place names
[like Kaladi, Shiridi, Niddodi, Posodi ; Baroda, Muruda etc.]. Overall, the
word Garodi means teaching area or school. In Gujarathi language
Garodia means a teacher. Similarly in Tulu language, 'Garandal'
(garand+aal) means a stalwart or an important person, suggesting that the
word 'garand' [older variant of 'garad'] reflects a respectable [aal] person.
Similarly, the flag-post in front of Temples is known as Garuda-kamba. The
word 'garuda' in this usage may not be the bird vehicle of Lord
Vishnu.Because the same temple flag ('dhwaja' or symbolic mast) is known
as 'Garna' in Kundapur area. The word Garna, again signifies symbolic
honour in front of the abode of God. Similarly, the gun powder explosive
blasted to announce auspicious ceremonies in the temple is known as
'garnaal'.
[Note: The teacher in TuLu Garodis is usually known as 'Nanaya".This
could be a subsequent or parallel development in the course of evolution of
Garodis].

To begin with, the spatial halls in the front of traditional houses (ChvaDi)
or open fields were used as Garodi training grounds. This is evident from
the usages like garodi (for chvadi) and Garodi kanda (see Tulu Nighantu,
Vol.3, p. 1057-1058). Subsequently, these were shifted to dedicated
schools dictated by specified Vstu norms (blog post in Nandavara).
Kalari
The meaning of the term Kalari is generally explained as battle-field:
however, origin of the word seems similar to garodi. The ancient word
kaLa means a plot or field [For example neji da kaLa means the paddy
field in Tulu language; the plot dedicated for spirit worship among early
Tulu tribes is also referred to as kaLa]. Therefore, the word kalari originally
referred to the open field where the art or techniques of combat were
taught and practiced. Subsequently, Kalari also meant the battle field, since
battles were also held in open fields.[The word kalaha for combat has
similar origin].
Antiquity of Garodis and Kalaris
Thus garodi and kalari seems to have evolved as two parallel schools of
martial arts with similar origins in the antiquity. And these schools evolved
by borrowing technical know-how from their friendly neighbours wherever
possible. The Kalari (or Kalaripayattu) also imbibed principles of graceful
movements from the ambient dance styles originated in this land during the
course of its evolution.

Fig 291.1.Idol of horse mounted Bermer flanked by idols of Koti and
Chennaya in a Garadi [ photo source: Dr Vamana Nandavara (2001)]

Even though the garodi and kalari schools flourished well between the
period 10 th 16th Century CE, it appears their origin dates back to early
years of the Common Era or before.
Bermer
One important clue for the antiquity of garodis comes from the nature of
God traditionally worshipped in garodis. The master deity of Garodi is
Bermer or the concept of Brahma in original form.

Fig 291.2.Idol of horse mounted Bermer God worshipped in a Garadi
(above picture partly highlighted).
The cult of Bermer mounted on horse originated before the introduction of
revised cult of four-headed Brahma in Indian Puranas.The introduction of
the horse mounted Bermer cult in Tulunadu possibly dates back to the
period ca.400 BC to ca.400 CE.
Garadi and Karate
Garadi ( the other verbal form of the term Garodi) was also earlier
pronunced as Karati. The Tamil equivalent of Garadi was Karati as there
are paucity of consonants in Tamil alphabets wherein ka-ga and ti-di etc
pairs are pronunced similarly. In the early history of India, Buddhist
teachers from southern India proficient in Garadi (Karati) and Yoga arts
travelled to China and Japan to preach or propagate Buddhism. It appears
that these monks also propagated a mixture of Garadi (Karati) and Yoga as
Karati or Karate in those countries.

[If you have missed previous posts, check in for more on Bermer God..
and discussions ]

Read the Nandavara post on Contribution of Garadis to Kalaris at:
http://vamana-nandavara.blogspot.com/2011/12/contribution-of-tulunadu-
garadis-to.html

Reference:
Vamana Nandavara, Dr.(2001) Kooti Cennaya: Folkloristic Study
(Kannada).Hemanshu Prakashana, Mangalore,p.420.
Posted 18th December 2011 by Ravi Mundkur
Labels: Gaudi Martial arts Kalari garnaal garodi kala Karate Karati Bermer
Garna Garuda-kamba Garadi Nanaya Kalaripayattu Dr. Vamana
Nandavara

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NOV
27
290. Vaiyli-kaval: Origin and significance

Have you ever wondered about the origin or significance of some of the
odd sounding place names in the burgeoning city of Bengaluru? Bengaluru
(or Bangalore), originally built by Kempegowda in the year ca.1537 CE, is
presently the capital of Karnataka, where Kannada is the official State
language; however, you can find several local place names within
Bangalore that cannot easily be explained by Kannada pundits or lexicons.
Vyalikaval (Vaiyalikaval) is one such place name within Bengaluru. The
significance of this place name is that the cosmopolitan nature of
Bengaluru dates back to a period not less than two millennia.
Vyalikaval
Normally pronounced as Vaiyli-kval, this particular area is located
between Malleshwaram (Originally Mallapura village) and Sadashivanagar
(named after freedom fighter Karnad Sadashiva Rao) Extensions in the
Northwest part of Bangalore. The suffix kval refers to areas reserved as
sylvan zones or protected forests during the historical regime of kings and
chieftains. However the word vaiyali appears unintelligible in general.
Some have tried to explain it as a Kannada version of Tamil word yali, a
mythical animal figurine displayed in temple sculptures in the form of half-
lion-half elephant. The mythical Yali is generally known as Shrdla in
Kannada-Tulu areas.

Google map of Vayalikaval, Bangalore.

However, the term Vaiyali can be traced to an immigrant tribal community
that settled in parts of ancient Bengaluru and spread in parts of Tamilnadu
and Kerala during or before the early years of Common Era. The ancient
tribe of Vayali was of Afghan origin and they used to speak a kind of
Paisachi language now extinct in Southern India.
Waynad
Waynad is the name of a popular town and district in Kerala. Like the
mysterious Vaiyali-kaval, the place name Waynad also begins with the
unusual prefix Wai. The word Wai normally can be mistaken for Vyu the
equivalent Sanskrit word for the air or the wind.
Vai or Vaiyal tribes
Vaiyalikaval or Waynad are not the only places that bear the signature of
ancient Vai or Vaiyal tribes. There are numerous villages and settlements
spread across the Southern India that bear the name of Vai or Vaiyal
people. In Kerala, besides Wayand, several villages and towns like
Vaikom (Kottayam dt), Vaithiri (Wayanad dt), Vayalar and Vyttila
(Ernakulam dt), Vailattur (Mallapuram dt), Vaipur (Pathanamthitta dt), and
Vylathur (Thrissur dt) have preserved the prefix of the ancient Vai tribes. In
Tamilnadu, numerous villages and towns such as: Vayalakkavoor
(Uthiramerur dt), Vaipoor and Valayakkaranai (Kundrathur dt), Vayalur
(Tirukkalukundram dt), Vayalur(Minjur dt), Voyalanallur (Poonamallee dt),
Veialoor (Keerapalyam dt), Vayalamoor (Panagipettai dt), Vaiyangudi
(Manglur dt),Vayalur (Kilpennattur dt), Vaividanthangal (Pudupalyam dt),
Vayalathur (Vembakam dt), Vaikundam (Mac Choultry dt), Vayalappatti
(Mohanur dt), Voipadi (Chennimalai dt), Vaithianathanpettai (Tiruvaiyaru
dt), Vaimedu (Vedaranyam dt), Vaipur (Tiruvarur dt), Vayalore (Kodavasal
dt), Vaiyampatti (Vaiyampatti dt), Vaiganallur (Kulithalai dt), Vayalaur
(Krishna-rayapuram dt), Vayalur (Madurai west), Vaiyapuripatti
(Singamapunari dt) still carry the tag of the extinct ancient Vai tribes. In
Maharastra, Wai , Vaijapur etc places bear the signatures of these ancient
Vai (or Wai) tribes.
Wai-Ala language
Vai or Vaiyala were an ancient tribe speaking a kind of Paisachi language.
Waiyala or waiyali has been considered as a variant of Paisachi languages.
Grierson (1906) has described Wai-Ala as one of the Dardic-Kafir
languages belonging to class of modern Paisachi languages. Waigala is a
town in Nuristan, Afghanistan. Hence ,it is also known as Waigali; and
other alternate names for the language in Afghanistan are Wai, Waigala,
Waigalii, Waygali, Waigeli, Kalasha-Ala, Chima-Nishei, Suki and
Zhonjigali etc.
Vyuvya: Northwest
The Vai tribes migrated to India from the northwest direction. The
Northwest is known as Vyuvya in Sanskrit. It seems the Sanskrit word for
the Wind God Vyu and the Northwest direction, Vyuvya have been
named after the Vai tribes that came from the NW direction.
Suffix -Ala
The suffix -Ala in Paisachi languages of Northwestern Indian subcontinent
such as Wai-Ala, Kalasa- Ala etc remind us of the Al suffix in Tulu-Kannada
place names such as Kodiyala Kadiyali, Madivala, Ilawala, Horeyala, etc.
These Tulu Kannada place names apparently have been coined while
Paisachi- Prakrit was the common language in southern India during the
early years of Common Era.
Immigration of Paisacha speakers
The Paisachi languages have been considered as extinct languages that
originated in NW part of Indian subcontinent and spread to rest of India
Before Christ and during early centuries of Common Era. Even though any
disdained these as languages of devils (pischi= devil), it seems the term
has been totally misrepresented as the word pai-sa-chi essentially means
languages of the Pai tribes. All over Southern India including parts of
Tulunadu, have place names that suggest existence of Pai-sa-chi
speakers, possibly before the advent of Common Era. The Paisachi
languages in the NW Indian subcontinent had several variants like Vaiyala,
Basgali, Pasai, Sina, Kalasa, Kashmiri, Garwi etc of which some of the
variants also survived in the southern Indian villages in the antiquity, as a
result of migration of relevant human tribes, before the dominance of
Dravidian languages. This aspect is evident from the elaborate list of
Paisacha- Vaiyala and other related place names in Southern India.
Grierson (1906) proposed that with passage of time Paisachi language
evolved into Sauraseni and Maharastri Prakrit language forms.

Grierson map(1906) showing distribution of of Paisacha languages of
North-western Indian subcontinent.

Several Afghan place names like Kalasa, Hunza-nagar etc have
apparently been replicated in parts of Karnataka like Kalasa (Chikmagalur
dt), Huncha (Shimoga dt) suggesting that these were the ancient
settlements of immigrant communities from Northwestern part of the Indian
subcontinent. Similarly, place names Sindhanur (Raichur dt), Sindhudurga
(Maharastra), and surname Sindhya remind us signatures of Sindh and
Sindhi culture. Maiya was one of the Paisachi- Prakrit tribes and their
language; likewise, the surname Maiya or Mayya surviving in present
Tulunadu could have been a vestige of immigrant ancient Maiya tribes from
the Northwest. The suffix gli in many of the place names such as
Parthagli, Poorigli, is a Paisachi word meaning valley.
We have described in Older Posts the significance of the Tulu word pirk
(=ancient) that is derived from the ancient place name Pirak, now in
Pakistan.
We can see that a number of ancient place names have survived vagaries
of time and tides and still serve as marker clues to the ancient migrations
that affected this land in the bygone pages of the forgotten history.

References:
George Abraham Grierson (1906). The Pisaca languages of the North-
western India. Royal Asiatic Society, London. Online source:
http://www.archive.org/stream/pisacalanguageso00grie/pisacalanguageso0
0grie_djvu.txt
Older links herein:
259.Bekanata and Paisachi;
262. Significance of Paisachi language.
Posted 27th November 2011 by Ravi Mundkur
Labels: Vaiyali Vai Vai-ala Maiya Waynad Paisachi language Wai

1 View comments

AnonymousMay 15, 2012 at 7:40 PM
This is quite interesting. Of course the popular legend is that Vyalikaval got
its name because the release of KempeGowda from the Vijayanagara
prison was celebrated here by seating him on a swing made of silver.
Uyyale kaval is supposed to have been corrupted as Vyalikaval.

Reply

NOV
14
289. In search of Punnata

Many of us may not have heard about the existence of a Kingdom called
Punnata in ancient Karnataka during the early part of Common Era.
Punnata or Punanadu (pron: puNanDu) was a minor kingdom in southern
India dating back to 1st Century CE (or earlier) and persisted until 14th
Century CE. The existence of Punnata has been documented in some of
the ancient Tamil Sangam texts like Periyapurana, wherein it is described
as a land perennially washed by rivers.
Based on Mamballi inscription (ca 5-6 Century CE) scholars consider the
area between Rivers Kaveri and Kabini was the ancient Punnata kingdom,
with Kittur (formerly Kirthipura) in Heggadadevanakote Taluk (Mysore
district) as its capital. It is said that the boundaries of Punnata in its
heydays covered parts of Dakshina Kannada, Kodagu, Hassan, Mysore
and Bangalore districts (in present Karnataka) parts of Kerala and
Coimbatore (in present Tamilnadu). It is said that regal families of Punnata
had matrimonial relations with members of Ganga dynasty. References in
Sangam literature describe skirmishes between Nannan (Nanda King) and
tribal kings of Punnata.
According to Chandravalli inscriptions Kadamba Mayura Sharma defeated
king of Punnata during 4th Century CE. Punnata is recorded in the
Shivapura inscription (ca.1320) of Doddaballapura taluk, suggesting the
time range of Punnata Kings in Karnataka.
Beryls of Punnata
Greek geographers Pliny (ca 23-78 CE) and Ptolemy (ca 127 CE) have
described emerald gem stones that originated from the land of Pounnata.
Egyptian accounts described Punt which is supposed to be a corruption of
the word Punnata.
Emerald is a green colored precious stone, known as beryl in mineralogy.
Beryl is known to be occurring in small quantities in pegmatite rocks
randomly distributed around Krishnaraja sagara, in Mysore district. This
mineralized area was a part of Punnata kingdom in the past and the cut
and polished green colored emerald gems derived from beryl crystals were
apparently exported to Mediterranean markets in the past.
Emerald or beryl is known as pachche in Tulu as well as in Old Kannada.
The term pachche means green. The che or cha at the end of this word
pachche is reminiscent of the -cha suffix in some of the Paisachi words.
Punnata Sangha
Punnata region was also known as an ancient centre of Jainism in the
southern India. It is said that during 4th Century BC Jain monk Bhadrabahu
accompanied Chandragupta Maurya and travelled to southern India.
Chandragupta is said to have settled in Sravanabelagola at the end of his
lifetime. A Jain religious association was established known as Punnata
Sangha. Later these Jain monks migrated to northwestern India and
branches of Punnata Sangha were subsequently found in Gujarat.
According to some authors the term punnaTa derived its name from punal
which means a stream or river. The word punal became honal (flow, flood
or river) in modern Kannada. This interpretation is based on the fact that an
ancient Tamil text Periyapurana described Punnata as a region located on
the bank of a river.
However simpler analysis suggests that punnaTa should be pun+nata
wherein PuNa represents the name of an ancient tribe and nTa
represents a nDu, a cultivated region or a country. Therefore it can be
described as a country built by PuNa or Punar tribes. Evolution of the term
nDu from naDu (=to plant) has been explained in earlier posts.
In other words PunnaTa was also known as PunnDu or PuNa-nDu.
Thus the term Puna or punar refers to the people or the tribes inhabited
in Punnadu.
In fact, we find several strings of evidence for the existence of an ancient
tribe called Puna (singular) or Punar(plural) in names of sour fruits and in
place names in various parts of Indian subcontinent. In this post let us
explore traces of Punnata and Punar tribal people in southern India and
especially in ancient Tulunadu.
Pune, punaka
Pune, one of the major cities of India is also referred to as Purna nagari or
Punya nagari (Purna=complete; punya=divine blessing) in some medieval
Sanskrit texts. Before that it was known as Punaka Vishaya
(Vishaya=territory). Thus it is clear that refined form of nomenclature
Purna was derived from the older name of Punaka. The term punaka
can be analysed as puna+ka wherein suffix ka represents a village or
habitation.
Now the place name Punaka is a not unique word restricted to southern
India. There is a Punakha town Bhutan.

Origin of names of some of our popular sour fruits can be traced to ancient
Punar tribes.

Punarpuli
Punarpuli (pron: puNar-puLi) is the common name in Tulu for that well
known maroon coloured ethnic, wild plum or berry fruit, also alternately
known as baDupuli, birinda, binda, murla hannu, kokumm, etc. Botanically
it is known as Garcinia indica and is similar and related to mangosteen
Garcinia mangostana L. popular in other tropical countries. It commonly
used as base for sherbats and juices in Karavali and Malnad regions and is
considered to be of medicinal value especially in the treatment of bile
disorders, especially in controlling excessive pitta.
Now what is the origin of the conventional Tulu word Punarpuli?
The term puNar in puNar+puli does not have a well defined genetic
meaning in Tulu or in Kannada since the word punar is non-speciifc, even
though puli clearly means sour tasting berry or plum. It is suggested here
that it was a sour berry named after or discovered by the ancient Punar
tribes.
Punake da puli
The conventional and widely popular source of sour ingredient in Indian
cooking, the tamarind (botanical name: Tamarindus indica) is called
Punake da puli in Tulu. The term Punake refers to the tamarind tree in
general. It was punase in Old Kannada which became Hunase in modern
Kannada. Puna-se, apparently is an old Prakrit word that means the one
brought from Puna!
Similarly,the phrase Punake da puli in Tulu also means the sour berry
from Punake, where the latter represents name of a place or region (Puna
or Punak) in ancient Deccan. The English word Tamarind is derived from
the Arabian word Tamar Hind (or Indian date) that suggests that Arabs
learnt about the usage of this sour berry from India. However, the Tamarind
tree is said to be native of Sudan and other African countries originally
where it grows wilderness. It is believed that the Tamarind was carried to
India and other Asian countries along with human migrations before the
Common Era.
The existing terms for some of the Indian sour berries -Punar, Punake or
Punase- have analogous root affinities that may be attributed to the extinct
(or assimilated) Punar tribes. One of the logical possibilities is that the
ancient Punar tribes were pioneers in introducing sour berries in Indian
cooking.

Location map of Punacha and Punachapadi villages, Dakshina Kannada
District.

Punacha
There are several analogous place names in Tulunadu relevant to Puna
tribes. One is Punacha, a large village in Bantwal Taluk, Dakshina
Kannada district, near the Kerala border. This village could have been an
older colony or domain of Punar tribes. Researchers may look for strings of
historical data on Punar tribes in this village.
There is also one Punchame or Punachame near Polali Kariangala,
Bantwal Taluk and another Punchapdi or Punachapdi near Sarve
village, Puttur Taluk.Besides, there is also a Punachatr near Kaniyur,
Puttur Taluk.
Punimchattaya
In these place names the term Punacha is generally being confused with
similar sounding term puncha (= anthill) the common residing place of
snakes. There is another clue to conclude that the word is Punacha and not
puncha. In Tulu Brahmins, there is a surname known as Punamchattaya or
Punimchattaya. (This particular surname is popular since Dr Venkataraja
Punimchattaya discovered several ancient texts written in Tulu script.) The
surname Punanachattaya can be analysed as Punancha+ttaya which
means a person from Punancha, wherein Punancha is an alternate old
Tulu/Kannada word form of Punacha.
Poonacha
It is also pertinent here to note that proper name PooNachcha is popular
among the natives of Kodagu. It apparently is a remnant from the ancient
tribe of Punars that pervaded Kodagu and surrounding regions in the past.
Punarur
There is also a Punarur (punar+ur) near Kinnigoli, Mangalore Taluk, which
has been made popular by celebrity, Kannada activist, Harikrishna
Punarur.
Similarly, Tulu paDdanas refer to a legendary place in Tulunadu known as
PuNakedoTTu.

Prakrit vs. Paisachi
Puna+cha and its analogous place names area related to Punaka places,
wherein spatial suffix cha replaces suffix ka or ga. There is also a
Punekodi (kodi=corner) hamlet near Addur. The suffix cha is widely used
in ancient place names of Tulunadu such as Kodachadri (Koda+cha+adri),
Paichar (Pai+cha+ar), Chara (Cha+ara), Konchadi (Kom+cha+adi), etc.
The suffix -cha, now obsolete, apparently was part of Paisachi language
that prevailed in these areas in the early centuries of Common Era,
whereas the suffix ka (or -ga) as in Punaka, Madaka, Pun(a)ga(nur),
Binaga, Gadaga etc can be traced to Prakrit language.

Punattur, Punalur, Punganur
There are more such places in several other parts of southern India.
Ponnani. Punattur, Punalur, Punnala, Punnaveli, Punnamada etc in Kerala;
Punganur in Andhra Pradesh; Punnakayal, Pungavrnattam, Punnamallee,
Ponnai, Ponmeni, Ponnarkulam (Punnayurkulam) in Tamilnadu. In
Indonesia there is a Punaga beach.

Punar tribes
Overall analysis of the available strings of data suggest that enterprising
Punar tribes established their own territory in parts of southern India.
However their signatures can be traced as far as Bhutan in Himalayan
region. They were cultivators settled on river banks, had knowledge of
edible wild sour berries like Punarpuli and Punake puli, possibly also
discovered Punangu (punagu) or glandular excretion (musk) from civet
cat. They had discovered green colored beryl mineral resources that could
be fashioned into emerald gemstones.
It appears that Punar (Punnar) tribes used Paisachi and Prakrit languages
before the early years of Common Era as indicated by the surviving words
of that period, like the term pachche which was then absorbed into Old
Tulu and Old Kannada. It is documented in inscriptions that later the Punar
tribes adopted Kannada as administrative language. Punnar tribes were
also spread in parts of Gujarat and Rajastan. East Indian Gazetteer by
Walter Hamilton mentions that Jahrejahs of Gujarat selected their brides
from Rajaput families of Punnar, Surweyo, Goel, Walla etc tribes.
It appears that the Punar tribes migrated to southern India from the north
from the Himalayan region as suggested by the existence of a Punakha
town in Bhutan. It is possible that Pun(n)a(r) tribe was an older variant of
the Central Asian Huna tribe that later invaded northern India. It would
worthwhile to delve further into the mysteries of this lost or assimilated tribe
that had cast distinct footprints in the early history of southern India.



References:

S Shettar (2007). Shangam Tamilagam mattu Kannada naadu nudi, (in
Kannada) Abhinava, Bangalore. p.266. 6th Edition,2010

The East Indian gazetteer: Volume 1. Walter Hamilton M. (also in Google
Books).

Posted 14th November 2011 by Ravi Mundkur
Labels: Punakedapuli Punachame Punnata Punachatar Puna Punar
Punarpuli Punacha Pachche Punakha Punaka Punimchattaya Punase

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NOV
11
288.Manja in Tulu

Words, being vehicle of thoughts and actions, are born every now and
then and are ever living generation after generation may be with
varying meanings, which crystallize with the passage of time. Some words
attain sublimity and some others notoriety. Some are having different
shades of meaning and that too undergo changes in usage over the time.
What is striking about the word Manja? It means different things to
different people, regions and culture. It needs no illustration for those who
know about it. To give just an example, manja in kite flying is known to
everybody, particularly in Maharashtra and Gujarat. Here manja is a
special string, smeared with glass powder, to give it a cutting edge in kite
fighting.
Manja in Tulu
Manja in Tulu language of coastal Karnataka and Kasaragod (Kerala)
means generally an elevated place. There are many usages of Manja, as
documented painstakingly in Tulu Lexicon by scholars.
1. Kayimanja: Kaimanja is a small shrine for departed souls, also known
as Kayimada. On the burial place, a mound is made so as to place food,
offered to manes. Well-to-do people make a shed-like structure for this
purpose.



Kadri Kambla 2010, Mangalore
2. Manjotti: In Kambala (Buffalo race), it is a raised place at other end of
buffalo race slushy field. It is a reaching point for buffalo as speedily as
possible with adept handling by handler. Speed is measured by time. Pair
of buffalos taking the least time is declared a winner. Winning buffalos are
known as Manjottigone. There is a folk narration (PadDana) by name
Manjottigona, which tells about exploits of a young he-buffalo and its tragic
end. This song is sung in group by women in agriculture field while
planting nursery plants of paddy. It is sung when buffalos are not around.
Coming to spirit worship, it means a purification ritual to ward off pollution
of the shrine.
3. Ritualistic act: Tuluvas are animists. Manja is an archaic use in
worship of Divine Spirits in Tulunadu. Manja ritual is a vow fulfilled
periodically or on special occasions for appeasement of Divine Spirits of
household, village or group of villages (Maganes). There are several
Bhutas (Divine Spirits), exploits of whose are described in respective
PadDanas, a kind of Tulu literature orally preserved. It is a custom (which is
in vogue in Tulunadu) of offering meat (chicken), fish, etc. (with toddy in
certain cases). The ritual is known as Manja Balasuni/Malpuni.
In Siri Festival, a main and lengthy ritualistic celebration, Manja Balasuni
to Siri Kumara is a less known performance. RRC News Bulletin of Jan-
March 2003 throws light on this performance (q.v. Prasanga
Udupipages.com).

4 Place & personal names: Manja is used in place names, such as
Kalmanja, Ballamanja, etc., with specific meaning of elevated place.
Probably, Kalmanja means a village, beset with rocky mounds and
Ballamanja, a high place, full of creepers and bushes.
As for popular names, we can cite Manja and Manjanna as male proper
names and Manjakka, a feminine name. Probably, giving these names has
some bearing on physiques.
5 Times of a day: Manja is used either for evening, darkness or early
morning. So it indicates different shades of light as day proceeds.
6 Raised Platform in market: Primarily, it means a raised platform for a
seller. So, Manja literally means a market-place.
7 Engagement Feast: Manja is used for a ceremonial feast in brides
place on consummation of an engagement. In these days, we do not hear
this word for the function. It is now just an engagement party in a hotel.


Manjarur
The term Manja has been explicitly used in several Tulu place names.
Mangalore was known as Manjarur especially during 10th and 11th Century
CE. Manjanadi is a village in Mangalore Taluk, bordering with Kerala.
There are several Manjanakatte, Manjara pde, Manjarapalke, etc hamlets
across Tulunadu.
Similar analogous names exist in Uttara Kannada district also. For
example Manjuguni near Ankola.
The Lord of Kadri Temple, Mangalore is well known as Manjunatha.
The Lords name was later replicated in now renowned Dharmastala
temple. Manjeshwara is a coastal town in Kasargod Taluk, south of
Mangalore. There is a locality known as Vamanjur in Mangalore as well as
in Manjeshwara. In earlier posts we interpreted that Vamanjur could have
been originally Om-manjur, named after immigrant Om tribes of Africa.
Manjanna, Manjappa, Manjamma etc proper names were common in
Tulunadu and adjoining Kannada areas. These may have an obscure tribal
heritage that needs to be explored further. The proper name 'Manja' in
these could possibly be traced to an ancient Paisachi-Prakrit word 'manja'
that represented man (Post 261). The old word 'manja' evidently evolved
into 'manuja' with passage of time.


Words are not dead objects, though they undergo changes with passage of
time. They live with people of a region, state and country, perpetuating the
extant beliefs, traditions and culture. This is manifest on exploration of
manja, pertaining to Tulunadu.
Sometimes, in the antiquity the words have crossed borders to remote
countries or words in usage in different continents may had similar roots to
begin with.Note for example: An 'Igloo' means a hut/house made of ice
blocks among the Eskimos. Another parallel word 'Illu' in Tulu and some of
the other Dravidian languages means a dwelling place.

-Hosabettu Vishwanath, Pune

link: Omanjur, forgotten word
Posted 11th November 2011 by Ravi Mundkur
Labels: Vamanjur Manjeshwara Manjunatha Manjarapade Manjanadi
Manjarapalke Manjarur Manja

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OCT
2
287. Balmata, Mangalore

Origin of the name of a familiar and one of the oldest roads in the heart of
Mangalore city- Balmata (pronounced as balmaTa) road is disputed. The
local newspaper Udayavani dated 29 september 2011 in the commercial
supplement carried an anonymous note on the origin of the name Balmata.
Excerpts from the cited article inspired me to write this post.
Bell Mount
One of the possibility suggested is that a Bell shaped mount (hill) or Bell
on the mount apparently was corrupted to Bal-mata.However, this
explanation is not quite satisfactory as none of the hills in the area are in
the shape of bell.


Bl-mata
There is one more explanation for the origin of the word: Balmata. Close to
the Balmata area there is one Sanyasi gudde (hill of the Sanyasi;
sanysi= a sage) that can be approached from Arya Samaj cross Road.
Here we have an ancient Klbairav temple and relicts of Natha monasteries
that held held powerful influences on the history of Mangalore during the
period 9th to 14th Centuries CE. The word bl refers to children in Indian
languages. It is said that the term Bl maTa was applied to one of the
Natha monasteries, even though it is not clear if any Natha monastery
dedicated to young people existed in the antiquity in this area.
Bol -mata
A third possibility discussed was that in the Balmata area some two
centuries ago there were a couple of deserted British Bungalows. It is said
deserted Bungalows were called Bol (barren,empty) in Tulu.
Boll -mata
However, the fourth and the best possible explanation would be that a
group of German missionaries established Basel Mission Church and
Monastery in this area. Tulu people used refer as Boll or Boller for the
white people. The ancient places Bolur and Bolar in Mangalore also
designate areas of ancient white immigrants as discussed in our older
posts herein.
It seems apt that local Tulu people described religious centres ( designated
as maTa in Tulu and Kannada) established by white people (German
Basel Missionaries) as Boll maTa. The Boll-maTa with passage of time
has been reduced to mere Balmata.


Posted 2nd October 2011 by Ravi Mundkur

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SEP
3
286. Bari system predates Castes

The recognition and practice of human genetic lineages or the Lineage
system (alternately known as Bari, Bali or Gotra system) among civilized
ancient communities in India is distinctly older in origin and date than the
caste system.

A reader has asked about the caste of Tulu people that migrated into
southern Tamil country during early history corresponding with Sangam
age.In my opinion, there were no modern castes (like Bunt, Billawa,
Mogaveera) in Tulunadu at that time. In the early period the Tulu People
were recognized by their bari lineages (matrilineal and patrilineal) and
persons of the same bari could be seen practicing different professions like
those of Bunt (warrior and defense assistant), Billawa (archer),
Salian(weaver), Baidya (tribal doctor), Nadava (cultivator; one who plants
crops), Okkeleme(farm worker; farm settler), Poojari(tribal preist), Maddela
(washerman), Mogera (fish catcher), Kottari (Store-keeper), Kulala (potter)
Sapalya(musician) etc without people being assigned to or divided into
distinct caste/community groups as known now.And those who did not
subscribed this bari system of genetic lineage recognition, especially older
generation of tribals, were recognized by various tribal group names.

Alupas of four lineages

The aspect of antiquity of existence of Baris over castes shall be more
evident when we study the lineages of Alupa Kings who ruled early
Tulunadu. Data from early inscriptions reveal that Alupas belonged to four
lineages which suggest that in the progress of time Alupas had offsprings
from persons hailing from four different lineages; however the specific
castes have not been attributed to Alupas in the inscriptions, because
castes in Tulunadu did not exist at that point of time. Alupas also had
matrimonial relationships with Kannada Kings like Kadamba, Chalukya and
Rastrakutas.

Ancient Bari lineages in Tulunadu
In other words, to begin with there were no castes but only lineages in early
India. And the distict division of people into dufferent castes developed later
in the history.This is especially evident in Tulunadu which provides distinct
evidences in favour of antiquity of the lineage system over the caste
system.
The Gotra system prevailed among the Vedic sages-cowherds of ancient
Indo-Aryan communities of Indian subcontinent appears to be as old as
1900 BC or older.It seems bari or bali linege types of genetic
identification or recognition system similar to Gotra lineage system coupled
with recognition of original place of domicile /settlement (Moolastana)
prevailed among Dravidian communities contemporaneous to early Vedic
sages. Multan in Prakrit language means the Moolastana. Multan in
present day Pakistan still carries the name of one of the earliest Dravidian
settlements in Northwest Indian subcontinent and is useful in tracking the
route of early Dravidian (including Tulu) immigrants into southern India.
Tulu Baris
Indira Hegde (2001) compiled a list of 61 Baris currently prevailing among
Bunts and Nadavas. She has also enlisted some 55 Baris recorded in
inscriptions and generally considered to extinct at present. Similarly there
are some 20 known baris enlisted among Mogaveers. Mogaveeras have
Amin, Bangera, Chandan, Gujaran, Kanchan, Karkera, Kotian, Kunder,
Maindan, Mendon, Naika, Pangal, Puthran, Rao, Salian, Sapaliga, Shriyan,
Suvarna, Thingalaya, and Tholar lineages. And Billawas and other Tulu
communities also have numerous baris.Even Tulu Brahmins adopted a
system of bari lineages.New Baris have evolved and were added
throughout the history with passage of time.Similarly, many baris must
have been lost during the long history of our communities due to various
natural factors.

Baris before Caste system
However, on analysis we find that atleast five baris are common to most of
the Tulu communities.This leads us to propose that such common baris
have been in existence before the arrival of distict caste system in
Tulunadu. We find that Bari lineages known as Banger (or Banga), Salia (or
Salian), Putra (or Putran), Kundra (or Kundaran) and Gujar (or Gujaran) are
common to many of the Tulu Castes at present. The presence of common
bari lineages among diverse castes suggest prevalence of these baris
before the consolidation of caste system in Tulunadu.It appears that there
were more such baris common to different castes but became partially or
fully extinct. Among the common bari examples that became partially
extinct in some Tulu communities, we may include Suvarna and Tingalaya
baris. The Suvarna bari has been preserved among Mogaveers and
Billawas. Tingalaya bari/surname is found retained among Mogaveers and
Brahmins.Similarly, Menda/Mendon and Tolar bari lineages are shared
among the present day Bunts and Mogaveers.
We shall discuss the five bari lineages generally found distributed in most
of the communities/castes of Tulunadu.
Banga, Banger.
In an early post in this blog we considered that Bangera were the settlers in
Bengare (Sand Spits) areas in the coast.This earlier interpretation of
Bengare settlers may not be appropriate as we find Bangera or Banger
(Banga+yer) in Tulu language is a respectful version of the Banga lineage,
who ruled parts of Tulunadu as Jain Kings.


Banga tribes: Banga or Bangera appears to be one of the oldest lineages in
Tulunadu. Ancient tribes known as Banga still survive in parts of Nigeria in
Africa. In India, the delta region of River Ganga is traditionally known as
Banga or Vanga desha. (It is alternately known as Gowda or Gaur desh
also). The regional place names Bangal (or Bengal) [Banga+al] means
river-side settlements of the Banga tribes. Banga dance form is still popular
in Kalingga region of Phillipines.Banga means earthen pot in Phillipines. It
is possible that early Banga tribes were potters by profession. The
association of terms Banga and Kalingga in Phillipines is interesting to
note. In India, Banga (Bangal) region exists by the side of Kalinga (Orissa)!

According to some the term Banga is derived from Bong which was Sun
God (Sing Bonga) worshipped by Munda tribes of Austro-Asiatic origin.
Thus, the Banga tribes relate to either early African immigrants or
subsequent Austro Asiatic immigrants into Gangetic delta. The tribes from
Gangetic delta migrated to West coast probably before the advent of
Dravidians forming the Banga or Bangera lineage.
There is also a Banga town in Punjab. Surnames Bangar (Bangad/Bangur)
exists among Marwari/Marathi communities and proper names such as
Bangari among Telugu (Bangarusamy, Bangaramma) people.
Bangalore: The origin of the place name of capital of Karnataka, Bengaluru
is generally attributed to the phrase benda kalu ooru (Village of boiled
pulses). However, it could have been originally Bang+al+oor also, where
the term 'Bangal' originally referred to a settlement of ancient Banga tribes.
(All the ancient Banga tribes need not necessarily be considered as
Bengalis, as erroneously interpreted by certain historians.) In support of
the Banga+al theory cited here ('al'= water source like river, or a settlement
besides a water course), geological data suggests that a tributary of Kaveri
flowed in the western side of Bangalore during early history that dried up
later.

Salia, Salian
Salia or Talia represents spider in Tulu language.One of the oldest known
bari lineage, apparently derived from the ancient weavers of cloths or tribes
having a totem of Spider. The Sl tree [the silk cotton tree] also represents
weaving of cloths and it was a holy tree traditionally worshipped by several
early Munda tribes.Some historians opine that the Saluva dynasty that
ruled Vijayanagar Empire is related to Salia or Salian lineage.

Putra, Putran
Exact origin of the surname Putra or Putran is not available at
present.However two possibilities can be discussed.1. The word Puto or
Putra in Prakrit generally represents a town For example the cpital of
Magadha Empire was Pataliputra. Similarly King Ashoka mentioned
Satiaputo which is considered to represent (possibly a part of) Tulunadu.
Therefore we can consider that Putran means a person from the Putra
possibly ancient city of Pataliputra.2. Putra in Sanskrit and many of the
Indian languages mean son. Since relevance to this meaning of the word
can only guessed we can wait for additional data on the origin of this
surname.The lineage is also known as Putrannaya. There are Putra
surnames in Indonesia and also in Saudi Arabia.

Kundra, Kundaran
Budhi Kundaran an Indian international cricketer of yester years hailing
from Mogaveera community of Udupi, was one of the first among coastal
Tuluvas in the recent years to popularize the surname of Kundars.
Similarly, recent Hindi Film industry in Mumbai (Bollywood) has a celebrity
known as Shirish Kundar. Shirish Kunder, who is an Electronic Engineer
from SDM College of Engineering & Technology, Dharwad, became a
celebrity in Bollyhood as an Editor and Director of Hindi Films. He has
married Farah Khan, a famous Choreographer and Director of Hindi Films.
In the recent years popular Bollywood heroine Shilpa Shetty, originally from
Mangalore has popularized the Kundar surname in Tulunadu after her
marriage with Raj Kundra of north Indian origin.


While the exact origin of the name Kundar is not available at present, it can
be traced to ancient Kunda tribes of African heritage. However we find that
early Jains and Buddhist literatures carry the term Kunda. Originally the
Kundars in ancient India could have been a tribe specialized in the skill of
gold smelting since the term kunda generally refers to (1) gold and (2)
melt. A popular sweet dish in Belgaum produced from the desiccated milk
and sugar is known as kunda. In common Tulu parlance kunda means a
pillar.

Kundar: A lineage (bari) based surname among Bunts and Mogaveers,
originally derived from an ancient immigrant Kundra or Kundar ancestor
from northern India. Kundarannaya means a person born in the Kundaran
lineage.

There are numerous place names having a prefix or suffix of Kunda all over
India.For example, Kundapur, Kundagola, Navalgunda, Nargunda etc. It is
possible that the kunda in such ancient place names refer to ancient victory
pillars (totem poles) erected in those villages.


Gujar, Gujaran
Gujar or Gujaran is a surviving surname that provides solid support to the
theory of amalgamation of immigrant tribes among Tulu and other
communities in the antiquity. It is said that Gujars originated in Georgia, in
southern Russia ( Georgia is also known as Gurjiya in Persian) and
migrated to Afghanistan, Pakistan and India during the early centuries of
Common Era.Descendants of ancient Gujar migrants are found in the
States of Kashmir, Punjab, Rajastan and Gujarat. Incidentally, the State of
Gujarat derives its name from Gujar tribes.
A famous hero of Tulunadu, Agoli Manjanna was from the Gujaran lineage
of Bunts.
Gujaran: A lineage (bari) based surname among Bunts and Mogaveers,
originally derived from an ancient immigrant Gujar ancestor. Gujarannaya
means a person from the Gujaran lineage.
Gujje: A species of Jack fruit apparently introduced originally by Gujar
tribes. Presently the term is applied to any variety of unripe or raw jack fruit.
Gujjadi: A place named after Gujj or Gujar tribes in Udupi district.
Gujjarabettu: An elevated dryland (plateau) named after Gujar tribes near
Kemmannu village in coastal Udupi Taluk.
Gujjarkere: An ancient pond, presently dried up named after Gujar tribes in
Jappina mogaru locality, southern part of Mangalore.



Suvarna
The Suvarna bari has been preserved among the present day Billawa and
Mogaveer communities.The origin of Suvarna bari name can be interpreted
based on data existing on the words like Suvarna and Suvarnbhumi. The
term Suvarna means (1) good colour and (2) gold. Sanskrit and Buddhist
texts referred to Burma, Indonesia, Java, Sumatra countries as
Suvarnabhumi. It appears that the term Suvarna bhumi referred to people
of golden (yellowish) skin colour rather than golden land. This leads us to
infer that originally the ancient Suvarna people of Austro-Asiatic heritage
came to Tulunadu from Suvarnabhumi countries.It can also be recalled that
a coastal river flowing in Udupi district is also called Suvarna or Swarna
River.


***
End piece Trivia:


It is obvious that Words sounding similar can have divergent meanings.
Bangar as well as Suvarna in Tulu and Kannada means gold.
Prajwal pointed out that 'Bangar' in Marathi/Mumbai Hindi as well as 'Gujari'
in Tulu/Kannada refers to scraps!

-With inputs from H. Vishwanath.



Posted 3rd September 2011 by Ravi Mundkur
Labels: surnames bari Gujaran Suvarna Saliyan Kundra Mendon Kundaran
Bannerghatta bangera Banga Bangala

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AUG
13
285. Nagavanshi Kshatriyas


In the recent years some of the communities, like some Rajaputs, Jats,
Nairs and Bunts, are claiming that they are Nagavanshi Kshatriyas.
Nagavanshi means one derived from the dynasty of the Naga or the
serpent. And the term kshatriya represents the warrior community.
Bari and Gotra
During the Vedic period the identication and recognition system among
civilized people was based on gotras and there is no mention of Vamshas
(dynasties). The Tulu people followed a similar system of genetic heritage
recognition known as bari or bali system.Tulu people also followed a
system of recognition of Mulastana (literally, the original place of
domicile).The town of Multan (mool=origin + taan =place) in present
Pakistan still carries the ancient name of one of the original place of
domicile of Tulu and Dravidian tribes who migrated along this route during
the early history.
Chaturvarna
The recognition of communities based on the division of labour or
profession was said to have been initiated during the regime of
Chandragupta Maurya. The broad brush communities (Chaturvarna,
literally four colours) of Brahmana (preist), Kshatriya (warrior), Vaishya
(merchant) and Shudra (menial servant) were recognised and uncivilized
tribes were treated as Panchams (the fifth category).
Vansha
Later Kings considered themselves to be offsprings of great dynasties
originating from major celestial bodies like Sun and Moon. Thus the
imaginative attribution of dynasties of Sun (Surya Vamsha) and Moon
(Chandra Vamsha) were popular among ancient rulers. It appears that
ancient Kings adopted such fancy dynasty names to glorify themselves.
Legends describe that during the Gupta regime, some of the pre-Aryan
Nga tribes were elevated into the status of kshatriyas. Thus it appears
that fancy dynasties like Naga Vansha (Dynasty of Serpent) and
AgniVamsha (Dynasty of Fire God) were added later as part of regal
glorification processes.

Naga cult: Antiquity and spread
The fear and worship of Naga is one of the oldest cults in the world that
dates back to early days of civilization. There are suggestion sthat Naga
were a tribe from ancient Ethiopia. Ethiopia in Africa is the cradle of earliest
human civilization. Some believe that ancient Naga tribes from Ethiopia,
migrated and ruled parts of ancient India.There are persons in Ethiopia
having the name of Naga. However, cities named Naga are found far and
wide in Phillipines as well in Japan (Nagasaki), showing the spread of this
ancient cult. There are Naga tribes of Austro-Asiatic origin in northeastern
part of India and in parts of Kashmir. The spread of Naga cult can also be
found in Srilanka where Kings with surnames of Naga ruled during the early
centuries of the Comman Era.
It appears that during the compilation of Puranas in India, the Nga tribes
had become rare minorities.Because most of the Puranas imaginatively
described Naga as mythical creatures with half-human, half-serpent bodies.
It appears that Old Indian words nagna, nanga and old English word
naked are all genetically connected to the word Nga.
Nga worship
In Tulunadu, there are no distinct evidences to suggest that the ancient
rulers considered themselves as kshatriyas distinctly or were derived
exclusively from any specific Nga dynasty. The cult of worshipping Ngas,
no doubt, was widespread all over India. However, it is difficult at present to
pin point which Tulu community was derived exclusively from ancient Nga
tribes. The available evidences rather suggest that most of Tulu
communities are admixtures of several ancient tribes through the dark
lanes of prolonged history. The Alupa rulers were basically marine
merchants and that may be one of the reason why they exclusively
categorised themselves with four division Chaturvarna classification. Even
the Bunt-Nadavas of Tulunadu were professional admixtures of warriors
(Bunt), cultivators (Nadava) and merchants (Shetty< Shresti).
Vansha vs. Bari
Some of our Readers have enquired innocently whether Mogaveeras are
also derived from Nagavanshi kshatriyas, since some of the Bunts claim
that they were from such a Nagavanshi dynasty.
Our inference is that only warrior communities (kshatriyas) derived directly
from the ancient Nga tribes should claim such a descent. In Tulunadu, as
well as in rest of Karavali and Karnataka, you will find many ancient place-
names reminding of Naga tribes such as Nagur, Nagori, Nagarakatti,
Nagarbavi, Nagasandra, Nagarahole,Nagapatna etc. However, the
available data suggest that the ancient Nga tribe was only one of the
numerous ancient tribes that existed in ancient India. Basically, as
discussed already, none of the communities and castes in Tulunadu
described themselves exclusively as Kshatriyas during the history,
because they (especially, the part time warrior groups) adopted multiple
professions n their lifetime.
Thus, it may not be appropriate to adopt some fancy titles preferred by
bygone Kings unless you are convinced of your exclusive derivation from
any specific Naga tribe. In case you are looking for your original roots, the
Tulu bari lineage genetic recognition system may be more meaningful and
appropriate than the rather superflous Vansha system.



Posted 13th August 2011 by Ravi Mundkur
Labels: vansha bari bali gotra moolastana mulastana

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JUL
22
284. Vorkady : An Ethnonym

Eeru Enmura Deyyu? Moole balle Orkaaduda kurle jaitu paadla
Translation from Tulu: Are you Deyyu of Enmur? Come here, and listen:
Go and defeat the piglets of Vorkady.
(It is a string of a Tulu PaDdana, cited in Tulu Lexicon).
(Male pig is usually called as vargale in Tulu language. Thus the term
kurle(=piglet) might have been used in a contemptuous manner. This we
can imagine scenes from the history of frequent fighting among feudal
kings of yore in Tulu Nadu.)
On the trail of Vorkady
Vorkady is a village of Manjeshwara taluka, Kasaragod District, Kerala.
Kasaragod was the southern tip of Tulu Nadu earlier, now merged with
Kerala State.According to the 'Gramapaddhati', Tulunadu is divided into 32
Villages - 16 Western and 16 Eastern. Varkadi. or Vorkady is one of the
sixteen Western Villages of Tulunadu wherein Brahmanas are settled
originally.The rivulet is a tributary of Bangra Manjeshwar River. There is an
ancient about 600year old Subrahmanya temple in this village.Vorku or
Orku in general means increasing in volume (like liquids, etc.). We
cannot say how it applies to Vorkady. An attempt is made to analyse this
Place name.
1. Varaka+di: Varaka means jack fruit in Tamil and Sri Lanka. In Tulu, it
is known as Barake/Barike or Barke (Note: Transition of va to ba is
common in Indian languages). Barike is used tautologically in Barike
Pelakkyi, meaning a variety of jack-fruit with hard supple edible pulp. Here
Barike has dual meaning as hard or tough, besides jack-fruit itself in
repetition. So it could be a village where jack fruits are available in plenty.
2. Varike (Barike>Barke) + adi: If we quote from Census of India-1901,
Barika literally means a village watchman. In the Deccan Districts, they
are usually Balijas and entries of the name is clubbed with the caste. In
Tulu Nadu, Barike/Barke is a title of landed gentry, serving feudal Chieftain
of the area (as is the case with Bhondaries of Ganjam, Orissa q.v.
Census-1901). These clans are known by their manor houses, like Barike,
Guttu, Parari, etc. They are below the Beeduda (Booduda) Arasu (King).
So Vorkady (Varike+ady) is a village having manor house of a Bunt with
the status of Varike/Barike. When Hoysala Ballals ruled Tulu Nadu, their
Chieftains were assisted by Barike Gaudas/Gouds, who migrated from
Kodagu and Hasan on the eastern slope of Sahyadri (Western Ghats).
Even when there is a change of overlordship, those Gaudas stayed back
and served under local chieftains. Gaudas are tough people. It is possible
that Barike/Barke gained the meaning of hard (supple), as the pulp of a
fruit (cf DED 5268). Jack-fruit with soft pulp is called Tuluve (soft juicy
pulpy) pelakkayi in Tulu.

The other possibilities are:
3. Vor+ka+adi : One portion of forest region. A dry region with forest
cover.
4. Varak+adi: Varaku/Varak means foil or leaf of gold. Could it be a
place named after goldsmiths (Merchant class of artisans), who possibly
outnumbered other class of people?
5. Varaka +adi: Varaka (Oraka) has meaning of a spring or fountain
(q.v. TL-p.2782). The Village could have a watershed, providing perennial
water supply. There is a small rivulet and an ancient and famous
Subramanya Temple is located on one of its banks. Varu/Varaka has the
meaning of canal for irrigation in Southern Dravidian languages. In Kui
language, it means water channel, stream, torrent or flood (q.v. DED-S/N-
4342).
Conclusion
We could conclude, based on the expositions, that Vorkady is an ethnonym
and eponym, possibly derived from the name of the Barke families once
upon a time. Or it could have been village famous for a class of jack fruits.
The families must be the representatives of the Feudal Lord of the region
for local administration.
-Hosabettu Vishwanath, Pune
Posted 22nd July 2011 by Ravi Mundkur
Labels: Vorkady

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JUL
16
283. Aggargona, Agumbe: Aga/Agher tribes
A river flowing by Kumta town and to the South of piligrimage centre of
Gokarna in Uttara Kannada District is known as Aghanshini. Aghanshini
in Sanskrit means destroyer (nshini) of sins (agha).While you may be
wondering why this particular river was named as destroyer of sins, you
shall encounter a place called Aggar-goNa in the surrounding region.
Aggargona is a village in Kumta Taluk named after Agher (pronounced as
Agyer or Aaghers). Aaghers are a backward tribe distributed in parts of
Uttara Kannada district. Aagher is a collective noun wherein the plural
suffix er refer to a group of Aga tribes.In Munda tribal belts of Northern
India they are known as Agariya.
The place name Aggar-gona could have come from agar, the Marathi word
for salt pan, or from the Agher (Agar or Agari) communities that involved
themselves traditionally in the manufacture os common salt from the sea
water.
Thus, it can be suggested that Agha in the River name Agha-nashini is
derived from the Aagha tribes. And the suffix Nshini was attached to the
Agha just to complete the Sanskrit nomenclature. Some of the random
places named after Aga tribes in India have been recalled here below:
Agumbe, the hill station famous for a charming sunset on the Sahyadri
range in Shimoga district is again named after the Agha tribes.
Agari is a hamlet near Bajpe, Mangalore Taluk.
Agadi: Aga+di village in Belgaum district is suggestive of an ancient
habitation of Aga tribes.
Agartala: A place named after Aga(r) tribes.
Agastya: An ancient sage mentioned in Sanskrit as well as Tamil Sangam
literature. In his name you can find the prefix Ag(h)a suggesting his
connection with Agha tribes.
Aga/ Agariya tribes: The Aga or Agariya are an Austro-Asiatic Munda group
of tribes, possibly part of the pre-Dravidian settlers in India.
Similarly, 'Agri' appears to be an variant of the tribe 'Ag'. 'Agri' and 'Koli'
are original ethnic (fisherman) tribes of Mumbai and other Konkan coastal
belt. Agri (Ag+ri) is a village in Ghansoli of New Mumbai. There is one
'Agripada' in Central Mumbai and other at Danda-Agripada in Bandra-Khar
belt. Similarly Agari hamlets exist in the Karavli also. Kolis speak Marathi
and Agri-Kolis speaks a mixture of Marathi, Hindi, Sanskrit and Kannada .
Like Kols the Aga/Agar/Agariya tribes were involved with metal smelting.
The tribal word Ag probably supplied the root for the Prakrit /Hindi word
Aag for fire.
Salt makers
Agar in Marathi means salt pan or bounded farm. In Uttara Kannada
district,Karnataka, near Aggargona and Gokarna, traditional salt making
industries do exist. The saline water from the tidal stretches are spread on
open agricultural fields and are allowed to dry up under the Sun.
Desiccation of saline water forms crystals of common salt that are
eventually gathered and marketed.Similar native salt making industries
prevailed all along the coast since antiquity.
According to legends prevailing among Agari (also known as Agle) tribes in
Maharastra, Agela and Mangela were two sons of the sage Agastya.On
growing up Agela pursued the art of producing common salt from sea
water, wheras Mangela became a fisherman.

Mangala Poojari
Mahakulastri Ammanavaru temple at Benne Kuduru near Barkur, Udupi
district is the major centre of worship for Mogaveeras of Tulunadu. The
mother Goddess temple is managed by preists designated as Mangala
Pojaris. The origin of the word Mangala comes from the name of fisher tribe
of Maharastra, the Mangelas. It term reveals that the temple was
traditionally owned and maintained by fisher tribes of Mangela who have
been known as Mangala Poojaris with passage of time.
-Ravi and Vishwanath.

Posted 16th July 2011 by Ravi Mundkur
Labels: Ageriya Agari Aga salt makers. Agher Agle

4 View comments

Earth ManiaJuly 21, 2011 at 9:29 PM
can you please tell me how many mangala poojaries presided over the
mogaveera cult? And also their names?

Reply

Ravi MundkurJuly 23, 2011 at 7:39 AM
Gathering the desired data may take some time.So kindly bear with us. In
the meanwhile readers may immediately post the data if anyone is having
readily.

Reply

AnonymousAugust 2, 2011 at 6:49 PM
Earthen wall/fence(with cactus on top & ditch by side) is also called "agar"
in tulu. "Agar kaDpunu" is the most laborious work for tuluvas. Agar also
means depot in Marathi.
Kowdoor Narayana Shetty

Reply

RahulFebruary 1, 2012 at 5:49 PM
Agumbe is a special place... informative read...

Reply


JUN
29
282. On the quest of Kavrady



How an object interests a person for its antiquity and/or customs! This is a
matter for study. This statement is proved true when the name Kavrady
(pronounced Kaa-vra-_Di) captured my attention in a wrapper of chakkuli
(Chakkuli is an eatable made of rice flour with black gram, salt, etc., circular
shaped and deep fried in oil). I purchased this packet at Kundapur State
Transport Depot when Pune bound KSRTC luxury bus stopped there for
tea break during my return journey (May 20th). My curiosity grew owing to
the peculiarity of the name, unheard by me.
Kavrady in Kundapur
Kavrady (Kavradi) is a village in Kundapur Taluk of Udupi District (carved
out of erstwhile Dakshina Kannada District). Kundapur is Taluk
Headquarters (36 km north of Udupi) and it takes the name from the
Kundeshwara Temple around Panchagangavali River, built by Alupa King
Kundavarma. Kundapur is also famous for Kunda (i.e. jasmine) flowers.
Kunda also means a pillar. Kundapur is a peninsula, surrounded by
Panchagangavali River on the North, Kalaghar River on the East and Kodi
backwaters of Arabian Sea on the West. Basrur is a historical place and is
a natural port. Traders from foreign countries used to bring their boats and
ships in olden days, bartering their goods for pepper and fine quality rice.
Trading Guilds were powerful here in those days.
Place names are culture-centric, emerging from a specific time. It is
perspicuous from our Posts on some place names. Surviving trace or
memorial of custom, period, people, etc. comes handy in discerning things
existing in the past. Let me explore some odd corners of history around
Kavrady.
Examining Kavrady
1.On dissection of the compound word Ka_vra_di, we get Kavu
(garden/forest) + ur (place/village) + adi (place). Adi is apparently is a
needless addition. Kavu has traditional meaning of preserved and
protected forest, holy or sacred grove or a forest area in simple sense.
Firstly, Kavrady thus means a village area with protected and holy grove or
forest.
2.Secondly, Kva could be keeper of kavu. It is also a surname or clan
name among Bunts (q.v. Tulu Lexicon). So Kavradi could be bifurcated
as Kavara (Kava clans) + Adi (Dwelling place/Habitat).
3.Thirdly, in Malayalam, Kvara is a tribe trading with glass bracelets and
bangles, baskets, etc. In Kannada, gavariga means a man of the basket
and mat-maker caste (Note the transformation of ka to ga). In Tamil, it is
a Balija caste among the Telugas. (DED 1118).
4.Fourthly, it could be a junction of two roads, overseen by a Kapari
(keeper or watcher). In olden feudal society, traditional boundaries of feudal
lords are demarcated and road tax (:c) (a precursor of modern day octroi
or commercial duty was collected.


5.Fifthly , it may mean topographically a forked shape area (Y) on
analyzing Kavrady as Kavar (= kabar or kabe, i.e. cloved or forked) +adi
(place). Kavar or Kabar could be a land split by a stream or river. (Note:
No field study is done by me. Locals could give us a feedback).
6.Kvara is a mint, furnace or smiths work-place since kavu or kavara
also means heat/heating (besides desire or thirst). [Example: Please note
the word honnagaavara, i.e. honna (golds) + Kaavara (Mint) = Mint of
golden coins, used by M. Govinda Pai in one of his poems in Gilivindu).
There might have been once a mint of Alupa Kings or some metal works in
Kavrady. Alupa Kings ruled over Tulunadu for more than thousand years
(CE 5th to 15th).
A vestige of sacred grove?
There are similar village names with prefix or suffix Kavu in Tulunadu and
other southern States, namely Kavoor (a suburb of Mangalore), Kavugoli
(in Kasargod District), Mujumgavu (Mujum+kavu), etc. This Kavu (sacred
grove) culture is an early tribal culture, probably pre-Dravidian in Tulunadu
and in other parts of India. It is known later by other equivalent names in
Tulunadu, such as Bana, Kapu, Kaana and devara kadu (in Kannada).
They are mostly found near mounds, hilly areas, riverine places and within
family and community properties. Kapiri Gudde (Kapiri Hill), which is
explained as an Ethnonym in our Post-273: Kaprigudda, Mangalore, might
have also been a sacred grove. [ Kapiri also means a Negro in
Malayalam.]
Sacred Groves
Sacred Grove is a cult, practiced all over the globe, and invariably
followed throughout India right from prehistoric period. It is known as
Temenos in Greco-Roman, hergr(Note: o is an umlaut and spelt oe)
in Norse (Scandinavian), Nemeton in Celtic (France), Baltic Russian
Romowe (Some are still surviving like Sventybrasis), in Lithuania
Alka(s), etc. In Nigeria, sacred groves are dedicated to Fertility God of
Yoruba mythology. Nemetons are fenced by means of ditch and wooden
palisades in quadrangular shape. Particular type of trees or deities is
worshipped with sacrificing of animals during annual rites in these groves.
In North-Eastern part of India (Orissa, Bengal, Jharkhand, Bihar, etc.),in
Austro Asiatic Munda tribal communities, these sacred groves are called as
Sarana or Sarna(1). In Kerala, these sacred groves are called Kavus. It
is habitual among Kerala Hindus to set apart some land around the house
for Goddess Durga and create a small sacred forest (Kavu) (2). In Tamil
Nadu, Sacred groves are important traditional method of both in situ and ex
situ conservation of economically and spiritually valuable tree species. An
extensive survey of 266 sacred Groves of Tamil Nadu was conducted in
order to conserve them (3). In village Minor, Kumaon Region of
Uttarkhand, the Deity Golu Devata is venerated by restoration of Sacred
Grove (4). Birhor Tribe clans think themselves to have been descended
from a common ancestor, belonging to a particular hill or mountain and feel
kinship relation among them all (5). Villagers in Kumaon, Himalayas,
discovered that Gods were the best guards for their forests (6). Folklore
plays an important role in the preservation of Sacred Groves. Not only
tribal people but rural people also preserved the sacred groves by
traditional customs, rituals, ceremonies and folk belief (7). In Maharashtra
it is called Devari and Varana in Rajasthan.
Original tribes of Tulu Nadu are Naga (snake) worshipping people. Sacred
groves are called as Nagabanas here. These are natural or reserved
forests for Naga (Snake) worship, along with other divine spirits. There
are around 6000 Naga Banas in undivided Dakshina Kannada District (q.v.
Dr.Paltadi Ramakrishna Achars book Naga Berma, p.27). In Kodagu too,
there are many sacred groves.
Protection of sacred groves is one of the traditional conservation practices
followed by Tribal as they are priceless treasure houses of some of the
most rare and important flora and fauna. Tribal festivals, revolving around
these groves, are linked to specific deities. Orissa tribal worship nature for
keeping the Nature satisfied. Common objects of worship are the Sun, the
Earth, hills, rivers, streams, rain, forests and trees. Sarna dharma is
followed by Pauri Bhuyan, Kandhs, Santhals, Oraons, and Munda. Sarna
is a Mundari word. A tree in a Sarna is not damaged or felled. Pantheon of
Munda is composed of Sing Bhong (The Sun God) at the apex and the
Nature Gods, ancestral spirits, village deities. Tribals have imbibed
instinctively strong and deep sense of love for the Nature from primeval
days.
These days, corridors of power-that would be are ignoring the utilitarian,
ecological and environmental and socio-cultural importance of such
protected groves. Rapid industrialization of rural areas is playing havoc on
the lives of project-affected people. Vitiation of marine life, trees and water
resources is detrimental to the economy of local people of such regions, as
is evidenced in coastal belt of Mangalore and Udupi. Readers would do
well if they read the Seminar Paper of Jayakara Bhandary to find out the
reasons for degradation and destruction of sacred groves. Theme: Tussle
between Development and Displacement is rightly depicted in the Tulu
Film Oriyardori assal (oC'rcr C, i.e. One is smarter than the
other), based on a Tulu Drama.
Mercantile, Cultivator & Warrior Class
Hunter-gatherer man is a classless entity in the pre-historical past. How
elitism had a sway on masses on basis of customs, religion, ruler & ruled,
and professions is subject-matter of history. Power-clash between Vedic
and Non-Vedic societies/cults is etched in history. Fermenting and
transition period culminated in fusion of all beliefs in Hinduism, showing the
sagacity of our seers from time to time. This is visible from scriptures,
inscriptions, legends, fossils, surrounding Vedic and Non-Vedic Society.
Evolving Hinduism gave birth to Chaturvarna system that is four classes of
Society (Brahman, Kshatriya, Vaishya and Shudra) with scriptural
injunctions for righteous living in four stages of life. Cults of original
inhabitants were accepted by Aryans (say Brahmans) and gradually
assimilated. This can be seen in the addition of fourth Veda, say Atharva
Veda. The first three Vedas are on cosmological knowledge and the fourth
on mystic and magical knowledge of non-Aryans. Hierarchical order
resulted in the Supreme class disliking the royal class (Kshatriyas) and vice
versa. These are seen in curses by priests (in Puranas). This led to
emergence of new merchant class, who were either supporters of Vedic
class or adherents of non-Vedic Sects, such as Jainism and Buddhism.
Migration, cross-fertilization and assimilation were seen as a continuing
process. Being warrior class, merchants had their own security system in
the guise of merchant or trade guilds, located near rivers and sea ports.
Being landed gentry, they worked as cultivators and also warriors when a
need arose. Some of the trader-cultivator-warrior group could build
kingdoms, as we see in Alupa Dynasty of Alvakheda, i.e. Tulu Nadu.
Coming to Kava(s), we can deduce that they were trader-agriculturists,
shouldering the mantle of soldiers in times of war. Sea trade was an
essential part of their mercantile profession, making them to settle down in
different regions and countries. Kavara tribe is mostly spread in the South.
Among Balija of Andhra, who share history with Bunts, Kunubi of
Maharashtra and Kapus of Telugu, has following sub-groups:
(1) Balija Chettis or Setti (aka Shetty Balija): In the Annals of
Vijayanagara Empire, they were said to be wealthy merchants, who
controlled powerful trading guilds. Vijayanagara Kings made them Desais
or Superintendents of all castes in the country to secure their loyalty.
There is another view (by David Rudner) that Balija Chettis branched off
from Balija Nayakas, having close relationship to Nayakas. Veera
Banajigas were mentioned in the inscriptions of the Chalukyas.
(2) Gajula (Gaju = Glass) Balija/Kavara Balija/Sugavansi (pure) Balija:
Myth is that Parvati, Lord Shivas wife, did a penance for looking prettier to
please Shiva. A man sprang from the sacrificial fire bringing forth
cosmetics for her. Thus, this man became ancestor for Gajula Balija. The
Gajula Balijas are known as Kavarai in Tamil Nadu, having Titles of Naidu,
Nayakan, Chetti, Sethi and Nayaka. They claim connection to Kurus of
Mahabharata and that Kavarai is corrupt form of Kauravas.
(3) Kambalattars/Thottiyars: Refers to cultivators.
(4) Gopita (Gopa/Golla = Cattle-herder) Balijas. [Note: Gopita may be
Gupta, as I had a Telugu acquaintance from Andhra, having this surname
when I was staying in a Lodge in Pimpri in initial years of my arrival (July
14th, 1968) in Pune. I thought him to be a Marwari Maheshwari (Vaishya)
as my boss was Jagan Nath Gupta ].
(5) Rajamahendravaram Balija or Musukkama Balija They are traders
in ear ornaments.
(6) Pusa/Poosala
(7) Kannadian / Ravuth
(8) Adi Balija. A sub-caste in Hyderabad Karnataka.
There are numerous branches of Balija. Some were named after Villages.
Some are odd names, like Mulaka, a tribe, Meriyala (pepper traders), Vyas
and Tota. Difference between sub-castes appears to have been wiped out
in the sands of time. (Note: Mulaka may give us a lead to decipher the
place name Mulki, which was earlier known as Mulaka.)
In divine spirit worship in Tulu Nadu, some spirit impersonators address
local feudal chief as Baler. This addressing is also available in Tulu
PaDdanas. We can definitely draw a kinship between Balija and Baler
(Child). This 'Bale' in Tulu or Bala (Child) has parallel in Maheshwari
Vaishs of Rajasthan. Maheshwari means Children of Shiva, as he is
instrumental in bringing back the Kshatriya Prince of Khandela and his 72
trusted soldiers, who were turned into statues by the curse of seven Rishis,
to life. In short, they are called as Bala. Legends about transition from
Kshatriya to Vaishya are available in web-pages.
In Rajasthan, the mercantile community (Bania) is generally divided into
two groups: (1) Shravaks (Jains) and (2) Meswari, i.e. Maheshwari (Hindu).
Maheshwaris are predominantly found in Mewar of Rajasthan and in
Gujarat. The nomenclature Maheshwari is derived from Mahesh as they
are followers of Shiva. They are originally Kshatriyas but later on
converted to Vaishyas, a community of traders with 72 clan names in the
beginning, such as Agarwal, Bidla (Birla), Bajaj, Gupta, Khandelwal, Kabra,
etc. Birlas are the first Maheshwari community who started a jute mill in
Bengal in 1918. Mark the similarity between Kabra (one of the surnames
of Maheshwari community) and Kavara.
How maritime trade was prospering during days gone by in Tulunadu is still
found in the following expression, made when a man sits downcast.
"Daane ancha kudondini? Ninna kappal murukuduna?" (Why you are sitting
like this. Is your ship sunk?)
Kavaratti, a cognate
Mark the cognate of Kavradi: Kavaratti, a blue lagoon island and a
favourite tourist destination. It is an island town/city and the smallest
Capital of the Union Territory of Lakshadweep, an archipelago of 36 corals
islands, off Kerala coast. It is famous for ornately carved pillars and roofs of
52 Mosques, lining the unspoiled beach. Last ruler was Cheraman
Perumal of Cannanore in 8th Century. Fishing, cultivating coconut trees
and coir making are economic activities here. Until State re-organization in
1956, local administration was partly under erstwhile South Kanara
(Dakshina Kannada) and partly under Malabar Districts.
Conclusion
Kavradi could have been an ethnonym referring to the habitat of Kavar(a)
people. Kavar could be (1)a keeper of kavu groves or(2) a professional
connected with smelting metals.
Political and socio-religious changes have a bearing on place names. This
can be applied to Kavrady.
References
ENVIS Centre on Conservation of Ecological Heritage & Sacred Sites of
India, quoted following sources:
1. Hindu Survey of the Environment, pp.120-130, 1998)
2. The Sacred Groves of Kerala/The WWF India Quarterly Vol.11, pp.
3-4, 15-16)
3. Sacred Groves in Tamil Nadu Annual Report 1996-97 (p.28-35)
4. Adhikari S.S. & R.S. Adhikari Journal of American Science Vol.3
(2), pp.45-49 (2007)
5. Adhikari A.K. Society & World View of Birhor, Memoir No.60,
Anthropological Survey of India, Calcutta (1984)
6. Agarwal R. Divine Protection, Down to Earth, Vol.11(11),
p.44(11.10.2002
7. Amrithalingam M. Folklore of Sacred Groves, Indian Folk Life,
Vol.1(3), pp.8-9 (Oct. 2000)
Jayakara Bhandary, Gods own pharmacies The Sacred Groves of
Udupi & Dakshina Kannada as the Treasure Houses of Medicinal Plants, a
Paper read on Oct. 4 & 5, 2008 at MM Science College Sirsi during
National Seminar.
-Hosabettu Vishwanath, Pune
Posted 29th June 2011 by Ravi Mundkur
Labels: Kavradi Kavar

3 View comments

sagar salianJuly 7, 2011 at 5:18 PM
Dear Ravi,
I always love to know the stories, facts, worships, rituals, celebrations of
our {tuluvas} motherland .i want to thank you from my deep heart for
researching the histories to mysteries,and making a wonderful blog for us
like people who thirst for the cultural aspects of our motherland.And i finally
want to request you that if possible please try to display the images of all
daivas,and its stories or in paaDdhanaas.

Reply

Ravi MundkurJuly 8, 2011 at 8:53 AM
Thank You Sagar!
It has been a pleasure for me and my associates to explore a variety of
aspects so as to improve our own understandings as well as inspire others
to appreciate various facets our heritage.
We have already touched upon some aspects desired by you in
tidbits.Further we shall endeavour to provide more data in stages as
desired by you.

Reply

AnonymousAugust 2, 2011 at 7:39 PM
Kavattaru (kabattar in tulu) is famous famous for Siri jatre. This is our also
our aalaDe.
- Kowdoor Narayana Shetty

Reply

JUN
28
281. Koda tribes: Kodavur, Kodagu

Our antique Place names have preserved invaluable vestiges of history
that would have been mostly inscrutable otherwise in the absence of
systematic documentation of our early ancient history.
Koda tribes

Koda tribes are a subgroup of Austro-Asiatic Munda tribes of India,
presently their distribution being restricted to parts of Orissa, Bihar, Madhya
Pradesh, Bengal and surrounding regions. However, our ancient place
names suggest that once upon a time the Koda tribes were distributed in
many parts of Tulunadu and southern India.
We have discussed about the origin and scope of the word Koda and
Kodamanittaya in earlier post in connection with Kudupu and Kodavur.
However, the identity of Koda tribes was not discussed.
Koda tribes are alternately known as Kora (Khaira, Khayara) tribes in
northern India.In Bangladesh they are also known as Kuda tribes or
Mirdha.In Kerala Koodan and Kootan tribes and Kota tribes of West Coast
might be the other variants of Koda tribes.
We shall review some of the place names that bear the signatures of
ancient Koda tribes in Tulunadu and surrounding regions:
Kodavur: (Near Malpe, Udupi Taluk). KoDa+Oor, A village of Koda tribes.
Kodapadavu: (Near Vitla, Bantval taluk). KoDa+padavu, A plateau
inhabited by Koda tribes.
Kodakkal : (1.Near Padil, Mangalore; 2 .Near Mudipu, Bantval Taluk, etc.).
KoDa+kal, A settlement of Koda tribes.The place names Kodakkal have
another implication. Kodakkal also refers to umbrella (koDa,koDe) shaped
Megalithic rocky burial structures occurring as relics in many parts of
peninsular India.We shall carry a separate post on these ancient burial
structures.
Kotakkal: (Kerala). A variant of the place name: Kodakkal. Kota tribes
appear to be another variant of Koda people.
Kodgi: (Kundapur taluk). KoDa+gi, A village of Koda tribes.
Kodachadri: A hill range (part of Sahyadris) bordering between Udupi and
Shimoga districts, near Kollur (famous for Mookambika Temple) and
named after Koda-cha tribes.
Kodamogge : (A Village in Kundapur taluk).KoDa+mogge. , An area of
Koda tribes.
Kodladi : (A Village in Kundapur taluk). KoDa+la+aDi, A tree covered
hamlet of Koda tribes.
Koodige: (A Village near Kushalnagar,Kodagu). KoDa+i+ge, A village of
Kuda/Koda tribes.
Kodettur: A hamlet near Ullanje, located between Kateel and Kinnigoli,
Mangalore taluk.
Kodagu: (A district largely consisting of Kodaga tribes). Kodaga appears to
be an evolved version of Koda tribes. (= Koda+ga). An area of
Koda/Kodaga tribes. (Compare with Koraga=Kora+ga).
Kodiyala or Kodial: (1. A part of Mangalore. 2. A village in Puttur Taluk).
Kodiyala might have been originally Kodayala (Koda+ala). It appears to a
riverside settlement (ala) of Koda tribes. Since, Koda and Kuda are the
alternate names of the same tribe in Bangaldesh, similarly
Kudala(=Kuda+ala) , the alternate ancient name of Mangalore, appears to
be another variant of Kodayala. Compare with place name Kudle beach
near Gokarna, near Kumta, Uttar Kannda District.
KoDaikanal: A hillstation in Tamilandu. An arera of Koda tribes.

The words: Koda, Kodamani
1.Koda= ko+Da. Divine area or tribe (Ko= divine, God. Da= (a) settlement
or (b) entity; as in Kovil= temple ; ko+yil=Gods house).
Koda, the divine entity, possibly represented Naga, the snake God,
considering that the word Kodamani as in Kodamanittaya possibly
represents a Nagamani or the mythical gemstone on the hood of a cobra.
2.The word 'koDe' means umbrella:
3.Alternately hood of a serpent shape also can be liked to an umbrella, as
we find instances of mega-serpents described in Puranic lores like
Adishesha forming umbrella to Lord Vishnu.
4. Koda may also mean an earthen metal or wooden pitcher, pot or vessel
usually used to collect water. Usually known as 'Kodapaana' in Tulu.
5. Koda may mean an end or terminal part (as in kODi.)
6. Kodi means a flag (like the one hoisted on temple post).KoDi-mara
means a temple flag post.
7. Kodi also means a sprout or younger offshoot of a plant.
The 'Koda' place names are not unique to parts of Southern or Eastern
India. There are ancient places known as Koda in Ethiopia, Nigeria,
Afghanistan and Russia.

KDaga, the monkey
The word KDaga (long o as in port) in Kannada represents a monkey.The
possible genetic connection between the words Koda and Kodaga may be
explored further.

Posted 28th June 2011 by Ravi Mundkur
Labels: burial structures Koda tribes Mirdha Megalithic Kodakkal Kuda

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JUN
7
280. Last Rites : A book review.

Tuluvara Maranottara Kriye Tulu Jnapada Samskra, (Kannada ). By
Narayana A. Bangera, Mitrapatna. Dombivli Tulu Welfare Association, B/6,
1st Floor, Mai Mauli C H Society Ltd., Opp. Gaodevi Mandir, Manpada
Road, Dombivli (East), Mumbai- 421 201.

Price: Rs.50/-(postage not inclusive)

In a simple and straight-forward style, Narayana A. Bangera, presents in
Kannada the Tulu psyche behind the customs of the last rites and rituals for
the departed souls. For non-Kannada readers, the meaning of the Kannada
Title of the book is After-Death (or Last) Rites of Tuluvas a Tulu Folk
Cultural Tradition. It is a welcome addition and we thank N.A. Bangera for
rendering this unwritten law on purification process of body and soul of a
departed person, percolating down the ages, to Tulu/Kannada speaking
world. According to Hindu traditions, the Samskra, (performance of
purification rituals) is applicable only to a man and a Nga (a serpent
worshipped by Hindus). The book is an outcome of a symposium arranged
by Dombivli Tulu Welfare Association.
Life and death are an eternal process a cycle of birth and death of a
body. Birth is a matter of rejoice whereas death is gloomy and sorrowful.
One becomes nonplussed on the death of a beloved. Even a sympathizer
is speechless but shows his sympathy being present at the funeral. How a
man of different geographical region distinguished by customs (of caste
and community), language, religion, environment, etc., behaves and deals
with death is a subject of study by ethnologists and anthropologists.
It is a book on specific cultural group, i.e. Tulu speaking people of Tulu
Nadu, variously described as Ptala or Nga naDe (or Loka),
Satiyaputra/Satiyaputo, Alvakheda/ Alvakheta, etc. during historical past,
now covering essentially the districts of Udupi and Dakshina Kannada in
coastal Karnataka.
Glossary of ritualistic acts
The book deals with the procedural social codes and customs, prevailing in
Tulu Nadu. Step by step acts to be performed, right from a time when a
man is in death-bed to post-funeral, are elucidated. A drift in trends is
ridiculed or supported, as the case may be, by the writer. The book is a
timely reminder to present generation to understand and uphold the
systems (in spite of ineluctable changes taking place in physical and
mental characteristics because of gradual and steady crossings among so
called races, caste and tribes, communities, etc). Considering the fact that
Tuluvas (Tulu speakers) are scattered in nook and corners of India and
abroad, a Tuluva is prone to lose contact and forget the significance of
these unwritten codes of conduct. He performs such acts perfunctorily and
exigently.The book brings out essential facts, which are unwritten so far, in
a fair measure of success. It is evident in the Q & A Session (Note: P. 51-
66 are bound in reverse, i.e. descending order as 66-51). As Ashok
Suvarna, Editor, Mogaveera (Mumbai) rightly says, the book is a helpful
compendium for diaspora of Tuluvas.
Glossary of oral technical terminologies, used from time immemorial in Tulu
Nadu, is mentioned consecutively with elucidation in Kannada by the
author. In this Post, equivalent Tulu phrases are used with brief
elaboration for the benefit of its readers owing to space constraints.
Marana Bayigu Niru Korpini: When death is imminent to a person on
death-bed or is dead, family members offer drops of water (equated to
Ganga water) into his mouth with Tulasi (Basil) leaves or Durva (a type holy
grass). Water is dropped in proxy for absent members, by uttering their
names and Gods name as Achuta-Ananta-Govinda.
Mannigu Paadunu: To lay straightened dead body on the floor, without
under garments, chest upward, head southward and drape a white cloth
over the body leaving face portion open.
Marana saarunu (Beri barpini): This is an errand of informing village
(specifically village heads), neighbours and dear and near ones.
Chatta Kattunu: To prepare a bier made of bamboo poles and splinters to
carry corpse to cremation ground.
Puna Meepavunu:This is an act of washing dead body with specific
injunctions by the Gurikara (Village head/leader).
Punonu singara malpunu: On washing the corpse, Bhajane (devotional
songs) starts. Washed body is either seated in a chair or laid down on floor
(as said above) and draped with clean white cloth or attired with normal
dress. If dead woman is not a widow, she is decorated with her bridal
attire. Prominent person places a garland of Tulasi (basil) leaves.
Paada Tirtha: This is a sacred act of washing legs of the deceased and
drinking washed out water.
Muttesana kalepini/deppunu: This is a pathetic scene of removing all things
of married symbols of a woman. (Here the writer explains the auspicious
ceremony of bestowing these symbols during a womans marriage).
Neeru Korpini:Assembled mourners pay homage to departed soul by
offering new white cotton/silken cloths, laying wreathes and soaking mouth
of corpse by means of basil leaves.
Puna derpunu: Lifting bier, following the tradition, and taking it to
crematory.
Kata Ooruni: Preparation of pyre is done at designated places.
Punonu Katodu dippini: Laying corpse on pyre for burning following
traditions in practice. Remaining mourners put water into corpses mouth at
this stage, as said above.
Prarthane Malpunu:It is a prayer on behalf of the deceased, requesting the
Almighty to forgive sins of the dead when alive and bestow him a position
in the Heavens accordingly.
Punoku kolli deepuni: Putting fire to pyre following Tulu traditions.
Mannu korpuni: This is called as Bali Mannu, showing respect to Bali
Chakravarti, ruler of Sapta Konkana in ancient period. This is an action of
throwing fistful of earth (three times) at the pyre before leaving crematory.
Dooloppa: This is a conventional procedure on third or fifth day of
cremation. This is heaping of ash and remnant bones and offering Bonda
Neeru (Tender coconut water) and other favourite eatables of the
deceased. This is normally done with help of traditional priest of Tuluvas,
i.e. Madyala (washerman) and Village Head. Bones are collected
procedurally for future rites on 13th or 16th day. This act is also called as
Bonda Kodatu dippini and Kolli magapuni.
Bojja: This is 13th or 16th day ceremony of saying farewell unwillingly.
The Book explains significance of various aspects of this procedure, such
as (1) Drum beating by Koragas (original inhabitants of Tulu Nadu),
(2)cutting unripe banana and ash coloured gourd, (3) eating dukkada ganji
(conji as a mark of mourning) in the morning after (4) Tila Homa by
Brahmin priest, (5)Neeru Neralu (Emotion-packed act of creating an
hospitable place for departed soul at main hall of a house), (6) Neeru
Kuntu (Token Wet cloth being offered by departed soul through the priest
as a mark of satisfaction), (7) cooking the feast, (8) Doope (a structure in
the form of a car erected outside or at the place of Dooloppu. This a
procedure of calling the departed soul for car festival), (9) Kaka Pinda
(Offering cooked food to crows), (10) Prayer for Pitru Dootas, i.e. crows,
representing Yama, the Lord of Death, to accept the offerings without
minding the lapses in preparation by bereaved family, (11) Tala Lappunu
(This is a symbolic measuring of earth by Vamana in the Bhagavata story
of Bali Chakravarti), (12) Tasting the sumptuous meal, considered as pure
after eaten by crows, (13) Kanistharpane, i.e. offerings made to Koragas
present, (14) Made-pojja or Ulayi Leppuni, an evening ceremony of
agelu balasuni, i.e. offering meals, new cloth and favourite things enjoyed
by departed soul during his/her life time. (This invitation to the departed
soul, along with manes of the family, is emotional and heart-rending.
British Historian Dr. Buchanan had expressed his awe over the practice of
remembering the dead by Tuluvas.
Highly Emotional
Some may be cynical about the practices faithfully followed by Tuluvas for
ages as avaidik ,not according to Vedic practices. Now-a-days, some of
the rituals are performed through Brahmins. Irrespective of Avaidik or
Vaidik, it is matter of heart. The ritual of bidding farewell to the departed
ritual is an ancient emotional expression from the heart of the heart.
Chanting Sanskrit slokas (hymns) is another thing but ultimate purpose is
served in the form of mental satisfaction to the performer (mourning family).
*
Copies can be had from the Publisher or the Author at following address:
Mr. Narayan A. Bangera
4, Rajaram CHS, Gaodevi, Ghanashyam Gupte Road
Dombivli (West)-421 202 (Dist. Thane/Maharashtra)
Contact: (R) 0251-2403151, Mobile: +919819778727
*
About the Author
Mr. Bangera is born on 10th February, 1939 at Mitrapatna of Mukka-
Suratkal, Karnataka. Studied at native place and Mumbai and is a
Commerce Graduate. Became Kannada Pandit under guidance of
Suratkal Subbarao and Ramachandra Uchil. Taught in Kannada Free
Night High Schools (of Mogaveera & Kanara Vidyadayini) and also in M.L.
Dahanukar College, Mumbai. Retired from Air India after a meritorious
service of 40 years. Being good orator, he is an interpreter and narrator of
holy epics (IcoO)over 50 years at Shri Madbharata Mandali of 133-
year standing. Regular contributor of articles in Mogaveera Kannada
Monthly. Written Nelli Tirtha Kshetra Mahatme, Kandevu Kshetra Mahatme
(Prose), Shri Satyanarayana Vrata Katha (in Kannada Vardhika Shatpadi).
Exposition of Kanakadasara Hari Bhakti Sarais appearing serially in
Mogaveera. Naga Charitre is under print (earlier published in Mogaveera
serially).

-Hosabettu Vishwanath.
Posted 7th June 2011 by Ravi Mundkur
Labels: death Rituals

3 View comments

vanithaJune 15, 2011 at 6:51 PM
Thank you sir for reviewing the book "Tuluvara Marannothara kriye". I had
gone through this book. Its really a good one as it is enlightening us about
tuluvas last rites some of which are really unknown to the younger
generation. Thanks to the author Mr.Narayan A Bangera and the publishers
Tulu Welfare Association (R)Dombivili.
But the topic like "Paadathirtha" is very unscientific. If somenone's death is
due to infectious disease, then how can we have his paadathirtha? I think
according to the situation one must bring some changes in our customs.
Another topic is "Mutthesana kalachuvudu" According him " Munde" word is
not a abuse... But I wonder did he analyzed any widow's feelings when
someone call her "munde". He writes its literal meaning is different. I have
no idea. But I feel He may be supporting some uncultured people
especially in southkeneara to call widows as "munde". Sir honestly i dont
have a much knowledge about our culture, but as educated people we
must not support such things.
One more confusion is on pg.no.19 he wrote that we must pray god for his
sadgati and he must get mukti.. then in pg,no. 45 again there is a prayer
that his prethaatma should stay with us and must guide and help us in our
prosperity. Its really confusing. What actually we must pray? Whether his
atma should get mukthi or not?
Sir its only my feelings. I don't know whether its worthy to mention or not.

Reply

Ravi MundkurJune 17, 2011 at 8:23 AM
Thank You for meaningful comments.You are right that unscientific
traditional practices prevailing among our communities need to be reviewed
and revised.Unpleasant customs and practices need to be abandoned.For
example the term 'munde' originally referred to widows respectfully.
However with time it has been reduced to a mere abusive word. Not only
the widows, none of us would like to refer any lady with such such a
designation, as the widow concerned may be our own mother,sister, cousin
or family friend.
The apparent confusion between (1) prayer for sadgati/mukti and
(2)praying the pretatma shows the path of evolution of Tulu culture. Tulu
culture is basically rooted in Spirit worship and with passage of time our
people graduated into Vaidic culture practices.The practice(2) above is
derived from Spirit cults whereas (1)is influenced by Vaidic traditions.
We have given the traditional practices without comment for
documentational purposes.
Vishwanath adds that:
1. Padathirtha: How deeply a mourner is attached to deceased is
subjective. It is left to him to decide.
2. Muttresana kalepuni & Munde: By tradition, it is an act of conditioning
(coercive or voluntary). It also depends on emotional bonding of the
bereaved to the dead. It is an act of giving up and showing strict self-
discipline.
3. Prayer: It is again subjective based on love and attachment for the
deceased. Being worldly, it is also a sign of our ignorance of the true nature
of a soul and our weakness (emotionally).
Writer of the book Shri Narayana Bangera has been conveyed of your
comments. He may write his opinions in due course.

Reply

CookiesSeptember 27, 2011 at 5:04 PM
Thank you for very good blog about Word Origin. It's very nice.

Reply


MAY
14
279. Sorake, Sornadu, Swarga

While travelling from Vitla to Punacha in Bantval Taluk, Dakshina
Kannada, you may find an interesting place name usually written as
Swarga in the descriptive plate of most of the buses. Swarga means
heaven, so a village with such an unusual name is bound to create certain
amount of curiosity.
However, analysis of related place names like Sorake (Puttur Taluk),
Sornadu (Bantval Taluk) is likely to solve this confusion.The village name
Swarga apparently was Soraga to begin with, that was transformed in the
due course to Swarga due to enthuasism of Sanskrit word lovers.
Sorake, Soraga
Infact both the place names Sorake and Soraga mean settlement of an
ancient Austro-Asiatic tribe called Sora people that inhabited parts of
ancient Tulunadu. The suffix ke is suffix of Singapur origin and means a
settlement in Austro-Asiatic languages. The suffix, ga common in south
Indian place namesd, appears to be an evolved form of suffix ke.
Thus, Sorake means Sora+ke, the village or settlement (ke) of Sora tribes.
Soraga, the village (ga ) of Sora tribes.
Sornadu or Soranadu: the nDu (area) of Sora tribes.
Sora, Sabara tribes
Sora tribe is a subgroup of Austro-Asiatic Munda tribes of India, now
predominantly found in parts of Orissa,Madhya Pradesh, Maharastra and
Chattisgarh. Sora tribes are also alternately known as Savara or Sabara
tribes.In present day Orissa they usually converse in a dialect known as
Kui.
There are also places in Tulunadu connected with Sabara tribes like
Sabara-bail (Bantval taluk). The village Sarapadi in Bantval Taluk could
have originally been Sorapadi.Similarly, in Shimoga district Soraba is
name of a Taluk place.,wherein suffix ba (as in place names Kadaba,
Perabe,etc) is a spatial indicator. The Shoranur (or Soranur) town in
Palakkad district of Kerala is another place bearing the signature of Sora
tribes in Southern India.
The presence of ancient place names like Sorandu, Sorake, Soraga (
Swarga) and Sabara-bail in Tulunadu reveal that these tribes inhabited
parts of Tulunadu in the antiquity.

Posted 14th May 2011 by Ravi Mundkur
Labels: Sabarbail Sorake Swarga Soraba Sornadu

1 View comments
MAY
6
278. Pula and Pola & their Derivatives


Meanings of words evolve over a period of time from their initial usage to
current usage. Original meanings may eventually become dim and hidden
and hence, create confusion. This observation is applicable specifically to
South Indian Dravidian words.

Pula and Pola, proto- Dravidian words, used to mean pasturage to
cultivation in Dravidian group of languages, bear testimony to development
of newer shades of meanings, besides retaining their original meanings to
some extent. In some cases, words are equated to people and their
professions.
Comparative meanings are available in the works of linguists, such as Tulu
Nighantu (Tulu Lexicon)-1997, Vol. 1 to 6, Rashtrakavi Govind Pai
Sanshodhana Kendra, Udupi, Karnataka/India, Dravidian Etymological
Dictionary by T. Burrow & M.B. Emeneau and other dictionaries in
Kannada, Tamil, Malayalam, Kodagu, Toda, Badaga, Sri Lanka, etc. Let
us study the meanings given by Tulu Lexicon (TL) and DED:
Pula (I,c) = 1.Field, pasturage, grazing, grazing land, suitable land.
2.Ground, place where child birth has taken place. Pulavadu (I,cc) =
Broad area or pasturage. (TL , p.2073, 2147-48). Pulam (=field, rice field),
in Tamil and Malayalam. (Derivatives in Tamil: pulan, pullavu = arable land,
pulampan = chief or lord of a maritime tract. Originally, pulampan was chief
of a village in the maritime tract.) DED 4303.
Pullel (I,C') = Increase, abundance.
Poli () = 1.Wealth in the form of crops, corn, etc., granary. 2. Interest
given in the form of grains for grains borrowed.( An ancient practice of
borrowing and returning food grains)
Polisappu (I,) = The ancient custom of bringing home leaves [of
Jack, mango, bamboo and tumbe ] ceremoniously along with the spike of
corn annually on the first harvesting occasion.
(Tumbe is a kind of medicinal plant; white Dead Nettle Phlomes indica,
Linn. Labiatae used as remedy for indigestion, rheumatism, sore, scabs,
fainting, etc.).
Polsudi (c:) = A folk song sung during the time of bringing first
harvested crop into a house Poli, poli is chanted while bringing in new
paddy. (cf: Post 206. Poli Poli. Aug 30, 2009).
Pullu (I,c:) = 1. Grass, rush . 2. Skin of a cock between feather & flesh.
Pul means grass in Tamil, Kannada, Tulu, Malayalam, Kota and Toda
languages. In Tamil pul also means plants of grass family like bamboo or
palms (DED 4300). In Sinhalese, pol means coconut palm. (cf: TamilNet).
Tolkapiam classifies plants into pul and maram : All those plants for
which the exterior is harder than core are pul and all those for which the
core is harder than the exterior are maram (Tholkaapiam 27: 86-87).
Pol, meant coconut, in ancient Tulu also. Consider this word Palembu
(cv'c:). It means a spathe or pod of coconut flower.
( We would cut out the dried palembu in the shape of a boat. With sails
attached to it, we used play in shallow water of sea or else in ponds during
our childhood days at native place.)
In Kannada, pulle (>.hulle) represents a deer, an animal feeding on grass.
Pulle, pulya= dawn, early morning. Pulle, pullya, pullyakela, pullayakla
(Tulu). Equivalents: pular (Tamil), pularukka (Malayalam), pola
(Kodagu). DED 4305.
Pulli (I,) = 1.Outer leaf of a plant, filament of stamen (DED 256). 2. A
grand-child.
Pille (Pulle): An offshoot from bulbous plants, like plantain; seedling of a
paddy plant. (TL, P.2030-31). Phrase: pulle puDavuni means sprouting of
buds; in a paddy field, it is a picturesque and pleasing sight.
Pola (>.Hola) is a common Dravidian word in Tulu, Kannada, Tamil,
Malayalam, Kodagu, etc. Poli is a derivative, connected to harvesting
activities and it is extensively used in various Tulu phrases, such as :
Poli aapuni ( cI,; = attaining prosperity),
Poli echchi ( c) = It is a style of measuring newly harvested paddy
with the wish of one measure more, two measure more, etc. instead of
straight counting one, two, three and so on),
Poli barpuni ( I,r ) = Increasing agricultural wealth,
Poli pDuni (cd:) = A magical cult of heaping and sprinkling ashes
for safety from insects and thieves, et
In Tulu 'polampuni' meaning is 'to clean, wash, rinse. The term poladavaru
is applied to people of Gatti community.
Polanadu means a border or the ridges of rice fields in Malayalam.
Polanadu Kalian or Mallan is a local deity there. (Gunderts Malayalam
Dictionary ,p.80 , quoted by Gustav Soloman Oppert in his book On the
Origin of Inhabitants of Bharatavarsa or India The Dravidian.)
Pola festival
Pola is an important festival of Maharashtra, related to starting of harvest
operations. On this day cattle, especially bullocks, are worshipped. In
Maharashtra and parts of southern India , bullocks are used for ploughing
as against male water buffaloes in coastal tracts of India. They are bathed,
colourfully decorated, and taken out in a procession with much fanfare to
accompaniment of drum-beats and lezhim (a jingling instrument made of
wood, fitted iron chain full of metallic pieces). This produces a musical
sound in the dance of rhythmic movements.
Naughty: procreation
In south Indian languages like Kannada pli means naughty or sexy. The
word may have strange origin in the antiquity, as we find when comparing
with European equivalent word!
In Romania pola means procreative organs like penis or vagina and
hence an offensive swear-word. The procreation leads to increase in
population. Similarly the Dravidian word poli, means increment,
multiplication, thereby auspiciousness and prosperity. Linguists are finding
influence of Dravidian languages in Mediterranean and European
countries. It is curious to see how the wide meaning of pula. Romanian
word pola somehow has been narrowed down only to mean subjugation
and procreation. Incidentally, there was a comment on our Post-206: Poli,
Poli from a Romanian or Russian reader, touching upon the vulgar aspect
of the word pola and poli.
Pola is a popular proper name in Western countries. Pula or Pola is a
maritime city of Istria (Austria), a littoral region ruled by Roman and Austro-
Hungarian monarch and later on Italy and Germany. It is located in Adriatic
Sea. It will be interesting to note that pula has the meaning of raft, to
float or ship (DED-4321). In Tulu pulavini means to float. Compare this
to plava of Sanskrit.
Evolution of words
Human migration for trade and communication and flair for travelling
through regions and countries around the Globe have contributed towards
migration and exchange of words enriching languages. A loaned and
assimilated word from one language to another undergoes change over a
long period of time. So attaching definite or relevant meaning defies all
explanations. We wish that the nationalistic sentiments, or plain
chauvinism, which probably were absent in remote past, now should not
play a spoil sport.
-Hosabettu Vishwanath .
Posted 6th May 2011 by Ravi Mundkur

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MAY
1
277. Pvur, Pvanje

Location map of Pavur, Pavanje and Todar

In a multi-lingual society like ours, tracing origin and meaning of ancient
place names can be a complex exercise, often misleading to erroneous
conclusions. One has to consider historical perspectives that complement
with the logical conclusions, in case the aim of the explorer is to genuinely
unravel and understand the course of history.
Let us take the example of two Tulu place names: Pavur and Pavanje.
Pavur
Pavur is a village located on the southern bank of River Netravathi in
Mangalore Taluk, Dakshina Kannada. Similarly there is also a village
known as 'Pavur' in Kasargod district of Kerala
Most of us, with a general background knowledge of Kannada, would
prefer to conclude that Pavur (pv+ur) is a village of snake, because pv
in old Kannada represents a snake. The pv of old Kannada has become
hv or hvu (=snake) in modern Kannada as a consequence of p>h
transition. One would normally believe in such an explanation since ancient
cult of serpent worship (nga aradhana) is explicit in Tulunadu.
However, this may not be the real or original meaning of the place
designated and meant by our ancestors. First, the word pv is not generally
used in Tulu for snake.

Pv, the river
The other possible source is the ancient Indiam word pv which means to
flow or move.Thus pv means river in Toda language. There are distinct
signatures of existence of Toda tribes in Tulunadu in place names such as
Todar.It has been suggested in older posts herein that the water buffaloes
in Karvali that became the insignia of Kambala sport of Tulunadu were
probably introduced by ancient Toda tribes.

Toda words
It can be inferred from the existence of Toda words that the Toda language
was in use in parts of ancient Tulunadu during an unknown but specific
time interval in the history of this land.
It can be seen that the root word pv (=to flow, to move, to change
position) has been adapted during the evolutionary history variously into
different languages as seen from the following examples:
Pv= to flow, to move, to creep.
Pv=river, flowing water. (Toda language). Compare with pvana (=to
bathe in river; to cleanse, to purify) in Sanskrit. And also pavitra(Sanskrit)
= cleaned.
Pv= snake , creeping animal. (Kannada language).pv> hvu
Pv=leg or feet, body part used for changing position (Prakrit, Hindi,
Konkani languages). Compare with pda (=feet) in Sanskrit.
In present Tulu, the root word pv for river, has not been retained, except
in these place names. The equivalent Tulu words, based on flow of water,
appear to be par (=to drink) and parapu (= to flow).
This could serve as an example to show how words preferences and
languages change in an area, with socio-cultural evolution and dominance
of certain tribes at the expense of others.

Pvanje & Pvur
Both of these place names, Pavur and Pavanje are located on the banks of
river, justifying the explanation that pv in these names means river.Thus
the logical analysis of these placenames would be:
Pavur= pav+ur: A village (oor) by the side of river (pv).
Pavanje=pav+anje: A land area (anje) beside a river (pv).
The minor river flowing beside the Pavanje village in northern Mangalore
near Surathkal is also known as Pavanje River.


Pavagadh, Pavagad
There are other places in India that carry the fluvial prefix of 'pav', like
Pavagadh in Gujarath and Pavagad in Tumkur district of Karnataka. Gadh,
gad= fort. Pavagadh is located close to a river.Similarly Pavagad was on
the bank of stream that has dried up in recent years.


Posted 1st May 2011 by Ravi Mundkur
Labels: Pavitra Pavanje Toda Pavur ancient rivers Pavana

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APR
19
276. Kambala: Kambula

Kambala is a traditional ritualistic sport of Tulunadu, involving race of
domesticated water buffaloes in specially prepared slushy fields. Nobody
can surely say when this ritual sport was introduced in the history of this
land.However the ritual and the sport has been designed to activate and
invigorate the buffaloes that take important role in the agriculture as well to
prepare the agricultural field for rich harvest, which was considered as
wealth and prosperity (poli) in the days of early civilization.

Preparations for buffaloe race in Kadri Kambala Mangalore, December
2010
It is said that there are more than 200 locations in Tulunadu known for
staging buffaloe races in the Kambala fields.Many of these Kambala field
areas have become defunct during the course of history but the name
Kambala attached to them have survived as toponyms.

Shekar Ajekar has compiled available historical data and calendar of
Tulunadu Kambala events in an internet edition (Kannada) in
www.ajekar.co.cc.
Pookare
There is a specially decorated post (or pole) erected in the the Kambala
fields and it is traditionally known as 'Pookare' kamba, attributed with
special magical powers. The pole is decorated usually with flowers or other
material such as leaves or coconut fronds. The post is erected to pray for
the proper conduct and success of the Kambala race ceremony as well to
ward off evil spirits in the process.In other words, 'pookare' represents a
decorated victory pole. The Pookare post is considered to have special
magical powers to ward off evil spirits as well as to increase prosperity of
the persons conducting the ceremony.In the olden days, kings used send
their servants stealthily to steal the famous 'Pookare ' posts belonging to
their rivals in order to acquire the the prosperity amassed by the latter.
Kare: Kair , totem tree.
The importance attached to 'Pookare' post suggest that it is a vestige of
ancient totemistic tree worship cult, which latter evolved into totem poles
and later into 'pookare' poles. The memory of ancient totem tree cult is
explicit in the word Poo+kare wherein 'poo' represents the decorated,
flowery aspect and 'kare' is a modification of 'kair' the symbolic totem or
victory tree of many of the ancient tribes. The word 'kair', of African origin,
means victory.It can be noted that the identity of 'kair' tree represented
different arboreal species in different tribal cultures: North Indian 'kair' tree
was different from Tulunadu 'kayar'. And among the Munda(la) tribal
people (and also Kadambas) 'Kaim' or 'Karm' ( also known as Kadamba.)
has been the totem tree. In the last case, note the word analogy between
Kair and Kaim/Karm.
Pookare victory poles have evolved along with the civilization and the
modified 'pookare' poles in pairs, usually ornate with mango leaves, or with
areca-nut fruits were being used at the entrances for auspicious
ceremonies. Similarly, banana plant trunks are used as welcome poles at
the entrance to the ceremonial halls.In modern days, multiple pookare
poles decorated with colourful fabric designs coupled with electric lamps
are used extensively in modern stage crafts by set designers like Dr Mohan
Alva.


Emotion runs high during this event, as is in a 'korikattada kala' (cock fight
battle field, a popular pastime in Tulunadu). It is a game of manliness and
grit, besides show of pomp and pride. Procession of participating buffaloes
with their owners is a sight to enjoy.To run in a slush is a tough job, that too
managing buffaloes running in different angles or trying to skip the race.



Nowadays, in Kambala races the buffaloes are treated not very harshly,
thanks to protests from animal lovers.However, in the olden days, the
merciless beating of buffaloes by enraged driver , was a pitiable sight.
Oozing of blood from the body of these animals was paining to see. There
is a saying in Tulu: "c c:c erccd cv: cI ercC' " (Onji
kambula tuuyinanduda eelu deepa tuvodge! - meaning: If you see a
'Kambula' event, you have to see seven earthen lamps, obviously, lit before
a God's temple and home temple. This wise saying might have originated
from the belief that it is considered a sin to see the inhuman treatment
meted out to these mute animals.
Origin of the word: Kambala
What does the word Kambala signifies? Does it refer to the sport, the
agricultural field or the buffaloe race? Let us analyse the word Kambala.
Kambala (Kannada) is popularly known as Kambula or Kambola in Tulu.
Kambola= kan + pola. (p>b transition occurs while the two words fuse
together).
Kan= soft, tender, good, appropriate etc.
Pola=agricultural field.
Thus, Poli= agricultural produce. Agricultural produce was equated with
wealth and proseperity in those days.
Kan: The ancient word kan may appear strange to some readers. The
word kan has survived in modern Tulu in words like kanni which also
means soft, tender, young or virgin. The Tulu word kanda has been
explained as soft or good and appropriate area (kan+Da) for agriculture.
The word kanda adapted into Sanskrit aquirred meanings such as a piece
or piece of land or an expanse of land (=continent) in due course.The word
kanni-ponnu refers to virgin girl. The word kanni-panti means tender
grass.
It can be seen that the word 'kanni' ( as in kanni-ponnu) has been adapted
into Sanskrit as 'kanya', the virgin.
Similarly, kaNNu (=eye), kan+nu represents delicate organ in the body.
Kannada: Incidentally the word Kannada may be explained as kan+naDa
or soft agricultural land, wherein the adjective soft alludes to the black soil
that is found expansively in northern Karnataka where Kannada was
groomed during the early history.
Therefore, the word Kambola or Kambula refers to soft slushy field
prepared for the sport of buffaloe race. Further, the essential sequence of
the evolution of this word might have been like this:
Kampola.>Kambola.> Kambula .> Kambala.>Kambla.

Kampa

Some people have tried to explain the origin of the word Kambala as
derived from 'kampa-kala '. or kampa+ala. In fact, the word 'Kampa' is
genetically related to 'Kambala'. 'Kampa' or 'gampa' also means slushy,
muddy field. The origin of the word Kampa is kan+pa, wherein 'kan-'
represents soft or slushy and the suffix '-pa' represents an areal attribute.
(For examples of usage of '-pa' as spatial suffix, check place names like
Bajape, Alape, Didupe, etc).

Kamba-ala
Vishwanath suggests that there is one more angle to look at the etymology
of 'Kambla'. Consider: Kamba (a Post or Pole with 'Nishana' (Aiming Point
by means of a banner or flag) for judging height )+ la (water, i.e. water
spurt during race by different buffalo pairs).
Poles are planted somewhere in middle of the race track length. These
poles on either sides are connected with a rope with buntings or flag. This
'nishana' is meant for pairs of buffaloes tied down with a 'palayi' (wooden
pane) with holes. The driver of buffaloes thumps as hard as possible on
this pane when he nears the 'nishana'. Water spurts so high but may not
reach the mark. One who reaches the mark early is declared a winner.
Race of buffaloes without the panes is judged by the speed.


-With Hosabettu Vishwanath.

Posted 19th April 2011 by Ravi Mundkur
Labels: Dakshina Kannada kanya kanni kambola Kambala Kandaa

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APR
17
275. Geography in Puranas : Concept of Continents

Place names reflect to physical divisions of a land, mostly surrounded by a
water-body. This is revealed in toponymic studies of any region. While
delving into Tulu studies, one is confronted by place names, like Khandige,
Kandevu, Kandy, Kanda, etc. Similar place names also exist all over India
and elsewhere outside India. These names remind one to the basic truth of
geographical division of land, meeting different factors, such as
ethnography, topography, profession and polity. Readers may recall the
legend of Kandevu in Post- 110 (April 20, 2008) on Mukka.
Cosmogony
Indian theological concept of the Universe revolves around such divisions.
These divisions are mostly seen as physical ones, i.e. geographical. In a
mystic thinking, it is understood on spiritual planes as is conveyed by
Indian Puranas (Historical Scriptures). So this division could be related to
either terrestrial or astral matter.
When we talk about our Universe, i.e. a cluster of stars and planets in our
Milky Way, we come across Earth Planet (Dharani Mandala), the Planet we
live in. Earth Planet is divided into seven divisions, known as Khandas
(Continents). In Indian Scriptures, they are described as Dwipas (Islands).
Sapta Dwipas (Seven Islands)
Vishnu Purana gives a vivid description of formation of Seven Islands of the
Earth, ruled by Priyavrata, son of Swayambhuva Manu. According to the
Puranas, dwipas also refer to the seven continents of the Universe.
Priyavrata had ten illustrious sons, besides daughters. Three sons, namely
Medha, Agnivahu and Putra, fully devoted to religious life, gave up worldly
pleasures. So kingship of these seven islands is distributed among his
remaining seven sons. Their progenies ruled this Earth for 71 Cycles.
1. Jambu Dwipa (ruled by Agnidhara), so named as Jambu (Rose
Apple) trees grow in plenty there. Area: Hundred thousand yojanas (1
Yojana = 15 Km approx. Earth occupies 50 Crore Yojanas).
- Surrounded by Lavana Samudra (Sea of Salt).
2. Plaksha Dwipa (ruled by Medhathiti), so called as fig trees grow on it.
Area: Twice the size of Jambu. Worship the Moon. Inhabitants: Aryakas
and other castes
- Surrounded by sea of Molasses (Ikshu Samudra). This is encircled
by Shalmali Dwipa.
3. Shalmali Dwipa (ruled by Vapushmat) so called because Silk Cotton
(Shalmali) trees grow there. There are seven divisions, taking names of 7
sons of Vapushmat (Sweta, Harita, Jimuta, Rohita, Vaidyuta, Manasa, and
Suprabha). Seven mountain ranges, four castes, seven rivers, capable of
removing of all sins of people.
- Surrounded by Suroda (Wine) Ocean
4. Kusha Dwipa (ruled by Jyotishmat) so called as Kush grass grows
there. 4 Castes, 7 seas, 7 continents
- Surrounded by Ghrita Sea (Ocean of Clarified Butter), which is
surrounded by Krauncha Dwipa.
5. Krauncha Dwipa (ruled by Dyutiman), twice the size of Kusha Dwipa,
seven Varshas (Divisions), named after seven sons of Dyutiman, King of
Krauncha. People are free from fear, live along with celestials. In this
Continent, the Brahamanas, the Kshatriyas, the Vaishyas and the Shudra
are known as Pushkaras, Pushkalas, Dhanyas and Tishyas respectively.
Along with the 7 important rivers, there are number of small rivers. Here
Great Janardana is worshipped in the form of Rudra. (Krauncha means
heron).
- Surrounded by the Sea of Curd. Sea of Curd is encircled by Shaka
Dwipa.
6. Shaka Dwipa (ruled by Bhavya), so called as Shaka (Teak) trees
grow there. There are 7 boundary mountains (Meru*, Malaya, Jaladhara,
Raivata, Syama, Dugdasata and Kesara), which are excellent and
charming. There is a large teak tree, which is frequented by Siddhas and
Gandharvas. The four castes present there are Mriga (Brahamana),
Magadha (Kshatriya), Manasa (Vaishya) and Mandaga (Shudra). Shaka
Dwipi Brahamans are worshippers of the Sun. They migrated to Gujarat
and Bihar (Magadha). They are also known as Maga Brahamanas.
- Shaka Dwipa is surrounded by the Sea of Milk (Kshiroda) on all
sides, which is surrounded by Pushkara Dwipa on all sides.
- *Note: Meru is identified with Meroe of Sudan, or a primeval Meroe
that was lost (Refer web page Shaka Dwipa in Matya Purana).
7. Pushkara Dwipa, ruled by Savala (Savana?), Twice the size of
Shaka Dwipa. Nyagroda (Fiscus indica) tree grows here. Only one mighty
range of Manasottara, which runs in a circular direction like an armlet.
Mountain is 5000 Yojanas in height and the same in breadth circular on
all sides. People here live for 10,000 years free from disease, sorrow,
anger, and jealousy. There is neither virtue nor vice, no jealousy, envy,
fear, hatred, malice nor any moral delinquency. The Varsha on the outside
of Manasottara is called Mahavira and the one inside is called Dhataka.
They are frequented by the celestials and Danavas. In Pushkara Dwipa,
there is no distinction of caste or order. The people lived here do not
perform any rites and the three Vedas, the Puranas, Ethics, Polity and laws
of services are completely unknown.
- This Dwipa is encircled by Syaduka Sea, i.e. Sea of Fresh Water.
In conclusion, we can say that the seven insular Continents are encircled
by 7 seas and each ocean and island is twice the size of that which
precedes it. The water in all these oceans remains the same at all
seasons, excepting dilations due to heat. Food in Pushkara Dwipa is
produced spontaneously and people there enjoy life.
Relevance of Pauranic (scriptural) Geographical System
Identification of these Sapta Dwipas (7 Continents) is conceivable but it is
subjective and hence at variance. Col. Wilfred has supposed these Dwipas
as: (1) Jambhu India, (2) Kusha Kush of the scriptures or the countries
between Mesopotamia and India, (3) Plaksha Asia Minor, (4) Shalmali
Eastern Europe, (5) Krauncha Germany, (6) Shaka the British Isles and
(7) Pushkara Iceland.
The learned Narayan A. Bangera identifies them (Ref: Mogaveera
Monthly August 2010 Issue in his Exposition of Kanakadasara Hari
Bhakti Sara) as under:
Plaksha - South America, Pushkara North America, Krauncha Africa,
Jambu Asia including Bharat Varsha, Shaka Europe, Shalmali
Australia, Kusha Oceanea (i.e. several Pacific Ocean Islands, New
Zealand, Melanesia, etc.)
Patala Khand (Subterranean region)
Thus, Parashara Muni explained to Maitreya the extent of surface of the
Earth. He further explained the depth below the surface, which is
supposedly 70,000 Yojanas. Each of the seven regions of Patala (Nether
region) is called Atala, Vitala, Nitala, Gabhasmat, Mahatala, Sutala and
Patala. In the Bhagavat and Padma Purana, they are mentioned as Atala,
Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. These regions are
inhabited by Danavas, Daityas, Yakshas and Great Snake Gods. They
lived delightfully in stately palaces. The pomp and pleasure in Patala
Lokas was more than that in the Heaven. Swayamprabha Lambaka
section in Brihat Katha tells stories of adventures of mortal heroes with the
Naga Kanyas (Snake Nymphs).
Primordial Truth
These data, collected by us, are from Indian religious scriptures. These
religious writings of sages of par excellence are sacred truths, hidden in
allegories. Enlightened souls of sages of yore could concentrate,
contemplate and enjoy the unknown mysteries of the Universe. Theories of
these sages at different ages may vary here and there but the fundamental
truth remains the same. These truths dawn upon the receptive minds of
modern scientists. This unfolding, more often than not, is a mere accident.
This confirms the affinity of souls of mystics of the epic days to souls of all
ages to come. Super natural truths transcend through ages, thus
confirming universal brotherhood. Truth, trickled down orally and spread in
various tongues, was encapsulated in Vedas and their branches from time
to time. Migration and communication skills of those days were
instrumental in spread of knowledge both spiritual and worldly.
- Hosabettu Vishwanath, Pune.
Posted 17th April 2011 by Ravi Mundkur

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@amitsalyanMay 11, 2012 at 12:12 AM
Awesome!
nikkulena bai ge pere sakkare

Reply

APR
16
274. Kata and Kandiya

Apart from the ancient spirit Gods like Kapri and Kuti, we discussed in
previous post, there were lesser known Spirit Gods in ancient Tulunadu like
Kata and Kandiya. Ramappa Vormika, a traditional Shanobogue working
in the Kundapur area during the British administration of Kanara territories
in a report dating back to 1819 mentioned Kata and Kandiya forms of
worship among the aboriginal tribes of Karavali.


Kata
Kata is a Spirit God worshipped since antiquity by Koraga tribes of
Tulunadu. Like most of the primitive Spirit Gods of this land, Kata is
represented by a simple piece of stone, placed usually on a pedestal,
under a tree. The Koraga word 'kata' has also found place in Tamil,
wherein 'Katavul' means God.However, it seems the word is missing in
modern Tulu.
Very little is known at present about the origin or evolution of the cult of
Spirit known as Kata. The Koraga people also refer to 'marathadithaaye'
(literally, the spirit under the tree). Places like Kata-pdi, spread in different
parts of southern India,inclusive of Tulunadu, [example, (a) near Udupi and
(b) near Chennai] could have been the ancient places dedicated to the cult
of ancient Spirit God known as Kata.

Kandiya
The Spirit God Kandiya apparently was worshipped by ancient agricultural
communities since the word kanDa represents an agricultural land in
Tulu. Kandiya is said to have been the Spirit God worshipped by non-
Koraga communities.
The origin of the word kanDa is interesting. The Munda word kan+Da
means good land. (Kan=good, Da=land, area). The word kanDa has been
adopted in Sanskrit as (1) a piece (of land) or (2) a continent.
Kandiya or Khandiya has evolved into several later forms like Kandevu and
Khandoba. Ancient places of Khandiya worship were apparently known as
Khandige. There are numerous places hamlets known as 'Kandige' in
different parts of Tulunadu.
In northern Karnataka, Khandoba is popular as a Spirit God depicted
astride on a horse like the Bermer Spirit of Tulunadu.
Kandevu appears to be the old name for places now usually referred to as
Kandige or Khandige. Kandevu ancient spirit worship with passage of time
has apparently been replaced by subsequent and current forms of worship.
Kandevi was a form of tribal language akin to Paisachi-Prakrit and it
gradually evolved into present form of Konkani.

Kandiya was also the old name for a Greek port known presently as
Heraklion. It was founded in the 9th century and was the capital of Crete
until 1841.


Posted 16th April 2011 by Ravi Mundkur
Labels: Kandige kandevu Paisachi Prakrit Katavul kandiya Khandoba
Khandige Kanda Koraga Kata Kandevi

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APR
10
273. Kaprigudda, Mangalore

With regard to ancient place names handed over to us by our forefathers,
we normally accept them without questioning. We generally do not bother
ourselves over their meaning, antiquity or origin. Or if we do not like just
change them or replace them with some modern stylish sounding alternate
place name. Infact, some of these place names are windows to the past
and serve as fossil clues to a bygone dark era in the past history of this
land.
One such strange placename in Mangalore city is Kaprigudda! It is another
positive clue in understanding the migration of ancient tribes from Africa to
India in the remote past and concomitant transfer of their cults and beliefs.
Kaprigudda
Kaprigudda is a residential area east of Attavar or south of Phalnir, more or
less corresponding with western part of Highlands. It is usually pronounced
as Kypri-guDDa If you ask someone aound in the area, regarding the
meaning or origin of the word Kypri you may not possibly get any positive
answers! Capri is a common surname among Western people, so one of
the possibilities is that it was named after some special person called
Capri. Capri is also an island near Naples, Italy.But there is another clue
that leads us to ancient cult of Kepheri prevalent in Egypt and surrounding
African countries.
Kapri God
One interesting data recently reported in Kannada TV channels was that
fishermen of Karwar were offering seasonal prayers to one Kyapri devaru
or Kapri God!
Kapri is an ancient Spirit God among coastal tribes of Karavali. The cult is
still prevalent in parts of Karawar and surrounding areas. Fishermen,
especially from Gaabid sect, in these areas look for the blessings of Spirit
God Kapri. Generally, they offer liquor in a coconut shell bowl and lighted
aroma sticks (agrabathi) to appease the Spirit that is said to wander in their
wards like an old man during night times.
Apart from Kapri some of these tribes also worship a Spirit God called Kuti.
Kapri surname
Kapri is also a surname among Gorkha tribes of Nepal. The ethnonym
could have been acquired from ancient migrant tribes from Africa. Bishnu
Kapri, a gorkha Nepali, settled in US hosts a Kapri samaj page in
facebok.
Kapra-Kampra
Kapra or Kaapira was also a common proper name among Tulu people.
Another related proper name was Kampra or Kampara. There is a place
known as Kapra-majalu near Vitla and a Kampra-bail in Bantval Taluk.
Therefore the cult of Kapra or Kampara was not restricted to the Coastal
track alone. Kampara is also a place in Uganda, Africa. These data suggest
that Kapra and Kampra were ancient ethnonyms of African origin.

Khepri : An Egyptian God
Khepri is an ancient Egyptian God (the concept dating back to ca 2500 BC)
, representing a giant Scarab beetle that can roll the Sun like a ball through
the sky each morning so that it becomes morning and roll back into
underworld in the evening so that the world embraces darkness! The God
Khepri also known as Chepri, kheper, khepera or Kehperi etc was
considered as a God of resurrection, overseeing the cycle of life and death.
The emblem of Egyptian Khepri God, shows a winged Scarab beetle
carrying red sun.
Migration

View of the foregoing discussion, one of the strong possibilities is that the
Kapri-gudda near Attavar, Mangalore, might have been named after the
Spirit God Kapri (Khepri) by some of the early African tribal settlers in this
part of Mangalore. The existence of cults of Kapri Spirit God (though
modified through centuries of influence of other cults of Hinduism) in
Karawar area serves as a clue for further research in this dark pages of
early history and civilization.

Acknowledgement: 1.Shri Vishnu Bovi for discussion on Kapri devaru of
Karavar.
2.Shri Kawdoor Narayan Shetty.


-With H Vishwanath.


Posted 10th April 2011 by Ravi Mundkur
Labels: Kapri Mangalore migration Kaprigudda spirit cults Kephri Kapra
fishermen Karawar Kampara

1 View comments

AnonymousApril 14, 2011 at 2:54 PM
Capri (pronounced as Kapri) is an iland near Neples in Italy. Capri had
once been joined to the mainland.
Kowdoor Narayana Shetty

Reply

APR
4
272. Kosar Warrior tribes

Warrior tribe of Kosars have been cited in ancient Tamil Sangam
literatures. Kosars are described as a honest warrior tribe who were known
as one word kosars(Onrumoli Kosar in Tamil) because they always kept
their words (promises).
Many of these refer to Kosar heroes of ancient Tulunadu, whereas others
suggest that they were nomadic tribes that lived in different parts of south
India, for example Nalkur Kosars who lived in four different villages or
divergent places.
Wayfarer in his blog has made a decent documentation of distribution of
known Khosa tribes. The ancient tribe were variously known as Khosa or
Kosar, Kossar or Khasa.
Sangam literature
In Tamil literature, Kosars were mentioned as west Vadukas with their
origin as Kolhapur near Goa. Erattar were supposedly a branch of Kosars
who became Maha Rattirar (Prakrit) or Maharashtras (Sanskrit).
Kongu army consisted of Kosars according to Silappadikkaram. The
Akananooru (15, 2-7 )records: Thokai Kavin Thulu nattu anna Varunkai
Vampalaith Thankum panpin Cherintha Seri Chemmal Moothur. Meaning,
they then captured Kudaku Nadu and Erumai Nadu and settled in Tulu
Nadu with Moothur as their capital. Krishnasami Aiyangar opines that the
Nalur Kosar (meaning Kosars who settled in four places) as foreigners to
the Tamil country.
In some Tamil accounts, Kosars belonged to the Tulu country and lived to
the south of the Vindhya and near the shores of western Arabian Sea. They
were also referred to as Ariyar in Tamil literature.
Kosars have been recorded as tribal people who lived near the rivers
Malprabha, Gatprabha and upper the border area between Kadamba and
Mauryan empire. They attacked Paazhi and captured the whole of
Kadamba and its many fort cities. Then the Mauryans and their Kosar
affliates entered Tamil Nadu through the kaviri-kudhirai malai pass (the
present anthiyur-nallur path).
The Boar (Varaha?) was the emblem of Kosar tribes and the later
Chalukyas of the Pallava time. Varaha was also the logo of the Vijayanagar
empire.
Kosars were called Nar kosar or Nanmozhi Kosar in the third Sangam
literature. Nannul or Tholkappiam notes them as Kannadam, Vaduku
(Tulu), Kalingam (Oriya) and Telugu people. Kambaramayanam Payiram
says Kosars were Vadakalai (Prakrit), Thenkalai (Tamil), Vaduku and
Kannada people. Kosars were truthful to their kings, either Tamil kings or
Mauryan kings and were called Vai-mozhi Kosar (truthful in keeping their
words).
The Mathurai Kanchi 508-09 & 771-74 records them as Poyya Nallisai
Niruththa punaithar, Perum peyar Maaran Thalaivan Aka, Kadanthadu vai
val Elampal Kosar, Eyaneri Marabin Vai mozhi ketpa and Pazhayan
Mokoor Avayakam vilanka Nanmozhi Kosar Thontri yanna. Meaning,
Chera dynastys Nedunchezhians army head was Mohoor Pazhayan
Maaran and in his army, Kosars were present. They followed Marans
words in battle and were honoured for their job in his court. Elampal Kosar
(young Kosars) were present in the armies of the Cheras.
The District Gazetteer of South Kanara (1973) enlists Koosa as a
Scheduled Caste tribe. This Koosa tribe is being speculated by tulu-
research.blogspot.com as the Kosar tribes of Karavali described in the
Tamil Sangam literature.
Koosa, Kusha
The Twin sons of Rama (in Ramayan, composed by Valmiki ca 500 BC)
were named Lava and Kusha.This shows the antiquity of the proper name
Kusha in India. Koosa tribes still exist in northern parts of Udupi districts.
Kosanna, Koosakka etc are common names among Tulu people in the
yester-years.

Kosala, Kushala
Kosala an ancient Kingdom of Ramayan fame has been suggested as
land of Kosa by Joseph Thangarajah Xavier. Ramas mother Kausalya
hailed from the kingdom of Kosala.
In the same way Kushalnagar (Kodagu) may be one of the ancient towns
originally named after Kosa tribes. Kushalappa is a common proper name
in Kodagu region. Kossar warrior tribes were reported from Nepal.

Kochars
Kochanna is common personal name among older generation of Tulu
people, rather irrespective of castes. The name Kocha or Kochanna
(anna=brother) appears to be a derivative of Kosha or Koshar. There are
faint evidences in Karavali place names to sugest that Koshars were known
as Kochars in Tulunadu. For example a hamlet in Badaga Kajekar village,
Belthangadi taluk is known as 'Kocharla-palke' which literally means the
valley of Kochar tribes in Tulu language.

Kochati
The name 'Kochati' also appears to be related to the words
'Kocha'(singular) or 'Kochar'(plural). Incidentally, Kochati is a place name in
Nicosia, Cyprus. Similarly, there is a Kochati (also known as Kochadai) in
Madurai. These could be ancient ethnonyms.
Kochati is also an lineage (Bari/bali) among Bunts suggesting admixture a
group of Kochar/Kochats with Bunts in the antiquity.
Similarly, Kochi is an important town in Kerala; this place name is possibly
related to these tribes.

Migrant tribes
Kush tribes (or Kushites) were ancient tribes from Ethiopia.Khazars were
Scythians from southern Russia. Khazars were a tribe of Scythian stock,
who established a powerful kingdom in southern Russia. According to the
legends they descended from Togarmah through his son Khozar.

Khazars and Gujars are related to Huns.There is an opinion that Kosars
are related to Gujars. Kosars or Kozhars were also said to be known as
Khujars. And Khujars were later known as Gujars.

There is a widespread view that Bunts were of Scythian origin. Kush tribes
were Ethiopians, whereas, Khasa tribes were reported from Kazhakstan, a
Central Asian Republic.
In A History of Pakistan and its Origins by Christophe Jaffrelot, Kosar is
mentioned Kosars as a tribe in Afghanistan. Similarly, Khosa is also
recorded as tribe in the Pashtun territory around Quetta.

Posted 4th April 2011 by Ravi Mundkur
Labels: Kosars kusha Kochar

7 View comments

AnonymousAugust 2, 2011 at 8:56 PM
Please check this link: http://www.viswamurugu.com/tuluweb1.html

I also have a query. Are Mogaveera's Nagavanshi Kshatriyas as Nairs and
Bunts..

Awaiting Reply..

Thanks in advance..

Reply

Ravi MundkurAugust 13, 2011 at 9:09 AM
Please check the latest post No 285 on 'Nagavanshi Kshatriyas'.

Reply

AnandAugust 27, 2011 at 6:18 AM
I have a question with related to the article posted on
www.viswamurugu.com/tuluweb1.html which of the present tulunad
community is closely related to present day tamilnadu's tuluva vellalar
community

Reply

AnandAugust 28, 2011 at 9:33 AM
I have Query with reference to the below mentioned links

Please follow the links,

Please check this link: http://www.viswamurugu.com/tuluweb1.html

http://books.google.com/books?id=ClYYAQAAIAAJ&pg=PA312&dq=adond
ai&hl=en&ei=ybxZTrbfCc-urAek48m-
Cg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCsQ6AEwAA#v=o
nepage&q=adondai&f=false


it is stated that one chola king named Adondai chakravarthy brought people
from tulunad to the present day tamilnadu. can anyone help me to identify
those people belong or related to which of cthe present day's tulunad
community such as bunts, nadavas,billavas or mogaveeras.

i have noticed these peoples wedding customs they wear janeyu during
thier wedding after the wedding ceremony they will cut it.


Can anyone help me with my doubt.

Reply

Ravi MundkurAugust 31, 2011 at 5:22 PM
Anand,(1)the Vellala were known as Bellar in various parts of Karnataka
and in Tulu areas they were also known as Boller or Boler (means the
whites!). We have old posts in the blog on these tribes.I think the surname
Ballal was derived from these tribes.
(2)Your question is what were the castes (Bunt, Billawa or Mogaveer
etc)who migrated to ancient Tamilnadu (Sangam period),no?
In my analysis, there were no clear cut castes during early period in
Tulunadu!. People were recognized through their lineage names (ie 'Bari')
or tribal names( like Bellar, Mundala,Koraga etc) and not by castes as seen
now!. More on this in latest post.

Reply

AnandAugust 31, 2011 at 10:07 PM
Thanks Ravi . your reply is helpful.

Reply

AnandAugust 31, 2011 at 10:23 PM
Thanks Ravi.At last i found the name of my place of origin after many
centuries, seems to be interesting for me, as i belong to the community
called Tuluva Vellalar in the present day Tamilnadu, these people were well
assimilated in to the Tamil society. People belong to this community were
not able to speak tulu because the period they migrated they spoke Hala
Canara (old canada) which was similar to 9th century Tamil.
as far as i am concerned they were lost tribes of Tulu Nadu.

only hint is those people who were not undergone any intercaste marriages
and preserved thier lineage were still fair and white skinned.

Reply

MAR
13
271. Nanda Kings and Kongas in Sangam.

We have discussed some rudimentary data on the Nanda Kings of ancient
Tulunadu in Post.268. Tamil Sangam literatures allude to Nannan, Konga
and Punnata Kings who were conspicuous by their presence during the
Sangam period.
One interesting analytical work in Kannada on the status and features of
Kannada Ndu during Tamil Sangam period based on the analysis of Tamil
Sangam literature by Professor Sh. Shettar throws some light on these
obscure ancient Kings of western Karnataka and Tulunadu.
Tamils of Sangam period referred to neDumoLi(=people with imperfect
Tamil) and tiruvmoLi(= people with impure Tamil) etc in their works to
designate neighbours with imperfect command in Tamil language.
Tolkappiyam
Tolkappiyam (ca. 1 century CE) has been considered as one of the earliest
Tamil Sangam literature dealing essentially with aspects of Tamil grammar.
The title of the work, Tolkappiyam has been explained as ancient
composition, wherein, Tol=ancient; kppiyam=composition. One of the
possibility is that the word kppiyam is influenced from the Sanskrit word
kvya for poetry or vice versa. Similarly, one wonders if the word tol was
Tamil analogous of the word Tulu.
During the Sangam period it is said that derivation of Tamil words from
Sanskrit did take place. One example given is the transformation of the
word Rjan (=king, Sanksrit).
Rjan.(Sanskrit) >a+rajan.>arasan (Tamil).
According to Tolkappiyam the Tamil kingdoms of the Sangam period
extended from Kumari (Kanyakumari) in the south to Vengadam
(Venkatadri or Tirupati) in the north. The western or northwestern borders
of the ancint Tamilgam have not been mentioned. However, Tolkappiyam
mentions Vadugar(=northern people),Vadamol or Vadasol (=northern
language; Sanskrit ? ) etc.
Erumai-ndu, Mysore.
These Vadugar are distinguished from people of Erumai-ndu (ancient
Mysore area).The word Erumai (=buffalo) is notable as it indicates that,
like in Tulu and Tamil, the original word in old Kannada for buffalo was
erumai which transformed into emme in later Kannada. In the later
period, the ancient Erumai-nadu or Erumai-nalnadu under the influence
of Sanskrit was renamed as Mahisha-mandala. Mahisha-mandala later
became Mahishur and Mysore with passage of time.
Ashoka and Satiyaputo
It is opined that the Prakrit and Pali languages were apparently known in
southern India because of spread of Buddhism and Jainism in the south,
since ca. 3rd century BC. Pali written in Brahmi script was prevalent in
ancient Srilanka (Tmraparni) also.
Ashoka in his rock edicts, written in Pali language with Brahmi script, cites
the three kings (muvendra) of south namely (Chola, Chera and Pandya)
besides Satiyoputo. He does not mention any of the Erumai, Punnata,
Konga, Tulu, Katumba (Kadamba), Mohur and Kosar rulers of the south.
Prof Shettar suggests that these rulers were left out in the edicts because
they did not comply with Ashokas religious principles or political directives.
Nan(d)an
The King Nannan (Nandan?) cited by more than twenty Sangam poets
including Mamulnar, appears to be one of the Nanda Kings of the southern
Karavali and Kodagu. Nannan has been depicted as king of Konga tribes in
Sangam literature. He has been described as king of Konkan hill area
(Eliyal hill) in Purananur. There is also reference to an area reknown for
gold deposits. It could be that one of the Nannan (Nanda) King extended
his kigdom upto Kolar known for substantial gold deposits. Incidentally
there is a place near Kolar is called Nandagudi.
When a Chola King confronted Nannan Udayan (Nandaraya Udaya) near
Karur in a war ,the latter made combined alliance with Arai, Ganga
(Kangan), Punnata Kings and beheaded the Chola Commander so that
Chola King had to rush to the warfield personally to take guide the army.
Agananur cites that Nannan subjugated Pindan in the Eliyal hill and that he
drove off Kosars from Tulunadu.It appears that Nannan was ruling over
Tulu Konkan regions located to the northwest of Tamilgam.He was said to
have had a five layered fortress in Eliyal hill. He had another fort with high
walls separated by deep trenches in Agappa hill to the north of Umablkad
(= forest of elephants).
There are references to Eliyal hill, the abode of Nanda Kings, in Sangam
literature. There are several possible Eliyal hills in Tulunadu or in northern
Kerala.The word Eli has created confusion as it also means a rat. Elu
means number seven. Otherwise Eliya were an ancient tribe that inhabited
these coastal regions.In Kerala Elimalai or Ezhimalai is a coastal hill where
at present a naval academy is being built. Keralites believe that Elimali is
the Eliyal hill referred to in Sangam literature.
One Eliyar padavu is located south of Mangalore near Amblamogaru
village.Sangam poets refer to Umblakadu. Was this a place close to
Amblamogaru? Besides, there is an Elimale in Sullia taluk. There is also
one Elinje near Kinnigoli. Anyway possibly there is an interesting link
between the Nanda Kings and the abode of Eliyar tribes.
There were skirmishes between Nannan and Chera Kings. In one of the
wars, Noormadi Cheral surrendered his crown and necklace to Nannan. In
one of the wars, Chera and Pasum Pandya (along with his subordinate
Neduman Anji)combined themselves and fought against the valiant
Nannan; In that skirmish Atiyaras lost his head to the pleasure of jubilant
Kongas carrying shining swords.
The King Nannan cited in Tamil Sangam ultimately died in the warfield near
Wagai, Tamilanadu, when fighting against a Chera King.
Konga
Shilappadigaram has described Konga tribes hailing from Kodagu area.
Accordging to Sangam Paditrupattu, at one period Kongas ruled Karur in
Tamilnadu and Chola Kings struggled to defeat them. The word Konga in
Tamil means honey apart from the name of the tribe.Possibly Konga tribes
could have been a honey collecting tribes in the beginning. Some believe
that Konga were the rulers later known as Ganga dynasty in Talakad, in
Mysore region.
Where there Kongas in Tulunadu?
Yes, we have described in the older posts several signature villages of
ancient Kom tribes in Tulunadu such as Kompadavu, Komdodi, Konchadi
etc. It appears that the Kom were subsequently known as Konga. (Like
Kor were subsequently known as Koraga.) The suffix ga in these names
indicates person or the group.
Kom+ga=Konga.
Kor+ga=Koraga.
At places Kom were also known as Komcha (as in place name
Konchadi, northern Mangalore) wherein the suffix cha refers to tribes
or people.
The word Konkan that refers to part of West Coast also might have had
origin from Kong tribes. Such as Kong+an=Konkan.
It appears that subsequently the Kom or Kong tribes pervaded many areas
of southern India. Kongas lived in areas endowed with kadiru-mani (ruby
corundum) according to Purananur. Regions to the east of Sullia,
Subrahmanya, Kodagu ,Arakalagud in Hassan, Kabini and southern
Mysore are the areas known to have good deposits of ruby corundum.
Konga tribes were fond of decorating themselves with rubies and yellow
flowers known as Kongilavam.
There is a Komara beedu in Mysore city. Kannada people of Mysore region
usually use the word Kongaru for the Tamil people.Parts of Coimbatore
and Salem districts of Tamilnadu were known as Kongu-desha in history.
Kong tribes were valiant fighters. According to Paditrupattu they employed
lever based machinery (probably wooden) to throw large stones at the
opponents. There were also Konga rajas during the history in Kerala.
Probably a group of Kongas were later known to have formed the Ganga
dynasty.One of the founders of the Ganga dynasty was known as Konguni
Varma.

Assimilation
The ancient Nanda (Nandara, Nandarannaya lineages), Kom (Kommatti
lineage) and Konga (Kongaru or Kongarannaya lineages) tribes have at
least partly been assimilated with the Bunt-Nadava diaspora community
during the progress of the Tulu history. The corresponding lineage names
have survived as genetic testimonies to this observation.
*
Older post Links: 268. Nanda Rulers of Tulunadu.
244 .Eliya tribe.
243.Kom tribes.

References:
Sh. Shettar (2010). Shangam Tamilagam mattu Kannada Naadu-Nudi. (In
Kannada). Abhinava, Bangalore, p.261.
Murkot Ramunny (1993) Ezhimala: the abode of the Naval Academy, p
104.Google books.


Posted 13th March 2011 by Ravi Mundkur
Labels: bari Sangam Kom tribes Konga Eliya tribes Tamil Nanda Kings
lineage

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FEB
13
270. Amara Mudnur
We have been analysing some of these strange words that can be
classified as imported and , or forgotten fossil words in Tulu language.
Imported words: words imported from lands of origin of ancient human
immigration into Tulunadu.
Forgotten words in Tulu language: words that are currently surviving in
Tulunadu as fossil place names, but with unknown or uncertain meanings
or sources.
Into the above lists, let us add another strange heritage place name that
belies mystery because of its similitude with a Sanskrit word, Amara.
Amara Mudnur, Amara Padnur
Amara was a large village set in the dense sylvan northern part of Sullia
Taluk, Dakshina Kannada district. The Amara mgane was ruled by Tulu
chieftains during the recorded history.The Amara mgane (village cluster)
was subsequently divided into western Amara Padnur and eastern Amara
Mudnur villages, wherein Padnr (paDna+r) means western village and
Mdnr (mDna+r) means eastern village.
The prefix Amara in these place names at the first instance appears like a
common Sanskrit word that means immortal. One wonders why this place
was called immortal or whether the word Amara has another meaning that
was forgotten during the long history of mankind. Evidently, there are
alternate possibilities on the origin and source of this word and the place
name.
Amara: An Ethiopian place name
Amara is also an Ethiopian African word used in Ethiopian place names as
well.There are many places in Ethiopia that carry the place name prefix of
Amara! Since there are several words of Ethiopian Afican origin in Tulu
such as Tulu, Bantu, Kenya, Kola, Siri, Meru etc, the Amara could be
another word from the same source that appears to have been brought
here by the ancient African immigrants to Tulunadu.
Amhara tribes
The Amara in the Sullia place name may also be a corruption of the
African tribal name Amhara.
Ethiopia is also home to ancient Amhara nomadic tribes that speak a
language known as Amharic. The Ethiopian word Amhara is usually
analysed as free people (wherein am=people, hara=free or soldier).
Some suggest that African word Amara represents paradise. The latter
meaning appears akin to the Sanskrit word Amara for the immortal.
There are other places along the West Coast that carry the place name
Amara. For example, Amara-kantaka is a mountain peak in
Vindhya/Satpura Range, giving birth to three rivers, viz. Narmada, Sone
and Arvi. They drain into Arabian Sea, Ganga and Mahanadi respectively
(Ganga and Mahanadi drain into Bay of Bengal). Word 'Amara' here is
also noteworthy.
Amar in Tulu
Apart from the above cited logical possibility of derivation of place name
Amara from an African root word, there are several shades of meanings
attached to the widely used basic word Amar(u) in Tulu and other related
Dravidian languages. Check the following range of meanings attributed to
the word amar or amaru.
Amar 1=to shrink. or lag behind or stagger.
Amar 2= to adjust oneself or to arrange.
Amar 3= to settle, compose oneself.
Amar 4= to deposit (like sediment).
Amar 5=to hide or be hidden.
Amar 6= to seize, or hold or embrace.
Amar 7=twin or double
Amar 8= similar, to resemble.
Amar 9= appropriate or suitable.
Amar 10=to initiate or begin
Amar 11= wet soil or hedge of paddy field.
Amar 12= field canal.
Also a dividing hump or bund of a paddy field. Note the related usages:
(a) Amere kadpuni = Digging a shallow canal for he outflow of water for
the paddy field.
(b) Amare deepini = Putting a dividing bund in a field or making a canal.
(c) Amare Todu = A water canal in cultivation field.
Amar(ke) 13= space in between.
Amar 14= intimidate or threaten (Tamil, Malayalam)
Amara 15=immortal, without end or death. (Sanskrit).

-Ravi and Vishwanath.

Posted 13th February 2011 by Ravi Mundkur
Labels: Amhara Ethiopian Amara Padnur Tulu place names Tulunadu Tulu
words Sullia Amara Mudnur

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FEB
12
Tulu People and mother tongue

Tulu people, kindly report your mother tongue as ' Tulu' during ensuing
Census of India 2011

Posted 12th February 2011 by Ravi Mundkur
Labels: Tulu Langugage mother tongue

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JAN
30
269.Macchendra nath at Kadri, Mangalore

An idol of sage Macchendranatha, the founder of Natha cult, Kadri,
Mangalore.


Alupa Emblem of twin fishes.


A statue of Chouranginatha, Kadri, Mangalore.


An idol of Gorakshanatha, Kadri, Mangalore


A view of enclosure containing tombs of Natha sages at Kadri, Mangalore.


A view of white tower of Kadri Manjunatha temple, Kadri, Mangalore.
Older posts on Macchendra (Post No. 80). Also read Posts 77. Natha cult
and 82. Buddhism in Karnataka.

For more information on Alupa coins and emblem refer:
The Alupas: Coinage and History by Govindraya Prabhu S and
Nithyananda Pai, M. (2006). Published by Govindraya Prabhu, Sanoor,
Karkala, Udupi District. Pages 200.
Posted 30th January 2011 by Ravi Mundkur
Labels: Macchendranatha Chouranginatha Alupa Emblem Kadri temple
Gorakshanatha

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JAN
23
268. Nanda Rulers of Tulunadu

Many pages of earlier history of Tulunadu are obscure and have to be
pieced together with random strings of data. A Nanda ruler of Tulunadu has
been immortalized by the desultory adage alluding to the introduction of
leather coins during the downfall of his regime (post 266): Nandaryas
inheritance was eaten away by foxes and dogs (Nanda ryana baduku
nari-nyi tindu ponDu). It is usually believed that Nandvara on the
southern bank of River Netravati, Bantval Taluk, was the capital of the
mythical Nandarya. There have been suggestions that Nandarya was a
relative of Nanda Kings of Pataliputra (former Patna, Bihar).However,
analytical interpreted data provides some interesting insights into the
Nanda issue. The data discussed below suggest that parts of Tulunadu
were ruled by Nanda(n) Kings before the Alupa Period.
Nanda settlements
An overlooked historical aspect is that there are at least five or more
ancient Nanda settlements in Tulunadu, apart from the well known
Nandvara. These are (1) Nandaneshwara (Panambur) (2) Nandalike (3)
Nandara-bettu (4) Nandara padpu, (5) Nandarapura and (6) Nandi-gudde.
With these place names we are bound to get confused over the actual
location of the capital of King Nandaraya.
A common feature of these Nanda settlements in Tulunadu is that these
are (or were) mostly located on the banks of rivers or beaches. Nandavara
as well as Nandarabettu are located on the southern and norther banks of
River Netravati in Bantval taluk.
Nandarapura is now a hamlet near Mullarakadu and Akash bhavan area of
Derebail-Konchadi in Kavur village, Mangalore.
Nandi-gudde (near Attvar, Mangalore) is located close the former
(ancient) course of River Netravati. [The Nandi-gudde in Attavar,
Mangalore, possibly was Nanda-gudde earlier.] Similarly, Nandalike (near
Karkal) is located on (now dried up) banks of an ancient minor river.
Nandara padpu is near Mudipu in southern part of Mangalore Taluk.
Nandalike was the hometown of modern Kannada poet Muddana. Similarly
Nandavara has been popularized by Tulu researcher, Dr. Vamana
Nandavara.
Nandana
And Nandaneshwara is an ancient Shiva temple in coastal Panambur
beach area, now part of New Mangalore Port. It is traditional in ancient
India that the coastal temple towns were named after the Shiva temples of
the area and vice versa. (For example: Pandeshwara, Manjeshwara,
Mahbaleshwar, Someshwara, Murudeshwara, Dhreshwara,
Rmeshwara, Bhubaneshwar, etc).
It is obvious that temple Nandaneshwara, of Panambur, was named after
ancient King Nandana. Tamil Sangam (Chankam) literature refers to a
valiant Tuluva King Nannan. It appears that the ancient Tamil writers
referred to this King Nandan as Nannan rather than Nandaraya.
Therefore, it appears that Nandaneshwara (Panambur) on the West Coast ,
was the capital of ancient Nanda Kings of Tulunadu. (Like Pandeshwara,
Mangalore, was the capital of later Alupa Kings.)
Grama Paddati
The Grama Paddati (literally means "Village System") historic document of
Tulu Brahmins refers to a list of 32 rulers of ancient Tulunadu. The list
begins with (1) Nanda Nandana Rya, (2) Nandana Rya and (3) Vijaya
Nandana Rya (Nagendra Rao, 2005).Though the Grama Paddati has not
assigned any specific time-span for these rulers, it may be presumed that
the cited Nanda rulers of Tulunadu reigned during the period ca. 200 BC-
100 AD considering that Mayura Varma (Kadamba) has been cited as
nineth King in Grama Paddati.
However, in the actual history, there could have been more than three
Nanda Kings, in Tulunadu , since the Grama Paddati has been compiled
evidently at a later date, apparently based on legends preserved among
the population of the period.

Nanda tribes
The available data suggest that Nanda were a widespread ancient tribe in
Indian subcontinent as well as South-east Asia and Australia. Nanda
surname can be found extensively in Punjab, Rajastan and Gujarat. Among
Ahirs three sub-communities of cattle-herders are known: (1) Nanda (2)
Yadu and (3) Gopa. These tribes have been cited in Bhagawat and in the
legends of Shri Krishna. Shri Krishna made use of a sword called Nandaka.
(Various variants of Yadu tribes in Tulunadu, such as Yadava, Edava,
Yeda, Ideya, Yeya etc have been discussed in older Posts). Apart from
Nandas and Yadus, Gopa tribes also have left their signature in the West
coast in place names like Goa (Gomantak), Gokarna etc.
Nandi
Nanda tribes were cattle-herders and it is but natural that Nandi, (ox) , the
male species of cow, has been named after them (or vice versa). Nandi
has been depicted as the vehicle of Lord Shiva. One of the peaks of
Himalaya has been named as Nanda Devi.
Nanda tribes have left their signatures in ancient place names not only in
Tulunadu but all over India, Bangladesh and Myanmar.There are ancient
Nanda tribal settlements known as Nandagiri and Nandidurga in peninsular
India. Nandi hill was known as Nandidurga or Nandagiri formerly. There
are towns known as Nandagiri near Hyderabad, Andhra Pradesh , as well
is in Maharastra.One Nandagudi is near Hosakote on the way to Kolar.
Nandihalli is a village proximal to Sandur in Bellary District.There is a
Nandipet in Nizambad district and a Nandyala in Kurnool district of Andhra
Pradesh.
Likewise there is a Nandap village near Kalyan, Mumbai, Maharastra.
Nanda Kings of Pataliputra (Bihar) who predated Chandragupta Maurya
were well known in the history of India. One King Nanda ruled ancient
Myanmar. Similarly Nandapur is a famous historical town in Orissa. We find
similar Nandapurs in Maharastra, Punjab, Jammu & Kashmir, Assam and
in Bangladesh (Swalpa Nandipur). And there are places known as
Nandipur in Orissa, Bangladesh and Pakistan.There are villages called
Nandivdi in Maharastra and Madhya Pradesh.

There is a Nandagiri in Maharastra, also known as Nandurbar which
similarly was ruled by an ancient Nanda King. The region was was called
'Rasika' in olden days, bounded by present Districts of Berar (ancient
Vidarbha), Nemad (ancient Anup) and Bhir (ancient Mulaka). It was a part
of erstwhile District of Khandesh, later on bifurcated as Dhule and Jalgaon.
In 1998, Dhule was again bifurcated as Dhule and Nandurbar districts.
Nandurbar now is a city and District headquarter, in North-western part of
Maharashtra. bordered by Gujarat on West and North and Madhya
Pradesh on North-east with Narmada River, determining its northern
boundary. It is predominantly a tribal district, inhabited by Bhils, Kolis and
Ahirs. Ahirs are now cowherds in this region.
Panambur
The Shiva temple in the Panambur beach close to the New Mangalore Port
enclosure is known as Nandaneshwara Raya as can be seen in the name
emblazoned at the entrance to the temple.Needless to say that the temple-
name reminds of an ancient king Nandaneshwara Raya, who installed the
original temple.It also may be possible that the temple was founded by one
of his off-springs in the name of Nandaneshwara Raya.
However, it is interesting to note that the place name "Nandaneshwara "
has not been preserved to date as in the case of other temple towns like
Pandeshwara, Manjeshwara, etc. This could be explained by the evident
dominance of Panamb (<.Pani) merchant tribes (later known as Nakara
merchant class) in the ancient historic town of Panambur subsequently as
recorded in the Kadire epigraphs (Post 107) .

Inferences
Nanda Kings of Tulunadu apparently had origins in nomadic cowherds who
migrated south from northern India ca 500 BC or before. The civil war of
Yadavas and submergence of Dwarakapuri as depicted in the final parts
of legends of Shri Krishna possibly displaced the Yadavas to different parts
of India and south-western coasts, known as 'Sapta Konkan'. might have
settled in various parts of south India as cowherds as well as farmers. Their
Raya title might have been even derived from, raita, the farmer. With
passage of time, Raita > Raya >Rai derivation is one of the historic
possibility. Nanda Kings of Tulunadu or other parts of Deccan may not be a
single dynasty or related directly to the Nanda Dynasty of Magadha (ca.
421-321 BC, ancient Bihar) as visualized by some of our historians. On the
other hand, all these Nanda Kings might have had origins in ancient Nanda
cowherds.

References
Nagendra Rao, Dr. (2005). Brahmanas of South India: Historical and
Tradition .Gyan Books, New Delhi, 216 p. [Google Books.].

- Ravi and Vishwanath.

Posted 23rd January 2011 by Ravi Mundkur
Labels: Nandikur Nandapur Nandaneshwara Nandalike Nandarabettu Tulu
history Nandana Nandigudde Nandavar Nanda

1 View comments

AnonymousJune 13, 2011 at 12:44 PM
You can find more details of Nandavara and their presence, since the
Bangera kings successors are living in many areas of mangalore due to
drastic changes in political scenario. As you describe the nandas were like
nomadics, the present bangeras have taken 'Pambada' as their caste for
benefit of government rules in state.

Reply

JAN
8
267. Forgotten words 3: Kairangala
Among the list of ancient place names of Tulunadu, we find several names
(or words) whose meaning is unknown at present. Such a condition can
happen because of the drastic changes our language has undergone
during the course of evolution. Words that existed once upon a time in this
land as evidenced by their immortalization in the form of prolonged,
surviving topo-nyms, have been forgotten by dis-usage that resulted rom
drastic changes in cultural-lingual fabric of the ancient society.
Kairangala
Kairangala is a village located close to Mudipu and Konaje in southern part
of Mangalore Taluk.The place-name Kair+angala is quite perplexing as
there are no words like kair in usage in the present Tulu parlance.
The word angala [=ang+ala] means an open area .Probably to begin with
open field areas by the side of rivers were known as angala, because
suffix ala is suggestive of river or river bank.
Kariangala
Interestingly, there is another similar sounding Tulu place name, usually
confused with Kairangala.That is Karinagala. Kariangala is a village located
on the bank of River Phalguni (Gurupur) and close to Polali, the reknowned
seat of diety Rajarajeswari. The atribution of the meaning of an open area
close to river or river bank,to the word angala suits this place very well.
However, the prefix kari (=black) seems out of place, since there is
nothing black or dark here, no black soils, as anyone can generally
presume.There may be argument that kari means elephant here, which
again seems inappropriate.
I suggest that this place Kariangala was also originally known as
Kairangala, like the one near Mudipu discussed above, but inadvertently
modified by people later to Kariangala.
In Tulunadu, we find many of the place names repeating themselves in
different areas. (Some of the repeating place names include: Uchila,
Someswara, Vamanjur, Pandeswara, Alike, etc.).
Kairo, Cairo
What is the meaning of this apparently strange word Kairo? As you know,
Cairo is the name of the capital of Egypt (United Arab Republic).
The word Kair or Kairo shall make sense if you accept the theory of
migration of human tribes during the early history and transfer of words
along with them! Genetic scientists are finding increasing evidences in
favour of migration of tribes out of Africa in several phases.
The word Cairo means victory or victorious jubilation. The ancient word
kairos is also found in Greek where it means specific time event, season
or celebration.
If we extend this meaning of the word kair or kairo into our place name
Kairangala, it represents an open area related with celebration of victory.
Apparently in olden days, among the rival tribes after waging fierce war in
an open field, it was a practice of the victorious side to celebrate the event,
by renaming the war field as Kairangala.

Kayar, kair trees
An alternate explanation for the place name would be Kayar+angala, where
kyar is one of the divine cult trees associated with ancient royal families
of Tulunadu. Kyar trees are common in Tulunadu and place names
containg Kayar trees like Kayartadka, Murukaveri (Mujikayeri in Tulu) exist
in the coastal area. (Botanists may kindly help me to ascertain the
binominal nomenclature of native kyar trees of Tulunadu.)
However, the tree known as khair in northern India is a semi-xerophytic
one and is not common in precipitation rich (rainy) Tulunadu.
Thus the Kyar trees (also known as kyer, kveri etc) of Tulunadu are
different from the khair (Acacia catechu or Acacia chundra) trees popular
in other parts of India. The kair or khair tree is botanically known as Acacia
catechu or Acacia chundra. Khair trees are also said to be referred to as
Karangali. Incidentally, there is a place known as Karangalpadi in
Mangalore.
All these data, add an aura of mystery to the place name Kairangala. Kair
is also a place name in Delhi and similarly Kayar in Senegal.
What is interesting here is the association of kayar or khair trees with royal
rites (even though different tree species represent similar sounding tree
names). Kayar tree is associated with some of the royal families of
Tulunadu. Parts of hard wood of Acacia catechu (Khair) were said to have
been used for fashioning handles of knives swords etc since ages apart
from other utilitarian items.

Kayyra, Kaivra
The place name Kayyara (kai+ara) associated with one of the reverent
heroes of modern Tulunadu, Kayyara Kinhanna Rai may also be mentioned
here, though may not be directly related to the topic of kair. There is a
similar place name Kaivara in Kolar district.
Kayyara (kai+ara) and Kaivara (kai+vara) may be words unconnected to
Kairangala as Kai+ara possibly represents an open field ('ara' or 'vara')
beside a 'kai'(stream tributary).



Kaira lineage
There is a possibility that the Kair was the name of an ancient tribe that
emigrated from Africa. It is interesting to note that the name Kaira has also
remained in Tulunadu as a lineage (bari) name among Bunt Nadava
communities.

Posted 8th January 2011 by Ravi Mundkur
Labels: Kair Kairo Kayar khair Karangali Kaivara Kayyara

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JAN
5
266. Kordel 2: Archaic Kulshekar, Mangalore
It appears that there are several Kordels(pron: korDel) in Tulunadu and at
least two of these are in Mangalore city only! Apart from the disused place-
name Kordel (for archaic village of Tannirbavi), there is another Kordel
(also written as Cordel) on NH 13, near Kulshekar Church, Mangalore. Old
name Kordel for the Kulshekar area suggests that it was ancient colony of
Kor (>. Koraga) tribes, probably well before being ruled by Alupas.
There is one more Kordel hamlet on the way to Kuppepadavu from
Yedapadavu in Manglore taluk.
Kulshekar Kordel
The location of Holy Cross Church, Kulshekar (also written and pronounced
as Kulashekhara), Mangalore, is also known as Cordel (Kordel). The
Church was founded by a French Catholic Friar Fr. Alexander Dubios on
September 14, 1873. He was fondly called as Frad Saib of Franco
Cordel, locally known as Kulshekar. He was also known as Kullerda
Ajjer in Tulu (meaning grand old man of Kuller).
Kuller
Kulshekar area of Mangalore, was named after Alupa King Vira
Kulashekara (ca 1115-1155 CE). He was apparently known as Kuler
among the aborigines, possibly the word Kuller being kings nick name.
Alternately it may be argued that the origin of the name Kuller as: Kul+er.
(kul=lake, er=edge). kuller= raised edge of a lake. Another place name
in the proximity Saripalla, also hints at the presence of a lake. However
evidence for existence of a dried up lake in the area is yet to be traced.
Agonies of Conversions
The parishioners were migrated Goan Catholics and also the then newly
converted down-trodden people of surrounding area. It can be presumed
these new converts were mainly from Kor or Koraga tribes and other
backward classes. There was a tinge of stigma connected to older
generation of Christians of Mangalore. Suspecting their allegiance to
Europeans (esp. British), Tipu Sultan ordered that 60,000 Christians be
taken as prisoners and were kept in captivity (from 1784 to 1799) at
Srirangapatna, Mandya district (formerly, Srirangapattam).
Note the irony of fate! Goan Catholics along with Hindus fled Goa to
Konkan and Tulunadu to escape hardships at the hands of colonialist force.
Last major migration took place when fierce battle was raging between
Portuguese and Maratha forces. They suffered untold miseries from both
the forces). They suffered loss of many lives on their journey through
rugged terrains - to and fro on foot. Those who remained at Srirangapatna
were converted to Islam and married Muslims. It is reported that this group
is now speaking a pidgin Konkani, mixed with Kannada and Urdu.
Nandaraya- Nannan-Nandavara
Apart from Habsiga, in Tulunadu we have anecdotes of another Harijan
King called Nandaraya. Possibly, the Tulu King Nannan referred to in
Tamil Sangam literature refers to Nandan or the Nandaraya. He was said
to have been born of a Brahmin woman and a Koraga man. The village
name Nandvara, Bantval Taluk, Dakshina Kannada, located on the
southern bank of River Netravati) probably was derived from the name of
ancient King Nandan (or Nannan). There is also a possibility that
Nanda(n) was a surname of former rulers of Tulunadu like Nanda of
Magadha.
Story of Nandaraya is well-known in Tulunadu from the popular proverb:
Nandurayana badku nari-nayi thindindu (Kannada version: Nandurayana
baduku nari-nayi thinditu. English: The inheritance of Nanduraya was
eaten away by foxes and dogs).
Nanduraya was said to have raised a fighting force of hunting dogs to
vanquish enemies and introduced leather money. Ultimately when he was
vanquished and his palace was in ruins, the decayed leather currency of
his period, provided good food for foxes and dogs.
Nanaya, Nonaya
Nanaya is an old proper name among Tulu and other Dravida people. A
teacher in Tulu Garadi (School of Martial Arts) is traditionally called
'Nanaya'. 'Nonaya/Nanaya' proper names were in vogue till twentieth
Century. One of my childhood and school days friend is 'Nonaya'., hailing
from Doddakoppala (near Surathkal) and his father was a Mendon (a
surname) then living just near my house. I was wondering about the
meaning of this name. Similar 'Nanaya' names are found in Andhra also.
Nannaya was an Andhra Poet during Vijayanagar period. Names like
Nannayya (Bhat) are found in Brahmins too.Apparently Tulu and other
Dravida tribes acquirred this proper name from prior Kor / Koraga
aborigines of this region.
It would be interesting to study further if these names Nannan/ Nandan and
Nanaya/ Nonaya are related old proper names.
-Hosabettu Vishwanath, Pune.
Posted 5th January 2011 by Ravi Mundkur
Labels: Nannan Kuller Nandavara Alupa Kulashekara Kordel Koraga
Nanaya Kulshekar Nonaya Nandarya

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Dr. Indira HegdeJanuary 17, 2011 at 10:01 AM
On the high way, near katpadi there is one place called hose called pangal
'Nanayar Garodi'. As you say Nanaya means guru. On those days this
Garodi was training center of warriors. ( for detail See Dr. Indira Hegde:
Bantaru Ondu samajo samskritik Adhayana C.8. Kannda pustaka pradhikar
2010)

Reply

Ravi MundkurJanuary 17, 2011 at 3:38 PM
Welcome to the blog, Dr.Indira Hegde!
We were also wondering whether 'Naanaya,'the designation was related to
the names Nannaya or Nanda(yya).

Reply

Ravi MundkurJanuary 17, 2011 at 8:55 PM
Dr.Indira Hegde,
I invite you to contribute some posts in this blog, if you like the
format,content and approach.
I liked your work on 'Agoli Manjanna (Naiker)' more than that on 'socio-
cultural aspects of Bunts'. Infact, I was planning to make an extract of your
work on Manjanna Naiker, from a different angle.
However, since you have visited the blog, I wish you write some
illuminating posts herein.

Reply

Dr. IndiraMarch 4, 2011 at 11:43 AM
Thank you Ravi,

About Nanaya your view may be relevant. Most bunts sir names are similar
to north Indians sir names. Also they are equal to Bunts. Even in North east
India some sir names are same as Bunts. I think these sir names added in
the later period. Because these are derived from Sanskrit. But in bali only
few sir names are Sanskrit origin. Like Ranoji bali, Gurjar bali etc.

Your interest About Agoli Manjann is welcome

One thing, I am not expert in blog writings, in the mean time I am not good
in English. You have correct it and read.

Reply

Ravi MundkurMarch 5, 2011 at 3:16 PM
Dr Indira, I feel that north Indian surnames surviving among Bunts reflect
migration of north Indian tribes into Tulunadu in the antiquity and eventual
merger with native Bunts.
I have noted in your works that you are a skilled researcher with sharp
observations and analysis.
You are welcome to contribute posts on varied items of your choice related
to our culture and evolution.

Reply


JAN
2
265. Korl : archaic Tannirbvi & Koragas
I heard some Tuluva uttering the word KorDl while I was in Mumbai last
mid-November. Mention of this lost name had an electrifying effect on me.
Living away from Tulunadu for more than five decades, I have altogether
forgotten this name. The casual remembering of this parallel name for
Tannirbavi stirred my imagination to explore the meaning regarding:
1) when and how the village got this name, 2) whether it is applied to
certain part of Tannirbhavi and 3) whether this nomenclature has any
bearing on erosion (Tulu: korevuni) aspect of Gurupura ( Phalguni) River
or tribal aspect of Kors (Koraga,Kuruva,Kuruba), who were the
predominant early tribes of historical India?
Though I had traversed this place several times up to 1956, before my
moving out to Mumbai, it never tempted me to decipher the meaning.
Kordel village on coastal belt
KorDel is a village in the Mangalore coastal belt (from Suratkal, Hosabettu,
Baikampadi, Panambur, Kuloor, Kordel, Boloor and Bengare). It is now
disjoined after the construction of artificial all-weather New Mangalore
Harbour at Panambur in the seventies that gobbled up a fertile arable land.
We can ascribe erosion aspect of Gurupura aka Phalguni River for the
village name, but we cannot altogether deny the possibility of applying Kor
tribal signature.
Etymology
Possibility. 1: On dissecting the word KordEl, we can get Koredu + El.
Koredu = eroding + el = melting of, say sand (in this case). El could also
mean al, i.e. water. Coastal area around western bank of Phalguni after
Kuloor is KordEl. I think, this nomenclature in local Tulu tongue must be
due to the acute erosion of sandy bank by the river after south-westerly
bend at this stretch. This erosion is still more acute in monsoon swell. I
have noticed in my teen-hood, the brink, i.e. steep edge or fall, along
western bank. Time-line for coining this name must be the year when
Gurupura River changed its course abruptly. It could be the year 1887 CE
(cf: Posts on Mangalore) as there was no Tannirbavi-Bengre sand spit prior
to this. The legendary shift may still be etched in memory of villagers,
percolating through generations.
However, owing to displacements, consequent to harbour project, and
dwindling older generation, there are very few who can provide older
information on the area. Ms. Jyoti Gautam, a former scion of Tannirbvi,
now settled in Mumbai, could elicit a brief data from her aunt thus:
The place is called Kordel in Tulu and Kodikal in Kannada. Earlier
tribes used to reside near the river Gurupura but now they have moved
towards Thanirbhavi as Harbour has come up. Few people like Harijans
Christians and Muslims still reside there but Mogaveeras have moved out
of Kordel. These earlier tribes now are much modernised and secured jobs
in government offices. They do not prefer to be called as tribals now.
Possibility 2: Alternatively, Kordl could be Kor (a tribe, like Koraga) + Da
(land, area) + el (stream, water-source). It means a village beside river
inhabited predominantly by Kor tribe. This explanation is more convincing
as Koragas in Tulunadu (and for that matter their cognates elsewhere in
India) were powerful during early history and reportedly built ancient
kingdoms. It is reported that Habbasiga (or Hubasic), a Koraga King,
fought with Kadamba King Mayura Sharma (aka Varma, ca. 400 CE).
Hubasic was defeated by descendants of Mayur Sharma later on. This
event apparently forced Koragas to flee to forests in hills.
Forgotten Well
In Land revenue records, Kordel is known as Tannirbvi. What I
understand, Kordel (western bank) or Kodikal (eastern bank) are locales a
former larger village, Tannirbvi. Topography of coastal beach in the
Tannirbvi west and lateritic or rocky ridge on the eastern Kodikal.
Tannirbhavi beach can be approached by road from Panambur or by river
from Boloor-Bokkapatna ferry points.
A perennial fresh-water well of potable water, must have been instrumental
in giving the place name Tannirbavi. In olden days potable water wells
were scarce in the beach area. Water near coast is brackish in general
because of saline incursion from the sea. The legendary well must be
sweet and potable all the year round and was catering to the entire village.
Hence the proverbial place-name: Tannirbvi.
Koragas of Tulunadu
There are conspicuous imprints of aboriginals and ancient tribes all over
Tulunadu. In Tulu, kdinye or kdtaye (male person from the forest)
and kdinl or Kdtl (female person from the forest.) mean a Koraga,
dwelling in forest.
They are known as Korava (also Gorava) in Kannada and Telugu and
Kuruvan in Tulu, Tamil and Malayalam. Alternative names are Koragar,
Koragara, Kuruva, Korangi and Korra. In Orissa, they are known as
Karanga and Korga. (There are Korangara pdi in Udupi and Karangala
pdi in Mangalore.) Goravas from upland Karnataka were the preists in
early Shiva temples of Tulunadu.
Koraga demography:
Koragas, grouped under Scheduled Tribes in the modern Indian
Constitution, are primitive ancient exogamous tribal clans with 17 balis
(lineages), now marginalised, in Tulunadu. They were the original
inhabitants and rulers of Tulunadu and rest of West Coast in historical past
with general features like medium height, thick lips, broad noses with rough
and bushy hairs. They are usually classified into four sub-tribes: Ande
Koraga, Kappada Koraga , Kappera Koraga, Sappu or Tappu Koraga. They
live in forests and village outskirts in isolation in their koppas, colony of
primitive houses made up of leaves in remote places. It is said that they are
forbidden to live in houses of clay and mud.
They are Sun worshippers and name their babies by the week-days of
birth, like Aitha (Sun), Toma/Soma (Moon), Angara/Mangara (Tuesday),
Booda (Mercury) , Guruva (Thursday), Tukra/Shukra (Friday) and Taniya
(Saturday). Girls are named Aithu, Tomu/Somu, Mangaru, etc. This feature
of naming after members of solar system, they could have picked up from
Tulu tribes because even among Tuluvas this was a common feature in
earlier days as discussed in older posts.
Earlier, Koragas wore an apron of twigs and leaves over their buttocks,
which practice is said to be a punishment meted out to them, for one of
them asking for a upper class girl in marriage in their heydays. When they
were subdued, upper class decreed that their women should not wear any
kind of dress. To avoid disgrace, they took recourse to forest leaves to
hide and protect their private parts. In my childhood, I have seen males
wearing black cloth (short lungi) around their lower parts and upper part
with white cloth (This may be the reason for contemptuously calling them
as black legged). Their cap is made up of spathe of areca-nut palms
(known as muttale in Tulu). Women wear sarees but without blouse.
Now, modern Koraga people wear dresses, common in the modern society.
Their population was 15,146 as reported in Census-1981.
Language: Koragas are mostly illiterate, though there are now educated
youth in the changed circumstances. Their language, considered as a
dialect, is well-guarded and not shared with outsiders. Some books are
available on Koraga language. A Vocubulary of Koraga Language is
included in the South Kanara Manual-1895. Mr. Stuart mentioned it as a
dialect of Tulu in his 1891 Census Report. But modern Koraga language is
influenced by both Tulu and Kannada. Regional versions of Koraga Bhase,
spoken by geographically scattered Koraga Groups are as under:
1) Ande Koraga (Hebri-Karkala Southern Part): Bilingual influence with
Tulu. Kasargod Tulu, Kannada and Malayalam Central Part.
2) Sappu (Tappu)/Kappada Koraga (Udupi and Mangalore): Bilingual
with Tulu and Kannada.
3) Northern Part: Both Groups have borrowed from Kannada and Tulu
respectively but in Kundapur, it is influenced by Kannada because
Kannada speakers are greater in number there.
For a general introduction to Koraga language, refer: Post-108: Koraga
Language A Primer.
Koraga: primitive powers of aborigines
The available data on the evolution of language and culture in India,
including data from Tulunadu specifically, suggests that waves of immigrant
tribes dominated the terrain after confiscating socio-political powers from
the aboriginal primitive tribes like Koragas. However, the immigrant settlers,
including Tuluva were apprehensive of the unknown, special occult powers
residing with the aboriginal tribes. Some of the traditional ritual practices of
Tulu people like feeding the forest tribes (Kaadinalegu Nuppu Dippini) or
gifting to koraga (koraga dna) can be seen as examples of this
psychology.
Kaadinalegu Nuppu Dippini
It is customary in Tulu families to serve food to Korapalu (female Koraga)
on auspicious days as a part of ritual. Korapalu (or Korageti) is invited to
the houses of upper class communities, including Brahmins.
In rural areas, formerly, the affected or sick child is made to sit with the
mother or an elder, on a stool. The cooked food, containing rice and
vegetable curries, are served in a banana leaf placed on a winnowing
basket. Korageti goes around the child and the mother with the offerings
three times and blesses the child by waving the winnowing basket of food
over the head of the child. The child is handed over to Korageti and
exchanged three times.
In the case of new-born babies, a lactating Korageti is allowed to breast
feed the child for the purpose of curing unknown ills of the child. Even
Brahmins have followed this custom. Korageti names the child as
Korapalu, if it is female and Koraga, if male. This is considered as new
birth to the child, warding off all ill-omens.
Note that there is no hint of practice of untouchability in these ancient
occult ceremonies. Irony of it, the other members of the family are not
allowed to touch and come within the shadow of Korageti. This practice is
originated from fear of power of black magic practiced by the Koragas.
Koragas are animists, who believe in spirits and ghosts. There are many
Divine Spirits from Koraga community, such as Koraga Taniya, Mankaldi,
etc.
Untouchables
They are treated as untouchables, prior to enacting various Laws,
banishing this practice. They accept food and water from all communities
but water sources are not shared. They do not enter temples but beat
drums and dance at allotted niche outside. They accept prasd or naivedya
(holy food offered to God) at temple festivals. As folk-dancers, they go
house to house as Siddis, Kangilo-mayilo, etc. In olden days, they were
present at marriages and other social celebrations of various castes but
accepted only left-over food after the feasts. During bonded-labour days,
there existed cultivator-labourer relationships.
Traditional Wickerworkers
Most of them are highly skilled in wickerwork handicrafts making baskets
from rattans, canes and wicker. Their products include: tottilu (craddle),
kurve and kudpu (baskets), cylindrical containers to hold paddy, tadpe
(winnowing baskets), kalasige (scale pans for measuring grains usually
measuring 14 seers), boxes, tatti-kudpu (rice water strainer), ring stands
for supporting pots, kattavu (coir rope from coconut fibres), etc. They
used to sell these articles to merchants or at periodical markets at different
localities at cheaper rates. Now, they have organized themselves and sell
their handicrafts in their own shops run on co-operative basis at market-
places.
Some of them were employed as scavengers in Health Department of town
or city municipalities. Now it is banned. Dead cattle are salvaged by them
for hide and bones, which are sold to merchants.
Ajalu Prohibition
Untouchability is abolished under the Constitution. Karnataka Government
passed an Act, named Karnataka Koragas (Prohibition of Ajalu Practice)
Act, 2000. Ajalu practice means, performing of any act or ceremony: (i)
differentiating between Koragas and persons belonging to other
communities by paying no wages or lessor wages to Koragas for using
their service, (ii) treating Koragas as inferior human beings as compared to
others, (iii) mixing hair, nails or any other inedible or obnoxious substance
in the food and asking Koragas to eat that food, (iv) driving Koragas to run
like buffaloes before the beginning of Kambala (buffalo race in marshy
land). The Act imposes penalty for persons using or abetting the using of
the services of a Koraga for Ajalu practices with or without the consent.
Following quotation fascinated me: The most radical revolutionary will
become conservative the day after the Revolution. This is demonstrated
by Koragas in holding demonstrations in Mangalore recently against Ajalu
practies.
Neglected
In spite of several laws, right from British era, for the uplift of down-trodden,
they are neglected. Kundapura Koragas in Karkada wait in darkness for
light: is a news Item in Daijiworld.com dated August 2, 2010. There is a
Spoorthi Orphanage for hapless children, run by a couple. It is struggling
for patronage from public and Government to carry on their noble work.
References:
Encyclopaedia of primitive Tribes in India, Vol.2 By P.K. Mohanty
(Read page 362-378)
Ethnographic Atlas of Indian Tribes By Prakash Chandra Mehta
(Google Book)
Castes & Tribes of Southern India (7 Vols.) By Edgar Thurston
(Though commendable work, it is reported that there are many
inaccuracies).
Koraga Language (1971) - by D.N. Shankar Bhat
UOM-1997-523-3 A Paper on Koraga Language
Ethnic identity & intangible cultural heritage A Study of Koraga
Community of South India Dr. V. Jayarajan (folkland@rediffmail.com)
An Atlas of Tribal India (with compiled Tables) by Moonis Raza &
Aijaruddin Ahmad
Mangalore Headlines Aug. 18, 2010 Mangalore Koragas
celebrate Bhoomi Pooja.
-Hosabettu Vishwanath, Pune
Posted 2nd January 2011 by Ravi Mundkur
Labels: Kodikal Tannirbavi Kordel Korangrapadi Koraga Karangalpadi

2 View comments

AnonymousJanuary 3, 2011 at 1:34 AM
May be a coincidence, the home next to Shiva temple of our village is
called Koragara Bettu - Kawdoor Narayana Shetty

Reply

Ravi MundkurJanuary 3, 2011 at 9:32 AM
Koragara bettu could have been an elevated area formerly occupied by
Koraga tribes.
There are numerous relics of 'koppa's (=Koraga colonies) and Koppals in
the form of toponyms all over south India.

Reply

DEC
26
264. Genetic Assimilations: Ashoka Period
Before Ashoka period Paisachi languages were in vogue in southern
peninsular India, known as Bekinata during Vedic period (ca.1700-
1500BC). Paisachi language apparently became obsolete in southern
India, during the period ca 200-100BC as a result of replacement by Prakrit
language as well as introduction of Dravidian languages. Influx of white
immigrants (ca 500-400BC) was apparently one of the reasons for downfall
of pre-existing language (Paisachi) and culture (Munda) in southern
India.By Ashoka period (ca.250) the Bellar/Boller/Vellala white tribes not
only admixed and assimilated with dark skinned aborigines consisting of
early immigrants (60,000-10,000 BC) from Africa as well as early Munda
tribes of Austro-Asiatic origin, but also superseded the aborigines in terms
of socio-political advantages.
The Bellar immigrants introduced proto- Dravidian languages that evolved
on a basement of Paisachi language, in southern India. The Dravidian
languages Tamil, Kannada, Telugu, Tulu and Malayalam gradually evolved
in different regions of the southern India. The languages developed
individual identities depending on regional features and the nature of
basement language.
King Ashoka (ca.304BC -232 BC) of Mauryan dynasty employed Brahmi
script for engraving rock edicts (inscriptions) in Prakrit, the main
administrative language of that period in India.Prakrit flourished along with
Buddhism in parts of southern India probably till 400CE. Prakrit was
influenced by evolving Sanskrit and vice-versa.
After 400 CE, Sanskrit and later Early Kannada replaced Prakrit as
administrative language, especially in northern Karnataka.
Immigrant Bellar tribes (Vellala, Boller)
All over southern India, immigration of white (fair) skinned tribes into the
peninsula has been distinctly marked out in place names.Karavali Tulu
aborigines called them Boller (=white people), Kannada aborigines
designated them as Bellar(=white people), Tamils and Telugus noted
them as Vellals(white persons).It is possible that in northern India these
white immigrants were known as devas (or Gods). Sanskrit Vedic texts
and Puranas described wars between Deva and Asurs. Asur is the name of
the subtribe of Munda aboriginal tribes of India. Who are these Gods
referred to by texts?
King Ashoka has described himself as devanam priya or devanm
priyadarshi. ie One who is beloved (favourite) of Gods. By the term deva
(or Gods), Ashoka meant fair skinned people who were abundant in his
kingdom that spanned all over the north India and extended upto present
Afghanistan.Following Alexanders Indian expedition, Greek and other
Mediterranean people were frequenting northern India before and during
the time of Ashoka.
Considering the explanation given by King Ashoka, the major period of
immigration of these white skinned people into southern India probably
corresponded with ca. 500-400 BC. However faired skinned tribes were
evidently present in north-western Indian subcontinent as early as 1700
BC, the period of compilation of Rigveda.

Evolution of Indian Languages with passage of time.

Assimilation with Bellar Gods
In the Koppala Gavimata inscription (Koppal district, Karnataka) and in
Brahmagiri inscriptions King Ashoka describes that people of the
Jambudwipa (ie south Indian peninsula), who were not mixing earlier with
Devas (=Gods), are now mixing with them (Gods).
In the edicts Ashoka points out that earlier (before ca.250 BC) the southern
Indians were not mixing with each other, but at the time of erecting the
edicts Ashoka found that then devas and south Indians were widely mixing.
Thus epigraphs of Ashoka document a major period of genetic assimilation
of white immigrants with dark skinned aborigines in southern India.

Posted 26th December 2010 by Ravi Mundkur
Labels: Bellara Genetic. Kannada Ashoka Tulu Malayalam Edicts Prakrit
Vellala Paisachi assimilation Tamil Boller Dravidian Telugu

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DEC
21
263. Forgotten words in Tulu language.2
One and a half years ago, in this blog (post No. 123), we discussed about
some of the strange words existing in Tulu language whose meaning is
difficult to comprehend at present. Two of the words enlisted in the post
were: Mijar and Miyar.
Miyar, Miyapadavu.
There are atleast two Tulu place names that contain the prefix
miya.(There may be more,readers, kindly enlighten me!).Therefore the
analysis of these words would be:
Miyar=Miya+ar.
Miyapadavu=Miya+padavu.
In these words above, ar means an open ground and padavu means an
elevated area.Miyar is a sylvan and rocky rural area close to the Karkal
town. Miyapadavu happens to be a sylvan plateau area in the interior of
Kasargodu district, Kerala.
Mijar
The other word in the group is Mij r, a village located between Mangalore
and Mudabidri on NH13. If we analyse this word independently,we may feel
that it is: Mi+jar, wherein j r represents a sloping ground(ja+ar).
However, the analogy of words Miy r and Miyapadavu suggest that Mij r
was originally, miy+j r which became Mijar in pronunciation in the due
course.
Miya
Many of the green, sylvan Tulu rural areas are similar to forests even now.
It can be visualized that these rain-fed Tulu regions were dense forests
some four six millennia ago. Miya is a word of African origin, existing even
now in Somali and other areas of Africa. It means forest.
Miya (Somali) =forest.
Therefore, the word miya (=forest) appears to have been brought to
Tulunadu by African immigrants in the antiquity. With the passage of time,
the original meaning of the word miya has been forgotten and lost in Tulu
language, even though some of the ancient Tulu place names have
preserved these heritage words, as invaluable trophies of history and
heritage!


Posted 21st December 2010 by Ravi Mundkur
Labels: Strange words Mijar African immigrants Miyapadavu Miya Miyar
Migrations African words

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DEC
17
262. Significance of Paisachi language
The extinct languages like Paisachi are significant in understanding the
course of evolution of languages, heritage and culture in ancient India.
There might have been many languages that became extinct in India due to
drastic changes in cultural perceptions, power patterns and administration.
However, Paisachi is one such language whose existence and eventual
extinction has been documented by later poets.
Gunadya and Paisachi
A lost literary work of repute consisting of compilation of stories in Paisachi
language attributed to poet Gunadya (pron: gunDya, ca 1 century BC) has
been cited and hailed by later poets as a landmark epic comparable to
Ramayana and Mahabharat.
According to legends Gunadya was a minister in the court of Satavhana
King Kuntala Satakarni (38-30 BC), who was ruling Deccan (parts of
ancient Maharastra, Karnataka and Andhra) with capital at Paithan, Nasik
District.The city of Paithan (recorded as Baithan in ancient Greek
travelogues) was later known its Sanskritized name Pratistanpur.It is said
that Gunadya offered to teach Sanskrit language to King within a period of
six years.However his rival Sarvasharma won over the King by offering to
teach the Sanskrit within six months.Thus Gunadya felt deeply offended
and pledged that he would never again use Sanskrit, Prakrit and Desi
Apabramsha (proto-Kannada slang) and left the Kings court and wondered
in the hills of Vindhya. Gunadya compiled a volume of folk stories Brihat
Katha in the language of the common people, Paisachi, during the period of
Kuntala Satakarni (38-30 BC). It has been suggested that the original title
of his work could have been Vadda katha.
However his original compilation in Paisachi or any of its copies have not
been preserved, even though quoted by later poets.His work was
translated later as Brihat katha sagar (=Great Ocean of Stories) into
Sanskrit and other languages by later poets.It is said that the poet Klidsa
adopted the story of Meghdoot from the older works of Gunadya.
Historical Setting
The story of Gunadya reveals some strings of information on the ancient
historical setting as existed at the beginning of the Common Era in
Deccan.The local regional (Dravidian) languages had not been developed
at that time;they were mere popular slangs (apabramsha or desi) at that
time implying that Draviidan immigrants had already settled in the land.
Sanskrit was the elite language of the period but was not widely known.
Kings were eager to learn Sanskrit as it marked the symbol of educated
people of the period.Prakrit was the administrative language in Deccan as it
was introduced by Asoka during ca 3rd century BC. Prakrit was preferred
because it was the language of the dominant majority and also the
administrative link language between the north and south India.
In spite of existence of all these languages (Sanskrit, Prakrit and Desi
Apabramsha), especially by the well to do people during the beginning of
Common Era, there was a widely used language of the less influential
aborigines and it was referred to as Paisachi.
Gunadya, after being dejected from royal circle, resorted to compose in
Paisachi because he felt closer to common people. However, these Pai or
Paisachi people had been relegated to backward status by then and had
no administrative rights since being ruled by royal people who conversed in
Prakrit and Desi Apabramsha.
Paisachi language
The language known as Pisachi was ridiculed by the elite of the period.
Reasons are obvious enough. One, it was used by tribals who were then
relegated to a lower status in the society of the time. Two, the word
pisacha in Sanskrit incidentally meant cannibal or one who consumes raw
meat.Simialrly, the word rakshas was also referred to cannibals. Another
word applied to these tribals was Asur. Infact, Asur were a subtribe among
Austro-Asiatic Munda tribes of India. It can be considered that these tribes
tradionally employed the Pisachi language and its ancient variants across
the subcontinent.
Bekanata, 1700 BC
However, it seems the word Paisachi could have been derived from Pai-
sa-chi, the languge of Pai tribes (chi, an African word means language).Pai
and Bai (or Bay) apparently were variants of the same tribe.The ancient city
of Paithan (Pai-than, the place of Pai tribes) was also known as Baithan.
Thus it can be Bekanata (Bay-ka- nTa) cited in Rigveda (ca 1700 BC)
could be the ancient peninsular India, then the Nt (the country) of Bay
tribes.
Purana literature is replete with stories of war between the Gods and the
Asurs.These reflect the conflict for power and supremacy between elite
immigrants and the dark skinned, backward aborigines.It appears that
Satavahana Kings aquirred the city of Paithan, then the capital of Deccan,
from the aboriginal tribes.
Evolution of Languages
It appears that the Pisacha language was not eradicated totally. Socially
dominant immigrants who took over the administration of the land preferred
other languages like Prakrit and variants of proto-Dravidian. However,
several features of the older Pisacha languages like words were absorbed
by subsequent languages.
Linguists have described Pisacha Prakrit (ie Prakrit with features of
Pisacha) to explain transitional links in the course of evolution of
languages.The earliest epigraphs of Karnataka have been written in
Paisachi mixed with Pli.
Kannada grammarian Nagavarma (ca 990 CE) in his Chandombudi has
stated that Dravidian languages of the south (especially Tamil, Telugu,
Kannada) were derived from combination of Paisachi-Apabramsha-Prakrit
and Sanskrit. He was aware of the historical fact that Kannada and other
contemporary Dravidian languages evolved from native proto-Dravidian
slang dialects (Desi Apabramsha) based on a foundation of aboriginal
Paisachi, coupled with contemporary borrowings from Prakrit and Sanskrit.
Paisachi base in Tulu
In the earlier posts in this blog, we have identified and outlined the
significant presence of older layers of Austro-Asiatic Munda words in
modern Tulu language.The Munda words delineated therein possibly reflect
the Paisachi variants that prevailed in Tulunadu in the early history.


Posted 17th December 2010 by Ravi Mundkur
Labels: Nagavarma Bekinata Early Tulu Sanskrit Prakrit Paithan Baithan
Paisachi Gunadya Evolution of Dravidian languages.

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DEC
11
261. Forgotten words in Tulu language: Omanjur
It is conceivable that ancient languages like Tulu have evolved along with
human tribes, embracing and reflecting the nuances, migrations and
assimilations, upheavals and downfalls, progenies and extinctions,
experienced by the tribes in the course of prolonged human history.
This blogger has suggested here in older posts that the Tulu language has
several words of African origin. Some of the basic words used by us today
like Tulu, Bant(u), Kola, Siri, Sira, etc appear to have origin in Ethiopia and
surrounding region in Africa which are considered to be the original areas
of human evolution. Scientists have mapped patterns of genomes different
parts of the world that prove the migration of tribes from Africa to different
regions of the globe.
In the light of these theories, the presence of African words in Tulu (and
other Dravidian languages) can be construed as evidences for ancient
migration of African tribes to India including parts of West Coast, Karavali
and Tulunadu.
Forgotten words
As a reflection of downfalls suffered by the immigrant tribes during the
course of history some of the words in use earlier in the language may
disappear from day to day usage due to vagaries of tides and times.
Surprisingly, such presently forgotten words (originally brought by African
immigrants) may have survived in ancient place names. We shall explore
some of such strange cases of words that are extinct from general usage
but preserved for posterity in our enduring toponyms.
Vamanjur=Omanjur
Vamanjur (or Omanjur) is a suburb of Mudushedde village, Mangalore city,
on the Nantur-Mudabidri Road, now a part of NH 13.
We have discussed this place name before (Post 85, 247) without finding a
satisfactory explanation for the toponym. The Vama or Oma prefix in the
said toponym was considered to earlier represent either of these meanings.
(1). Om, the holy mantra. (2). Oma, a condiment of cumin family. Both
these suggestions in reality do not make sense because Omam crops are
not commonly known in this region.

Omanjur-Manjur/Manjarur
There are at least three Vamanjurs (Omanjur, Omzore etc) in the Karavali.
Apart from the Omanjur at Mudushedde, Mangalore, there is one more
Vamanjur (Omanjur) hamlet near Manjeshwara, Kasargodu district, Kerala,
on the west Coast.
Mangalore port town was known as Manjarur during 10th Century CE
during the hay days of Natha cult at Kadire, Mangalore. The Omanjur (near
Mudushedde) is the outskirt of Mangalore town formerly known as
Manjarur.
Similar to this Manjarur-Omanjur pair, we have Manjeshwar-Omanjur pair
in Kasargodu district of Kerala. Possibly the Manjeshwara town was
formerly known as Manjur earlier.


Omzore
There is another Omanjur, usually pronounced as 'Omzore', near
Merlapadavu and Adyar, Mangalore taluk.The 'Omzore' is a distorted form
of the place name Omanjur.

Omo, Ethiopia
Omo is an ancient region of Ethiopia where oldest known human fossils
were discovered. Omo is a place as well as name of an African tribe. The
African word Omo means child. Possibly the Omo tribes were shorter
(rather dwarfs) earning them the epithet of Omo/or younger one.
Further, the word 'manja' in Paisachi-Prakrit languages meant the man or
the human being. The word manja evolved into 'manuja' (=human being)
with passage of time. Therefore Omo+manja (or the men of Omo tribe or
simply 'small men') could have been 'Omanja'. And the term 'Omanjur'
(Omo+manja+oor) represents the habitation of Omanja people.

There are other place names in Tulunadu that carry the prefix of Omo.
Oma-da-padavu, in Bantval Taluk (also pronounced as, Vamadapadavu),
Omota-kere (Ullal, southern Mangalore), etc. Some of these place names
might have been deformed with passage of time. For example, Omo-ta-
kere in Ullal is being pronounced now as Ombath-kere.

Forgotten Omo, Omanja
The African word Omo or 'Omanja' employed in ancient Tulu place names
no longer exists in current Tulu language.It has been a forgotten word ,
surviving only in the some of the odd sounding place names.

Posted 11th December 2010 by Ravi Mundkur
Labels: Vamanjur Manjeshwara Omanjur Omzore Omo Vamadapadavu
Ombatkere manuja Manja

1 View comments

@amitsalyanMay 11, 2012 at 12:17 AM
gammat undu yenke madme athini vamanjur de

Reply

DEC
5
260. Bambrana : an ethnonym
Many of us are still reluctant to believe that several ancient African tribes
migrated to India and especially to Tulunadu and other parts of southern
India in the dark, unrecorded, undocumented antiquity.
Bambrana
Bambrana is a village in coastal Kasargodu district of Kerala. It is well
known that Kasargodu and Dakshina Kannada are related by similar
evolution, culture, tribes, language and traditions.
Let us analyse the meaning of the word Bambrna.
In the word BambrNa (Bambara+aNa), the suffix aNa (or aNe) is an
ancient spatial denoter (for example village names: Perne, Marne, Perana-
manja etc) as explained in many earlier posts herein.
Bambara
Bambara is an ancient West African tribe, belonging to Mande group,
hailing from Mali, Senegal and adjoining regions. Toponymic evidences of
existence of ancient mande tribes in south India [exemplied by place/river
names such as Mande-kolu (Sullia) , Mandagadde (Shimoga), Mandya,
Mandovi (River) etc ] have been discussed in earlier posts.Bambara are
also known as Bamana or Banmana and their language is known as
Bambara or Bamanankan, wherein kan means a language.
Ancient migrations
The place name Bambrana in Kasargodu district is an evidence for the
existence of Bambara tribes in the West Coast in the antiquity. Probably
during desertification of parts of Africa and consequent formation of Sahara
deserts, some of these African tribes migrated to greener pastures like
West Coast. It would be interesting to look for further evidences of ancient
migration and settlements of African tribes in the West Coast of India.
There may be remnant traces of Bambara words in our languages as well
as genes in our communities.
The rural toy of spinning tops used for playing by children of southern
India are also known as bambaram, probably indicating the originators of
this game concept.

Posted 5th December 2010 by Ravi Mundkur
Labels: ancient migrations Mande Bambara Bambrana ancient games

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DEC
4
Congratulations, Narayan!
Every author usually spends considerable time and energy on compiling a
post and contributors to this blog are not an exception. Similarly the authors
normally expect that more readers should read and appreciate their write-
ups or postings.
We have so far five authors so far who have contributed posts in this blog.
Some authors contribute occasionally because of lack of sufficient free time
to write or other miscellaneous problems.
However, irrespective of the number of individual contributions, all
contributors are equal in the eyes of the readers.



Statistics provided by the blogger reveal that so far this blog Tulu -
Research had 18,102 views so far.Further it reveals that all time favorite
posts in this blog (according to page view statistics).Of these as you can
see in the screen shot above that the most popular post so far in this blog
is
67. Bunts and Nairs
contributed by Shri. Kavdoor Narayan Shetty.

My personal preference or Editors' choice would be his unique contribution
on relationship or analogies between the Tulu and Italian languages.


Congratulations, Shri Narayan Shetty! We anticipate more contributions
from your end in near future.
Posted 4th December 2010 by Ravi Mundkur
Labels: Most Popular post

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NOV
21
259. Bekanata and Paisachi
A mysterious and rather unscrutable, word cited in Rigveda, the Bekanata,
has spurred imaginations of several researchers even though satisfactory
meaning and explanation for the word has remained elusive. According to
some investigators Bekanata was an ancient name of Karnataka! Yet ,
some authors have tried to identify Bekanata with Bikaner.
A stanza in Rigveda (6.4-31-5) cited by Varadaraja Umarji runs as follows-
Indro vishvn bekanTan ahadrushya
Utakritv paNirabhi
The cited stanza describes that Indra, the king of Gods, won over Bekanata
and Phani merchants.
Phani (or Pani, Panab or Panamb) were known to be a merchant class of
tribes that evidently lived during the period of Rigveda (ca.1700-1500 BC).
Pani tribes lived all over India including many parts of West Coast. The
place names like Panvel (Maharastra), Panaji (Goa), Paniyur, Paniyadi,
Panambur, Panapila, Panaje, Panakaje, Pner (Karavali Karnataka) have
survived as fossil indicators of the lost merchant tribes of Panis.The word
pne in place name Pne Mangalur (PNer in Tulu) is also apparently
related to the Pani tribes.
The word paNi gave rise to paNa and later haNa (=money, the medium
of trade transaction) and also vani and Vanija (=merchant). A merchant
community is known as Vani Shetty in Uttar Kannada.
However the other word Bekanata has been disputed.
Varadaraja Umarji (1909-86) in his work on the history of Prakrit poets of
Karnataka*, states that Bekanata means two kanatas. According to him
be=two and Kanata = large country. He suggests that two large countries
were ancient Karnataka and Chola country of ancient Tamilnadu. Umarji
also cites opinion of Muliya Thimmappayya who has suggested in his work
on Nadoja Pampa that Bekanata was the land of Pishachis, the ancient
Karnataka. According to Thimmappayya beka means Pishachi. However R
K Khadbadi in an article in Sambodhi has contested these views.
Beka-nata
The name Beka-nata and its alleged connection with the term Pishachi
(literally means, ghost) with ancient Karnataka appears rather
mysterious.Note that the word betl (as in Vikram and Betal stories) also
means the ghost.
Bekal to Bikaner
When we look for possible word fossils of ancient Bekanata we find many
place names with prefix Beka in various parts of southern India.For
example, Bekal and Bekur in Kasargod district of Kerala; Baikampadi in
Mangalore;Baikandi near Bantval; Bekkur (near Sakaleshpaur), Begur
(near Hassan) in Karnataka; Byculla in Mumbai, Maharastra; Bekapalli in
Andhra Pradesh; and also Bikaner in Rajastan and so on.Some names
obviously have evolved due to local reasons; for example, 'Byculla' appears
very much different from Bekala.
In all these place names,beka is the common prefix which has been
modified to beg or bik or baikam in some cases. We find that bai were
an ancient tribe probably of Austro-Asiatic origin that settled in India during
obscure ancient period.Thus the word beka is derived from bai+ka,
wherein ka represents a village or a hamlet in Austro-Asiatic language
possibly of ancient Singapur origin. Interestingly, the derived word baikam
(as in the place name Baikampadi) also as cited in the ancient Kannada
text Vaddradhane, represented Buddhist or Jain monk as well as beggar,
showing the social status of these tribes with evolving times.There are also
villages or hamlets known as Bayar, Bayadi, Bayandar etc
Thus the widespread presence of beka place names in southern India,
justifies that the region was formerly known as bekanata, where nta (
ndu) means a civilised region.The word nta was equivalent of the word
ndu in ancient Sangam literature in Tamil. Then regional States were
known as Karnata, Punnata etc.
Bai and Pai tribes
There are strong evidences to suggest that Bai tribes were also known as
Pai tribes, because of b: > p: transition common in Indian languages.
Paithan in Maharastra was an ancient capital of ancient Karnataka-
Maharastra. Ancient Karnataka, also known as Maharastra (great country)
was spread from the River Kaveri to River Godavari as documented in
Kavirajamarga.Thus Paithan ( area of Pai tribes) has been documented as
Baithan (area of Bai tribes)in ancient Greek travel literatures.
Besides Paithan town in Maharsstra, there are numerous place names
that have immortalized Pai tribes in Karavali/ Tulunadu, such as Paichar
(Sullia), Paivalike (Bantval), Pailur, River Payaswani (Sullia) etc.River
'Payaswani' (payas=milk, vani= flow, river) is a subsequently Sanskritized
version (name) of a river-name whose original name is untraceable at
present: however, it is closer to a place called Paichar.
Similarly, the place name 'Peshavar' (Afghanistan) and the group name
'Pathan' are also possibly connected to the word 'Pai' tribes.
Paisachi language
The Pai tribes had there own language known as Paisachi. The word
Paisachi, Pai+sa+chi , possibly originally meant the language of the Pai
tribes. An ancient word of African origin chi (also found now in Somali )
means a language. The Paisachi language became extinct probably during
the beginning of the Common Era. However, the word Paisachi was made
fun of by other later tribes, because of similarity to the word Pishachi which
meant ghost!
It is said that modern languge Konkani is derived from the ancient extinct
Paisachi language. The Pai surname has remained among some of the
Konkani people even today,
It is reported in ancient Prakrit and Kannada texts that poet Gunadya (ca
1st Century CE) wrote in Paisachi language.However, it is said the text of
his works have not survived today.

-Ravi and Vishwanath


References:
Varadarja R Umarji (1909-1986) Karnataka Prakrita Kavi Charite (reprinted
2008).Kannada
Muliya Thimmappayya .'Nadoja Pampa':(Kannada).
RK Khadbadi . A paper in Sambodhi Vol 6.
Posted 21st November 2010 by Ravi Mundkur
Labels: Paithan Bekanata Umarji Bikaner Paisachi Pai Bai Muliya Bekal
Peshavar

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NOV
13
258. Mangalore: Antiquity & Evolution -4

Old Light house structure on Bavutagudda hill, Mangalore. ( after a Basel
Mission collection)
The study of evolution of a city like Mangalore can be a significant template
for inspiring the detailed studies on evolution of similar place smaller towns
and villages in India.The evolution of Mangalore upto 10th century CE has
ben disussed in tidbits in the previous posts in this serial on Mangalore.
Needless to say, that documentation is scanty to nil on many of the early
historical aspects and consequently we are forced to depend on
circumstantial evidences and multi-disciplinary inferences. And it is hoped
that with passage of time and synthesis of more data we may be able to
synthesize a better perspective on the evolutionary trends in our heritage.
Manjarur
Alupa Queen Balla Mahadevi(1277-88) was a staunch devotee of Lord
Manjunatha and during the period her regime Kadire was the capital of
Mangalore. Apparently, during the period, the town of Mangalore was
fondly known as Manjarur, named after the divinity Manja ( ie Manjunath).
Travellers Rashiduddin (ca.1300 CE) and Ibn Batuta (ca. 1343 CE) have
recorded the name of the town as Manjarur in their travel accounts. The
place name Manjarur embodies several elements of mystery in the course
of evolution of Mangalore. The Kadri Manjunatha temple was installed by
Alupa King during the end of 10th century (ca. 968 CE), under the guidance
of sage Macchendra Natha. Thus it can be inferred that the name
Manjarur (or Manja-ra + oor, the village of respected Manja) was derived
from the name of the diety Manjunatha.
It is not clear right now whether there was definite place within Mangalore
known as Manjarur. Probably the port town was known as Manjarur during
the period 10- 13th century CE. However, as on now, we are yet to trace
out the identifiable remains of the exact place designated in the history as
Manjarur.
Manjunatha as a name of Lord Shiva was conceived in Kadire, Mangalore.
In other words, now popular divinity name Manjunatha is a contribution of
Mangalore.The name Manjunatha has been replicated at Dharmastala.
According to the legends Annappa Swamy carried a Linga stone from the
temple ponds of Kadire, Mangalore to Dharmastala at the time of
consecretion of Manjunatha temple there.
Manja (Manjanna, Manjappa) was a common popular proper name among
Tulu people. Even there are older place names like Manjanadi,
Manjarapalke,Manjalapadpu, Manjarbd etc. It appears that Macchendra
Nath named his son as Manju or Manju Natha, the tag Natha being the
surname being among followers of Natha cult. And the diety installed at
Kadire, originally named after Macchendras expired son, became known as
Manjunatha. Legends connected with Kadire temple suggest that during a
car festival the temple car (chariot) carrying Lord Manjunatha got struck up.
It is said that people asked Macchendra for help in mobilizing the struck up
temple car. Then, Macchendra stood in front of the car and said Aao, beta!
(=Come on, Son!) and the struck up temple car rolled on. Aspects of Spirit
worship cults and their transition to diety worship in Tulunadu are evident in
these historical events.
Manjarun
The large estuary of Manjarun reported by Ibn Battuta in 1342 corresponds
to the former Bokkapatna estuary (now extint due to migration of Gurpur
River) and not to the present estuary at Bengre which was created by a
natural disaster during the year 1887.

Mangalur
With the renaissance of Hinduism during 14th century CE, the
Vijayanagara Kings of Hampi (Bellary district) became dominant in
southern India. They expanded their territory to West Coast and Mangalore
and Barkur became their favourite port towns.
The local Governers of Vijayanagar Kings renovated the Kadire
Manjunatha temple. Probably at that time both Kadire and Mangaladevi
temples were equally popular. Vijaynagar administartors preferred the older
name Mangalapura which they simplified to Mangalur. Traveller Abdur
Razzak (1442 CE) who visited this region during Vijayanagar Reign,
recorded the place as Mangalor.Simialrly,Barbosa (1516 CE) has recorded
the place name as Mangalor. Hamilton (1727 CE ) has described the place
as Mangulore.
Bokkapatna
The place name Bokkapatna, now a quiet suburb of Mangalore, has
forgotten strings of history and mystery attached to it. The mysterious
aspect is that Bokkapatna was the fisheries town bordering the erstwhile
port of Mangalore during the Vijayanagar period. Bokka (of Hakka - Bokka
brothers) was a popular King of Vijaynagar and the port town was named
after him.
Geological data also reveal that the former estuary of Phalguni River was
near Bokkapatna during Vijayanagar period. And this was the location of
Mangalore port during Vijaynagar period.
Jain Architecture
Jainism was flourishing in Tulunadu during the 15th Century CE.In the year
1430 the famous Thousand pillars Basadi was built at Mudabidri. The idol
of Gomateshwara, carved and cut in monolithic granite stone at Karkala
was installed in the year 1432.
Gurupura
After the fall of Vijayanagar Kingdom in Hampi,( 1564 CE, Battle of
Talikote) Nayak Kings of Keladi (Shimoga district) acquired coastal regions
formerly administered by Vijayanagar Kings. The Nayak Kings (1499-1763)
were followers of Veerashaiva (Lingayath) faith and they established
several Lingayath MaTas (religious institutions) in Tulunadu at places like
Gurupura and Ganjimata. Both the place names Gurupura ( a part of Mulur
village) and Ganjimata ( a part of Badaga Ulipadi village) came into
existence during their period in 17th Century CE.The name Ganji-maTa
became popular since, they used to serve ganji (rice porridge) to common
folks as a measure of public service.
Mangalor
Vasco Da Gama, a Portuguese marine explorer visited the West Coast and
renamed the ancient volcanic islands in the offs-shore of Malpe as St
Marys Islands in the year 1498. Further Portuguese frequented the West
Coast and gradually made every effort to replace the dominance of Arabs
traders in the Mangalore port area. In 1526 Portuguese Viceroy Lopo Vaz
de Sampio defeated Banga Kings of Mangalore and acquired parts of
Mangalore and dominated the marine trade from Mangalore Port.
Portuguese preferred the stylish word Mangalor for Mangalur.
Portuguese occupied Mangalore in the year 1568 and built St Sebastian
Fort (within the premise of present Deputy Commissioners Office).
Portuguese also built three churches namely, (1) Holy Rosary Church at
Bolar (2) Our Lady of Mercy at Ullal and (3)St Francis Assissi at
Ferangipet. Holy Rosary or the Factory Church (now popularly known as
Rosario Church) was subsequently repaired by Fr Joseph Vas in 1681. In
1695 the Arabs burnt parts of Mangalore Port town in retaliation against the
dominance of the Portuguese.
The original structure of Milagres Church, Mangalore (also known as the
church of Our Lady of Miracles) was built in the year 1680 by Bishop
Thomas De Castro,of Salsette,Goa.
Ullala Kotepura
Ullala, the tiny coastal town south of Mangalore, was being ruled by Jain
chieftains during 16th Century. Of these chieftains Queen Abbakka is
reknowned for rebelling against the domination of Portuguese traders in
this coastal zone. She built an army of valiant Mogaveer youths and
mounted attack on Portuguese ships.
Netarvati River migration
The northern most tip of Ullala is known as Kotepura. As the name
evidently suggests Kotepura, possibly constituted the area of where the fort
of Queen Abbakka (1540-1625 CE) was located. (Kote= fort). At present
the Kotepura is at the northernmost sandy tip of Ullala. This in turn
suggests that the part of the Kote (fort) region of Ullala has been eroded off
since 16-17th Century during southward migration of River Netravati.
A geographic event of southward migration of River Netravati has been
described in post 256. The present location of the Kotepura ta the tip of
sand spit of Ullal suggest that river has migrated laterally southward
sometime after the period of Abbakka or say 1630, engulfing a part of
former Kotepura in the process.
Forts of Nayaka Kings
Shivappa Nayaka of Keladi (reign 1645-1660) acquired parts of Coastal
Karnataka and Kerala. Forts of Mangalore (now destroyed), Bekal and
Chandragiri (Kasargod district, Kerala) were rebuilt or renovated by Nayaka
Kings during the regime of Shivappa Nayaka.
Kodial Bunder
The strategic importance of Mangalore as a Port town was being
appreciated by rulers of the Mysore region. Hyder Ali (1722-82) ruling from
Srirangapatna, conquered Mangalore in the year 1763 from Nayakas of
Keladi and ruled till 1768.
Sultans of Srirangapatna/ Mysore preferred the name Kodial Bunder for
the Mangalore Port of the period located near Bokkapatna.
British merchants of East India Company acquirred and dominated
Mangalore after a war broke between Hyder Ali and the British at
Mangalore in the year 1766. In 1768 (March 1), the British captured the
Mangalore fort from the Portuguese. However, Tipu Sultan, son of Hyder
Ali recaptured Mangalore during the year 1769.
Sultan Batteri
Tipu Sultan built a battery to store on the bank of estuary of River Phalguni
to confront and fight against invaders from the Sea route in the year 1769.
The structure still found on the bank of River Phalguni (Gurupura) at Boloor
is known as Sultans Battery. The structure of Sultans Battery remains
symbolic of the struggle against the British.
It is interesting to recount here that the estuary and the river mouth to the
Sea and Port were near Bokkapatna, closer to Sultan Battery during the
end of 17th century. There was no sand bar or spit (now known as
Bengare) separating the Arabian Sea and the Gurpur River (tidal estuary)
during this period.
However the British subjugated Tipu Sultans Army and gained control over
Mangalore during the period 1791-1793. Tipu Sultan again captured
Mangalore in the year 1793. The British surrendered Mangalore to Tipu
Sultan in 1794 and captured again in 1799 after the death of Tipu Sultan in
Mysore war.
Mangalore

The British took up the administration of Mangalore town in the year 1800.
During the period the British adopted the name of the town as Mangalore.
The new Milagres Church was built in the year 1811 and Roasrio Church
(old Rosary or Factory Church, Bolar) was rebuilt in their old places with
financial assistance by the British in the year 1813.
Basel Mission was opened its Mangalore branch in the year 1834. The
advent of Basel Mission of German origin and Roman Catholic Jesuit
Mangalore Mission of Italian origin in 1878 stimulated and fostered new
avenues in education and industries in the region, apart from bringing
about religious conversions. In 1863 the Kanara district was bifurcated in
North and South Kanara districts of which, the north Kanara was attached
to Bombay Presidency and the South Kanara was attached to Madras
Presidency of the British. In the year 1866 (May 23) municipal council of
Mangalore was established, bringing in modern civic amenities to the
ancient town.
Bengre Sand Spit
An interesting aspect of paleo-geography and natural history is that
Gurupur River was joing the Sea near Bokkapatna Bolur area. In the year
1887, The River Gurpur took an abrupt southward turn creating a new
Sand spit, now known as Bengre, in the western coastal stretch of
Mangalore city.
St Aloysius Church was built in the year 1899-1900.Paintings in the
St.Aloysius Church were created by an Italian artist known as Antony
Moshiani.
The dome of the Rosario Church was constructed in the year 1910 and the
church was elevated to the status of a cathedral. Similarly, the Milagres
Church has been renovated in the year 1911.
Poyye: relics of Mangarta estauary
Rosario Church was also formerly known as Poyyeda ingrezi of the
Church of the Sand bed. The old name of the area was Poyye or Hoige
(=sandy area). Thus, the old market known as Hoige Bazar (= Sandy
bazaar) came into existence in the area. The Sand in this place names is
an ancient relic feature of sandy beds of ancient Pandeshwara estuary and
port formerly also known as Mangaruth in the ancient history (Post 254).
**
The Mangalore town was linked to the network of Southern Railway of
British Period in the year 1907.
After the independence (1947) the major landmarks in Mangalore are
Mangalore Air Port at Bajpe (1951), New Mangalore Port (1974) at
Panambur, Mangalore Chemicals & Fertilizers Ltd or MCF (1976) at
Panamburand Mangalore Refinery and petrochemicals Ltd or MRPL
(1988).
**
The place now popularly known as Mangalore is not alone or unique in
this world. There is another place that shares the name Mangalore, with an
airport, in Victoria, Australia and similarly one more Mangalore in
Tasmania.
Similarly, in Gulbarga district, there is one Mangalur.
With accent on Indianization of place names, many Mangaloreans prefer
the old name of Mangalur again.

Posted 13th November 2010 by Ravi Mundkur
Labels: Vijaynagara Kodial Bunder Manjarun Shivappa Nayaka Milagres
Abbakka Portuguese Poyye Roasrio Gurupur river Bokkapatna Ganjimutt
Manjarur Ullal

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NOV
9
257.Bekal Fort
The coastal town Bekal, well known for a picturesque Fort, is about 15km
south of Kasargod, in Kerala. The Fort more or less hexagonal in shape,
covering an area of about 40 acres,with 12m high walls, has been built on a
granite-laterite promonotary projecting into the coastline of Arabian Sea on
three sides of the hexagon. It is well known practice during the past period
of kings to build forts on promonotories in the interest of security.
The Fort has been constructed using laterite bricks.The fort area has been
developed as a popular spot for tourism. According to historical data
compiled by Salattore the fort was built by Shivappa Nayaka of Keladi
around 1650 CE, during his occupation of coastal stretch of Tulunadu and
Malabar. There is also an opinion that an ancient fort existed in the area
originally built by Kolathiri kings of Kerala ca. 12th Century. The fort might
have been renovated by the Portuguese and later rebuilt by Hiriya
Venkatappa Nayaka and later completed by his son King Shivappa
Nayaka. After Portuguese and Nayaka Kings of Keladi/ Ikkeri, Tippu Sultan
ruled over this region in 18th Century also modified the Fort to carry out
gun attacks on the enemies.
Bekal-Dekkal
According to some local legends, the name Bekal is derived from the
words Benda kalla referring to the burnt bricks used in the ancient fort. The
place is also sometin\mes referred to as Dekkal (Dekallu) meaning
projecting rocks (promonotory) in Tulu language. (Compare the Tulu word
Dekallu with Dekkuli, projecting tooth).Alternately, the name Dekall also
could have been Dekki kall (=washed stones, in Tulu) alluding to the wave
washed granite-granulite rock exposures on the beach-line of the Bekal
Fort.
It is said that during the past royal history the place was also known as
Baliakulam. In Kerala history the place was also known for some time as
Vekkolath (or Bekkolath).










Place-name Bekal
The original meaning of the place name Bekal is still obscure.It could not
be abbreviation of Benda kal (=burnt stones) as asserted by some,
because laterite bricks are not burnt stones. Laterites are simply soft rocks
cut into large bricks, using suitably designed flat iron axes, so that the
bricks harden after exposure to atmosphere. Besides, the Laterites are
commonly known as Murakal (Tulu) or Cherikal (Malayalam) and not Bekal!
The place name Bekal can be analysed as (1) Be+kal (2) Be+kaLa or (3)
Bek+al. (Of these suffixes, kal=rock; kaLa=plot or yard; and al or ala=
a place beside a river or waterbody).
Bekal-Byculla
The place-name Bekal appears to be an ancient ethnonym. The tribal
group known as Be (or Bay or Bai) were an ancient Austo-Asiatic
immigrant tribes settled in parts of southern India probably around 2000
BC. We find reference to area Bekanata in Rigveda, dated ca. 1700 BC.
There are several places in southern India that share the prefix of Bay or
Beka.The place name Bayculla in Mumbai, appears a related variant of
the Bekal. The kula in Bayculla apparently refers to an lake.
Similarly there are place name Baikampadi (in Mangalore), Baikandi ,
Baindur etc the in Karavali region.
Bekal-Bekanata
The place names Bekal and Bekanata share the common prefix Beka.
One possibility is that ka in Beka is a preposition (equivalent of English
of) derived from an ancient languge that was in use during early Vedic
period. The Bekanata cited in Rigveda has been discussed by several
researchers. We shall look into this place name in another post.




Posted 9th November 2010 by Ravi Mundkur
Labels: Bekanata Bekala Shivappa Nayaka Byculla Baikampadi Bekal

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NOV
5
Festival of Lights


Let there be light everywhere: in every heart, every mind !
Light is symbolic of positive aspects of our life,.like awareness, knowledge,
happiness, progress and prosperity.
Posted 5th November 2010 by Ravi Mundkur
Labels: Deepavali

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OCT
21
256. Mangalore: Antiquity & Evolution -3
Evolution of an ancient primitive tribal village called Manki through Mangar
to Mangala, Mangalapura and Mangalur along the evolutionary timeline,
with all these vestigial toponyms still surviving, evinces the changing faces
and episodes the city Mangalore underwent during the last five to seven
millennia.
Another significant, though controversial, toponym attributed to the ancient
Mangalore is Nitra or Nitria that have been cited in the ancient Greek travel
reports.
Nitra - Nitria
Greek writers Pliny (ca.23-29 CE) has mentioned Nitria and Ptolemy (ca.
150 CE) cited Nitra in their descriptions of Indian ports in the geographic
accounts they compiled from their contemporary sailors. Yule and
subsequently Govind Pai and others have considered these place names
as old names of Mangalore because of the affinity to the name of River
Netravati that flows in Mangalore.
Thus it can been considered that the name Netra or Netriya (Nitra or Nitria
in Greek versions) was the old original name of the river Netravati and the
adjacent port town on the bank of River Netravati.
..A Map of ancient Mangalore to be added
Netra means eye in Sanskrit. Possibly the Sanskirt language had
permeated to the southern India by ca. 500 BC.
The Phalguni River was flowing in Kodialbail and Netravathi was flowing in
Attavara Pandeshwara valleys during the beginning of CE.(Posts 253,254).
The resultant morphology or shape of the island like land mass between
Phalguni and Netravati appeared like an eye shaped peninsula, giving it the
name of Netra. Thus it appears that the River Netravati derived its name
from the eye shape of the land (Netra =eye) during early years of the
Common Era.
Apparently the the name Netra for the port land was abandoned after the
migration of said rivers and concurrent loss of the netra (eye) shape of the
land. Thus the river beside Netra must also have been named Netra or
Netriya which was later in the due course modified to Netravati.
The only connected vestigial name preserved along the river course
happens to be Netra-kere near Maripalla to the East of Mangalore.
Alupas from Alupe vilage
The merchant kings who ruled Tulunadu probably during the first fourteenth
centuries of the CE were known as Alupa Kings. The origin of the word
Alupa has been widely debated. They ruled parts of larger parts of
Tulunadu probably from the beginnig of 4th CE upto 14 century CE,as
evident from various inscriptions of the period, until taken over by
Vijayanagar Kings, It appears that it is logical to assume that the name
suggest the name of their hometown Alupe a village on the banks of river
Netravati in Eastern part of Mangalore (Post .74 ). It can be recalled that
Govinda Pai + and Gururaja Bhat++ while discussing the various
possibilities on the origin of the word, Alupa, have also felt independantly
in their respective works whether Alupa was connected with the village
Alupe.
Besides the village name, there are additional proofs cited below to confirm
that Alupas were from Alupe village.
Aluvakheda
(1) The territory of Alupa kings has been described as Aluva-kheda or
Aluvakheda 6000 in several inscriptions. Ptolemy described the
Olokhoira which has been interpreted as Greek version of the word Aluva-
kheda.
It is interesting to note that ancient suffixes pe (as in village names Alupe,
Didupe, Bajape etc) as well as va (as in village names Shirva, Kakva etc)
represent village areas. Therefore, we can deduce that the Alupe village
was also known as Aluva village sometimes.
The word Kheda means a gorge like depressed area bounded by steep
cliffs. (Compare kheDa with kheDD, a large pit used traditionally to trap
and tame wild elephants.). The description of the word kheda, can be
rightfully applied to the village of Alupe and Maroli, that are located in a
large depressed gorge area bordered with steep cliffs.Thus it appears that
the word Aluvakheda was originally applied to the geography of Alupe,
the hometown of Alupa Kings.
(2). The rare Sun temple of Mangalore is located within the gorge of Aluva-
kheda described above.
(3).The Kulashekara area named after one of the later Alupa Kings, called
Veera Kula Shekara, is close to the Alupe- Maroli region.
Alupa Emblem
The royal seal on the Belamnnu copper plate inscription of Aluvarasa II
(dated 730-760 CE) as well as Alupa coins display an emblem of twin
fishes. A single fish was the emblem of Tamil Pandya Kings.The fish
emblems of Pandya and Alupa Kings appear to have been inspired by
earlier civilizations of Sindhu Saraswati (Harapa Mohenjodaro) where a
large number of fish symbols have been discovered. The fish was a divine
symbol for early marine merchant cultures as evident from the adoption of
Matysa as the first incarnation of Lord Vishnu by Veda Vyasa.Thus it
appears that the fish was a symbol of divinity among the ancient marine
traders of India since the period of Sindhu-Saraswati civilization.

Alupa coin samples. (after: Govindaraya Prabhu & Nityanand Pai, 2006)

Pandya Dhanajaya
Alupa Kings designated themselves as Shri Pandya Dhanajaya in the
coins minted during their regime.The phrase Sri Pandya
Dhanajayaadopted by the Alupa kings in their coins apparently compared
themselves to the Arjuna, the hero of Mahabharat. The surname Pandya
has also been adopted by the Pandya Kings of Tamilnadu.The Tamil
Pandya Kings were considered by several authors as progeny of Pndavas
of Mahabharat. However, it seemly logical that the word Pandya or Pandi-
ya was connected to Pndi rather than Pandavas. The large boats used
for marine trade in ancient south India were known as Pandi boats. Thus,
an owner of a pndi boat would be known as a Pndiya or Pndya.This
explanation seems appropriate in view of the fact that Alupa Kings were
Pndi based marine traders. Probably, this explanation also applies to the
origin of ancient Tamil Pandya kings.The place name Pondichery has
preserved the vestiges of Pandi marine merchant culture in the East Coast
as well.
Alupas deserted Mangalore
Epigraphic inscriptions have suggest that Alupa Kings ruled ancient
Mangar(u) or Mangarur from ca. 425 CE to ca. 750 CE. ** Epigraphic data
for the period prior to ca. 425 CE has not been available so far, hence the
earlier period is rather hazy. During ca. 750 CE Alupas abruptly changed
their capital from home town Mangalore to Udyavara for historically
unexplained reasons.
It appears that Alupas abruptly changed their venue due to intimidating
earthquakes and consequent migration of rivers that affected ancient
Mangalore ca. 750 CE.
The Netravati River was flowing through the valleys of Attavara and
Pandeshwara probably till beginning of 8th Century CE. Probably, during
ca. 750 CE due to sudden earth movements the Netravati changed its
course and began to occupy the present path. Consequently, due to
southward migration of ancient River Netravati, the port of Pandeshwara
was closed down. Thus Alupa rulers abandoned Pandeshwara port of
ancient Mangalore and migrated northward and settled in Udyavara, which
was a upcoming port at that time ( Post ).The Alupas further returned to
hometown Mangalore from Udyavara during the beginning of Tenth
Century CE.
One interesting place name has preserved this hereto undocumented
historic change or migration of flow path of the ancient River Netrvati for
the benefit of posterity. That wonderful place name is Jeppu!
Jappu, Jappina Mogaru
The place name Jeppu or Jeppina Mogaru, as is known now, has been
much abused and misunderstood. It should be Jappu or Jappina Mogaru.
The Tulu word Jappu means to decline representing the historical lowering
of water level in the river. (On the contrary, the erroneous usage, Jeppu
means to sleep). And mogaru represents a river bank. Hence Jappina
Mogaru represents the name adopted by the people to the river bank
where the water level declined abruptly during the history.
There is one more mysterious aspect connected with the geological history
of the village Jappina Mogaru. The revenue survey maps prepared by the
surveyors of British regime during 1894, show two halfs of Jappina Mogaru
divided by the river Netravati. It means that the original village of Jappina
Mogaru has been bifurcated into two pieces during the last century ,
separated by the present flow position of River Netravati.
Ancient Temples of Mangalore
Apart from the Mangaladevi we discussed in the previous post, atleast
ancient seven of the well known temples in Mangalore were installed
before 10th Century CE. All these temples were originally installed on the
banks of ancient rivers or perennial water Springs of Mangalore.
Mangalapura
Badami Chalukya epigraphs of 7th Century CE cited the name of ancient
Mangalore as Mangalapura*.The name Mangalapura is popular among our
Malayali neighbours even today.
To begin with, Mangalore was under the spell of Naga and Spirit worship
cults since the ancient agricultural phase.Sun worship was evident during
pre-Dravidian Munda cultural phase.Footprints of Buddhism were evident in
the old place name Mayi-kala for ancient Mangalore (Post 65,70). Early
Skanda- Shiva- Ganesha cults collided with Buddhist cult. Bhagavathi cult
evolved as a consequence of assimilation of Spirit cult and Buddhism.
Rennaisance of Hinduism by Shankara led to the transition of Bhagavathi
cult into widespead Durga cult.
Mayi-kala
With the advent of Arabs and later Bearys Islam made its presence in
Mangalore.Some of the oldest Mosques of Mangalore (like Bunder,
Kandathapalli) were also originally established during the period of 8-10
century CE. One of the old Buddhist names of Mangalore, Mayikala, has
been preserved especially among the Muslim Beary community. One of the
possible reasons for this could be that Mayikala existed in the Bunder
region which was a major business area in the early history of
Mangalore.Bearies, being a business community, frequented Mayikala area
of Mangalore.
Kudupu
Kudupu appears to be an ancient village of ancient Kudu agricultural
phase.It probably was an ancient center of Naga (serpent) worship. With
advent of the Kumara-Skanda cult in the early centuries of CE it was
developed into a temple dedicated to Kumara (Subramanya) worship. The
old rivers flowing beside Kudupu changed its course with passage of time,
leaving behind the evidences in the form of old river valleys that
characterize the area around Kudupu.
Pandeshwara
In the olden days the large merchant boats engaged in trading rice, cereals
and spices were known as PnDi and the boat harbour was known as
PnDela. River Netravati was flowing along Attavara- Pandeshwara
valleys and joining the Sea near present Goodshed area where the ancient
PanDela and the temple and township were located.
An Ishwara (Shiva) temple was built by the Alupa merchants in the
PanDela (ancient port) area ca 4-5 century CE, and it was eventually
known as PnDeshwara.
Another similar port place-name of PnDeshwara representing another
ancient Alupa port exists near Hangrkatta, located between the coasts of
Udupi and Kundapur.
Neere Shivalaya
The Neere-shivalaya Somanatha temple was originally an ancient Alupa
temple devoted to Trimurtis- Brahma, Vishnu and Mahesha according to
epigraphs found near Gollarkeri.* Neere Shivalaya is located near the
ancient, Alupa period, PnDela of Mangalore.Neera Shivalaya,
(neer=water) as the name suggests, was a Shiva temple (on an island)
surrounded by waters of ancient River Netrvati.
Sharavu
The Sharavu village, now part of heart of the Mangalore city area is known
for an ancient temple dedicated to Lord Shiva and Ganapati. The place
name Sharavu has been interpreted as shara (=arrow) +pura (=town) by
legend creators of Stala-purana. However, the available geological
evidences suggest that area could have been Saravu (sara =lake,
vu=village) to begin with. The waterworn pebble bearing sediments
covering the Sharavu-Suchitra-Prabhat valley area suggest that area was
under water (lake), connected with Phalguni river of Kudu and Kudla phase
(post 253).
The original ancient temples appear to have been renovated during 10th to
11th century CE as evident from the study of idols in the temple.
Kadire
Kadire means ear or corn of paddy.It was customary to distribute corns of
paddy (Kadire) during New crop (Posatt, Puddar, Puttari, Onam) festival
among the farming communities since ages.Now, the area is known as
Kadri. During the course of history, some of the legend writers have
modified the place-name also to Kadali (=banana) or Kadali-vana
(orchard of banana).
Earthquakes resulted in upheaval of Kadri plateau ca.400-600 CE. After the
earth movements, the flow path of Kudla segment of river Phalguni was
diverted to new path. And a few new perennial water springs originated on
the escarpment side of the Kadire cliff. The village on the top of the Kadire
cliff was called Nantur (Post 175).
Kadire was a Buddhist monastery till being occupied by the Natha sages
Macchendra and Gorakha Naths. Natha sages revived Hinduism and led
the transition of Buddhist to Natha/Shaiva cults during 10 th Century CE.
The date of installation of the Lokeshwara bronze idol at Kadire that
evinces features indicative of transition from Buddhism to Hinduism has
been reported as 968 CE.
The unique name Manjunatha for Lord Shiva was created at Kadire.Later
when a Shiva Linga was taken from Kadire temple to Dharmastala (ancient
name Kuduma) another abode of Manjunatha was created.Origin of the
word manju in Manjunatha has been debated.The word manju means
beautiful (Prakrit)or mist (Tulu); the Tulu word manja also means an
elevated plateau like region. However, Manja or Manju (as in Manjanna)
was also an ancient male proper name among Dravidians and pre-
Dravidians. It appears that Macchendra had a son named Manju who
incidentally expired in the area and Macchendra erected a memorial shrine
in his memory in the tradition of Spirit worship vogue in the region.The
name was extended to the form of Shiva with the signature suffix Natha
that represented the cult popularized by Macchendra Natha.
The Manjunatha Temple of Alupa period has been renovated further during
Vijaynagar rule (14th Century CE) and subsequent periods.
Maroli
Maroli village, originally named after the ancient Marava tribes (Mara+Oli),
is proximal to Alupe village, the home town of Alupa Kings. In this village
there is a rare ancient temple, built by Alupa rulers and dedicated to the
worship of Sun God (Surya-narayana).
The temple is located in a large circular valley formed after the migration of
river path in the Maroli-Alupe villages.The structure of temple is said to be
of ca. 11-12 century CE.
The origin of Sun worship in India dates back to ancient Munda tribal
people.The cult of Sun worship (Singbonga) was also the tradition among
Munda cultures that predated Tulu-Dravida civilization in the Karavali.
Attvara
The Netravati River was flowing through the valleys of Attavara and
Pandeshwara probably till 7th Century CE. Afterwards due to sudden earth
movements the Netravati changed its course and began to occupy the
present path.
There are two ancient temples in Attavara: One Uma Maheshwara, another
Chakrapni. The Uma Maheshwara temple is located on the banks of the
old river course suggesting that originally it was built on the southern bank
of the old river.Dr Gururaja Bhat suggested that the Ganapati idol of
Attavara displays sculptural styles of Seventh Century CE. The original
temples were renovated during subsequent periods.
Later Temples
Hanuman temple in the Gollarkeri, Mangalore was established in the 14th
Century*. After the advent of Saraswaths from Portuguese Goa (ca. 16-
17th Century CE), The Venkataramana (Dongarakeri, Car Street) and
Mahamayi temples were installed in Mangalore. Mri temples (Halekote,
Bolar and Urwa) were established during the regime of Keladi Nayaka
Kings (15-17th Century CE).
Seventeenth Century also witnessed advent of Portuguese, German,
French and British into Mangalore and the establishment of some of the
oldest missions and churches in Mangalore like Basel Mission, Milagres
and Rosario.
The Brahma Baidarkala Garodi at Kankandi was established in the year
1874. The Klikmba temple, maintained by Vishwakarma community, was
shifted from Mahakli-paDpu, Jappu, to Car Street area.
Kudroli Gokarnatha temple was installed originally by Narayana Guru
during the year 1912*.The anem Kudroli has been analysed by some as
Kudure+Oli (a village of horse). However, the geological data suggest that
it was a kuduru+Oli (a village of river islands) as the region was covered
by the estuary of the ancient river Phalguni in the historical past.
Kudroli Gokarnatha temple has been renovated in recent years into a
beautiful structure such that it constitutes presently a major tourist
attraction in the city of Mangalore.The annual Navaratri/Dasara
celebrations centered in this temple has been known widely as Mangalore
Dasara.
-
References:
Manohara Prasad. Nammuru: (Serial articles on historical aspects of
Tulunadu). Udayavani (Kannada Daily). Manipal.
*Temples of Dakshina Kannada (in Kannada) Ed: Murulidhar Upadhya
Hiriyadaka & P.N. Narasimha Murthy. (2000). Ambalapdi. Udupi. 436 p.
**Govindaraya Prabhu, S. & Nityananda Pai, M (2006). The Alupas:
Coinage and History.Sanoor, Karkala.200 p.
+ Manjeshwara Govinda Pai ( )
++Dr. Padur Gururaja Bhat (1963) Tulunadu. 228 p. Reprinted in 2009 by
Dr Padur Gururaja Bhat Memorial Trust, Udupi.

Posted 21st October 2010 by Ravi Mundkur
Labels: Mangalore Alupa Kadire Alupe

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OCT
15
255. Import of kuda element in place names
Lexicography and Onomastics are two closely related disciplines. Each
complements the other. Linguistic connections are noticed between
territories from an unknown historical past. The word Kuda, found in
various languages, is an example to drive home the point. Kuda, as a
suffix or prefix, is seen in place names all over India in general and in
coastal belt in particular. Place names in other Asian countries too bear
testimony to this observation.
Multiple meanings:
Whereas Ravi gives (in Posts-253 and 254) more stress on Ethnonym or
Eponym function of popular place name Kudla for Mangalore in Tulunadu
(i.e. coastal Karnataka), I still hold the view that this Toponym bears
testimony to geographical features. Multiple meanings of word elements
make it difficult to decipher overall meaning of a place name, which is
invariably a compound word. It is subject to many influences
geographical, cultural, political, natural catastrophes, migrations and
lingual. So, modern onomastics consider that a name is not simply
equivalent to the sum total of its parts, but mutates at the moment of
coinage.
Kuda what it imports?
Several meanings are found in Dictionaries of Tulu, Kannada, Malayalam,
Tamil, Sri Lankan, and Maldives-Dhivehi, and in Dravidian Etymological
Dictionary) for kuda, a Prakrit/Pali/Dravidian/Austro-Asian word:
Coastal Context:
Kuda/Kulhi/Kula/Ko(a)du: Used mostly describing coastal landscape,
receiving sea water. It means a curve, bay, cove, gulf or sand-bank of sea
or river.
Kuduma means a ferry as per A. Manners Tulu-English Dictionary.
Kudaru/Kudiru/Kuduru (DED 1700) = Low ground, a hollow, bed of stream,
stream. Kudura in Gond means sand. In Kurukh, it is low situated rice-
fields.
Kuda in Tamil means West .(Eg. Kuda Kadal) and Kuna, East (Eg: Kuna
Kadal).

Interior context:
It is also found in interior place names. In such instances, it means a hill
ravine, river valley, and a nook, corner or remote and isolated place.
In Kannada, Kuda means a state of being crooked, bent, curved, a curve.
In Tulu Gudke means crooked man. Tulu has more affinity to Kannada,
especially old Kannada.
Kuda changes to Koota/Kooda when it means meeting.
In Prakrit, it means a snare whereas in Kuwi, it is cage, hen coop.
Kuda and Kuru have the same meaning of short or small in Tamil and Sri
Lankan. Whereas in Kannada, kuru means raised land or small mound or
hill.
Buddhist cave connection
Kuda means a retiring place, i.e. Buddhist Monasteries with stuptas,
viharas and Buddhist cave arts. In Tulu Kude/gude (Kannada - Guhe,
Sanskrit Kuhara/Gahvara) means hole, secret place or hiding place.
Ku a Root Word:
Reader may revisit the Post-193. It is made clear that Kuda is a
geographical term. Kuda > Kudtale refers to landed property. Place being
close to water body, farming becomes important occupation of that area,
besides fishing, toddy tapping and trade & commerce. So
Kuda/Kudar/Kudaal/Kudla has acquired the meaning of agricultural land
and people traditionally engaged in farming are called Kudva/Kuduma
(Goa/Maharashtra cognate is kunbi) in coastal area. Woodlanders in hilly
tracks are called Kudiya > (Male) kudiyaru. Kodagu name is based on
Kuda > Kodu.
Some examples
Kudla: Old name of Mangalore, still surviving in local tongue. It is coined for
identifying the region, nestled in river basin/valley or at the confluence of
two rivers, Netravati and Phalguni; hence has a topographical signature of
river basin. Its cognate is found in Kudal in Sindhudurg District,
Maharashtra and in Kudr, which is the old name of Malpe, a fishing town
in Udupi District. The scarp, i.e. steep slope, of rocky islands, stands as
true witness to Kudr. There may be a remote chance of these rocky
crops having Buddhist caves before submerging. Evidences of Naga and
Spirit worship are reported at these islands (See Post-182-183 Uliyaragoli
to Malpe 1&2 and Post-184 The Magic of Malpe). It may, therefore, offer
an interesting material for future research.
Kuda Caves
Kuda is a small village in Kolad at Janjira Hills Valley (Maharashtra). These
rock-cut caves are classic examples of Buddhist cave art. In many of the
caves in Kuda Hill, there are evidences to testify that monks used them as
dwelling places. The inscriptions, letters and paintings in the Kuda Hill
show that these caves are built between 1st and sixth Century BC (600-100
BCE). The Kuda caves give a magnificent view of the valley below. Hills
terrain is a secluded place, hence an appropriate name Kuda
(Prakrit/Pali/Dravidian).
Kadri Hill
Kadri Hill caves in Mangalore, frequented by Buddhist monks for meditation
and later on by Nath Panthi mendicants, make me to deduce Kuda>Kudla
was a natural nomenclature for the area.
Hirakuda
Hirakuda Dam is the longest earthen dam across Mahanadi River near
Sambalpur in Orissa, started in 1946 and completed in, 1957. It has a
touch of Sir M. Visveswaraya. Before the devastating floods of 1937, he
proposed a detailed investigation for storage reservoirs in the Mahanadi
basin to address to the problem of floods in Mahanadi Delta. It may be
interesting to note that name of Orissa is derived from original name of
Odra Vishaya/Odra Desa. (Significance of Od/Odi is discussed in earlier
Posts).
Kudankulam/Koodankulam
It is in Tirunelveli District, Tamil Nadu. A Nuclear Power Plant is located
here.
Naachichikhudai, etc.Tamil.Net explains that these Sri Lankan place names
fit into geographical description, being having a cove and curved coastline.
Moolaikkuda
This is a Sri Lankan place name for an isolated and remote place.Kuda
Bandos, Kuda Hurra etc
These are atolls in Maldives. In Maldivian language Dhivehi, kuda means
marsh-land.
Kudamaloor (Kudam+al+oor)
It is located near Kottayam Town (Kerala) on the banks of Konakiri Canal.
Konakiri Canal is a tributary of River Kudamaloor, which flows westward,
forming a border line of Aarpookara and Kudamaloor. The land, being
fertile, has many kinds of tropical trees. The greenery makes the place
picturesque.
Classification
Dilation of Kuda may be beyond the ordinary understanding and hence,
may not be readily accepted. Classification of some of the place names
may not be interesting but it may prove material to a serious Tulu
researcher of future.
Conclusion:
I have come across a Native American proverb of unknown tribe, which
goes thus: Tell me I will forget, Show me and I may not remember. Involve
me, Ill understand. We have been urging our readers to involve
themselves by making comments but in vain. This reminds me another
quote, read in Jumbled Words game in Indian Express (28.06.2010):
I honestly believe it is better to know nothing than to know what is not so
Josh Billings.
As All knowledge has its origins in our perceptions according to Leonardo
Da Vinci, isnt the Billings statement a bit paradoxical? Search for
meaning. It is an inspiration for a meaningful life. One can imagine the
struggles of Siddhartha before attaining enlightenment and becoming a
Buddha?
H.VISHWANATH, PUNE
14.10.2010
Posted 15th October 2010 by Ravi Mundkur
Labels: Kudla Kudala

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OCT
7
254. Mangalore: Antiquity & Evolution -2
The place name Mangalur evidently came into existence after ca. 1400
CE during Vijayanagar administration in Mangalore. Before that the port
town Mangalore was known under various other names as documented by
travellers from abroad. One of the odd names recorded by foreign travellers
for Mangalore is Mangaruth. We shall explore some of these place names
and the connected obscure pages of history of Mangalore.
Which was the oldest known inhabited area within ancient Mangalore?
Kudu phase
As discussed in the previous part of this post (No. 253), note that there are
atleast two points that are likely to form significant temporal markers in the
study of evolution of Tulunadu:
1. Early agricultural phase in Tulunadu, the Kudu phase, is correlated with
published archeo-botanical data available for peninsular India.Thus the
phase can be fixed at 3000-2000 BC timespan in general.
2. The Kudu phase and the formation of Kudu- villages (Kudla, Kudupu etc)
were in turn correlated with the period when River Phalguni (Gurupur) was
flowing westwards in the area now known as Alike-Kudroli-Kodialbail
valley.Thus the period of flow of Phalguni has be equated with 3000-2000
BC period. (The existence of the river in this region could be still older, but
it survived atleast up to the Kudu phase.Let us designate this ancient river
segment as Kudla River.
Ancient Netravathi
Another interesting historical data that can be correlated to the Kudu phase
is that the River Netravathi was flowng in the ancient river path of Phalnir-
Attavara- Pandeshwara valley region. Then, it was joining the Arabian Sea
near Pandeshwara Goods shed area. Let us designate this river segment
as Attavara River. Pandeshwara, originally known as Pandela (=port of
pndi boats) was the sea-faring port for merchant boats during Alupa
Rule.
There were atleast two kudu hamlets on the bank of this ancient river
segment of Netravathi: Kudpadi (a part of Jeppu) and Kudthadka (a part
of Bajal).
Manki
You may be surprised to know that one of the oldest names of Mangalore
was Manki! The place name is preserved as Manki stand near
Mangaladevi temple in Bolar area of southern Mangalore. During the British
period in Mangalore, the stand (station) for tongas and vehicles was
designated as Manki stand. (Some people erroneously considered that it
was monkey stand).
The ancient word Manki has been analysed as Mam+ki (in earlier posts
herein), wherein Mam represented elevated area and ki a spatial attribute
suffix.However, revised studies suggest that the word should be considered
as mang+ki wherein Mang represents an immigrant Austro-asiatic tribe and
ki stands for village or a spatial suffix. The suffix ke or ki (=village) is an
ancient (Neolithic Bronze age) Austro-asiatic word of Vietnamese origin.
(Refer: Keith Weller Taylor: The Birth of Vietnam.).
Infact the place name Manki has been repeated along the West Coast as if
tracing the migration path of these Mang tribes. There is one Manki near
Honavar, Uttara Kannada district. One Permanki (Greater Manki, peri or
peru=larger, greater) village exists near Ulaibettu on the banks of River
Gurupur. Similar manki place names have been found in Kasauli, Himachal
Pradesh as well in Nowshera district of Pakistan.One Manki is also found in
the islands of Papua New Guinea.Besides these there are several Mankar,
Mankapur, Mankarai, Mankatha etc place names in India, which appear as
modified versions of Manki village names.
Mangar
The forgotten and vanished/assimailated Mang tribes have left behind one
more signature village in ancient Mangalore close to Manki stand
(Mangaladevi). The place was known as Mangar! If you are interested in
fact finding personally, you can walk westward fom Mangaladevi (and
Ramakrishna Mutt) and find the forgotten place name Mangar mentioned
as Mangar kshetra in the signboards of Spirit shrines in the western part of
Mangaladevi near Yemmekere. Mangar, possibly was Mang+r, the field
(r) of Mang tribes.
Mang tribes
There were several village names along West Coast and peninsular India
that have retained the signatures of the bygone Mang tribes. Place names
like Mangra, Mankar, Mangaon, Mangliya gaon, Mangolpuri, Mangliyavas,
Mangalagiri etc are the possible vestiges of the Mang era. Mangs were a
nomadic tribe that migrated far and wide. Mangols might have been a
derived or related tribes.
Mng tribes may have vanished from southern Mangalore, because of
displacement by later occupants. However, several sects of Mng tribes
are reported from Marharastra and Andhra regions.
Mangaruth, Mangar-ta
Traveller Cosmas who visited the West Coast during ca. 545 CE has
recorded the place name of Mangalore as Mangaruth. (Post No 87.)
Manjeshwara Govinda Pai in one of his essays has reflected that
Mangaruth could be a misnomer for Mangalur.However the presence of
place name Mangar even today, even though lesser known, suggests that
Cosmas reference to Mangaruth was not out of place.
Tulu PaDdana have also documented the ancient place name
Mangar.PaDdana have described (as mentioned in Tulu Nighantu) Mangar-
ta kaDapu, Mangar-ta ghatta etc. The -ta in Tulu represents the of
preposition of English language.Theefore Mangar-ta kaDapu means the
ferry of Mangar; Mangar-ta ghatta means the Hill of Mangar, Mangarta
pnDela means the port of Mangar and so on. Overall, it appears that the
word Mangarta must have been documented as Mangarut by Cosmas.
Sixth Century CE markers
We can now visualize that during the period of visit of the traveller Cosmas
(ca.545 CE) the names documented in ancient Tulu PaDdanas such as
Mangarta pnDela (port of Mangar) was at present Pandeshwar; Mangar-ta
kaDapu (ferry of Mangar) was just North of and close to present
Yemmekere (now a dried up tank); Mangar-ta ghatta (Hill of Mangar)
appears to be the present Light house hill.
Conversely, the origin of these relevant Mangar-ta paDdanas also can be
traced back to not less than Sixth Century CE.
Mangala
Several aspects of the word Mangala, its possible origin and scope, has
been described (post 90. Mangala ). However, some additional interesting
clues may be discussed here.
The spatial association of the place names Manki, Mangar and Mangala in
southern Mangalore suggests certain new possibilities to the origin of this
word Mangala. If Manki and Mangar are Mang+ki and Mang+ar, the origin
of Mangala have been Mang+ala, which means Mang tribal settlement on
the bank of River.
The evolutionay sequence of place names Manki> Mangar> Mangala were
possibly employed by different generations of tribes of different origin that
settled in this southern Mangalore region during different layers of time.
Mangaladevi
The diety of Mangaladevi has origin connected with Natha cult in
Mangalore.Macchendra and Gorakha Naths (10th Century CE) are credited
with the establishment of Manjunatha temple at Kadire, Mangalore
(Posts.77,79,80,82,83,85,88,92). Macchendra had an ardent disciple in
Kerala known as Queen Pingala. She followed the Natha sages and came
to Mangalore; but due to adverse health conditions, she expired on the way
while she reached Mangalore. The event occurred during the early part of
10th Century CE.
The locals built a memorial shrine in her name in the Mangal village, in
the tradition of spirit Bhagavathi worship of that time and eventually it was
reknowned as Mangal devi (The diety of Mangal). The shrine of
Mangaladevi was renovated subsequently by Alupa Kings and
Mangaladevi has been adopted as a form of diety Durga Parameshwari.
Mangaldevi temple has become a major landmark of Mangalore since
then. Vijayanagar rulers in Karavali during 14th Century CE renamed the
town as Mangalur in honour of the diety Mangaldevi.

Posted 7th October 2010 by Ravi Mundkur
Labels: Manki Mangar-ta Mangala Poojari Mangalur. Ancient Mangalore
mangaruth Mangaldevi

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SEP
26
253. Mangalore: Antiquity & Evolution-1
Mangalore has changed immensely during the last five millennia! The city
of Mangalore initially evolved as a group of agricultural villages located on
ancient river banks some 5000 years ago! The position (flow-paths) of the
ancient rivers of Mangalore, have changed with passage of time, but the
original agricultural signature villages have remained as fossil place names!
India was populated by early humans migrating since ca.120,000 years
according to recent studies. Early pre-history of Mangalore is hazy but it
was definitely home for numerous ancient tribal immigrants from Africa,
northern India and Austro-Asiatics from Southeast Asia as found and
immortalised in the numerous ethnonyms preserved to this date.

Kudla
The familiar Tulu name for Mangalore is Kudla. Often the name Kudla
has been confused with Koodla (=confluence of rivers). However, the
confluence of two rivers that bound the Mangalore city at present, namely
Phalguni (Gurupur) and Netravathi, happened only in the year 1887. (Cf:
Post 98 in this blog). Before that period the two rivers were flowing
independently and not showing any features of confluence! Therfore, the
koodla or confluence definition for kudla ventured in older posts herein
(No16, 17) or other inspired texts requires amendments.
The word Kudla (kuD+la) should be understood as agricultural village on
river bank. Let us look into this explanation in detail.

Ancient Agricultural phase :(ca.3000 BC-400 BC)
Tulu rural people have a special fascination for the humble horse-gram
(kuDu), do you know why? KuDu (Tulu) or Huruli (Kannada), or the
horse gram was the earliest agricultural food crop preferentially grown by
our ancestors some 4 to 5 millenia ago as found out by archeo-botanical
studies in southern India!
Within Mangalore there are atleast four areas that were formerly (ancient,
ca. 3000-1500BC) dedicated to the cultivation of earliest known crop, the
horse gram (kudu). Of these, the place names Kudla and Kudupu are
well known.

Ancient Rivers of Mangalore: Phalguni
Geological studies (conducted by our team during the last two decades)
evince interesting historical and paleo-geographic data on the rivers of
Mangalore. The flow paths (channels) of the two rivers of Mangalore,
namely Phalguni (Gurupur) and Netravathi, have continuously changed
paths several times during the period of last 10,000 years or more.
One of the interesting aspects of geological and historical data correlation
is that the River Phalguni was flowing along what is presently known as
Kodialbail (recognisible as a paleo-valley paths), cutting across Mahatma
Gandhi Road near TA Pai convention center and flowing across Alake and
joined the Sea near Kuduroli. As far as geological evidences for the
existence of river channel are concerned, you can see distinct presence of
water worn quartz pebbles preserved in the soil zones all along the paleo-
river path described above.
The ancient village names actually support the geological findings. The
name Kudla suggests agricultural/farm area (kuD) beside a river (ala).
Similarly Alake (Ala+ke) is a village on river bank, ke being a spatial
suffix of south-east Asian Austro-asiatic origin. Thus we can correlate the
time of flow of Phalguni along Kodialbail to the ancient agricultural Kudla
phase estimated at ca.3000-2000 BC, based on archeo-botanical studies in
southern India.
Further, Kuduroli represents a village (Oli= village) of kudurus (=riverine
islands). The Kuduroli place name may be slightly later in time and coined
after the period the river shifted its position northwards from Alake- Kuduroli
area.

Kudu, horse gram
Kud (u) =meant agricultural land ( kuDu, pre-Dravidian word of Munda
origin: ku+du, ku=good,prosperous; du=land).Kudu (=horse gram)
represented one of the earliest grown and consumed cereal grain in
southern India. According to paleo-botanical evidences, Rice, the major
food crop of the south, was introduced in southern India probably during
ca.800-400 BC period. (Kudugol, Kannada word, is an agricultural/farming,
crop cutting sickle.).
Incidentally the equivalent Kannada word huruli is a modification of uruli,
where uru=land and uru+li means product of earth. Thus both the words
kudu as well as uruli reflect the deep respect early farmers had toward the
earth.
Kudla= A habitation formed during kudu phase. (Kud+la, Kud=agricultural
land, la= a habitation beside a flowing stream,river).The word Kudla has
been also interpreted as kooD+la or confluence of rivers, but the
agricultural explanation appears more appropriate because in the original
area identified as Kudla (or Kodialbail) proper, there is no evidence of any
sort of confluence of rivers!
Kudupu= An agricultural (Kudu) village.
Kudthadka (near Bajal) = A field (aDka) dedicated to farming. kuDuta
+aDka
Kudpadi (Jeppu)= A shady zone (shrub or tree grown area=pDi)
dedicated to Kudu farming.
Almost all these places were originally on the banks of river, now with
passage of time most of the rivers have changed their flow paths due to
earth movements. KuDupa (=farmer) was one of the ancient proper names
among Tulu people.
It can be seen that koDipu (=to sprout) evolved from the original word
kuDu. With this, koDi and koDa place names like Kodipadi, Kodavur etc
evolved.

Pre-Dravidian signatures
Kudu place names are not exclusive to Tulunadu. Infact Tulu people have
inherited this word from the pre-Dravidian culture of Munda civilization had
dominated in southern India, before the advent of Dravidian speakers.
Even though there were skirmishes between the Munda aborigines and
Dravidian immigrants as testified in 'Devi Mahatme' and other epics of the
period, Dravidian culture gradually absorbed essence of of the older Munda
language and culture as testified by the presence of older Munda words as
well as continuation of Munda place names in Tulunadu and other pats of
southern India. As a proof you of pervasive Munda civilization in southern
India, you can find kudu place names in other parts of Karnataka and
Maharastra such as Kudle, Kudne, Kuditi, Kuditini etc. Besides, Kudubi or
Kudumbi were an ancient agricultural tribes.

Associated Naga cult
One of the possibilities apparent in the analysis of Kudu village names is
the growth and association of Naga worship cults along with the Munda
agricultural phase. Prehistoric agricultural development in Tulunadu lead to
destruction of natural forest areas and the wild serpents began to invade
cultivated farm areas. The farming tribes were appalled at the sight of
snakes that had magical powers to terminate people by their venomous
stings. The early farmer had no other choice but to pray ardently to these
serpents for the security of his family and livestock.
The Kudupu village was an ancient centre of Naga worship.(Later it was
transformed to centre of Kumara/Skanda worship). The derived word
koDapu means to sting (like a serpent bite). And the word koDa also
represented a Naga or serpent. A special word in this connection is
koDamaNi (as found in the name of the Tulu Spirit Kodamanittaya) which
possibly represents the Nagamani or the mythical gemstone found on the
hood of cobra.

Posted 26th September 2010 by Ravi Mundkur
Labels: Kodialbail Kudla Kuduthadka Ancient Mangalore Kudupu

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SEP
14
252. Rediscovering Tulunadu
Strikingly odd conclusions or opinions, which go beyond ordinary
understanding of a reader, attract a ridicule or disdain. More often than not,
he (reader) is sceptical of the findings. This situation is more pertinent to
the Posts, discussing Place-names of Tulunadu in this Blog. These place-
names are a sort of riddles, hard to crack. The other day, I confronted Ravi
with a teaser on Bijai and Bejja (Post-251). I observed, Our obsession to
African Tribes should not be over-emphasised. His quiet reply was very
direct: Many of the history items are obviously obscure. These aspects are
not documented so far totally. I am only to thread through these strings,
using logical evidences of migration patterns. I know that you are sceptical
of these all. Naturally, anyone should be sceptical to begin with. But what
makes a sense is that when deduced strings are logically matching with
one another. Alternate explanation, if any, should correlate in space and
time, to be realistic. Yes, Ravi is ploughing a lonely furrow when he is not
following trodden path.

Evolved Language
It is difficult to sift, weigh and conclude when materials are scattered.
These are available in the form of monuments, inscriptions, popular
legends, historical writings (genuine or skewed), some loose strands of
writings, i.e. superficial data, and fossil/archaic words, traceable in place-
names but hinting to some base language, lost, assimilated or forgotten.
Origin of such words is not clear. Evocative words or some other links tend
to rouse some interest or impulse to search for some long-lost or forgotten
materials of history.

Obelisks of Persepolis
Not so long, I chanced to glance through a Book: A History of Babylonia
and Assyria, written in 1900 AD by Roberts William Rogers. He gives a
vivid picture of how the strange language(s) used in inscriptions on the
Obelisks or Pillars of Persepolis in Persia (erstwhile Iran) are deciphered.
This involved several travellers and decipherers, spanning from 14th
Century to 19th Century. They are all laymen in history and linguistics.
Being ignorant about the history of these pillars, locals engaged in pillage
of these structures for building purposes and/or in spoiling the ruins. Noting
and observations of way-farers, led the group of learned men to decipher
three languages. A simply small note by a European Friar, named
Odorific(us), in his Travelogues in 14th C. inspired European travellers and
instigated other European States to send ambassadors to Iran. They
picked up the thread left by their predecessors. Method used by George F.
Grotefend (a German born on June 9, 1775) was ridiculed as unscientific
and his decipherment was rejected. Gottingen Academy of Sciences
refused to publish his Paper, fearing of risking a bad name. His Paper saw
the light of the day with the help of his personal friend A.H.L. Heeren, who
published it in his book on Ancient World, as an Appendix. Others who
followed Grotefend proved him to be correct.

Tulu Studies
Let the readers know that we are not historians in the real sense, i.e.
learned ones, nor linguists. It is our inquisitiveness and interest that drives
us to dabble.in the subject. It is for readers to reject or accept the
postulations wholly or partially. Indifference by readers is discernible by the
negligible comments or feed-backs coming forth. Note how the successive
attempts to solve the mystery of inscriptions of Persepolis ruins culminated
in adding up materials in a new and substantially correct form. It is a slow
process but aimed at the purpose to leave materials for others to carry
forward and improve. Consensus of opinion is possible only when a group
of like-minded people learned or otherwise work together. The
rediscovery of Babylonian and Assyrian languages (considered as wonder
of ages) is made in Iran, away from those Lands. Let us rediscover our
Land, called the Tulunadu, mention of which is found in place-names in
travelogues of foreigners.

Hosabettu Vishwanath, Pune
13th September, 2010
Posted 14th September 2010 by Ravi Mundkur
Labels: Tulunadu

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SEP
2
251. The ethnic Bijai : Bijapur

The Mangalore city area north of Kodialbail (the original Kudla) around
KSRTC Bus station and Bharath Mall etc is known as Bijai area, usually
pronounced like bijayi or bejayi. The word bijay sounds like Bengali
equivalent of vijay (= victory) to begin with.
Have you ever wondered about the origin of this place name Bijai?
Bijai
The odd sounding place name can be analysed as Bija+ayi or Beja+ayi,
where in ayi means spatial dimension. In general we may assume that
bija stands for seed or even cashew nut. However, this sounds somewhat
mysterious as the rugged topography of the area might neither had
represented any agricultural or seed area; nor cashew was documented as
an ancient plant in Tulunadu.
Bijadi
There are other places along the coast that carry the ethnic prefix: Bija. For
example, Bijadi in coastal Kundapur Taluk, Udupi district.
Bijapur
Other analogous names include Bijapur, Bijayavada (Vijayvada),
Bijaynagar (Vijaynagar), etc. While Bijapur again reminds of bija, the seed,
Bijayvada or Bijaynagar may reminds us of the historical regal battles and
victories against their less fortunate foes.
Interestingly, the Bijapur was known as 'Beja-pore' or 'Beja poor' during the
British period.
Beja tribes & villages
If you look beyond the bija=seed theory, you shall find that there are
numerous villages and towns around the world carrying the name of Beja
(or Bija).There is a Beja vllage close to Mangalore,near Manjeshwara,
Kerala. Similarly there is another Beja village in Ludhiyana district of
Punjab.There may be more such villages and hamlets, but these examples
in different language zones of India may help us to visualize the regional
spread of this particular ethnonym Beja.
Similarly, you shall find villages or towns named Beja (or Bija, Bejai, Bejala,
Bejar, Bejak Bejan, Bejaja etc) in diverse countries of the world like
Pakistan, Latvia, Laos, Brazil, Guinea Bissau, Portugal , Columbia, Spain
and Tunisia. These villages were named after a nomadic pastoral tribes
known as Beja, that originally lived in African zone between Red sea and
River Nile , in Sudan to Egypt and migrated during the past history to
diverse regions of the world.
According to Encyclopaedia Brittanica the Beja tribes are ca.4000 BC old
.They speak Bejawi or Bedawi language, occupy mountain country
between Red sea and River Nile.They were archers in historical armies.
These data suggest that these nomadic Beja tribes originally from Sudan
Ethiopia and adjoining regions of Africa migrated during the history to
different parts of the world including southern India and Tulunadu. It is also
possible that these were related to the Beda tribes (Beja>Beda) of India,
considering that their language Bejawi is also known as Bedawi.

Beja is also the name of a former princely state and its capital in Himachal
Pradesh in northem India.
In Bejja village near Moodambail, Manjeshwara, Kerala, there is a Bejja
guttu. The name Bijja or Bejja also exists as a tribal proper name among
Badaga and several other south Indian tribes. Bijja and Bejja surnames still
exist in India (and also other countries). Bijjala was the name of the
Kannada King during the life and times of social reformer Saint
Basaveshwara (Basavanna). Similarly, Bijja Mahadevi was the name of a
Lingayath nun.
Similarly, the Tulu proper name Becha (as in Bechanna) of yester years
appears as a fossil variant of the tribal name Beja. In Orissa, we find proper
names like 'Biju' (for example,Biju Patnaik).
In view of these, the Bijai place name of Mangalore or Bijadi of Kundapur or
even Bijapur or Vijayavada , like other hosts of 'Beja' village names, may
actually represent ancient colonies of Beja tribes in southern India. The
ancient Beja tribes that left their signature ethnic names as fossil imprints in
our place names, now totally forgotten in our cultures and regions, have
obviously been seamlessly assimilated during the history into various Tulu
Kannada and other Indian communities.

*
Bejjara = Vajra
A curious endpiece worth pondering over:
H. Vishwanath has pointed out the relevant word Bejjara. Incidentally,
Bajjara, the Pali /Prakrit word, has been considered as tadbava
(derivative) of the Sanskrit word Vajra (=diamond).
Africa, the original home of Bejja tribes, is also well known for large
diamond deposits and mines. One possibility is that the diamond was
introduced in India in the antiquity by the Bejja immigrants from Africa. And
hence the word bejj+ara ( stone brought by Bejja) might have been
coined in the ancient Indian languages like Prakrit or their precursor
languages.
In that case, the refined word Vajra appears to have been derived from the
earlier coined word bajjara or bejra.

H Vishwanath provides some more interesting additions to the meaning
and scope of word 'Bejja':
'Bejja' (Sanskrit Vejja) means 'hole'. Bejja localities apparently were in a
hole-like or narrow strip of land in between two hills.
Bejjawada (Sanskritised Vijayawada) possibly got its name because of the
narrow passage of Krishna river between two hills, forming a bejja, that is is
a deep hole-like passage (Ref: Bharatiya Sthalanama Patrike Vol.8, Page
43). 'Potare' in Kannada means a bejja/vejja in a tree.
The other meaning of Bejja is Baidya/Vaidya (Doctor). Baidya was a sect
dealing with herbal medicine among the Bhils (>Billava) or Beda tribes. It
appears that these tribes were responsible for the introduction and
evolution of herbal medicines and Ayurveda in India. The renowned Tulu
heroes Koti and Chennaya were born to a lady called ' Devi Baideti' who
was proficient in administering herbal medicines.
In Bengali also bejja means a doctor.


Posted 2nd September 2010 by Ravi Mundkur
Labels: Bijjala Bejja Bejavada Bejai Beja guttu Vijayvada Beja Bijai Bijadi

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AUG
20
250. From OLA SAVARI to VARASARI

A decorated Bhoota (Spirit) with attendants, [Courtesy:
:www.Mangalore.com]
Words, in any language, are outcome of an idea, experience (mental and
physical), objects and events. Physical experience includes seeing and
hearing. Sounds, that resemble those associated with an object or action to
be named, becomes an onomatoepic word an outcome of seeing and
hearing. Besides having their own and original meanings, some of the
words have acquired or derived meanings.


Varasari
Varasari, an antique word in Tulu, was engaging my mind for quite some
time.
If one had spent ones childhood in Tulunadu, one would have heard some
of the following phrases or idiomatic usages in Tulu language:
1) Admonition from elders: Mulpa varasari malpochhi, pidayi po_du
gobbule (Meaning: Dont run here and there nor make noise here. Go and
play outside). Varasari here means noisy movements to and fro and in all
directions, creating obstruction to elders in doing their work.
2) Unkemptness and disorder: Illada varasaridu odegula povera aapuji
(Meaning: Things of the house are lying here and there, making the place
untidy. Putting them in order takes so much of time that I am not finding
time to go out).
3) Disunity in a house: Sentence at point (2) may also mean disunity in a
house on account of chaos. Mark this statement: Illada varasariye
muggyuji. (There is no end to disturbing activities in the house).

Spirit worship
Narrating a nostaliagic childhood episode may not be out of place. I take
you way back to about 65 years to Hosabettu, then a sleepy coastal village
without much modernity creeping in its stride. The Primary School was
nestled between a verdant Bailare (a stretch of low-lying, water-logged
agricultural land) in the East and greenery all around with cashew, mango,
coconut and casuarinas trees. A spacious Goda (=gymnasium) open on
all sides - was standing on the North. Teacher (in charge 2 to 3 classes in
those days) used take out pupils to this Goda for memorising the Tables,
teaching numbers and letters, to be written on sandy surface. When
teacher was late or absent from class, children used to play a game, having
relevance to Bhoota (Divine Spirit) worship. Hosabettu has a Jarandaya
Shrine where a 3-day Nemotsava is taking place in nights, concerning
Jarandaya, Jumadi and Banta/Bunta Spirits. Fag end of the annual
ceremony, a game is played with Marlu Bhoota (In some Temples or
Bhoota shrines ball games are played in adjoining agricultural field).
Taking a cue from this game, children used to play a game of Marlu
Bhoota. The boy, who was always made to play the part of Marlu Bhoota,
was Laxman (son of Mulyada Poojari'1 Jannu). A fake impersonator holds
a stick or some other twigs, while Other boys act as teasers and
tormentors. Leader of the group entreats the Bhoota by saying Marlu
Bhoota pattodu pannaga pattodu, budodu pannaga budodu (The mad
spirit should possess the impersonator when told to do so and leave his
body when told to leave). On beating of drums (i.e. brass plates carried to
school for midday meal) and shrill music of wind instruments (made of
coconut leaves) the impersonator starts to shiver as if he is possessed by
the spirit and beats whosoever comes near him for teasing in words and in
action, i.e. making fun of the spirit by throwing whatever things comes to
hand. This game turns violent when either impersonator or any teaser is
badly hurt. When it turns to personal fighting, the spirit is pacified and told
to stop manifesting. Movements, shouting, swearing and littering the area
with dried coconut or palm leaves, twigs and shreds of roof-tiles bring home
the meaning of Varasari. (Note: In the real ritual, burning torches are
used).

Ritualistic Connection
Varasari is a variant of Ola Savari a terminology connected with
ritualistic worship of Divine Spirits of Tulunadu. Tulu Lexicon gives various
versions of Olasavari, such as Olasari, Varasari, Olasaru, O_lasiri
(Oolasiri) or Vaalasiri. It means A ritual of Bhoota worship in which the
Bhoota impersonator goes out of the arena in procession.

A decorated Bhoota in trance.(courtesy: www)

Bhootaradhane an Overview
Bhootaradhane (Divine Spirit Worship) is a time-honoured ritualistic
tradition of Brihad Tulunadu spread from Gokarn to Kasaragod (but now
limited to Dakshina Kannada and Udupi Districts of Karnataka). Northern
parts of Kerala, which includes Kasaragod District, evince Bhootaradhane,
in the form of Theyyam.
There is a subtle difference between ritual and religion. Religion is a
system of specific beliefs, based on doctrines or theologies, and
revelations, involving the worship of supernatural forces or beings. Rites or
rituals are a set of symbolic actions, formulated by a religion and/or
Religious Gurus (teachers) or by the traditions of an individual family,
community or a society, comprising a village or cluster of villages (seeme
or maaganes). Religious rites are religion-centric and traditional rituals
have landed down from pre-societies, centring around hero-worship; say of
Kings and their chieftains after death (Compare this with Paraohs Priest
Kings - of Egypt). These traditional rituals are not falling into any specific
religious category.
With Brahmanism taking root in Tulunadu and synchronising with Dravidian
cultures, the Bhoota shrines are located inside main Temples of Vedic
Gods or vice versa. Being super-natural beings and remaining attendant to
main deities, they protect their devotees. Hence there is conceptual
statement in Tulu: Deveregu dooteru, nambina manushyaregu daateru
(=Attendants to God and Benevolent to believing masses). Fear for these
Divine Spirits Upholders of Dharma - is more than that for main deities.
Communities of a region take part in Bhoota rituals, irrespective of religious
leanings. All aspects of the life, teachings and after-death-life of great and
noble historical figures are represented in these rituals. Their frailties
notwithstanding, these legendary figures attained divinity after death. There
are several historical figures, such as Chamundi/ Ma(h)ankaldi, Posappe,
Panjurli, Maisandaya, Ullaya, Ullalthi, Jarantaya, Jumadi (Dhoomavati),
Babbarya (Bobbarya), Vishnumurti, Varte, Kallurti, Kalkuda, Guliga,
Koddabbu (Koteda Babbu), Koti & Chennaya (twins), Siri, Abbaga, Daraga,
Pilichamnundi, Nandigona and so on. Saga of these heroes are
perpetuated in lengthy oral poems, popularly called as PaDdanas, some of
which are now documented. These PaDdanas are enacted during annual
or specific festivals, called by different names, eg. Kola, (Dharmada) Nema,
Tambila, Agelu, Bandi, Jatra, Maime, Mechchi, Kajambu, Jaalata, Kenda
Seve, Ottekola, Panarata, etc.

There are some variations in ritualistic actions and text of songs due to
regional difference and dearth of traditional singers with full knowledge of
these orally handed down epic songs.
There are classified glossary evolved through past and present societies
regarding flag-hoisting, special gestures, words for invoking and entreating
deities, assurance given by oracles, specific make up and ornamental
dress, dances to special music according to the sequence of ritual
performance, pompous procession of initiated persons, called Poojaris, and
dance performers, along with retinue of high-ranked persons (Gurikaras,
i.e. community leaders, and other dignitaries) to the beating of drums and
blowing of trumpets and wind pipes.

Purpose of worship
1. Obliging religious and traditional beliefs of individuals, groups or
societies, as a mark of respect and submission - an awe-inspired
reverence.
2. Satisfying emotional needs during personal discomfitures, fears, and
epidemics.
3. Spiritual needs.
4. Social solidarity: It is an occasion to extend and confirm social bonds by
sharing common beliefs. It creates and strengthens a sense of group
identity.
5. Social justice: Strengthening moral education. Right and wrong deed by
an individual, group or a village is decided at the instance of divine spirit
with tacit approval/acceptance of main deity of a particular temple.

Ola savari, Olasari to Varasari
Annual rituals ,as aforesaid, last for a day or two or three days, except
Deyi Nalike, as in vogue in region to region. The first day is inauguration
by taking Bhandara from dedicated store-house and raising the dedicated
flag (Kodi eruni). Angana Seve (cleaning, decorating the pandol and
invoking the deities (Daivas) through initiated persons, called Poojaris. The
second or third day is called the Ola Savari It is the inter-action of Poojaris
and Trance-drama performers (impersonators). Tradition holds that these
dance performers are from Nalike, Pambada, Parava, etc. They are artists,
fashioned out of customs, to sing and dance according to epic lore and are
sustained by Temples, Chieftains, village groups and communities.
Deyi Nalike is a composite Bhoota ritual in a royal household, or a big
family for offering annual oblations for many Bhootas, one after another.
This festival lasts for several days with rituals relevant to each and every
Bhoota, dance and entertainments.

Invocation stages
There are different stages of invocation of Divine Spirits in these traditional
dances. Following will give an idea about this ritual to an outsider.
Osaya Sandi (=Invocatory singing): A particular PadDana (Folk Epic) is
sung by the Bhoota impersonator or mostly by his family in front of the idol
or mask of the concerned Bhoota in order to invoke a Bhoota. Tembare (a
small drum) is beaten by Paratti (wife of Parava). There is saying:
Tembare pandavodu paratti, kola kattodu parave (Paratti has to beat the
small drum, Parava has to dance). It means, essentially each one has to do
his job assigned to him.
Siri singara: Auspicious costume, made of tender leaves of coconut.
Leaves (in one piece) are split into thin strings and this piece is wrapped up
from waist downwards. There are specific steps for this siri kattuni dance
with music. Bhoota impersonator goes into trance with this sacred dress.
This is called Siri singarada echchi (Dance-movements with siri singara
until being possessed by the particular Spirit).
Gaggarada Echchi: Gaggara is a big boat-shaped anklet with jingling bells
set inside. Beetal leaf with nut is given to impersonator as a mark of
permission to wear the gaggara. This permission is called as gaggarada
boolya. Bhoota impersonators (mostly two one for main deity and the
other for his attendant) make several rounds to and fro, swerving, frolicking
and leaping, running and making gestures to assembled dignitaries in front
row or seated in assigned structure opposite to the pandol, where masks
(muga) of deities are adorned, seeking permission for tying the jingling
anklet. They dance according to changing music tunes till getting
possessed or going into trance.

Ani kattuni: Ani is a kind of ornamental, halo-like structure made of areca
spathes, cloth, tender coconut leaves or metal materials and worn on the
back by the Bhoota dancer. Dance with ani (crown) is a last leg of awe-
inspiring Bhoota dance. There is inter-action with initiated Poojaris,
conversation between the possessed impersonator and Gurikaras (in case
of family festival, chief householder), show of approval, annoyance by
shouting, disapproval by banging the jeetige(= a torch, made of cloth
wrapped round the end of a stick in metal cup and soaked in oil, usually
held before the deity or priest) to his chest every now and then, pacification
of deity by entreating words (madu panpini) by Gurikaras and dignitaries,
representing many castes). There is a pompous and tumultuous procession
around the main shrine. There is a badikara bali or badikara paravuni
dance ritual, involving initiated person (Paatri) holding the badikara (= a
pot containing auspicious objects) and Bhoota impersonator.
Madipu: Prayer by devotees and enquiry, settlement and assurances by
Bhoota impersonator in trance by giving gandha prasada. After madipu,
Bhandara is taken back to the ear-marked store room.

Conclusion
Sari means to move. In short, inside and outside to and fro movements of
invocated Divine Spirits, with frisking, leaping, swerving, gesturing, etc. to
the deafening music of wind instruments and drums are called Olasari and
Varsari during Kola or Nema Festival. Pell-mell created is awesome.
Divinity in man is not an accident. It is there during life and after death. The
concept of Supreme Soul and ramification of this Soul in all creations of the
Universe is a universal truth. This truth has no religion. With simplicity of
living, depending on the Nature, man lived as a child of the Nature. With
technological developments, man lost his touch with the Nature, thereby
separating himself with Divinity. Revelation of ones true nature comes in
ones life with concentration of thought process, that is Self Enquiry
Who am I? He becomes a man of God then and there and for ever, with
qualities of God himself. This is how tradition of adoring the Divine Spirits
has come to stay. Connecting oneself with this Divine Supernatural beings
is an expression of humanity, i.e. acceptance of divinity pervading in all
human beings. This traditional worship becomes a culture of a society, as
is evident in Tulunadu.

Notes:
1.Moolyada Pujari means an initiated man in charge of the images or
masks (ppe) of Spirit-Gods, armoury, ornaments and other things. He is
entrusted with performing Pooja and maintaining the cleanliness of the
Shrine (Daiva Sana) where periodical Kola ceremonies are held.
2. Readers may refer to older Posts No.32 (Origin of animal and spirit
worship), 62 (Characterization of spirits of Tulunadu ), 94 (Antiquity of Siri)
and 233 (Panjurli).
3. Thanks to Tulu Lexicon for documenting the words, phrases and idioms
concerning this ritualistic art-form Bhootaradhane.

20.08.2010
- H. Vishwanath
Posted 20th August 2010 by Ravi Mundkur
Labels: Spirit Worship.bhoota

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AUG
6
249. Origin of Sangam



Do you the know the real origin and meaning of the word Sangam?
The word sangam means confluence of rivers in Indian languages. By
usage, it also means an association (of people). The Sangam literatures in
ancient Tamil have been benchmark documents for Dravidian socio-
linguistic studies. The Tamil Sangam literatures were compiled originally by
a group of poet-sages like the Vedas.
We have suggested in the previous posts that the immortal Tulu Siri
pDdana were created in the similar fashion by unknown and unsung Tulu
Sangam poets. The word Sangam, normally attributed to Sanskrit, is
analysed as sam+gam or get together.
However, the real origin or source of the word Sangam could be a bit
strange! Let us explore!
Migration of tribes
Human evolution and heritage are so obscure and complex that the origin,
trail and trace of many of the common words may have been totally
forgotten or misunderstood. Scientists have documented that anatomically
modern human being originated and evovled in Africa and with passage of
time human tribes later migrated to different continents.Migrating tribes
from Africa during ca 60,000 years ago appear to be the earliest tribes to
settle in southern India. One of the branches of human tribes that settled in
East Asian countries known as Austro- Asiatic tribes, in another episode of
migration, entered in India from the northeast and settled in different parts
of India.
During the prolonged history of human evolution, human tribes settled in
various continents developed and evolved independant languages, with the
result we have several families of languages at present in the world. It is
obvious that the earliest languages must have been simple sounds that
evolved more or less independantly and developed grammatical
complexities with passage of time.
Many question the basic and established tenets of human migration on the
ground that the basic structure of languages in the place of origin and place
of settlement are entirely different.It should be realized that many of these
diverse sounding languages share common words that point towards
common or shared origin of many of these languages.This could have been
possible because the ancient words travelled to different continents along
with migrating people rather than the languages and their grammatical
structures.In some ways it also indirectly explains the resistance of the
dominant native tribes vis-a vis invaders and immigrants.
We have explored in previous posts many of the African words surviving in
our languages like Tulu as word fossils that document episodes of past
history of human immigration. We shall explore some of the Austro-asiatic
words that have been seamlessly absorbed in our languages.
Sangabettu to Sankala-kariya
Before we explore the possibe real origin of the common Indian word
Sangam( the confluence of rivers), let us analyse some of the place
names that are genetically related to this word such as Sangabettu,
Sangolli, Sangli,Sankeshwar, Sankala-kariya etc. Infact there are
numerous such village names all over India that carry the mysterious prefix
Sang. (Sangner (Rajastan ), Sangariya (Rajastan), Sangareddy (Andhra
Pradesh), Sangameshwar (Maharastra), Sangamner (Maharastra),
Sangrur(Punjab) .. etc)
Sangabettu (Bantval taluk, Dakshina Kannada) is a village on the bank of
river Phalguni (Gurupur) and is located on the Bantval- Mudabidri
connecting road. The bettu suffix in Sanga+bettu explains that it is a
bettu a hilly or elavated terrain.Sang prefix in the Sangabettu reminds us
of ancient Buddhist or literary Sanghs. But also keep in mind the common
factor Sang in Sangam and Sangabettu.
Sangolli is a village in Belagaum District, Karnataka whereas Sangli is a
place in Maharastra. The similar sounding Sangolli (Sang+olli) and Sangli
(Sang+ (o)lli> Sangli) appear to be two regional variants of the same
toponym, wherein Oli or Olli means a village.
Sangameshwar (Ratnagiri Dist. Mah) is situated at the confluence of
Sonavi and Shastri Rivers.
Sangrur in Sangrur District of Punjab, historically first inhabited by people
from Sindh and Baluchistan, supposedly around 2300 BC. However, the
present Sangrur City is said to have been founded by one Sanghu, a Jatt,
about 400 years ago.
Sankala-kariya (Mangalore Taluk, Dakshina Kannada) is a hamlet on the
bank of River Shambavi (Mulki) on Kateel-Murukaveri- Mundkur-Belman
stretch of road.The suffix kariya represents a ferry point, whereas the
prefix Sankala appears a bit strange since sankala means a chain.
However after a perspective analysis we feel that this word was originally
Sang-kala rather than sankala. The word kala (pronounced kaLa) means
a field or a plot (usually devoted to Spirit worship in the antiquity ) as we
seen in numerous place names like Aikala, Bekala,Par(a)kala, Mabukala
etc,
The common prefix among the word Sangam and the village names of
Sangabettu (Bantval taluk), Sangkala-kariya Mangalore Taluk, Sangolli
(Belgaum district) and Sangli (Maharastra) obviously is the word Sang!
And the common natural factor among these words is these are all
physiographically related to or proximal to Rivers.
Thus, it is clear that these village names share the (prefix) mysterious word
sang.Besides , all these villages are located on the banks of rivers.
Song, the River!
The mystery ends when you find that the Vietnamese word Song means a
river*. The original Austro-asiatic word Song has been adapted in India as
Sang! It can be recalled that ancient Austro-Asiatic tribes entered India
from the North east in the antiquity and with time spread and settled in
different parts of India.The Austro-Asiatic word Song (=river) has been
assimilated seamlessly as sang into Indian languages during the historical
antiquity.
Sangam
Therefore, it appears that the word Sangam before it was adapted into
various Indian languages was originally songam or sang+am, the
confluence of rivers or simply rivers to begin with.

*Word Source: Keith Weller Taylor: The Birth of Vietnam. Google books.
Posted 6th August 2010 by Ravi Mundkur
Labels: Sangolli Sangabettu Sankalakariya Sangli pre-Sangam

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JUL
24
248. Delantabettu


Many people based on an indistinct inference of available human genome
haplotype studies believe that Dravidians were the aborigines in southern
India. This inference also presumes that Dravidian languages existed and
evolved in this terrain since the inception of human evolution. However, the
existence of records for input of possible foreign language elements in the
antiquity may have to be considered in the current linguistic and genetic
studies.
Delanta-bettu is a rural region near Surathkal and Surinje in Mangalore
Taluk. You may be aware that delanta (d in de pronounced mild as in
English the) is a not common word in Tulu parlance! The Tulu suffix bettu
(like Kannada betta or Gujarathi bett) means an elevated or hilly terrain.
There are other similar place names in other areas of Tulunadu like
Delantabettu in Bantval Taluk, Delanta-majalu , near Manila, Bantval Taluk
and Delantottu.
But what does the word delanta means?
De, the body
The available indications suggest that the ancient root word de originally
meant human body or divine person. It signifies that human body or
persona was treated with utmost respect in the ancient days and the
demised persons were worshipped in the form of Spirits. Later words deha
(=body) and deva (=god) evolved with time from the original word de. It is
interesting to note that the word deva has other two meanings such as (1)
body and (2) male genitalia (cf. Tulu Nighantu, p.1650), implying the origin
and evolution of this particular word.This also signifies the transition of
original Spirit cult to the worship of anthropo-morphic Gods with passage of
time.
Thus the old Tulu word dela suggests corpse or dead body.The word dela
is found in the word dela-gooDu, which is a traditional decorated structure
built at the site of a buried or cremated corpse. It can be understood that
these structures (dela gooDu) were built as a symbol of reverence to the
departed soul.These can be compared to the ancient cult of construction of
elaborated pyramids to house the departed noble persons in Egypt and
other countries. Similarly, Tulu words deyyo (=Spirit) and later daiva
(=Spirit, God) evolved from the original de. In other languages like
Kannada, where the cult of Spirit worship took a back seat with passage of
time, this was modified to devva (=Ghost or apparition).
With passage of time dela also meant temple. Evolving Buddhist cults
introduced early temples in India in the form of Stoopa where mortal
remains of Buddha were preserved and sanctified.Thus Buddhists Stoopa
were continuation and improvement of the ancient delagoodu concept.Later
Hindu temples evolved following the archetechtural styles invented and
introduced by the Buddhists.Thus dela became degula, devala or
devalaya (=temple).
After the word dela was adapted to temples (ca. 4-6 Century CE), it
appears that the word delanta in Old Tulu was used to indicate aspects
relating to divinity or worship and and area or zones reserved for
priests.Thus agrahara areas related to the temple were known as Delanta
-majalu, Delanta-bettu, Delant-ottu etc.The 'Delanta bettu' in Tulu is
almost equivalent of 'Devara dibba/gudda' in Kannada.
Delanta in Ethiopia
However, the analysis of the word delanta as above is not so simple or
conclusive. The roots of the core word de suggested above, could have
been a word originally invented by an early generation of human beings in
Africa. Ethiopian region in Africa, where oldest dated human forms were
discovered has been considered as the cradle of human species.
Secondly, the word delanta as we find in Delantabettu, like the root word
de, could have been imported to Karavali from Africa along with
immigrants during one of the early cycle of human migration from Africa to
India. And during the introduction of temple cult period, the pre-existing
ancient imported word delanta could have been redefined to reflect
devanta or divine sentiments as per the requirrements of ambient time
period.
Delanta is a plateau region or place (name) in Ethiopia Africa known for
occurrence of a mineral opal. There are many people around the globe
with a name or surname of Delanta or Delante.

Origin of some of the Tulu words and place names appear mysterious as
we delve more deep.However, these mysteries reflect and conform to the
overall scheme of human evolution and migration across the continents as
accepted currently by the scientists.

Posted 24th July 2010 by Ravi Mundkur
Labels: Daiva Delanta majalu Deva Delanta bettu

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JUL
10
247. Mangalore place names
A mini dictionary of place names in and around Mangalore city is provided
below alphabetically: Most of these PLACE NAMES have been covered or
explained in earlier R POSTS. Alternate possible explanations for the place
names are given as (1), (2) etc.
Readers are requested to Check up the list and offer viewpoints wherever
they disagree.

Adyapadi= An initial settelement of an unspecified ancient tribes.
Adyar= A field with tree groves. ADi= tree.
Alape, Alupe =A village on the bank of river. Alupe is the original home of
Alupa Kings.
Alike= (1) An area on the bank of river (2) An administrative area. (3). A
word modified from original Aluve?
Aluve= An estuary where river joins the Sea.
Attavara= Open area on the other bank of the river.
Baikampadi= A settelment of (1) baikam (=beggars) wandering Buddhist
monks. Or (2) Baiy, Baite or Bey sub sect of Munda tribes.
Bajal= A dry area on the river bank.
Bajape=A habitation with dry land (poor water sources) characteristics.
Bijai = An ancient area reserved for Seed (beeja) storage?
Bokkapatna = A port named after Vijaynagar King Bokka.
Bolr= An open field of Bola, white immigrant tribes.
Bolur= A village of Bola, white immigrant tribes
BonDntila= An habitation of Bond subsect of Munda tribes
Bondel = Originally Bandale, modified by Missionaries.Bond or Bandh
was a sub sect of Munda tribes.
Derebail =(1) River valley of Dere sect, Dere a sub sect of Munda tribes (2)
Devare bail= River valley of Dieties.
Dongarakeri= A colony of Donga subtribes.
Guliga bittil: A colony named after Guliga Spirit. ( This was the old name for
the 'old bus stand' area located between Punja Arcade and Bavutagudde
(Old light house).)
Gurupur= A village of Gurus (Lingayath preists). 17th CCE.
Hampankatte= A shade under a tree named after a legendary Appanna
who used to offer water to thiersty travelers.
Hosabettu= A new settlement on a ridge.
Iddya = A village of Ideya(Yadava) cowherd tribes.
Innoli = (1) A village on the bank of a rough river Netravati. (2) A village of
Inna tribes?
Jeppina moger= A river bank where the Netravati river lowered its level (ie
shifted) during the history.
Kadri= Kadire= (1) A paddy corn distributed during annual agricultural
festival. (2) An area legendary for distribution of rice corns.
Kankanadi= A village of Kanka tribes.
Kapikad= A reserved forest (Once upon a time!).
Kannur= (1) A villge of Kanna tribes, (2) An eye shaped island within the
Netravati river.
Karangalpadi= A settlement of Karanga (Koranga> Koraga) tribes.
Kavur= A village with reserved, protected groves.(Once upon a time!).
Kinya = (1) An divine African word brought by immigrants, Kin+iya. (2)
Small?
Kodikal = A standing pillar like rock on the edge of the village. (Now no
longer not exist!)
Kodialbail= The original Kudla word has been modified into Kodiyal.
Kolya= A settelement of Kol tribes.
Konje= (1) A field (aje) on a corner (kona).(2) A field of buffaloes.
Konchdi= A habitation of Koncha tribes.
Kottara= (1) An open field of Kota or Kotia tribes, or (2) A storage area.
Kudala = (1)An ancient agricultural village on a river bank. (The River has
now dried up!). (2) A confluence of two rivers.
Kudroli= Kuduru+Oli. An village on river island. (The old estuary has now
been dried up).
Kudumbi-bittil:A colony of Kudumbi tribes.( An area near Phalnir).
Kudupu = An ancient agricultural village.
Kulai= A village with a lake(kula).
Kulshekara= An area named after Alupa King Kulashekara.
Kulur = A village beside a lake (Kula).
Maikala= Mayikala. A town named after an ancient Buddhist temple
devoted to Myi or Mayadevi.
Mladi= A habitation (aDi) of Mle tribes
Mlemar = An agricultural field (mr) of Mle tribes.
Mangala=Later modification (6-9 CCE) of the word, Mangr.
Mangar= (1) An open field of Mang subtribes, or (2) ma+ang+ar= An
elevated open field.
Manki= A n village of a) Mang subtribes Mang+ki , or (2) on an elevated
area.
Mannagudde = A hill of reddish soils.
Manjandi= (1) A settlement of Manja tribes (2) A settlement on a elevated
land?
Marakada= A river ford beside village of Marava tribes.
Maravur= A village of Marava tribes.
Maroli= A village of Marava tribes.
Mudupu = A reserved village.
Mulur=An ancient village of aboriginal (Moola>. Moolya) tribes.
Naguri= A village named after Nga (worship) or Nga tribes.
Nantur= A habitation on a steep cliff.
Neermarga= A road by the side of a river. (The said river is now dried up!)
PachanDi= A habitation of greenery.
Padavinangadi = An urban area (with shops) on the elevated plateau
Padavu = An elevated lateritic plateau or zone.
PaDavu= A sunken area, formerly occupied by streams.
Padil = An ancient deserted field.
Panambur =A village of Panaba tribes
Pandela= A sea port, a boat yard. Pandi=a large boat.
Pandeshwara =Later modification (6-8 CCE) of the word Pandela.
Parari= A large settlement. Possibly originally it was PerDi.
Pavur= A village beside river (Pav=river flow, a Toda word) (2) A village
named after Pv (=snake) or Ngas?
Permanki= A large habitation of (a) Mang subtribes or (2) on an elevated
area.
Phalnir= Pl +nir. Area where an ancient river (now dried up) braided up (or
split up).
Saravu= A habitation beside a lake (=Sara).Now modified to Sharavu.
Shaktinagar= A colony named after Ramashakti Mission. (ca. 19th CCE)
Shedigudda = A hill of clays.
Surathkal = Rocks (on the beach ) washed by waves.(Originally Toratt-
kall).
Tannirbvi= A place named after a cool fresh water well on the beach.
Tiruvail= Originally Tiruvoil. An area where the river Gurupur took a sudden
shift turn ( An historical incident of change of river course ) .
Tokkottu = A village (ottu) on a river valley (toke)
Tokur= A village on a valley.
Uchila = A Village named after Uchu (=Nga).Uchu+ila.
Ulaibettu= An island with hilly area. [Probably original name Uliya bettu
has been modified into Ulaibettu. And the river has shifted its path during
the course of history.]
Uliya= an island.
Ullal= Ulla +al= river inside the village. [Now the river inside Ullal has been
dried up.]
Urwa= Uru+va. A settlement of urban land.
Vamanjur= (1) A village of Vma tribes? (2) A village of Vma/ Oma crop?
Yekkur= A village of Yekka plants.
Yeyyadi = An habitation of Yeya (>.Yeda, Yadava) cowherd tribes.

Posted 10th July 2010 by Ravi Mundkur
Labels: Mangalore Toponyms

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JUN
27
246. Kudla : A controversy

The word Kudla is an ancient name and refers to the city of
Mangalore.What is the meaning of this word Kudla? If you answer me that
Kudla means kooDla or a confluence of two rivers, you may not be
precisely reflecting the original meaning of this word!
Let us analyse this controversy.
A Confluence of Rivers?

Fluvial Geography of Mangalore city at present

Yes! Most of us, including this blogger, were under the impression that
kuDla means a confluence region of two rivers, Gurpur and Nethravati.
You can also find this explanation in some of the earlier posts filed in this
blog or write-ups published in periodicals.This opinion is also shared by the
mighty Tulu Nighantu.
The Tulu Nighantu lists three meanings for the word Kudla (p.823):
1. Mangalore town, a confluence of two rivers.
2. Again. [The Tulu usage kuDala kuDala means to repeat again and
again.]
3. (a) a confluence of two rivers, (b) a confluence of a stream and a river.
[Latter, also known as KooTel]
Thus the cited entries 1 and 3 above suggest emphatically that kuDla
means a confluence.
The assertion that KuDla= confluence is based on the word koodla as in
place names KooDala Sangama (of Basaveshwara fame, Bagalkot
district) or KooDali (a confluence of Tunga and Bhadra rivers, Bhadravati
Taluk).
Paleo-geography of Mangalore:
In Mangalore we have a confluence of Gurupur and Nethravati rivers
between Bengare and southwestern corner of Mangalore city.However,the
confluence of Gurpur with Nethravati River occurred relatively recently ie in
the year 1887.That is to say that confluence as seen now did not exist in
the historical past! Thus ancient word kudla may not be referring to any
recent confluence!
Secondly, the word Kudla even though applied at present to Mangalore as
a whole in general, was originally referring to apart of present Mangalore,
especially the Kodialbail area.Kudla was the Kudla bail to begin with which
with passage of time changed into Kodial-bail or simply Kodial. This Kudla
bail or Kodial bail is a valley region once upon a time occupied by Phalguni
River which changed its course (probably around 7th Century CE or earlier)
further northwards in the course of time.
Thus the truth is that KuDla is not kooDla!
It was an fertile river plain in the antiquity that was amenable for good
agricultural crops!
Let us explore the alternative explanation.
Agricultural settlement
Dr Gururaj Bhat (1963) in his work Tulunadu passingly remarked that
Kudla is not kooDla or a confluence (p.29, 2009 edition). He pointed out
that Kuduva tribes iniated agricultural practices in ancient Tulunadu.Kuduva
tribes in different areas and times were also known as Kudi, Kudu, Kudubi,
Kudumbi, Koda, Kunubi etc. The Munda word kuDa reffered to good
agricultural lands and those tribes associated with agriculture were known
as KuDi or KuDubi.
Ku+ Da + ala. = An agricultural settlement on the river plains.
Ku=good, Da=land, earth. KuDa=good land, agricultural land. Ala= river
plain or habitation on the river plain.
There are many villages in the Karavali having the prefix of KuDu.
KuDupu .(A village in eastern Mangalore on Nanthur -Vamanjur NH13
road).
KuDuma. (Old name for Dharmastala, Belthangadi taluk).
KuDumbi hittil ( A residential area near Falnir, Mangalore).
KuDipDi .( A village near Vamadapadavu, Bantval taluk)
Kudne, Maharastra
Kudle beach, Gokarna, Uttar Kannada.
Note that in above place names suffixes pu, Ne,-le etc are indicative of
settlement or habitation areas.
According to Dr Padur Gururaja Bhat (ibid) kuDu later transformed into
koDu as seen in place names KoDiala,KoDimbadi,
KoDavur,KoDlaDi,KoDangala, KoDange etc.
KuDu
KuDu also represents horse gram which incidentally is the first agricultural
food crop grown in southern India. Agriculture in southern Indian River
plains was in vogue ca. 2000-2500 BC according to archeo-botanical
studies. This takes the age of the place name Kudla to that period, ca
2000-2500BC. The word KuDla is derived from ancient and pre-Dravidian
Munda languages of southern India.

Posted 27th June 2010 by Ravi Mundkur
Labels: Mangalore Kudle Kudla paleo-geography Kudubi Kudne Kudupu
Kuduma

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JUN
26
245. Shibarur
In the northern part of Mangalore Taluk, to the east of Surathkal and to the
south of Kinnigoli, we have this hamlet known as Shibarur. Shibarur (Shibar
+ ur) is well known for a Kodamanithaya spirit shrine which has been
renovated recently in the form of temple. Shibarur is known as Tibaar in
Tulu parlance. The Shibarur village is proximal to Delanthabettu hamlet
which forms a part of Surinje village. The Kodamanithaya shrine of
Shibarur is a popular piligrimage centre and was recently in the news on
account of the religious festivities associated with the shrine.


Shibrikere
There is one more hamlet in Mangalore Taluk known as Shibrikere
(Shibari+kere) referring to a now dried up kere (=pond) near Yedapadavu.
Similarly there is a village known as Shibaje in Belthangadi Taluk.
As you can see all these hamlets carry a lesser known prefix of Shiba,
Shibara or Shibari. There may be many more such hamlets in other parts of
Tulunadu or rest of India and these may be cited by our knowledgeable
readers.Similarly,there is a locality with a large rocky outcrop known as
'Shibiri-kallu' in Maadathadka near Vitla Mudnur village, Bantval Taluk.
Let us explore and endeavor to document some of the lost strings of history
and evolution connected with the habitation known as Shibarur and other
'Shiba",'Shibara' or 'Shibari' localities.
Shabara
Shibara is also the name of a mountain pass in Afghanistan where from
many invaders and immigrants found their way to India in the historical
past.The word Shibara also appears like a word related to shibira(= a field
camp).
However, the word Shibara could be an ancient variant of the word
Shabara. Shabara signifies a tribe of hunters.Lord Shiva in the legends
has been considered in the form of a Shabara or a tribal hunter. There is an
estate valley known as Sabarabail on the Bantval to Guruvayankere road.
The place name Sabarbail documents the historical presence of Sabara
hunter tribes in the Karavali.
Among older generation of Tulu people there is a proper name: 'Tabura' or
'Tabara' or 'Tabaranna'. This could not be the Tabur ant found on trees but
a variant of the word Shabara or Shibura. Poornachandra Tejasvi wrote a
novel known as 'Tabarana kathe', woven around an innocent rustic person
called Tabara.
Shabari
Shabari is a well known character of an old woman, an epitome of devotion
envisaged by poet Valmiki in the great epic Ramayana. The old woman
from the hunter tribe was an ardent devotee of Rama. She collected
various fruits from the forest and tasted each of the fruits before offering
them to Rama. Mind you, she personally checked the taste and edibility of
each of the fruit collected from the wild forest.Her innocent act was not to
spoil the sanctity of the offering, but to verify personally if any of the wild
fruits are poisonous or taste badly. Note that the poet Valmiki himself was
from a tribe of hunters. The overall picture of the Shabari in Ramayana
takes us back to the period of wild hunting stage in the human evolution.
Savara, Sora
The Sabara (or Shabara) tribe is also known as Savara (Orissa, Kerala,
Karnataka), Severa (Assam), Sapera (Uttar Pradesh, Jamu, Maharstra),
Soara or Sora (Andhra Pradesh, Orissa Bihar) tribes in other parts of India.
These tribes have been considered as part of the Munda group of Austro-
Asiatic tribes in India. One of the possibility is that Shibara (Karavali
Karnataka), so far undocumented, was a variant of this large and wide
spread tribal group of ancient hunters.
Kirata tribes
Apart from the Shabara-Sabara-Shibara-Savara- Severa-Sapera-Soara-
Sora tribal hunters group, there were other hunter groups known as Kirata
or Kirataka and Bhils.
Kirata (or Kiranta) tribes were the ancient inhabitants of foothills of
Himalaya in northern and northeastern India and considered to be of Indo-
Mongoloid or Indo-Tibetan origin. Kiranta tribes ruled ancient Tripura in
northeastern India and claim that they were also part of the pre-Vedic Indus
Valley civilization.The Kirata and related tribes like Yaksha and Kinnara
were part of the ancient legends of India.
Shibarai - Shiva
It appears that Shibara or shibari could have been a word modified from
Shibarai. Bengalis use the term Shiba for Lord Shiva.The Shibarai or
Shibaroy means Lord Shiva.It is a northeast Indian equivalent of the south
Indian usage of Shiva-roy. In Karavali and Kannada areas Lord Shiva was
earlier also known as Shivaraya. There is Shevroy hills in Salem district of
Tamilnadu.
It is well known that Lord Shiva is an anthropomorphic divinity in the form of
a hunter, wearing a tiger/deer skin as loin cloth.Thus the origin of the Shiva
cult clearly dates back to hunting stage of human civilization.
Lord Shiva has been variously described as Shabareswara or Kirateshwara
etc implying the origin of the cult from hunting tribes.Originally the Shibarai
(Shiba or Shiva) could have have been a leader of hunting tribes. Legends
associated with him imply that he had ability to withstand poison
(Vishakanta), tame serpents (Nagabharana) and wild life, knowledge of
astronomy (crescent on head),ability to understand and utilize water
resources(Ganga on the head). His exceptional qualities, talents and
abilities made him a great leader who was worshipped subsequently by the
communities. It is said in Puranas that Lord Shiva mastered the art of
'Yoga' first and then it is passed on to Lord Vishnu.
Kiranti people claim that Shibarai, the Shiva, hailed from their community.
The Indo- Aryan sages who composed Vedas (ca 1700-1000 BC) in
northwestern India worshipped Indra Varuna Agni etc Gods who later
attained the status of demigods in Indian Hindu culture.Subsequently these
Indo-Aryans when migrated and settled in northern Indian Gangetic plains
assimilated with pre-existing Indians and adopted their divinities and cults
existing in the region. Thus Shiva and Vishnu ruled the religious spheres
and Vedic Gods like Indra, Varuna, Agni etc were relegated to the staus of
demigods.
Besides, Shibi is one of the male proper names used during the history. We
hear legends of King Shibi.
Shibi Chakravarti
Shibi is a King in the line of Ikshwaku of Solar Dynasty (Surya Vamsha). He
is the embodiment of kindness and generosity. He is kind and generous not
only to his subjects but also to anybody who seeks his help when in need.
His name spread far and wide as a man of benevolence and
righteousness. Indra, the Lord of Heaven, and Agni, one of his Deputies,
decided to test his dedication to duty (Dharma) and compassion by creating
a predicament to Shibi. Indra took the form of an eagle, a bird of prey, and
Agni as a dove, a prey. Being chased by the eagle, the dove took refuge in
the lap of King Shibi while he was giving audience to his subjects. The
dove begged for its protection. The request was readily granted.
Thereupon, the eagle entered his Court, demanding him to give back its
prey and raising the question of propriety of Shibi in sheltering the dove,
which is a natural prey. The eagle threatened the King that he would be
committing a sin by depriving its food when it was in the verge of dying by
starvation. To come out of this intricate situation, i.e. clash of moral duty
and promise, he decided to offer his own flesh to the eagle in equal weight
of the dove. But the pan of the balance with dove would every time
outweigh the pan of with King's flesh. Ultimately, Shibi offered his whole
body whereupon the Gods Indra and Agni appeared in their real forms,
restored his body and blessed him that his name would remain for ever as
a King of Righteousness and unbounded Kindness. This story is told in
Epics Ramayana and Mahabharata and also in Jataka stories of Buddhism.

Shibara-Shibari
Overall analysis as above leads us to conclude that Shibara or Shibari in
place names such as Shibarur and Shibrikere possibly represent a tribal
sect of hunters that pervaded parts of ancient India including the Karavali.
Shibarai (or Shivaray) the original form of Lord Shiva could have originally
been a leader turned divinity hailing from Shibar or Shibari tribe of hunters.
The term Shiba in Shibarur also hints at the cultural connection between
the Karavali Karnataka and the Bengal/Assam region in the antiquity.
Besides, the word shibira ( =camp) as used in Kannada may have been
derived from the forest camps of Shibara tribes.
Readers may send in their inputs and opinions on these and related place
names.
-Ravi and Vish.

Posted 26th June 2010 by Ravi Mundkur
Labels: Sabarbail Tabara Shibari Tibaar Tabura Shibarur Shibara

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JUN
12
244. Eliya tribe
You might have encountered a village called Eliya Nadugodu (in Bantval
Taluk) or a hill known as Elimale (in Sullia Taluk). If you are new to the field
of analysis of place names you are likely to translate Eliya Nadugodu as
Small Mid ridge [because Eliya means small in Tulu] or Elimale as Hill of
Rats { because eli means rat in Tulu] !
Similarly, the place name Elinje near Kinnigoli, Mangalore Taluk may have
confusing interpretations as the prefix here might be representing either
El(=seven) or Eli(=rat).
However, the words Eliya or Eli in the above place names represent
name of a tribe which may or may not necessarily represent rats! The
nature of these ethnic names are distinct when you take up a place name
like Eliyara padavu (= the plateau of Eliya people).
Eli, Eliya (or Hiliya), or Eliyar castes have been recorded in the census of
southern states of India. The village name Hiliyana near Goliangadi, Hebri
in Udupi district has preserved another variant of this tribal name.
Similarly there is Hillur near Kumta in Uttar Kannada.
Apart from these, the prefix Ela or Ila could be another ancient variant
name of these tribe. There are place names like Ilantila
(Ila+anta+ila=habitation of Ila people) in Belthangadi Taluk or Ilavala
(Ila+va+ala= habitation of Ila people), near Mysore city. There are other
places elsewhere in like Elattur,Yelandur, Yellapura,... etc.
Ellamma
Ella tribe could be another variant of the Eliya group. Place names like
Ellur (Udupi Taluk), Yellapura (Uttara Kannada),Ellammana gudda
(Savadatti, Belgaum) have preserved this vestiges of 'Ella' people. Proper
names like Yellamma, Yellappa appear to have derived from the root ella.
Ellamma or Yellamma (of Savadatti) could have been originally a tribal
goddess that was absorbed into the fold of Hinduism
subsequently.Ellamma also refers to Runuka Devi, a Princess married to
Sage Jamadagni, and she is the mother of Parashurama.
Hela tribal caste has been recorded in Census from Rajastan, West
Bengal and Madhya Pradesh.Helva, Helve or Hilava have been recorded in
Pondicherry and Maharastra. In Maharastra surnames like Yelkar,
Yelamar, Yewale, etc are found.
Similarly,Iliga and Eliga variants considered equivalent to Ediga or
Idiga have been documented in the census records from Karnataka.
Ezhava or Ezhyva of Kerala and Tamilandu 'Hilka' of Kashmir region and
Hill Reddis of Maharastra, Karnatka, Hill Pulaya of Tamilnadu may be
equivalents or variants of Eliya tribe.
Kowdoor Narayana Shetty reminds the presence of "Eliyaal" in Kowdoor
village of Karkala taluk. Bunts with surname "maaDa" are originally either
from "Eliyaal" or from BelaDi.
Similarly, there is one 'Haliyal' near Sirsi, Uttara Kannada district. Could
Haliyal be a modified variant of possible original Elihal or Helihal?

These varying names could be the variants of the same ancient tribe that
lived in different parts of southern India and Srilanka. The Eliya word can
also be seen frequently in Srilankan place names.

Mushaka: Rat people?
The word Eli means rat (or mouse) in Tulu. The place name Elinje, near
Kinnigoli in Mangalore Taluk. Apart from Elimale in Sullia, Dakshina
Kannada, there is a similar Ezhimalai in Kerala. Also there is an equivalent
meaning place called Cherakkal in Kerala which means 'Rat hill' in
Malayalam and Tamil!
Added to this, the great Epic Mahabharat mentions the existence of
Mushaka kingdom in southern India which has been interpreted as apart
of present Kerala State. The Sanskrit word Mushaka means the rat. The
Mushaka apparently was the translation or Sanskritization of the word
local Eli. Yet the Sanskrit word Mushaka in Mahabharat identifies the
existence of a ruling class of people that can be considered as rat people.
Civilized
The royal tag to this tribe also hints at civilized features of the Eliya
community and it is possible that the eli, the rat, could have been the
totem of these tribes. Note that the tiny animal rat has been adopted as
official vehicle for Lord Ganesha in our legends.Further researchers may
look for totem insignia of these people. Implication of civilization is also
hinted, in Srilankan place names where the word Eliya is applied to towns
and cities.
Possible evolutionary trends
Some of the possibilities that have taken shape during the course of
evolutionary trends can be outlined for the benefit of those who pursue
further research on these lines:
Yadava community is a well known and dominant community in northern
India since or even prior to Vedic times (ca.2000 BC and earlier). They
were basically cowherds and shepards. Later they also have been soldiers
and rulers in different parts of India. Legendary hero Lord Krishna has been
considered to be the famous icon from Yadava (Jadhav)
community.Variants or several earlier forms of the word Yadava can be
found in southern India.
Yadava: Yedea, Ediya, Yada, Eda, Yedi, Edi, Ida, Ideya, Yeya, Yagava,. .
etc are found as variants in ethno-toponyms of Tulunadu and other parts of
southern India.(Check for example, the place names like
Yadapadavu,Yadamangala, Yedatore, Yediyur, Iddya, Idakki, Yeyyadi
Yagavakote etc. discussed in older posts.)
Apparently Ida (pron: iDa) word was taken into Sanskrit from pre-existing
native word Ida or Eda to signify the left or the sinistral part.
One of the possibilities is that word Eliya was another variant of the word
Ediya. And the word Eliya could have been later modified to Eli or Ela. If
rats were not the totem of these tribes then the rat Eli tag might have
been the nick name given by other tribes.
In Kerala and other parts of south India tribe Ezhava, Erava, Eravlliar,
Illava, etc have been noted in the census records. Erva and Irava tribal
signatures are found in the place names of Tulunadu also. Whether these
are all spatio-temporal variants of Eliya is to be studied further.

Mahabharat
Many writers have speculated on existence of Mooshika kingdom based
on the reference given in the mighty Mahabharat. While the reference
documents the existence of a dominant tribes who had a nick-name of rats
during the period of compilation of Mahabharat (ca 500 BC), the actual size
of the qualifier kingdom has to be taken with a pinch of salt, in the
absence of verifiable historical data, since the great epic is well known for
poetic licenses and exaggerations.

Ezhimalai
Confusion regarding the meaning of the word 'Eli' (or Ezhi in
Malayalam)can be understood by the lack of unanimity and different
meanings attributed to the name of this hill in Kerala. Ezhimalai has been
translated by various authors as :1. Rat mountain, 2.Seven hills and 3. High
hills.

Mountain Rat
Guerrilla fighters were commonly known as rats. Shivaji Maharaja, who
founded the Maratha Kingdom, was nick-named as 'Mountain Rat' by
Western Historians. He was skillful in ambushing and attacking Forts in Hill
tops, under Mogul's sway.
Thus, it seems the original meaning of the word Eliya or Hiliya may not
have been rat! The word Eliya/Hiliya could have been a non-Dravidian word
probably from Apabramsha or similar pre-Dravidian tribal language.


Further detailed studies on these aspects and the genome studies on the
tribes would be desirable. In the meanwhile readers may send in tidbits of
connected data available at their disposal.

-Ravi and Vish.

Posted 12th June 2010 by Ravi Mundkur
Labels: Hiliyana Eli Elimale Eliyara padavu Eliya

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JUN
5
243. Kom tribes in Tulunadu
The word kom or komu in many of the south Indian languages like
Kannada means tribe or caste. Origin of the word is generally traced to the
Arabic word quom . It seems the Arabic word quom (or kom) was derived
from the name of an ancient tribe called Kom.(Besides, consider the
possible relation and analogy between the words 'kom' and 'community'.)
The Kom tribes inhabited in parts of southern India in the antiquity.They
were farmers, artisans and soldiers.The Koms were known as 'Komme' or
'Komar' in Kannada. There is an area called 'Komarbeedu' in the outskirt of
Mysore city.
Similarly,'Komarpanths' form a significant population in present coastal
Uttara Kannada and Goa. In British records they were known as
'Comarapeca', the 'peca' (or 'paika') being equivalent word for soldier.Thus
Komarpanths of Uttar Kannada consider themselves as Kshatriyas.
The great reformer Basavanna is said to have been from 'Komme' caste. In
Andhra Pradesh there is a community known as 'Komma' or 'Kamma'. One
of the regions in Andhra is known as 'Khammam'.

However, there are no direct evidences of existence of Kom tribes in
present Tulunadu or in other parts of southern India, except recent
migrants from Uttara Kannada and Goa region. However, there are a
number of village names in Tulunadu that carry the signatures of the
ancient Kom tribes and these place names start with the prefix of kom.


Kompadavu
Kompadavu ( d, pronounced mild as in English the)is a large village,
covered with hard outcrops of laterite, near Mucchur and Niddodi. The
village name Kompadavu (kom +padavu) means the plateau of Kom tribes.
Komdodi
Komdodi is a hamlet near Yedapadavu and Kuppepadavu. The place name
can be split into Kom +da +oDi or the habitation of Koms.
Kombr
Kombar is a village in Puttur taluk. Kom+br means the area of Kom tribes.
Kammaje
Kammaje is a hamlet in Karopadi village, Bantval Taluk.
Konchadi
Konchdi (pron: kon-chDi ) forms a large village, now amalgamated into
the city in the northern part of Mangalore. Konchadi, the western part, can
be accessed partly from Bijai Derebail road and the eastern part from Kadri
-Yeyyadi road. The place name Konchadi can be analysed as follows:
Kom+cha+aDi. (=Village of the koms).The kom is the name of the tribe
that inhabited in this area probably in the antiquity (ca 200BC-200 CE?).
The suffix -aDi refers to habitation or a village. The modifier cha = of, in
Prakrit group of languages( Or was it a word from Kom
language?).'Koncham' were also recognized as a tribe or caste in south
Indian census records.
Kom-jaal guttu. This is the name of a 'guttu' located in Elinje village, East of
Mulki, Mangalore Taluk.
Kom-da-Odi. Komdodi is a hamlet east of Yedapadavu on the way to
Kuppepadavu, in Mangalore Taluk.

Ancient Kom tribes
The kom is the name of a tribe (and language) of Northwestern
Cameroon, Africa. The Cameroon Kom language is a member of African
Bantu language family. According to prevalent legends they came from
northern Africa to Cameroon following trails of a python.
Similarly, there are kom tribes in northeastern States of India especially
Manipur. They also speak Kom language, a member of Tibeto-Burmese
language family. Legends among the Kom people of Manipur suggest that
they came from a large cave located in China. One of their leader ancestor
who rescued these tribal people from a tiger was known as Saichepa.
Another legend suggests that these tribes came from Middle East.
Probably these two legends suggest dual origin of these tribes. Kom tribes
from Africa possibly migrated in segments to Asia and parts of northeastern
India.
Sajipa
The Kom tribes that inhabited coastal Tulunadu in the antiquity could have
been from North eastern India, as can be deduced from the following
possible legendary link.
Sajipa is a large village on the southern bank of River Nethravathy in
Bantval Taluk. The exact meaning of the word Sajipa is not known now as
it has been lost in the wilderness of obscure past history.
It is possible that the word Sajipa is a variant of the word Saichepa.
Saichepa was an ancestor of Kom people, as indicated by the legends of
Manipur.
Therefore one of the possibility is that the village name Sajipa represents
the name of one the ancestor of Kom tribes. Saichepa is also one of the
sub-tribes of Koms in Manipur. The Kom tribes who inhabited in Tulunadu
once upon a time could have designated the place name 'Sachepa' (later
modified to 'Sajipa') in honour of one of their their forefather and a sub-
tribe.
Manipur link ?
There are several 'Mani'villages in Tulunadu such as 'Manipur',
Manipal(Udupi Taluk), 'Mani-Nalkur' and MaaNi (Bantval Taluk). These
village names have been generally unexplainable.
It needs to be explored whether these place names suggest vestigial
emotional links introduced by immigrant tribes to Tulunadu from Manipur
region in the antiquity.

Posted 5th June 2010 by Ravi Mundkur
Labels: Manipur Mani Nalkur Konchadi Kombar Sajipa Kompadavu

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MAY
30
242. Sharing the bounty

Archeo-botanical evidences suggest the existence of agricultural practices
in the major river basins of southern India since ca.3000 BC. Before the
well developed farming cultures, early tribes resorted to hunting operations
on a community scale as a means of earning food for the tribes.
After the hunting expeditions involving the able bodied hunters from the
community, the ancient tribes apparently devised procedures of sharing the
bounties among the beneficiaries to overcome unwarranted disputes and
hassles.
Apparently, the Divine forces were invoked to oversee such arbitrations of
sharing the bounties collected during hunting or fishing expeditions.
Panjikall
Panjikall is a village in Bantval Taluk on Bantval- Mudabidri road. There
several are other hamlets in the Karavali carrying this place name besides
this village. Writer Ravi Anchan describes in one of his essays the
significance of Panjikall. The Panji-kall (=boar+stone), according to him, is
a large stone named after Panjurli, the Boar Spirit, where the ancient tribes
shared their bounties collectively after an hunting or fishing expedition. The
Boar Spirit of Panjurli is one of the oldest Spirit deities believed by the
ancient tribes of Karavali.
It seems the original significance of the Panjikall or the boar stone has
been forgotten in some areas and replaced by an alternate legend
conceived later .in many areas. In some areas for example near Vitla,
Bantval Taluk, there is another hamlet known by the same name of
Panjikall. Here the local people ascribe the said boar stone as vestige of
the site where the Boar Spirit vanished.
Ajakall
Another place- name and word known as Ajakall is also associated with
the above described custom of sharing the hunting/ fishing bounties. Tulu
Lexicon states that the origin and meaning of the word aja in Ajakal is not
clearly known. However under the word entry in the same lexicon aja we
find that Aja=Brahma. Brahma or the Bermer is one of the earliest Gods
worshipped by Tulu and other Dravidians. Evidences of Brahma worship
may have been lost in other parts of southern India, but is still live in the
Tulunadu. Even today the main deity in Garodies (ancient Gymnasia) of
Tulunadu is the God Bermer or the ancient form of Brahma I, a warrior
seated on horse.
(Brahma I, represents the original concept of Brahma (Bermer) prevalent
among ancient Indians. It was derived from the legend of Abraham that
prevailed in the northwestern India during ca. 2000 BC. The Indian
Brahma was modeled after the legendary hero Abraham. Abraham was
also considered or revered as forefather of Jews and Moslems in Arab
countries. Later in the history probably after 500 BC the concept of Brahma
II was evolved to represent four headed creator God seated on giant lotus
emanating from the navel of Lord Vishnu.)
Thus we can conclude that in southern India Ajakals devoted to Lord
Brahma. The hunting or fishing bounties were shared among the members
of the community invoking the name of popular God of that time period.
Azhikkal
Ajakal concept was not exclusive to Tulunadu or Karavali. It was prevailing
in other parts of southern India also. For example, Azhikkal is a coastal port
and fishing harbor near Kannur in Kerala. The name Ajakal has been
slightly modified to Azhikkal in Malayalam.
There may be similar place-names all over India, whose original meaning
and significance has been long forgotten!


Posted 30th May 2010 by Ravi Mundkur
Labels: Panjikall Azhikkal Ajakall

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MAY
23
241. Mysterious mountain of Meru


The migration of human tribes from Africa to Asia, India ( and other
countries ) since ca. 50,000 years ago and later have been confirmed by
genetic studies. Along with the migrating tribes many primitive words have
migrated to different countries. We have shown in some of the past posts,
the existence of several African words remaining as obscure and strange
remnants in the place names in Tulunadu.
Yet, the concept of migration of words from African to Dravidian and other
Indian languages during the historical period appear strange and
unbelievable to many. The skeptics point out that the languages of Africa
and India are distinctly different. It is true that the languages were different.
However, the fact is that the words, only the words, have been absorbed by
the recipient land and not the language. The languages have grown in the
land according to a destined pattern determined by the dominant majority
of the population. The migrating people being in smaller number have not
been able to impose their language patterns on the recipient land, but
strange foreign words introduced by them have been seamlessly absorbed,
in some cases temporarily, by the recipient language. Strangely, our place
names have faithfully preserved some of the temporarily accepted foreign
words. These words can be considered temporary absorption because we
have lost the meaning of those words due to disuse.
For the benefit of skeptics, we shall give a glowing example that has been
entrenched in many of the Indian languages and epics.
Mt. Meru
The mountain of Meru (or Sumeru) has been a prominent geographic
feature in several Hindu, Buddhist and Jain mythologies. The Meru Parvat
is considered to be the centre of Jambu dwipa(peninsula) and abode of
Brahma and other Gods. Ancient Indian texts described to be about 84,000
yojana high or so. However, if you examine the geography or atlas of India
you will not find any Meru mountain in the present Indian subcontinent!
Mt. Meru, is a conical shaped volcanic mountain, 4,566 m high, located in
Tanzania at the border of Kenya, Africa. It is located on the equator, which
compares well with the Indian descriptions of centre of the Jambu-dwipa!.
Even though now it is considered as the fourth highest mountain in Africa
geological studies have shown that it was about 6000m during the ice ages
(period of glaciation) and the height was reduced subsequently on account
of erosion. Volcanic mountains are generally conical in shape being wide at
base with a narrow summit. Indian texts describe the Meru mountain
precisely as wide at base and narrow at top. The word Meru in Sanskrit
means high, possibly after the Meru mountain.
Why an African mountain finds respectful mention in ancient Indian epics?
It can only mean that people from Africa were frequenting India during the
period ca 1700 BC to 500 CE when most of the Indian scriptures and epics
were considered to have been composed. Either the composers of these
epics had first- hand knowledge about these African places or they
envisaged the features based on the descriptions of the immigrants.
Mt. Meru was considered as abode of Gods by African tribes. Even the
origin of African God Murunga has been traced to the Mt. Meru. The
ancient cult of African God Murunga has entered south Indian theology as
Muruga!
The word Meru has entered Indian languages as an expression of
greatness. In Kannada, the phrase meru nata means a great actor.
Mt. Kenya
Mt. Kenya is another African mountain. Kenya is also the name of an East
African State, bordering Ethiopia, Somalia, Sudan and Tanzania. The
African (Kikuyu) word Kenya means the abode of Gods. Several districts
and regions within Kenya have been named after Meru. In Tulunadu, there
are at least two places known as Kenya (Sullia Taluk) or Kinya
(Mangalore Taluk). However, the local people have lost the original
meaning and significance of these place names after the passage of time.
And many now unknowingly resort to misinterpretation of these toponyms
as small (=kinya) or listen(=kenya)!

Posted 23rd May 2010 by Ravi Mundkur
Labels: Murugan Murunga Kenya Meru

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MAY
22
Previous Posts
TULU RESEARCH : Serial List of older POSTS
1. Tulu language: Origin & Evolution
2. Traces of Tulu-Kannada-Dravida words in Early Sumerian languages
3. Pirak, Prak and Prakrit
4. Brahma worship: Brahma and Bermer
5. Mundkur, Munder
6. Bermer II
* Language and Culture
7. Banta, Bantu
8. Bantu,Bant II
9. The Moolasthana concept
* Random ruminations
10. Evolution of Culinary habits
11. Boiled grains to Steam cooked idlis.
12. Rotis: Early oil-free roasted vegetarian food
13. The Tulu script: Origin and revival
14. Evolution of the Kannada script.
15. A charming Tulu word naDeer
16. Mangalore: Kudla and Nitria
17. Historic Mangalore: Port of Bukkapatna
18. Location of Moolasthanas in Dakshina Kannada
19. Moolasthana
20. Earliest popular fruit in Indian subcontinent
21. The Taste of Tulunadu
22. The Taste of Tulunadu II
23. Boiled grains to.. Idlis.II. An Update
24. Chakku Palam > Jack Fruit
25. Pala and antiquity of Tulu words
26. The origin of the concept of Brahma
27. The Sweet Potato
28. Significance of the Brahma
29. The Rice: Vrihi and Arih
30. Multan and Moolasthana
31. Tulu tribes Migration from Pirak:1000-600 BC
32. Origin of Animal and Spirit worship
33. Brahma-Vishnu-Mahesh
34. Ten incarnations of Vishnu
35. Ancient Spirit worship: Horse mounted heroes
36. Planets as Tulu proper names
37. Early Human migrations.
38. Earliest Indian Tribes
39. One human family with many variations
40. Early evolution of words and languages
* A Tulu stage play: Kariajjerna Kathekulu
41. Origin of the word Tulu I
42. Origin of the word Tulu II
43. Evolution of Tulu language
44. The scale of human migration
45. Origin of the word Bant.
46. Proto Tulu migration Stage I
47. Mundevu (Pandanus)
48. Early Tulu: Stage II 2000-800 BC
49. Early human settlements in South India
50. The legend of Rama
51. Stage III: Migration from Pirak 800-500 BC
52. Munda aborigines of Karavali
53. More on Munda influence on Tulu
54. The legend of Bali
55. Identity of Neolithic South Indians
* Nature-scape of Tulunadu 1
56. Assimilation of Indo-Aryans
57. A word that traveled: Ayana
* Nature-scape of Tulunadu 2
58. Evolution of Early Communities
59. The less evolved ancient tribes
60. The Original Rama
* Nature-scape of Tulunadu 3
VOLUME 2
61. Native Tubers
62. Characterization of Spirits of Tulunadu
63. Baikampadi
64. Puraal and Polali
65. Mayi Kala at Mangalore
66. Tharavada
67. Bunts and Nairs
68. Pandavara kallu: A burial structure
* Nature-scapes 5
69. Kaipunjal and Kapu
70. Mayi-Kala in Ancient Mangalore II
71. Barakur
72. Tiruvail
73 Satiaputo
74. Alupa kings
75. Nitria
* Abstracts
76. Bhagavathi
* Nature-scapes 5
77. Natha cult at Mangalore
78. A special word: MuTTukaDi
79. The name Kadri
80. Macchendra, Goraka and Pingala
81. Barakur II
82. Buddhism in Karnataka
83. Buddhism vs. mainstream Hinduism
84. The Mogaveera community
* Nature-scapes 6
85. Kadire Manjunatha
87. Mangaruth, the ancient Mangalore
88. The Mystery of Manjunatha
89. Keddasa
90. Mangala
91. Govinda Pai on Alupe
92. Avalokitesvara @ Kadire
93. Pedestrian journeys
94. Antiquity of Siri
95. Chenne or Mangala games
96.Samana-samani-savana
97.Siri paDdana : A Tulu Sangham Epic
98.Changes in Gurupur River mouth, 1887
99.Kundapura
100.Kadamba Dynasty
101.Early dormant Jainism
102.Legends of Parashurama
103.Rituals that remind the religious transitions
104. Formation of Barrier Spits
* Let the Studies..
105. Mrigudis of Kapu
106.Mrigudi II
107.Nagara at Panambur
108.Koraga language: A primer
109.Odipu- the Udupi
110.Mukka
111.Swirling waves of Surathkal
* Nature-scapes7
112.The Temples of Karavali: Early phase
113.Maravoor, Maroli
114.Ayikala
115.Extradition of Maari
116.The Saliana lineage
117.Panambur II
118.Iddya to Yedapadavu
119.Kadaba to Kalavar
120.Bayalare
121.Kota and Kotian
122.Irvattur, Iruvail Iraa
123.Strange words!
124.Disecting strange words
125.Kepula
126. Totems in our antiquity
127.Ancient proper names
128.Bairas and Mundas
129.Puttur
130.Todar
131.Belman to Bellarapadi
132.Sooda to Surinje
133.Kantavara-Kanajar
Debacle of verdant a land:Bailare at Posodi
136.Kukkian lineage
137.Chitrapu
138.Mandekolu
139.Cluster villages
140.Uchila1
141.Village name suffixes
142.Pandeswara, Manjeswara
143.Billadi
144.Mabukala
145.Partheno
146.Kudroli to Katapadi Enagudde
147.Kodanjikall to Konaje
148.Sanur
149.Yeyyadi
150.Bondel
151.Paduvare to Parivara Bunts
152.Derebail
153.Ambalamogaru
154.Sin to Chennaitodi
155.Lathande
156.Bondantila
157.Panemangalur
158.Pandyas & cargo boats
159.Airodi
160.The Pandi culture
161.Antiquity of Shira
162.Evolution of Tulu language
163.Tulu prefixes & words
164.Belthangadi, Uppinangadi
165.Pangala and Bangla
166.Tulu Onamastics
167.Padubidri: A relict river
168.Baindur, Bayandar
169.Aroor:A cluster village
170.Inna
171.Banna
172.Andhra and Dravida
173.Toadu
174.Mudarangadi
175.Nanthur
176.Alevoor
Green flowers
177.Yenagudde
On history and historians
178.Pithrodi in Udyavara
179.Chakana
180.Javagal
181.Vanished port of Udyavara
182.Uliyargoli to Malpe I
183. Uliyargoli to Malpe II
184.The Magic of Malpe
185.The spatial suffix:nu: Muddanu
186.Traces of common regional lingual history in Tulu place-names
187.Immigrant red tribes: Kemms!
188.Kudupu: layers of history
189.Kuduma
190.Neria: on the brink
191.Udupi: An additional note
192.Eri and Neria
193.Ku: A root word
194.Jambal: an archaic Tulu word.
195.Madarangi
196.Mandarthi
197.Dravidian spatial suffix -va
198.Bridge on mud crack.
199.Mane: An earthen podium
200.Kakke tribes: Totem crow
201.Aya: the space.
202.Madhva Vijaya: places and names
203.Heskattur
204.Agricultural sttlements
205.Harvesting sites
206.Poli Poli
207.Tottam remors
208.Murudeshwara
209.Dravidian place name cognates
210.Palli
211.Gotra, Bari: Genetic tags
212.PDi
213.Kotrupadi
214.Patna
215.Manchakall
216. Permanki
217. Kenya.
218. Mungo,the rain God.
219. PaDdana
220. Vasudeva Laila
221.TalakDu
222. Nadava Evolution : An outline
223. Okku in Tulu
224. Mitta bagilu
225. Mura, the laterite
226.Ter, the idol car
227. Tondru adde: another Iddli
228. Beeri, Kotekar
229. MUNDKR: Obscure pages of history
230. Fossil words
231.Sajipa
232.Evolution of word Structure
233.Panjurli
234.Padavu and PaDavu
235.Maroon leaves of Chakote
236.Large Villages
237.Madhu and Maddu
238.Dark,forest and bay
239.Kar and bar in place names.
240.Kabaka: Imported word?
Posted 22nd May 2010 by Ravi Mundkur
Labels: older posts previous 240 posts

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MAY
22
Bajpe air crash
The tragic air crash at Bajpe airport, Mangalore on the ill fated morning of
22nd May 2010, has taken a number of innocent lives.
We sympathise with the bereaved families and offer our heartfelt
condolences. Pray the Almighty, may the departed Souls rest in peace.
Posted 22nd May 2010 by Ravi Mundkur

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MAY
8
240. Kabaka : Imported word?
Someone had commented hilariously on one my abstracts in these posts:
Are you sure that Tulu tribes came from Africa and not Mars?
You can appreciate naked sarcasm in the comment veiling over a crazy
sense of fake authority!
Well, apart from the transparent colors in the comment, my intention is here
to show in general how our minds unknowingly work in a parochial manner.
Several decades ago, Paleontologists discovered fossil remains of early
human beings and proposed a theory that human tribes evolved in Africa
and migrated to various continents. Many people were skeptic of the theory
for different reasons. However as the research in human genetics
progressed and the scientists were able to identify distribution of different
types of haplogroups in Y chromosomes in different continents that
suggested evolution and migration of human tribes, most of the rational
people were convinced about the general course of evolution and migration
of human beings in the past history.

Imported words!
In some of the earlier posts I have suggested that several words commonly
used amongst us in Tulu and other Dravidian languages were brought from
Africa by the migrant tribes in the past. Tulu, Bantu, Siri Sira, Kola, Mande,
Kol, Kenya etc are some of the words I suggested in earlier posts to have
arrived here along with tribes in the past from Africa.(Besides, there are
other strange words in Tulu, like Inna, that possibly came from Kurgan-
Russian side).
I wonder how is that people who believe in the theory of genetic
haplogroups and their journey through diverse continents, fail to get
convinced of the similar journey of words through the past history!
(Is it the way of our minds that tend to work along selective parochial
channels?)
Analysis of originally intended meanings in place names is definitely not a
easy job, especially if you are looking for objectivity! For example, check
this place name called Kabaka:

Kabaka, Puttur
Kabaka village is on the outskirt of Puttur town in the eastern part of
Dakshina Kannada. Locals of town consider Puttur as a place of pearls
(putturda muttu) or flowers ( pootta oor), but we have dared to explain in
earlier posts here that the Tulu/ Dravidian word Puttur ( <.pudu+oor)
means a new village. The place name Kabaka sounds strange in Tulu. If
you analyse the word probably you may feel -kaba+ka, where in kaba
probably means divided (kava or kaba as in place name Kavattar;+
ka=area) village. However there is nothing in the said hilly granitic area
logically to suggest that it is a divided village. The other possibility is that
word Kabaka might have been brought by the immigrants from Africa in
the past history. The word Kabaka refers to royal family in Africa.
However, it is to be found out, whether Kabaka near Puttur, was a seat of
ancient royalty in the tribal days? .. Kichaka

Mahbhrat is a great epic composed by sage Veda Vysa, probably
around 500 BC. The epic has several odd sounding names and characters.
The name and character of Kichaka is an odd sounding character created
by Veda Vysa in the epic.
Did the poet Vysa picked up an African name (Kichaka) available around
him at that time to designate one of the villainous character in the epic of
Mahbhrat?

Posted 8th May 2010 by Ravi Mundkur
Labels: Puttur Kabaka Kichaka

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MAY
2
239. Kar & bar in place-names
In deciphering etymology of place-names, accuracy plays a vital role,
therefore philological and topographical conformities to the places need to
be verified. In the absence of any systematic study of Tulu Place-names,
local legends are the known documents for reference. The Sthala
Puranas, have been woven around legends as a means of aggrandising
the greatness of places of worship, (aptly called Sthala Mahatmye), and
hence may or may not be faithful to the original meaning of the place name.
Our place-names are mostly are made of two or more compound words,
that reflect mostly geographical, evolutionary and tribal signatures of the
location.
In Post No.186 (dated 25.05.2009), we have provided some cognate place-
names distributed all over India such as :
Prefixes (such as Ad/Ade, Adya, Agad/Agal/Agar, Al/Ala, Ar/Are, Bar/Bari,
Bel, Er, Kunji (=hill, e.g. Kunjibettu), Mal/Male, Mad/Man, Pa/Pan and
Suffixes (viz. Banja = Barren, Kanja = Reddish, Punja = Rocky, Renja =
fragrant; ang/angadi/angar, ar, ooru/ur, od/odi, oli, oni, ade, adka, adiri/adri,
anje/anje, Ja/Je/Jar, kodi, kodu/god/godu, goli, ga/gao/gaum, khed/kheta,
gal/kal, kala, kona/kone, kudru, kula/kola/kolambe, kuru (=manja) = raised
place, valli/pally/hally md/mdi, mar, mr, man/manner, pad/padi,
hat/haad/haadi, Padpu, padavu, pe/pu/pur, se/sar, wal/wadi) etc commonly
found in place-names of Tulunadu. This was an attempt to show a layers of
past socio-lingual history, common to regions. Attempts were also made to
explore and analyse various Tulu place-names. Readers would appreciate
if they read Posts, 116-152, 127 (on Proper names), 141 (Village name
suffixes), 162 (Evolution of Tulu Language), 192 (Place-names with root of
old diction in Tulu), 209 (Dravidian place-name cognates), and No.238
(Dark, Forest and Bay) etc.
One place , more names
Difficulty arises in analysing the etymology when there are many names for
a place, Eg. Posodi (Posa+Odi). It is known as Hosabettu (in Kannada) in
Government revenue records. Narayan A. Bangera, Mitrapatna (Mumbai)
opined (Ref: Mogaveera, October 2009 p.2) that Posodi is a corrupt
abbreviation of Posa Kodi. He is silent about earlier name of Posodi.
(Legend: Jarandaya or Jarantaya, the Divine Spirit, follows Nandu
Marakala and expresses his wish to stay at his village. Devout villagers
construct a temple, wooden chariot and erect a Posa Kodi (= New Flag
Post), and conduct periodical annual celebration Nema thereafter). The
word Odi, though now stands for place of habitation or settlement, has
many shades of meaning, such as Divine place (as in Pitrodi), Port or
sheltering station (as in Airodi = Ayer + Odi). Word Odi also refers to
agriculture, breach or bursting of ridge or bund, as we can make out in
Odikanda and Odipu (Former location of Udupi so named possibly due
to bursting of a Sandbar in a rice field in a remote past).
English Poet Wordsworth has beautifully expressed in verse the changes
wrought in British Place-names by the Saxon conquerors. Readers might
have read his poem (Monastery of Old Bangor) on naming of places:
Another language spreads from Coast to Coast,
Only perchance some melancholy stream,
And some indignant hills old names preserve,
When laws, and creeds, and people all are lost I

Global spatial word : Kar
There are so many place names suffixed kar and bar in Tulunadu. In the
last Post No.238 we have explained the various shades of meaning of kar
and related place names in context of Tulu culture. In this Post, we are
giving examples of place names in Indian as well as global context with
regard to kar.
Stem Kar
Various meanings, assigned to the word kr are : (1) Leg, (2) Exude or
seep, (3) Dark coloured or black, (eg, kari=soot; kartale >.
kattale=darkness. (4) Forest, (5) Clouds; rain and rainy season, eg. krtelu
period of June-July, (6) Sea coast/brackish water (ubr in Tulu), river
bank (7) Saline stream, estuary or bay. (Post 238). (8) Kr probably was
also the older equivalent of kal(=stone). Kr>.kal. Possibly, the prefix kr
in place name Karkala stands for dark rock.
Karnataka: Karu+nata+ka (= black soil cultivated area), poetically
expressed as Karunadu, is fertile land of black soil, immensely suitable for
farming since ages. Paleo-botanical evidences and ash mounds suggestive
of ancient farming in south India were recovered from this black cotton soil
region. However, Adrian Rooms book on Place names of the World
considers it as karuppa (=black)+natu (=country) as a Tamil word. It is an
erroneous interpretation. Kar, kari or karu is a Proto-Dravidian word
common to Kannada, Tamil , Tulu etc so, borrowing, or lending of words
need not be visualized. It was a land of turu-karu (=cows and calves) and
Turukras (=farmers), preponderantly from Kanna tribes; hence kanna+
da, i.e. Land of Kanna tribes.
Karyodi (Kariya>Karya+Odi): It is the old name of Krkala, land of granites
with dark exteriors. Geographically located on the lower flanks of the
Western Ghats (Sahyadri), it is a Taluk Town in Udupi District. In Tulu, it is
called as Karla ( kr+la ), meaning an area of dark rocks by the side of a
water-body. Rama-samudra lake is a perennial water supply source here.
There is a monolithic Bahubali statue, popularly known as Gometeshwara,
besides many granite monuments, that make Karkala a popular Jain
pilgrimage centre.
Krla reminds us another place: Karla Caves (also known as Krli ) near
Lonavala in Maharashtra. It is a Theravada Buddhist Monastery.
Topography here is similar to that of Karkala.
The word kr can also be found in many place names outside India.
Consider the following examples:
Karnak: It is a village in Northern Egypt on the Nile. This name is derived
from kar, meaning stone. Northern part of France is beset with many
megalithic monuments. This place is also called Carnac, resembling the
sound of Karnak.
Khar: Capital of Bajaur Agency, Pakistan.
Kara Sea: Sea in Northern Russia. The sea, an arm of the Arctic Ocean,
takes its name from Kara River that flows into it. The river gets its own
name from Mongolian word Khar (=black).
Kara-Bogaz Gol: Lake in North-western Turkmenistan. The lake, a former
inlet of the Caspian Sea, has a Turkmen name, meaning Lake of black
strait from Kara (=black)+ bojaz (=strait, literally throat) and kol (=lake).
The strait was formerly a narrow entrance to the inlet. The black colour is
attributed to dried the local salt deposits.
Karacadag: Mountain, South-eastern Turkey. The mountains name means:
blackish mountain from Turkish Karaca; kara (= black) + dag (= mountain).
Karachi: Karachi is a bay described by Greek historians as Krokola. The
port of Karachi was founded by Kolachi (Buloch tribes), a fishing
community. Mai Kolachi put up a family and hence the village takes her
name, which is still there. It grew as a trading centre with a fort constructed.
Western side gate of it is called Kharra Darwaaja (Brackish Gate -
Khara+dar) and the other side gate facing Lajari River is known as Meetha
Darwaaza (Sweet Gate Mitha+dar).
Karaichichi: Means a bare land along sea coast or lagoon coast, subject to
salt water.
Karvi/Kharvi of Karwar and Karaavas of Sri Lanka are coastal people.
Kara-Kul (=Black lake): Frozen Kar-kul structure in Tajikistan is an
inaccessible area. It is partly filled by the 25 km dia Kara-kul lake. It is
located at 3900 m. above sea level in Pamir Mountain Range, bordering
Afghanistan. Kara-kul lake, was formed out of meteorite impact crater
around 5 million years ago. It is discovered recently by NASA Space
Shuttle imagery. It has no drainage outlet. There are lakes with similar
names in China and Uzbec.
Carrara: It is city and commune in the province of Massa-Carrara (Tuscany,
Italy), famous for the white and blue-grey marble quarried there. According
to a hypothesis, it is pre-Roman term, borrowed from Latin, Carraria
(=quarry). Kar (=stone) + aria (=place) = Carraria = Place of stones.
Ayastan > Karastan: It stands for Armenia, the stone country. Located
between East and West, it withstood onslaughts of great empires of
antiquity such as Rome, Iran, Byzantium, Arabs, Seljuks and Mongols.
Ara/Are in Tulu language, equivalent to Kara, has also a meaning, among
others, of stone/rock. Mark the word Karba in Tulu, meaning iron ore or
iron.
Mangar: Possibly Man + Kar: It is an old area in Mangalore, A spirit shrine
still stands as a testimony to this old location name. Old names of
Mangalore are discussed in earlier Posts in this Blog. Postulation of
chronological occurrence of these place-names is difficult to arrive at.
Mangarda Kariya or Mangaarakariya is a ferry point where pedestrians
cross Netravathi River from Mangalore to Ullal on the other side. This place
is located near Pandeshwara where a spirit shrine .
Kar(a), Ker(a), Khar/Khari, Kher (swampy area): These are notable words.
We have designations to place and people, based on these words. Khar
(Mumbai), Kherwadi (east of Bandra, Mumbai), Karkera(Kar+kera) and
Bangera (Ban+Kera) surnames in coastal Tulunadu. Karkar surname in
Maharashtra ought to have connection to coastal side.
We are listing below some of the Indian place-names with the spatial word
Kar for the readers to guess and analyse.
Andhra Pradesh: Karamchedu, Karavadi, Karanji, Kareyagudem.
Bihar: Karakat, Karba.
West Bengal: Karandighi, Karanjali
Gujarat: Kara Ghogha , Karakhad, Karakthal, Karannagar, Karbatiya.
Haryana: Karanpur
Karnataka: Karje, Karki,Karadi, Karagaon, Karahalli (2 - one in Bangalore),
Karajagi, Karakurchi, Karamadai, Karankote, Karapure, Karatagi,
Karandalaje, Karamdoor.
Kashmir: Kargil, Karakaoram.
Kerala: Karakkad, Karakonam.
Maharashtra: Karjat, Karad,Karghar, Karadkhed, Karanjagi, Karamba,
Karambali, Karamboli (Kalamboli), Karandi, Karamwadi, Karanj Phen,
Karanja (2 one in Wardha), Karanjala, Karanji (2 One near Pune),
Karanji Kaji. (Note: Suffix ad in Maharashtra, mostly means forest but, in
Karad it is made of: Karhat>Karhad>Karad).
Madhya Pradesh: Karakbel, Karanja Bhilai, Karanjia, Karanwas.
Orissa: Karachuli, Karamal, Karamdihi, Karanjia
Punjab: Karamgarh Sataam.
Rajastan: Karauli.
Tamilnadu: Karachurri, Karadivavi, Karaikal, Karaika Medu, Karatadi
Palayam, Karavalur.
Uttaranchal: Karan Prayag.
Stem Br
Br means a vast open area, beside sea shore or river front. We know
maritime trade thrived with good water transport system. Bari or bali
(lineage surname) as we explained in earlier Post on the subject, was
coined for the clans living together in such settlements. These places
developed into nakhar > nagar, i.e. city. Today, it stands for an important
place or city. Parts of Karkala and Panambur were also called Nakhar in
the past.
In Sumerian language, br has the meanings of open, expose, uncover.(
Euskara Magyar List-6)
In Afro Asiatic languages, barri = open (of land), rural; Arabic: barr/burr =
open area. A city in Dubai is called Burr Dubai.
Let us consider a few place-names with bar:
Barakur: Historical town Barakur has been analysed as bara + kur as well
as baraka + ur.
Kudumbara: Country of Kudi or Kuduva, an agricultural tribe of
Dravida/Tulunadu.
Malabar: A country or place of mountains, as in Kerala and Mumbai.
Nicobar: It is known as Car Nicobar and described as (1):(in Hindi) 'Nagda'
(=naked)+'Varam' (=country). Or the land of the naked tribes. Adrian Room
an Arab historian (C.1300) wrote that the men were entirely naked whereas
their women wore only a girdle of coconut leaves.
(2) It is corrupted form of 'Narikela dvipa', meaning a land of coconuts
trees.

Zanzibar: Two Arabic words Zing (meaning black) + al-bar (meaning
land of). So it means the land of Blacks, i.e. Negro Coast.

Baramulla: An area in Kashmir attributed to Varaha Mula.

Conclusion:
Traditional tribal thoughts obviously revolved around the Nature. Our
ancestors complete integration with Nature is reflected in the Place-names.
Thus, in many cases the place-names have become identity marker of the
ancient tribes.
Lack of inquisitiveness or interest to know the meaning of place-names is
apparent by the absence of comments from readers. We want our readers
to follow Bacon, who says: Read not to contradict and confute, nor to
believe and take for granted, but weigh and consider.

- H. Vishwanath, 30.04.2010
Posted 2nd May 2010 by Ravi Mundkur
Labels: kar bar

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APR
25
238. Dark, forest and bay
Fusion of several coexisting subcultures that had independent languages
during the course of human historical evolution must have created
eventually not only varied evolutionary set of meanings for each word, but
also several similar sounding words having dissimilar meanings.
As an example of this, we may consider the word kr:
The common meaning of the word kr in Tulu language is leg. (Equivalent:
kl in Tamil, Kannada). This word kar(1) (=limb, leg) has been considered
to have origins in ancient Sumerian word garro. Tulu has also another kr
(2) (verb: kruni) which means exude or seep. For example, seepage of
toddy liquid from the toddy palm (Kannada: kru= vomit).
However, kr (3) in many place names means dark, dark colored or black.
Kari= black, soot, carbon.
Note: Variants of kr (3) can be seen in kr (4)=rock,[kar>kal=stone],(5)kar
= forest and kr (6) = cloud or rain.
(kr =forest (5) because it is dark(3); kr= cloud/rain(6) because rainy
clouds are dark.)
I. Dark villages
Obviously there is a disadvantage in having several possible meanings for
a single word (like kr) as we may be unable to ascertain unequivocally the
originally intended meaning a village name.
Check the following place names:
Krgal= (kr+kal) Dark colored rocks.
Karoor=(kar+oor). A Dark village. (Dark colored because of the black
soils?)
Karadi =(kar+aDi). Dark (=black soil?) or forest settlement.
Kradka =(kr+aDka). Dark, tree covered (ancient) burial field.
Karinje= (kar+inje). Dark rocky area.Karinje village is near Mudabidre,
Mangalore Taluk. Alternately, the word 'krinja' also represents the name of
a wild flowering plant.
Krinja= (kr+inja). Forest area. Krinja is a dark,large granitic hill, with a
famous temple on top, in Bantval Taluk.
Krkala= (kar+kala). Dark colored rocky plot (because of blackened rock
outcrops).In Tulu, Karakla is known as Krla (kar=dark,rocky + la=
habitation beside water body of lake)
Ajekr= (aje+kr). Lands (adjoining) a dark forest.
Kannada
The word Kannada has been considered by some as derived from Karnad
or Karunadu.
Krndu= (kr+nDu). Dark (black soil) cultivated area. Originally the
Kannada Kingdoms during the history flourished in the expansive black soil
covered cultivable planar regions of northern Karnataka. Hence the name
kar+nD=dark soil cultivated area.
However,an alternate school of thought by Sham Baa Joshi has suggested
possible derivation of the same word 'Kannada' as (Kanna+ Da), the region
of Kannar tribes.

II. Saline bay
The word kr has another set of meanings relevant to (7) Sea coast, (8)
Saline bay or estuary or saline streamlet. The related Prakrit (?) words are
khr or khri(=bay or saline).
Thus the following place names could be related to this set of meanings:
Kadekar: (kaDe+kr).End part of a saline bay or stream. There are at least
two Kadekar localities one near Udyavara, Udupi another near Jeppu,
Mangalore.
Kramogaru: (Kara+mogaru). A Saline river bank. Karamogaru locality is
located on the northern bank of Gurupura River, Gurupura village

Krnd= (kr+nD). A saline stream beside a cultivable area. The place
Karnad near Mulki has been made famous by author Girish Karnad.
Historically, Karnad is associated with the name of freedom fighter par
excellence Karnad Sadashiva Rao. A main road in Central Mangalore
carries his name (though now known in abridged form as 'K.S.R. Road'.
The original saline streamlet of River Shambavi(Mulki) beside Karnad has
apparently changed position during the course of history.
Karnire= (kar+nire). Saline waters. A village beside Baluknje, near Mulki
and Padubidri.
Krkada. (kr+kaDa). A ferry point across a saline bay or tributary. Karkada
is on the West coast, near Saligrama, Kundpur taluk.

III. Calf pen
There is possibly one more 'kar' (8) =pen for calves, the word being derived
from Toda language. There are distinct signatures of Toda cattle breeding
tribes in Tulunadu as evidenced by place names such as Todar.Apparently,
the Kannada word 'karu' for calf is derived from this source.
Karopdi =karo+pDi. A settlement of cattle breeders and calf pens.

- With H.Vishwanath.

Posted 25th April 2010 by Ravi Mundkur
Labels: Karkala kar Karnad Ajekar Karla

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APR
11
237. Madhu and Maddu
Are the words madhu (=honey), madira(=spirit) and maddu (medicine)
etc are related in origin or derived from a common ancient root?
While travelling from Bantval to Guruvayankere on a routine journey , my
mind happened to brood over the place name Maddadka ( pron:
maddaDka). The spatial suffix aDka refers to a field with trees (aD+ka)
used as burial field in ancient days. Then what is madda?
Maddadka and Maddur
We can see that madd prefix has been used in several place-names such
as Maddur (a town near Mandya on Mysore-Bangalore road). Maddya
(madd+iya) village near Surathkal, Mangalore, sometimes confused as
Madhya(=central) also carries the prefix madd. The Madhur or Madavoor
towns Kerala also have this prefix.There is a Madh island in Mumbai.
Madanoor is a village in Surapur Taluk, Gulabrga district.
Madhura
But these are not the only ones: The famous ancient towns of Madhurai in
Tamilnadu and Mathura in Gujarath also belong to this group. Are the
madda and madhu in these place names related? Does the word madda
represents the maddu the medicine or something else?
Maddadka, =madda+adka
Maddur+=madd+uru
Madavoor =mada+oor.
Madanoor = madana+oor.
Madhya, =madd+iya
Madhur =madh+ur
Madhure=madh+ure
Madhura=madh+ura
Mardu.> maddu
Thus we arrive at a point where we compare Dravidian word
maddu(=medicine) with Sanskrit madhu(=honey). The Tulu word
mardu(=herbal medicine) appears to be an old form of maddu
(=medicine). The origin of mardu may be mara+du or derived from the
tree or plants. The root word mad(du) is also apparently shared by the root
word med in the Latin word medicine.
Check some of the words connected with matt and madd (relevant to
aspects of mind like intellect, spirit and enthusiasm)cited in Tulu Lexicon:
.mata=1.opinion, doctrine; 2.semen, testicles (of cattle);
.mati=intellect, common sense, consciousness.
.mattu= intoxication, arrogance.
.mathana=extraction
.mMatsara= envy, jealousy.
.matsya=[mat+sya] fish.
.mada= pride, arrogance, passion. spirit, enthusiasm, ego
Madana=cupid, God of love and sexuality.
.madey= screen to hide, partition.
.madapu= to forget
.madipu= to think, to reason, to evaluate
.madime= wedding, bondage of marriage .
.madumaye, madumal= bridegroom, bride; persons getting into marital
bondage.
.madhu= honey, sugar, sweet, spirit.
.madira= intoxicating liquid, spirit.
.madhura=sweet taste or feeling.
.madya= spirit, intoxicating liquid.
.maddu=medicine. (note: med in medicine).
.mardu= herbal medicine (mara+du).

The interconnected relationship among these words suggest possibly
borrowing of roots and words between Dravidian and Sanskrit.
MaDi
A related word is 'maDi'(=clean). The maDDi/maD could represent muddy
soil- place or marshy area.
MaDivaala/maDDele = washerman, who cleans soiled cloths or 'maDD(i)'
or 'mala' from clothes. MalaD in Mumbai is marshy sea-coastal area and
'Mud Island' is a nearby place. Mal/mala is also means rocky highland.
There is a place-name in Sinhala: 'Maddaka'lappu'. Tamilnet analyzes the
place name as muddy lagoon: 'madda'(=muddy)+'kaLappu' (=lagoon or
backwaters).
Similarly,
Madgaon (Goa) possibly means a village with a pond or marsh.
Thus,in Tulu/Kannada usage:
maDu= a lake or pond.
Madaka or 'madaga'= muddy or marshy lake or pond.

Apparently, more insights on the 'madhu /madd' place names, from the
stand point of historical evolution of words, are desirable.If you have any
alternate or additional insights please send your inputs.
**
Mada tribes
The ancient towns Mathura and Madurai appear to have been based on the
word madhu(= honey or spirit) while Dravidian place names Maddur,
Maddadka etc seem to have been based on maddu, the medicine.
However, the later analysis looks somewhat untenable as such a style of
naming places is not in tune with usual Dravidian place names.
Commenter Akhtarali has pointed out possible links to Medes tribes, also
known sometimes as Mda. A grandson of Noah was called Madai . That
leads us to conclude that Madda or Mda tribes made their presence in
Dravidian lands of southern India. Mda is a common tribal name in
Kannada areas even now, often confused as a corrupt form of Mahadeva.
And even the ancient words Madha/Madh in place names
Madhura/Matura might be related to the variants of the ethnonym :
'mada',madda or mda.
There is another Indian ethnonym connected to Meir Rajputs also known
as Medes. Some of the surnames of Meir Rajputs like Bagel, Odar are
shared by Munda tribes also. Their surnames Dhuma Gund, Manj(a), etc
are some of the common names among tribes of Tulunadu. This makes us
ponder if Meir Rajputs and Mera tribes of Dravidian territory were related
tribes during ancient days.

- With H.Vishwanath

Posted 11th April 2010 by Ravi Mundkur
Labels: Madhurai. Mardu Mathura.

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APR
10
236. Large villages
Size matters. Our ancestors had a special word for large villages. A
number of villages have been named with prefix peru or peri (=large)
indicating the expansive size of the area covered by the village.
Note some of the commonly known large villages around us:
Peradi= [pera+aDi]. A large settlement.
Perne= [peru+ Ne.] (Ne=area). Perne is a village near Uppinangadi on NH
48
Pernankila= [Per+Na+ank+ila.] (Na=area, ank=open field; ila= dwelling
zone). Pernakila is a village near Udupi.
Perga =[Per+ga.] (ga=village area), The ga appears to be the root word of
later evolved word gaon(=village). The place name Perga has become
Herga in the due course due to influence of Kannada.
Permanki= [per+ma+anki.] (manki= elevated area; ma= elevated, raised;
anki= open field/area)
Peramannur= [per+ maNN+oor]. (maNN=elevated flank of river,
soil/sediment filled area
Peraje = [peri+aje]. Anje.>aje(=field). A large field.
Peraabe = [pera+be]. A large habitation. The spatial suffix '-be' apparently
is an variant of -va or -ve, as in Belve.
Permude=[Peru+mude]. The word 'mude'('mu'=front, 'de'=area) appears to
be a variant of 'munde'(=mogaru),a river flank area.
Perur= [Peru+ur].A large village.
Peruvaje = [Peru+va+aje]. A large field area of habitation.
Peruvayi = [Peru+ va + ayi]. A large area of habitation.
Periadka= [per+ia+adka].( peria=larger, large area; adka=aD+ka= field
with trees; adka=ancient burial ground)
Peramogaru=[pera+mogaru].A large river plain. (mogaru= a river plain or
flank) . The village name has been distended to Para mogaru
(pEra=milky) by inadvertent usage.
Perla =[peri+la]. A large settlement beside a river/stream. ala=stream,
area beside stream.
Perlaguri==[peri+la+ guri]. A deep valley beside a large settlement beside a
river/stream.
Perlampadi= [Peri+la+am+paadi].A large settlement beside a river with
cattle grazing fields.
Perdala= [peri+Da+ala]. A large area beside a stream.( Da=area;
ala=stream, area beside stream).
**
In Kannada areas, the 'peri' prefix has become 'hiri' or 'hirey'. For example:
Hiriadka described above under Periadka.
Hiregutti = A large hilly aaea (Uttara Kannada).
Hiriyur= A large village. Chitradurga district.
Hiremagalur= Elder daughter's village.

Antiquity
It is possible that some of the familiar words ,like peri /peru, we use in our
language could be an ancient word shared by cultures in distant parts of
the globe. One of the common explanation science provides is migration of
early human tribes on continental scale.
Peru is name of a large country in South America. One of the meanings
attributed to the country name Peru is land of abundance. The
abundance and the large size seems related properties, suggesting a
possible common ancestry for the word Per or Peru.

Posted 10th April 2010 by Ravi Mundkur
Labels: Perla Perne Perdala Permanki

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APR
3
235. Maroon leaves of Chkote


Western Ghats or the Sahy dri ranges display a variety of fauna and flora.
In sylvan parts of Sullia Taluk that seamlessly merges into Sahy dri you
can see a strange tree that sports pinkish maroon leaves especially during
the spring. Local folks call it Ch kote ( t pronounced as in tea). The tree
is also known as Chakate, S kote, Sagade, T kate or Akate. Tulu Lexicon
identifies the tree (vol 3, p. 1216) as Indian Squill or Schleinchera oleosa
belong to Sapindaceae family. The tree is also known by similar names in
Tamil and Telugu regions.
Apart from the tree, the name of the tree itself sounds a bit strange,
tempting us to ponder if this is an alien word borrowed from a languages
other than Tulu.


T kode
To add to the mystery there is a place known as T kode near Mudabidri
town on the way to Bantval. The meaning of the place name is difficult to
decipher and it appears that the word T kode could be a variant of the
name of the tree Ch kote.
Readers having better insight on the origin of these words may kindly post
their comments.

Posted 3rd April 2010 by Ravi Mundkur
Labels: Chkote Indian Squill maroon leaves Sanote Takode

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MAR
30
234. Padavu and PaDavu


While browsing through the old village maps of Mangalore, I happened to
notice that the revenue village map encompassing present day Kulashekar,
Shaktinagar,Kadri Padavu, Bikarnakatte etc area, was titled in Kannada as
PaDavu. (D pronounced as in dog). The exact word PaDavu could be
recognized as D is distinguished distinctly from d in Kannada script. The
village maps originally drafted / printed in the year 1893 contain old and
original village names used during that period.
The word PaDavu is not in current usage as a place name as it has been
replaced by similar and generalized word Padavu('d' pronounced as 'the').
Even the mighty 'Tulu Nighantu', has not cited the word as a geographical
indicator or place name.
Let us discuss the two geographical terms padavu and paDavu that are
contrastingly different in meaning.
PaDavu
The Tulu Nighantu (=Tulu Lexicon) (vol 5, p.1896) describes the word
paDavu under two heads: (1) large merchant boat or ship; also known as
pnDi and (2) oil storing utensil/ vessel. It can be seen both the above
meanings are mutually related and based on the bowl like shape of the
structure or the container aspect.
However the Lexicon has inadvertently omitted the original word paDavu
which carries a geographical description. The word can be analyzed as
follows:
paDa (=sunken, fallen, or depressed land)+vu or va (a spatial suffix)
Hence, paDavu= sunken land or depression; a bowl like structure or valley
zone.
The word paDa or paDu or paDDyi (= western direction) is employed in
Tulu (and other related Dravidian languages) as equivalent word to signify
Western direction. The word paDu appears to have been coined in west
coast of India, where the western side (Coastal Karavali) is lower in
elevation compared to the east (Sahyadri ranges or Western Ghats).
Padavu
The geographical indicator paDavu is almost lost in current usage,
because of confusion and replacement by another word padavu.
In current Tulu usage padavu is used in the sense of plateau or elevated
planar area.
In Christian Konkani the equivalent word is pduva. (For example, Pduva
high school).It would be interesting to explore whether the Konkani word
pduva was adapted form of padavu or directly borrowed from a similar
sounding Prakrit word.
Thus it appears that the word was originally pda +vu. It is possible that
pada is derived from or related to the word pda, wherein, pda= rocky
hill. (Tulu word pade represents rock.).
However, the word pada also represents higher level, elevation or grade.
And thus, padavu means an area of higher elevation or plateau. It is
interesting here to note that Sanskrit word padavi also means higher
grade or honours.
It may not be surprising if the Sanskrit word padavi was derived from or
related to the ancient word padavu.However, H.Vishwanath opines that
the word 'padavi' is derived from root 'pat' or 'pada' (i.e. foot) Padavi means
stepped up position, rank. So Sanskrit 'Padavi' is not dervied from the word
Padavu or Padavu.


Pada and Sira
While reviewing the words above, it may be pointed out that the words
pde (=rock bed) and pda (=foot; later, an unit) / pada(=a step, an unit,
a word etc) apparently are related in derivation. Similarly the words Sira
(=peak, of rock; Sun, Light, supreme power, heaven, wealth etc) and shira
(=head) are related. The allusion of natural objects and forces , probably
later, to parts of human body, like foot and head makes an interesting
study.

Posted 30th March 2010 by Ravi Mundkur
Labels: Mangalore padavi paade paaduva geographic terms Nettara
Padavu

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MAR
20
233. Panjurli
The cult of Panjurli, the boar spirit, is a time tested icon of the early stages
in the psyche and evolution of human tribes in this land. Early tribes trusted
in supernatural forces that apparently controlled the good and bad
conditions of their lives. They considered that a good, comfortable and
secure life is the result of blessing of the deity and conversely believed that
life gets upset when the deity curses.
The evolutionary transition of tribes from forest to agricultural phases some
five to seven millennia ago also laid foundation for initiation of new cults
among the tribes. A Wild boar that destroyed early farmers crop became a
source of awe and irritation. The boar destroyed some crops and the
affected person considered that it was the curse of the deity.This could be
the origin of the cult among the tribes. However, it can be seen that
successive theological cults absorbed and assimilated the essence of
Panjurli cult. For example, the Varaha (=boar)incarnation of Maha Vishnu is
a concept based on Panjurli or its equivalent cult. Kings of Kadamba
dynasty,based in Banavasi region, upheld the boar cult as seen by naming
of the river as Varaahi. Similarly, Vijayanagar Kings held Varaha, the boar,
as their royal insignia.

PaDdanas (=oral epic poems), trickling down through ages, are only the
sources of past history in the form of recitation of anecdotes. Variation is
noticeable in these paDdanas from place to place and also in length,
adapted to a particular performance during annual festivals.

Oral songs and ballads (kabitas and paDdanas) are sung during annual
festivals and during day to day activities, viz tilling, seedling and harvesting
in paddy fields, peeling areca nuts, function of madarengi (henna tattooing
custom) on the eve of marriage, tapping toddy, and as pastime during
leisure.

Panjurli

Vedic scriptures make a division of Aryans and Non-Aryans, who are
shown in poor light. Scholars now say that they were of one and the same
race with common culture and languages and were dependent on each
other. The division of Bharatvarsha as Uttarapath and Dakshinapath
(also known as Aryavarta and Dravidavarta) was a regional one with
Vindhya Ranges standing in the middle as a divider. Dravidapath or
Dravidavarta is so called, as it is a peninsula, encircled by three seas. This
is vindicated by the great Philosopher Shankaracharya of 8th Century from
South, while replying Mandana Mishras question, Who is he? Myth of
Aryan and Dravidian Races, which is a concept nurtured by colonialists,
continues still.

Tulu traditions and orature (=oral+ literature), as a part of Dravidian culture
relate to social, political and religious psyche of Tulunadu, located between
Western (Sayhadri) Ghats on the East and Arabian Sea on the West.
Tulunadu is an epitome of peaceful co-existence. All regions thrived in
Tulunadu. Hinduism (with Vedic Gods and later on Mother Goddess, Shiva
and Vishnu
Taking center stage), Buddhism (later on absorbed into Shaiva cult) and
Jainism are naturally evolved into socio-religious order. Islam and
Christianity took root in India under political considerations and coercion.
There is a synchronization of Daivas (deified living legends or heroes of
Past, including Muslims) and Vedic Gods and Goddesses. They are
worshipped as personalized, Community and Group of Villages (Maagane)
Gods and Godheads in shrines and temples. This is unique to Tulunadu.
The peaceful living is manifest in precedence and sequences of annual
festivals/celebrations in shrines and temples. The meeting of deities takes
place(in the form of possessed impersonators) of one temple, where the
annual festivals (yana , teru, kola or nema) have just concluded, is the
mark of starting (kodi erunu, meaning raising of temple flag) and
permitting of annual festivals in an adjacent village. This meeting takes at
the periphery of latter temple.

The Divine Spirits are classified in three categories, firstly Ullaya or
Chakravarti (i.e Lord of Lords, considered as manifestation of Devi, Shiva
and Vishnu); secondly, Rajan (considered as Kings, who lived before
deification after death) and thirdly, 'Kamberlu' (Danda nayakas or
Chieftains). Firstly, these Daivas manifest themselves, through a medium,
in the palace of their kingdom or house of their birth when alive and are
worshipped in these places, called moolada mane (place of origin), and
they are believed in other places also as their devotees are spread. Here is
a case of direct contact, though through medium, with the deities. This
speaks a volume how the custom of Daivaradhane (=Spirit Worship) took
root in Tulunadu (as also in adjoining Kerala with migration of certain
Daivas (also called Bhootas) to Kerala and vice versa. (Note: In Kerala,
this Spirit worshipping is called Theyyam. Refer article by Dr. U.P.
Upadhyaya in Taranga, a Kannada Weekly, March 4, 2010 Issue).

Significant Rajan Daivas are: (1) Jumadhi (Sanskritised as Dhumavati),
believed to be reincarnation of Aadi Shakti (Mother Goddess), (2)
Jarandaya, supposed to be the reincarnation of Shiva or Dharmaraja and
(3) Babbarya or Bobbarya [supposed to be the reincarnation of Shastara
and born to a Mogaveera woman as Babbana at Mulki (See Babbana
Babbarye in Mogaveera January 2009 Issue, written by Narayana A.
Bangera). (The other version says, he is born to a Bunt woman and a
Muslim trader)

Panjurli Daiva is assistant to Rajan Daivas, as cited above, as 'Kshetrapala'
(Guardian of the area), in maintaining justice and peace in the places
where he is believed and worshipped. He has got seven manifestations. He
is the Divine Spirit, who sits in judgement on the conduct of members of a
family, village and cluster of villages. Hence he is known by different
names. In South of Tulunadu, he is known as Annappa Panjurli at
Dharmasthala, in the North he protects the borders as Tembikalla Panjurli,
in the East, he is worshipped as Kuppettu Panjurli, in the West he is known
as Bolada Panjurli, and at individual Tuluva households he is known by
simple name of Panjurli. His adventures while guarding and protecting the
borders of Tulunadu and benevolence on oblating devotees are legendary.

Dr. B.A. Viveka Rai writes his impressions in Epics in the Oral Genre
System of Tulunadu as follows:
Interestingly, in one version, the narrative about the genesis of Panjurli is
made to include even the Vedic gods, as Vishnus sweat is transformed
into Panjurli. Likewise, Shiva has been depicted as a character possessing
the qualities of both the deity and a village farmer.
More than ten paddanas exist that give an account of the adventures of
Panjurli bhuta and thereby its dissemination in the Tuluva region. All of the
episodes substantiate the supremacy of Panjurli bhuta and the reasons for
its worship in different places. With its magical power Panjurli causes
buffaloes tethered to a jackfruit tree to vanish, momentarily blinds the priest
who carried the god in procession at Dharmasthala, makes the elephant of
the Kepaadi temple fall sick, does the same to the cattle at Kalle beedu,
kills the two wives of Hebri Ballala, and so on.
Thus it is that Panjurli bhuta exhibits its supreme power through an array of
magical deeds. The people who are affected approach the soothsayer, who
with the help of magical objects discovers the reason for the disaster,
namely, Panjurlis miracle. The remedy for the calamity is also provided by
the soothsayer: he suggests that a shrine should be built for Panjurli and a
festival performed. The people act accordingly and are saved from the
disaster. These same incidents, with some variation in the manifestation of
the calamity, are repeated in neighboring places. Thus Panjurli is
worshipped in different places for different reasons, all concerned with
untoward events involving the people, their crops, and their
cattle.
The word: Panjurli
Panjurli as per tradition means Panji kurle or kurli, i.e. a wild boars
offspring. This offspring was created by Lord Shiva and was cursed by
Goddess Parvati for his misdeeds of destroying her kadalivana (=banana
grove). The curse is mitigated by ordaining him to be born on Earth as a
Divine Spirit to protect and uplift the masses from evil to good. There is
another version in Bappanadu Kshetra Mahatme that he was born out of
sweat of Hanuman, which fell into the ocean while carrying the mountain
bearing the Sanjivani herbs.
Panjurli (Panji+urli) is a compound word wherein Panji = wild boar is clear.
The exact meaning and source of 'Urli' here is baffling and is to be
recognised.
Uri has the meaning of angry, savage, wild, ferocious and fierce, as we
can understand in Ugra Narasimha or Uri Brahma (Uri Brahma is one of the
Daivas, worshipped in Athur Bailu Mahalingeshwar Temple). The suffix li
generally represents animal or bird, as we find in pili (=tiger), palli
(=lizard), eli (=rat) and gili (=parrot), etc.
What makes it clear is that Panjurli means: an Ugra (=violent) Panji
(=boar), a deity with abilities to punish for the evil deeds and bless the
good. Overall, the word 'Panjurli' means a wild boar.
Uruli
There is a place in Pune District, named 'Uruli'. One part of it is called Uruli
Devachi', which is famous for Mahatma Gandhi Naturopathy Foundation.
This place is always in news these days because of villagers agitation
against dumping of garbage by Pune Municipal Corporation and recurrence
of fire at dumping sites owing to summer heat. The other village is called
Uruli Kanchan and has a railway station by that name. This word Uruli is
fascinating as it is akin to our Uruli in Tulu. This word reminds me Panjurli,
a Divine Spirit, worshipped in Tulunadu and enkindles my quest for exact
meaning of urli in Punjurli

J.T Molesworth's Marathi-English Online dictionary provides the following
meanings for the word 'Urli':

1) Borders or skirts or purlieus.
2) Curling or entangling (as in cloth threading)
3) Gurgling, rippling of whirling brook, purling
4) A stanchion, purlin, etc.
5) suspicious, jealous, malignant, grudge-bearing, morose, sulky, churlish.

Uruli in Tulu

This interesting Tulu word 'Uruli or Urli' is a bell metal vessel. This process
of alloy making involves mixing and rolling. The utensil rolls over or tumbles
down because of its round shape. Rice, cooked in this vessel, is offered to
God as 'Naivedya' (Oblation) in temples (See Tulu Lexicon). Tumblers,
made of brass or bronze, are also called as 'uruli or urli'. They tumble down
because of its round shape, tapering at the bottom. Such tumblers are not
used these days. One, who is now between 40 and above, must have
eaten in trays made of bell-metal (Pitteleda battalu) and drunk water in
urlis in ones childhood. Tulu villagers know these utensil-objects, which
are now part of antiquity. Steel glass (without rim) has taken the place of
brass/bell metal urli.


Panjurli and Varthe


The cult of Panjurli appears to be as old as the beginning of agricultural
phase of human civilization,probably it dates back to 3000 BC or older.
The cult of Panjurli appears to have been rejuvenated around 4th Century
CE during the uprise of Kadamba regime.As you know, Sanskritization was
the order of the day at that period.The age old Spirit of Panjurli became
Varaha and was moulded as one of the incarnation of Lord Vishnu!
Besides, the incidental information suggests that Panjurli was worshipped
in female form during the Kadamba regime. It was known as Varahi. One of
the rivers flowing in the Banavasi(Kadamba Kingdom)-to Kundapura region
was named as Varahi! Further, it appears that the people began to worship
Varahi as "Varah(i)ti" . The ti or thi suffix is indicative of female forms, as
you know, from examples like gowdti,ullalti, etc.In due course, Varahti
became Varti or Varte!
So there were two forms(avtars) for the same cult!There were people who
worshipped both the forms together.
This has lead to the confusion of relationships between the two forms.
Some people think that Panjurli and Varthe area brother and sister while
others argue that they are husband and wife. It can be opined that this can
resolved by considering that Panjurli and Varthe are the two forms of a
single Spirit power.


**



Panjurli is a powerful Divine Spirit. He is considered to be intolerant to
feuds and disharmony in a family, in a village or between villages and
becomes vengeful when devotees commit mistakes. So, Marathi meaning
of urli (i.e. suspicious, jealous, malignant, grudge-bearing, morose, sulky,
churlish etc) seems relevant.

Our academic interest is limited to theoretical analysis of the word without
any disrespect to the Deity or the believers. Bear in mind, there may be no
connection between Uruli/ Urli of Pune District to Urli in Panjurli. It only
provoked us to search for possible meaning of the word.

-By H. Vishwanath & Ravi
Posted 20th March 2010 by Ravi Mundkur
Labels: varaha panjurli Varthe Varahti varahi

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MAR
10
232. Evolution of Word structure


It appears that the words evolved from very simple to complex during the
prolonged course of human evolution. This pattern of evolution of simple to
complex sequence of word structure can be recognized in the Dravidian
substrata in southern India. Since the primitive sounding simple, short
words with simplistic CV (C=consonant, V=vowel) linguistic structure is not
found in Dravidian languages at present, we can assign these to older and
primitive stages of word evolution. Present status of Dravidian languages
display at least two older generations of languages recognizable in their
lingual substrata. Of these, vestiges of Munda languages can be
recognized as an immediate layer under the Dravidian as evident in the
numerous place names of Tulunadu and related Tulu words.
Many of the tribal languages classified as Dravidian at present (for example
Toda, Gondi etc) appear to have undergone similar evolution from their
original primitive state. The present Dravidian linguistic structure of these
languages may actually be an evolutionary feature derived and adapted
during the course of passage of historical time.
Munnur = Munda
One example can be given here for illustrating the nature of lingual
transition and pattern of evolution the languages have undergone in this
land by preferentially absorbing some of the words from prior cultures and
at the same time preferentially replacing some of the older words by
equivalent words available in the new language.
Can you imagine that the place name Munnur is a chronologically later
replacement of the older place name Munda? There are at least two
villages on the southern bank of River Nethravati known by the name of
Munnur. The evolution of the word Munnur as a replacement for the older
word Munda is interesting. [Munnur, here is not three hundred as some
may like to misinterpret.] The word Munnur means a village on the bank of
river. In fact, the older word Munda also meant the same.
In the Munda language, Munda= Mun+Da. Mun= front, face, flank etc.
Di=water, river. Da=area or place beside water. Thus the original meaning
of the word Munda is a village. Subsequently the word was applied to
village head or leader of the village.
Thus, Munda Da= Dravidian ur.
Therefore, Mun+Da =Mun(n)+ur.
In the word Munnur, the prefix mun (from Munda language) is retained but
the suffix -Da has been replaced by the equivalent Dravidian word -ur.
The suffix ur is a common Dravidian word, considered to have been
brought initially by the Mediterranean immigrants into southern India. In fact
Ur was the name of a famous city in the ancient Sumerian history. The
word ur or oor denotes a village or a town.
This kind of word replacement (for example, Da to ur) during the past
history can be visualized, when there was a change in the dominance of
ambient language and culture from Munda to Dravidian and accordingly
social preference for Dravidian words instead of Munda .
In this case, also note that the prefix mun from Munda language is
retained (and absorbed by Dravidian) and only suffix ur has been replaced
for Da.
This simple transition from Da to ur possibly represents a major but
smoother transition of languages from Munda to Dravidian in Tulunadu and
southern India. The transition can be described as smoother because some
of the words such as mun were retained and absorbed and adopted by the
Dravidian.
The Munda word mun has been aptly adapted and extensively used in
Dravidian languages. Munnade (= go forward), munnota ( =preview),
munde (=front), moNe (=face), mundalu ( =leader), munjane
(=morning) etc.
Mogaru
In fact the word moga(=face), appears to have been directly related to
mu and mun. The word moga also means flank of a river or river plain,
similar to the word mun. Thus, the word mogaru has come into being ;
moga (=river flank or face) + aru (=open area).In that sense, the word
mogaru is equivalent of the words munda and Munnur. Further, the
tribals dwelling in mogaru were designated as mogera.
Mu
While reviewing the word mun we can also see that it contains an ancient
root word mu. We have described in earlier posts that Tulu language
has several such simple, primitive words consisting of a single consonant
and a vowel. There are ample evidences in Tulu place names to confirm
that these simple words were not mere roots but were independent words
to begin with. At this juncture we are not sure as to which language these
words originally belonged to. But we are aware that these primitive words
were seamlessly adopted and integrated into their words by the later
languages like Dravidian. Munda words in southern India evolved on the
platform of a still older language tentatively termed as Indica:
Behind the evolution of the word mun we can recognize a root of a
primitive word mu
Mu=nose.
Mu= (1) river flank, nose of a river? (2) fertile.(as in mudara). River plains
are a fertile land for agriculture.
The primitive word mu has been integrated in several compound words
which serve as common words in current Dravidian languages. Note some
of the examples here:
Mu+N = mun (=front area, face,).
Mu+Ne=moNe(=front area or face). In Tulu language.
Mu+Da= front area, sun rising area, East.
Etc.
NDa=Navur
The example cited for the transition of Da.>ur discussed above is also
noticeable in the transition of words NDa to Navur. There are a few
villages known as NaDa or NDa in Dakshina Kannada. NDa (or NDu)
is N (=cultivated) +Da (=area).The replacement of -Da by ur has
resulted in village names like Navur, There are a few villages called Nvur
in Dakshina Kannada. The meaning of this village names may be difficult to
decipher without proper understanding of the primitive words like Na and
Da.
Note that there are villages called Npalli or Nmpalli in other parts of
southern India. Franklin Southworth, for example, has deciphered Na in
these names as indicative of Nayi (=dog ).
KDa=Kavur
In the lines of NDa becomes Nvur, the place name KDa (or KaDu)
has possibly become Kvur. The kv (grove) recognizable in Kvur and
independent village names like Kvu is a derivative of k (=forest, grove
of trees).
Primitive words
The agglutinated early words such as MunDa, NDa and KDa
described above have evolved over primitive words with CV structure like
Mu, Na , Ka and Da. Fusion of simpler word components into complex
words is usually known as agglutinization. These short words might have
been borrowed from Sumerian/ African immigrants possibly during pre-
Munda chronological phase, or might have been evolved in southern India.
For the time being we would like to assign these simple words tentatively to
the primitive language of the terrain Indica, proposed in post,
230.Fossil words.




Posted 10th March 2010 by Ravi Mundkur

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MAR
9
231. Sajipa
We were discussing about the fossil words and evolution of languages in
the previous post. The mysterious place Sajipa provides some insight
into the nature of some of the inscrutable fossil words and consequently the
evolution of words in Tulunadu.
Sajipa is a large village on the southern bank of River Netravathi . The
village is divided into Sajipa Padu, Sajipa Nadu and Sajipa Muda sections
representing west, central and east portions in the mammoth village village
of Sajipa .

The exact meaning and origin of the word Sajipa is unknown. The word is
not found in Tulu Munda or Toda dictionaries. However it could a word from
any of these languages. It may not be a Tulu word since it is not in current
Tulu usage. Therefore it could be word from Munda, Gond or Toda
languages that prevailed in the region in the past.
Sujir
Back to the inscrutable fossil words in our language! There is one more
inscrutable village name That occurs to my mind: Sujir. Do you have any
idea as to the meaning of these place names?
If you have any clues to the meaning of the inscrutable words like Sajipa
or Sujir, please do write in your comments.

Posted 9th March 2010 by Ravi Mundkur

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MAR
4
230. Fossil words

Evolution of languages is a less understood domain, in spite of extensive
studies. Linguistic paleontology attempts to reconstruct the possible course
of evolution of a language based on the available inputs. Similarly, several
aspects of origin and evolution of the Dravidian languages are also
indistinct and often controversial.
Analysis of ancient place names of Tulunadu, [and also different parts of
peninsular India] reveal the presence of a number of strange words for
which we may not find meanings in any of the dictionaries of Dravidian
languages. Such strange forgotten words could simply be the fossil words
from languages that were spoken in this land before the spread of
Dravidian languages proper.
For example, based on the existence of variety of ancient place names in
Tulunadu, we have been able to trace the vestigial signature words of
Toda, Munda and Gond languages and tribes in this land which logically
predates the spread of Dravidian languages proper.
Some of the fossil words still prevailing as place names point to the
prevalence of fossil layers of fossil languages that played active role in the
past in shaping the linguistic structure and foundation of this terrain.
Munda languages
Munda languages of India are recognized as of Austro-Asiatic origin,
suggestive of introduction by ancient tribes who migrated into India from
the south- East Asian countries in the antiquity. However, the essential
linguistic structure of the Munda languages, differ from that of Mon Khmer
languages of Southeast Asia. The former are characterized by falling
accents, whereas the latter show rising accents.
It seems that the falling accent pattern is the inherent and essential
linguistic characteristic of peninsular India. Dravidian languages have this
kind of falling accent patterns. The fact that Munda languages adopted by
immigrant tribes preceding Dravidians proper also show falling accent
pattern, leads to the inference that this linguistic feature was already an
established pattern in peninsular India before the immigration and settling
of Munda tribes.
Munda languages once upon a time prevalent in many parts of the
southern India, with passage of time have been relegated certain parts of
central and eastern India as seen at present.
Fossil language layers
This chain of logic leads us to conclude that a specific precursor language
with falling accent pattern existed in peninsular India before the immigration
of Munda tribes. The available data suggests that Munda languages
evolved in India evolved on the basement of a preexisting native linguistic
structure. Let us tentatively designate this precursor fossil language as
Indica for the purpose of discussions.


The structural and temporal sequence of evolution of languages in
southern India can be represented as follows. This is essentially a
graphical, visual representation of the sequence of evolution of languages
in southern India. The contact lines between the languages may have been
diffused. Time sequence is shown but the exact time durations and
transitions are yet to be ascertained based on further studies.
A couple of general inferences on evolution of languages can be made
from the above set of observations:
1. Languages grow and evolve on a platform of linguistic structure
prevailing in the terrain.
2. Migrating tribes have carried some of their earlier words from their place
of origin to newer place of domicile. The number of immigrants being
smaller in number compared to the natives, the later evolved languages
carried on the linguistic structure of the natives of the land.

Posted 4th March 2010 by Ravi Mundkur
Labels: Early Tulu Evolution of languages Dravidian

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FEB
18
229. MUNDKR: Obscure pages of history


Mundkur Durga Parameshwari temple celebrates annual car festival this
year on 18th February 2010.
A friendly comment by M.A. Acharya, on an earlier rather hastily written
post on MunDkr prompts me to add some additional data on the obscure
history of this place:
Mundkur [pronounced MunDukoor] is a large village that can be met on
the way from Murukaveri to Belman. Murukaveri is a place name derived
from three kayar. It can be reached either from Kinnigoli or Kateel. Inna
hamlet that can be accessed from the Padubidri -Karkal main road
constitutes northern part of the Mundkur village.

River Shmbavi
Mundkur village is located on the bank of River Shmbavi. River Shmbavi
originates near Sanur and flows westward and meets the Arabian Sea
near Mulki town. Hence it is also known as Mulki River. Interestingly, it
takes an unusual rectangular U shaped bend south of Mundkur village.
This unusual shaped fluvial path has been induced by tectonic movements
in the Earth surface.
Origin of the name of the river is not clear. It appears that the name
Shmbavi is a variant of Jmbavi the female counterpart of Jmbava.
The name Jmbava is a Tulu form of Jmbavantha, a bear character
associated with Sugriva in Ramayana. A bear spirit named Jumdi (or
Doomavathi) is being worshipped in Tulunadu. Thus, the River Shmbavi
has possibly been named after the ancient spirit of the region, Jumdi.
It may be recalled that a river flowing in Kundapur Taluk has been named
Varhi, possibly after the cult of Panjurli, the ancient spirit of a wild boar.
The name Shmbavi has been considered as an incarnation of Goddess
Shakti, but there are no known temples dedicated to the worship of
Shmbavi in the region.
Place-name: Mundkur
The place name Mundkur (munD+kur) has been attributed to one demon
called Mundsura, who was exterminated by Goddess Durga
Parameshwari according to the Puranic lores. Apart from this, the place
name carries significant vestiges of the early history of Tulunadu. The
ancient words mund and munDa have remained in our vocabulary as a
fossils providing evidence to the notion that tribes belonging to Toda and
Munda group survived in these region in the past.
Toda mund
The word mund represents a hamlet in Toda language. And the word
munda represents village headman in Munda group of languages. The
word munda (=young man) has also survived in languages like Punjabi.
Toda tribes now live in Niligiri are a hilly tracts of Tamilnadu. It is said they
migrated to southern India from the north. Toda tribes used to follow
polyandry like Tibetans. Polyandry was followed among certain tribal
communities in the past. Mahabharata has documented polyandry among
Pandavas, with Draupati being married to five Pandava brothers. Toda
were traditionally dairy farmers, closely associated buffaloes and activities.
They traditionally live in huts with semicircular to conical roof sloping in
either directions.
It appears that Toda tribes lived in Mundkur and Kallamundkur region in the
past. There is also another village in the neighborhood known as Todar,
near Mudabidri, distinctly named after Toda tribes.


Toda-Munda
Robert Caldwell and succeeding linguists have classified the language of
Toda tribes under Dravidian Group of languages. However, the basic Toda
word for house, mund and its relation to the word munda suggests
connection with Munda group. It is possible that some of the tribes and
their languages now linguistically classified under Dravidian were formerly
members of the older Munda group of langauges.
Mundala tribe
There are several places in the West coast that carry Munda tags such as
Mundadi, Mundaje, Mundugodu, Kallamundkur, Hermunde, etc. The
Mundla tribes of the Karavali - Tulunadu are the surviving members of
the ancient Munda tribes that pervaded large parts of the southern
peninsula once upon a time in the antiquity. The Munda Group of Austro-
asiatic tribes, are now distributed in parts of Central India like Orissa,
Jharkand, Chattisgarh, Madhya Pradesh, apparently were spread all over
southern India in the antiquity. Their languages have not been studied in
detail. And it is possible that some of the languages presently classified
under the Dravidian Group may might actually be evolved remnants of the
older Munda group of languages.
Kallamundkur village is located to the south of Mundkur, separated by
River Shmbavi. Apparently, the southern Kalla-mundkur was distinguished
from northern Mundkur at a later time. The kalla prefix in Kallamundkur
probably refers to the rocky (kallu=stone) outcrops in the area rather than
to the kallar/ kannar or kalavar tribes.
Kotrupadi area, reminiscent of ancient Kotru or Koitur Gonda tribes , is a
hamlet in the northern part of Kallamundkur.

Spatial suffix kr
The spatial suffix -kr(or -koor) is less common in Tulunadu. It appears it
developed as ku+oor (= good +village). Apart from Mundkr, we have
Nandikr village towards north. Nandi represents bull.
Some people believe that the name of Brkr, a major historical city of
Tulunadu was derived from the words br+kr, where br means paddy.
However, analogy of similar place names duplicating along the West coast
(such as Kalyana, Uchila, Pandeshwara, Brke, etc) suggest that Barkur
was Barka + oor. Historical reports of Ptolemy ( ca. 150 BC) for example
refer to the Gulf of Cutch as Gulf of Baraka. Similarly, the Barkur during the
early historical period was located in the gulf or estuary of Seetha and
Swarna rivers. The combined river mouth of Seetha -Swarna has been
altered during subsequent history. Besides, the estuary of Kudroli -
Bokkapatna was known as Barke. The name Barke near Bokkapatna,
Mangalore still exists.
Bellar: White tribes
One of the interesting features in the ancient history of Tulunadu is the
documentation of arrival and settling of white races. There is a distinct set
of villages carrying names of Bel or Bellar (kannada) and or
Bollar(Tulu).
Tulunadu There are several villages around Mundkur that carry the names
of Bella/Bolla/Vella (=white) tribes. Originally the southern India was a
habitat of dark skinned tribes. Fair or white skinned tribes immigrated into
these areas at a later period in the history. Village names Belman, Bola,
Beluvayi, Balkunje (originally this village might have been known as
Belkunje) and probably also Inna suggest the invasion of white skinned
tribes. These villages are located on the either periphery of Toda-Munda
villages and probably there were historical clashes between the Toda
Mundas and Bella tribes, possibly during the early centuries of the
Common Era. The clashes have been glorified and reflected in the theme
of Devi Mahatme.
Inna
Inna is also a strange name without any appropriate meaning in the native
languages. It is possible that Inna represents an immigrant tribe from
Caucasian/Russian region. Possibly the villages with kencha- (=reddish)
prefix also refer to such reddish tanned European immigrated into these
areas during the early history.
Gururaja Bhat (2009 edition) has cited the presence of Bellar tribes in
Tulunadu and other parts of southern India. He opined that they existed
during the Rigveda period. Therefore it may be tentatively proposed that
Bellar white skinned immigrants entered southern India during the period
ca.1200-800 BC.

Durga Parameshwari
The idol of Mundkur Durgadevi temple has been identified as Mahisha
Mardini. Durga Devi is known as Durga Parameshwari in the region
suggesting supremacy of Shakti cult. (Parameshwari= parama +
eshwari=supreme goddess).The idol in the Durga temple is 75cm in height
with slim body holding conch (shanka) and wheel (chakra) in upper
hands. It has a small crown on the head. The lower left hand is carved
showing the act of seizing the tail of Mahisha (the buffalo demon)and the
lower right hand holds the trident-spear (trishula) vertically slaying the
Mahisha.
Based on the sculptural style, the idol has been dated at 6th Century CE.
(Murulidhara Upadhya & Narasimha Murthy, 2000).
Mahisha Mardini
Several versions of Devi Mahatme puranas, describing the prowess of the
goddess Durga Devi are in vogue. Historians believe that the Bhagavathi
cult during the waning stages of Buddhism in southern India , probably
under the influence of Hindu revivalist sages like Shankaracharya later
developed into Durga worship cults in Kerala and Tulunadu. Devi Mahatme
envisages several villainous Asura characters like like Chanda, Munda and
Mahisha, who were ultimately slained by the Goddess Durga. She acquired
the name Mahisha Mardhini (mahisha=buffalo, mardhini=slayer) after
slaying the Mahisha-asura. Mundkur kshetra Mahatme, a variant of Devi
Mahatme envisages that the place name Mundakr came into being,
consequent upon Goddess Durga killing the Asura Munda.
Infact, Asura tribes were one of the members of Munda tribes. Ancient
tribes like Munda and Toda , being dairy farmers, held mahisha (=buffalo)
in respect. Or in other words, the dairy animal buffalo was representative of
the Todas and Mundas.
It appears that the entire concept Devi Mahatme (ca. 6 century CE)
consisting of extermination of the buffalo- demon (Mahishasura) was
probably built on the theme of driving off Toda tribes from the region.
Buffaloes were integral part of Toda culture. The Asura were also a sub-
sect of Munda tribes. And the cult of Mahisha Asura probably depicted the
villainous elements among the Toda Munda tribes that clashed with Bellar
tribes over various socio-political issues, before being driven out of the
area.
Todas tribes possibly had evacuated the region (ca. 1-3 century CE) before
the creation of the legend. And Mundkur region might have been the
original site where the concept poetic theme of buffalo slayer Mahisha
Mardini in Devi Mahatme was conceived.
The West face: Vstu
Originally the main entrance to the temple and the idol was built and
installed facing towards the West facing the proximal segment of the
Shmbavi River. An old kalyani (temple pond) still exists on the Western
boundary of the temple, providing substantial evidence to this fact. Later
the main entrance and the idol were changed to face the East direction.
This appears to be the result of a major shift in the architectural (Vstu )
concept during this period. The main entrance of many old Shiva/ Durga
temples of Karavali like Sharavu (Mangalore), Chitrapura, Bappanadu etc
still face Western direction. It is a Vastu concept that the devotee should
face eastern direction while praying to the God.This concept might have
been initiated on account of Sun worship wherein the devotee to faces Sun
in the East direction. Therefore,in the Vastu concept, to enable the
devotees to pray towards east the idol and the main entrance are to be
placed facing west.
Somehow this concept underwent changes apparently during the eminence
of Natha cult.Thus, Mangaladevi temple, Mangalore, has been built with
idol and main entrance facing towards East. The Kadri Shiva temple faces
north,but the main entrance to the temple premise faces East. Thus, it
seems the periodical changes in the Vastu concepts,during the history,
prompted alteration in the direction of idol and entrance in the Mundkur
Durga temple.

Posted 18th February 2010 by Ravi Mundkur
Labels: Nandikur Mundkur Vastu Toda Mundala Munda Mundkoor Durga
parameshwari

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FEB
13
228. Beeri, Kotekar
Many toponym words in Karavali Tulunadu, as we have discussed in older
posts, happen to be inscrutable in general. There is a suburban road
junction in southern part of Mangalore along National Highway 17 near
Kotekar , called Beeri. The place name Beeri may evoke some random
meanings mnemonically based on similar sounding homonyms, in Tulu
language!
However, Beeri is an ancient word originating from Munda group of
languages. [We have discussed in many of the earlier posts strings of data
relating to the relict signatures of Munda tribes and place names in
Tulunadu.]
Beeri : the forest
Beeri or bir means forest in Munda languages. Mundas tribes have been
considered as ancient tribes of Austo-Asiatic origin, who entered India from
the south Asian and eastern routes and settled in India in the prehistoric
days probably before Dravidians. However, Munda tribes and Mon Khmer
Austro Asiatic tribes and languages after their initial separation in
Southeast Asia in the antiquity, have evolved independently, possibly
owing to the powerful influence of lingual substrata in the lands they settled
in. Mon Khmer languages are characterized by rising accent pattern
whereas, the Munda languages distinctly show falling accent patterns, like
many other Indian languages.(Donegan & Stampe, 1983,2004).
Though, Munda and Mon Khmer have followed linguistically divergent
evolutionary paths, a few Munda words can be traced to their Austro-
Asiatic roots. Bir is one such antique word whose equivalents can be
traced in Mon Khmer as well.
Thus, since the toponym Beeri means forest we can conclude that the
place was a forest and there were tribes in the area conversant with Munda
languages in the antiquity. That Beeri was a forest is also corroborated by
the name of the village in the vicinity, Kotekar. The kr in this place name
Kotekar also signifies a forest.[ The word kote may represent :(1) a tribe
or (2) a fort. The first meaning suits here]
Biruva: forest tribe
The 'biru'(=bow) was an devise invented in the forest for hunting the wild
life.The derived word 'biruve' thus not only means (1) an archer, but also
(2) a person from the wilderness or a forest tribe. It is possible that the
word 'biruva' might be older than the other equivalent word 'bhil' or
'billava'.This indirectly also purports that 'biruva' tribes were a part of the
early Munda tribal groups in Tulunadu.
The Munda tribes are characteristically known to have O2 type of Y-
chromosome haplogroups. Thus,when extensive genome data are
available on Tulu people,it would be interesting to compare and study the
genetic traits of 'biruva' tribes .
Beeri: wild, fire
However, the word beeri has been absorbed and adapted by Tulu and
other languages in this land. Beeri , subsequently also meant (1)
wilderness,(2) forest fire and (3) wild, unbridled temperament. Later, it also
meant (4) to catch fire, or get burnt off (5) wild pig (female species), (6)
wrath of Spirits [metaphorical forest fire?] (7) to brag and (8) to harass.
From wild unbridled temperament , evolved more refined valiant nature
and heroism. Thus, bir > evolved to bira (hero). (Vir in Tamil and Veer
in Hindi and Sanskrit). From brag evolved flattery of the Spirits.
(Satyolena bira panpini ).
GanDu beeri: tomboy
Apparently, the usage of wild female pig has been adopted later in
Kannada as ganDu beeri , to designate a wild, unbridled girl who behaves
like a tomboy.

Posted 13th February 2010 by Ravi Mundkur
Labels: Kotekar Biruver beeri beera

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FEB
2
227. Tondru adde: another Iddli
Tulu language has several archaic words that are going into oblivion on
account of displacement by potent alternate words. Tondru is one of such
ticklish word, now rarely heard in city areas. It is a special domestic steam
boiled dish, similar to Iddli in baking technology, prepared during
ceremonies such as religious festivals. Nowadays, this word Tondru adde
is rarely heard except in villages. ['Adde' is a special dish - cake, pudding or
steam-baked bread - prepared out of ground rice. Ingredients mixed with
rice flour in variety of dishes are black gram, green gram, coconut, jaggery,
cucumber of different types, fenugreek (Mente), cardamom, jack fruit, etc.]
Our popular native dishes Iddli and sambhar have been globalised and
are available in hotels worldwide. It is now a universal name for the dish we
know in rural Tulunadu as Tonduru or Tondru.
In fact, there are a variety of traditional of steam baked rice+black gram
fermented dishes, that can be branded as precursors of modern iddli, in
Tulunadu known under names such as moode, gunda,kottige etc.
Sri Krishna Janmashtami
On the birthday of Lord Krishna in the month of August family members in
Tulunadu partake this dish accompanied with coconut milk mixed with
jaggery, after offering Pooja at Tulasi Katte (Tulasi Vrindavana = a
decorative pedestal for basil plant), commemorating the birth of Shri
Krishna after midnight. Tulasi pedestal (Tulsi Katte) by convention is
located at North-East (Ishaanya) corner of every Hindu household. This
dish made out of fermented mixture of finely ground rice and black gram is
a sumptuous meal. The steam boiled dish remains fresh for 3 to 4 days and
is usually made in plenty during festivities. Sometimes, uncontrolled over-
eating of this protein rich dish, may lead to unpleasant digestive problems.
On account of this, a Tulu proverb is popular in the rural sectors: Tondru
(tindunda) tondare (=Over eating Tondru may lead to problems). There is
also another rather sarcastic remark on the abundance of eatables on a
festive day:
'Parbodani naayida beelodula adye undu'.(Everyone, including their pet
dogs, are tired of eating the abundantly available dishes during festivals .
So it is funnily assumed that even sundry dog rolls over special dishes, till it
sticks to its tail.)

Etymology
Tondru is funny to hear and is a ticklish word. Does anyone ever think of
finding out the origin of this word?

Tondare or Tondruda kara is a special, circular custom made utensil for
steam baking this foodstuff. The utensil is usually made of bronze, copper.
Nowadays, it is available in aluminum or stainless steel. Its original
predecessor must have be an earthen vessel, as evident by the word kara
(earthen cooking pot). Preparation takes for two days first day for grinding
rice and black gram (Urudu), mixing rice and black gram pastes and
keeping the mixed paste, dough (banda in Tulu) over night for fermenting.
This process is termed as Urugere deepini(=keeping for fermentation).
The fermented dough is steam baked like iddli on next day. These days the
fermented paste can be stored in fridge for some more days.

Sondu-tondu
The word tond(e) (d is pronounced as th in then) is to swell, distend,
dilate or get swollen due to internal pressure '. The swelling is the outcome
of fermentation. The fermented paste is put in circular cups and steam-
backed in a round shaped vessel. So the puffed up foodstuff is round.
Thus, it means, tond (e) is a puffed up round thing.
On the other hand, reviewing from another angle, the Tulu word sondu
(=to do a tiresome work) may be derivatively related to this word tondu,
since preparation of tondru is a tiresome job.
Deft words
Note the cleverness of our forefathers in naming the special preparation
tondru. The dish is also available in the alternate name of Iddli or Idali.
In an older post we have suggested that the word Iddli might have been
named after the tribes Iddya (also known as Yedeya), probably the
inventors of this dish in the antiquity.

Iddli pun
Idu in Kannada is to to put in a place. Final paste is poured in circular
bogunis (cups) and these cups are stacked in layers on the perforated
circular plate in the aforesaid circular vessel. In Kannada, there is a jocular
usage with double meaning: Nimage (=for you) ondondu (=one by one)
kodaliyo, idaliyo (May I give or put, one each)? This normally means,
May I give more and more Idli?
However, indirectly, the funny sentence means, Shall I give you a blow.
The words koDu (=to give) and iDu (=to put in place) are related
synonyms. The implied blow is an alliterate word.

Tonde, the big or bloated
The meaning: Big, bloated, swollen, puffed up in Tonde can be seen in
the following Tulu words:

1.tonde = a kind of fish, which is normally not eaten. It has bellows-type
under-belly. When we puff up air, it dilates like a balloon. In ramponi type
of fishing, this fish is thrown away. Playful children in the beach used to fill
air by mouth and throw this bloated fish to water to float.

2. tonde kappe =a big-bellied frog. One must have read in school days the
story of a bragging frog, which lost its life, on challenge, by puffing up to
make it bloat as big as possible.

3. tonde banji: = a big round belly.

Tulu Lexicon and DED too confirm the above meanings. Note the Entries
3507, 3508 and 3516 in DED:
Tamil: Tonti (=large belly), abdomen, fold or collop of fat. Dondi (=big belly).
Malayalam: Tonti (Pot belly).
Tulu: Tonde (=big, distended. Tonde banji (=a big belly).
Telugu: Doddu (=One who is pot bellied).
It seems the Kannada word tonDe kayi[=manoli, 'finger gourd'] smallish
but swollen vegetable,finger gourd, is related in derivation.

Tondarannaya
There is a clan/lineage (bari) name known as Tondarannaya. The surname
is possibly initiated after an unusually fat person, but rarely heard these
days.

**
Tondru has remained in rustic Tulu tongue but its taste is relished in its
equivalent Iddli everywhere. Fried iddli tastes still better. Secret! Ask the
hotelier

-Hosabettu Vishwanath
Posted 2nd February 2010 by Ravi Mundkur
Labels: Gunda tonde tondru moode iddli kottige

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JAN
29
226. Tr, the idol car

The annual car festivals popularly known as Rathotsva in the temples of
Tulunadu are celebrated with pomp and gaiety. Taking the 'Utsava
Moorthy' (=procession idol) of the temple, decked in a chariot, in a
procession around temple and bye-lanes of the village provides devotees a
better glimpse of the idol of deity, which is otherwise kept inside the
sanctum sanctorum of the temple. This has psychological benefits to the
devotees as it fills them up with certain positive energy and wards off any
untoward fear and ill-omens. Besides, pulling the chariot on the festive
occasion gives a psychological relief and satisfaction to devotees.
In Tulu, the temple idol car is known as tr. Similar words exist in other
sister southern Indian Dravidian languages ( ter Tamil and Malayalam,
teru Kannada and Telugu). It would be interesting to explore the origin of
this custom along with the origin of the word.
Structure of Tr
The temple cars or the idol chariots of Tulunadu typically consist of four
large and heavy wooden wheels that carry a superstructure of consisting of
a large and massive, wooden circular pedestal that is wider at top and
narrows down toward the wheel base. A decorated wooden enclosure
(room like built structure) is mounted on the massive pedestal to
accommodate the idol and the priests. Above the idol room, a large
globular superstructure is built and systematically decorated with uniform
sized colored flags. The whole decorated chariot structure readied to roll on
the four wooden wheels makes an impressive sight that invokes pious
emotions among the devotees, year after year.

The decoration of the superstructure with flags etc., seems specific to
regions. The famous sculpted rock chariot of Vijayanagar period (14
century CE) at Hampi, Bellary district, for example, does not sport this kind
of superstructure. The famous chariots of Lord Jagannath temples of Puri ,
Orissa have a pyramidal superstructure rather than globular as in the
Karavali.
The tr festivity associated with Hindu temples, probably evolved during
6th Century CE onwards.
Etymology
Bhadriraju Krishnamurthy (2003) in his famous work The Dravidian
languages( p.19)reports that there was no word for cart and a wheel until
much later time. In literary languages there was ancient word *tr chariot
used on the battle field or as temple car The word occurs in South
Dravidian I and Telugu. The origin of this word is not clear.
The unclear origin of the word is probably due to clubbing of the words tr
and dr together in the Dravidian Etymological Dictionary (DEDR) entry
No 3459. The other two related words cited in DEDR [3459] are:
1. Kota word: dr= god, possession of a diviner by god. Tr krn
=diviner.
2. Toda tor od (shaman) is dancing and divining.
The confusion apparently is because of unintentional clubbing together of
analogous but semantically different words.

Wheels
However, on analysis it appears that the Dravidian word tr could one of
the ancient original words for the basic circular structure or the wheels! It
could be directly related to one of the Proto-Dravidian (PD) root words, tir
constructed by Bhadriraju Krishnamurthy (2003).
The word tir means to turn, move or change (direction etc).The word tr
is a derivative or variant of tir. Or, the proto word tr may be considered
as another PD, related to the PD tir. There are other derived words in Tulu
that attest to the existence of independent word tr, such as teriya, teran
e etc. Therefore, PD. tr=wheel, coil, circular form, revolve, speed off etc.
teriya= a head pad of cloth; a long strip of cloth fashioned into circular ring
(equal or smaller than the diameter size of head) to be used as a protective
pad for carrying head loads in the past.
terane= a millipede, a worm that commonly coils into a circular form on
fear.
Besides, the word teraisu (=to run away) used in medieval Kannada texts
may be cited here.
Divine dr
The word dr as a slang of dever(= the God), was probably introduced,
along with the proliferation of the temple cult. Earlier to introduction of
temple cult in Tulunadu, Spirits (known as Satyolu or deyyolu) were the
major form of worship. The word deyya (Holy Spirit) later got corrupted
and acquired the derisive meaning of devil as in Kannada.
The word form dr cited in DEDR as a Kota word, also exists in Tulu.
There are several place names in Tulunadu such as Derlakatte, Derebail
etc. 'Dever Kattegu baripini', is the phrase associated with designated
'katte' (a platform of stone around a peepal tree), from where the temple
deity idol or a new wooden statue of Maariamma for the annual festival is
carried in procession.

In Spirit worship it was customary since ancient days for impersonator of
the Spirit to invoke the Spirits on his body. During the transition of religious
faiths from Spirit worship to temple cults, the priests had to imitate the
shamans act especially during the ceremony of entering the idol car. The
temple priest carrying the idol on his head, mildly shivering as if in a state
of trance, saunters in dancing steps forward and backward several times in
front of chariot and finally climbs the steps and places the idol inside the
chariot. Even today this is one of the impressive rather mesmerizing
scenarios associated with the festival of temple idol cars.
**
However, the word 'dr' is not free from overall confusion,since 'dr'(2,
=drive off) can also mean drive away it may represent driving off
'Maari'(contagious disease, notionally) or driving cattle for grazing in a
grass field.It seems the dr2(=drive off) is derived from tr(=revolve or
speed away).

There are two more words related to wheels and carts: bani and gi :

Pandi-bandi
The word Bandi (=cart; Tulu, Kannada, Telugu) or vanti (Tamil,
Malayalam) is said to have been derived from the Sanskrit word
bhanda(=goods) and Prakrit word bhandi. However, while word banda
(= goods) is also available in Tulu (as in banasle), it appears that these
could have been derived from or related to an older word pndi (=a large
merchant boat, carrying goods). It seems pndi> bandi. Similar p>b
transitions are there, for example, pangala >bangala.
Gli, gna
Another old native word for wheel/ cart is gi ,ga, gli,(Tulu
Kannada), gu, glu(Telugu) or kl (Tamil). Bhadriraju Krishnamurthy
[2003]suggest that the word is related to kl (leg).
It is here the concept of PD words require reassessment.
We have been suggesting in our earlier posts that many Dravidian words
formed or evolved over an older substratum of pre-Dravidian words. We
have designated this pre-Dravidian as older Munda substrata. We find
several relicts of this older Munda words in many of the Tulunadu place
names.
In these many proto-words characteristically had short words with simple
CV notation. Some of such preserved short words are na, mi, mu, ku etc.
Let us designate them as proto-Munda words.
In this case, the original proto word was ga(ka in Tamil) which
represented motion , rotation or movement. From the g root, gli, gLi,
gna, gdi etc words evolved later on. The same ga was also root for
Sanskrit gamana(=attention, movement etc).

-with Hosabettu Vishwanath.

Posted 29th January 2010 by Ravi Mundkur
Labels: teriya gna gdi dr gLi terane tr teraisu

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JAN
23
225. Mura, the laterite

Languages, like those of Dravidian Group, are like large botanical farms
spread over millions of hectares of land, with lateral variations in
morphology.Like farms, the languages also grow and evolve in situ in the
region. But the words are like seeds or seedlings.They can be brought from
other regions or can be carried to other regions along with the migrants.
When we decipher that so and so word may have been brought from an
African or other source people jump to negate instantly comparing that the
two languages (donor and receipent) are starkly different in terms of
linguistic structure and composition.
Like the farms, languages are not static. They evolve over a period of time.
History is a prolonged period of time.The past may have been tumultuous
periods when one set of well grown languages, due to socio-cultural
clashes, were eventually overpowered and modified over a period of time
into another set of languages.
East African word
To the list of words derived from African sources, we may add one more
word now familiar in Tulu language. In the coastal region laterite is a
common occurrence.Most of the area is covered by a hard cap of reddish
or brownish rock known as laterite and we call it mura or murakallu.
Murakallu is a familiar soft rock rock that hardens upon exposure to
daylight.Murum is used in civil engineering also. While levelling and paving
or ashpalting, rubbles are spread and murrum is put over these stone
pieces.
It is difficult to estimate the period when the laterite were cut into bricks and
used for construction of houses.However, if you see the traditional large
axe that is employed to cut the bricks, you may be reminded of the legends
of Parasurama.

The laterite in East Africa is known as murrum in their language. It is
possible that early human migrants carried this word from East Africa to the
Tulunadu.

Posted 23rd January 2010 by Ravi Mundkur
Labels: coastal migrations mura East Africa Evolution of Dravidian words
murram laterite language

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JAN
22
224. Mittabgilu

A panorama of Kudremukh ranges from Mittabagilu area (Photo:
Padmashree.)

One of the most enchanting panoramic splendors in the Dakshina Kannada
district can be witnessed if you travel from Ujire on the Suria- Mittabgilu-
Didupe road, in the northeastern part of Belthangadi Taluk, bordering
Chikmagalur district. You can witness the charming beauty and glory of the
southern part of Kudremukh iron ore ranges from Mittabgilu village.

The simple sounding place name mitta-bgilu is a bit perplexing. Literally,
mitta (=upper) and bagilu (=door) can simply mean upper door. But can a
village name be something like upper door? Did the beauty of the
panorama prompted people to describe the village-name as upper door or
door to heaven? However, this is not the actual or originally intended
meaning of this village!
The village was originally Mitta bgelu named after Bage+ilu or the
habitation of Bage sect of Munda tribes.
Bage: Munda tribes
The clue to the place name lies in the name of tribes called Bage. The
Bage is a surname among Munda tribes now distributed in parts of central
and eastern India. However, the occurrence and distribution of numerous
place names after them suggest that these tribes lived in peninsular India
including the Karavali during early history.The Puranic names of Bagiratha
and River Bagirathi could have direct affinity to the ancient Bage tribes.
There are several villages and hamlets named after these tribal groups in
the Karavali and in the mainland of Karnataka. Bagvdi (Kundapaur Taluk),
Bagabila, Kotebagilu (Mangalore taluk), Bagalodi (Bantval Taluk),Bagepalli
(Kolar district), Bagalur and Bagalagunte(Bangalore), Bagilakote and
Bagevdi (Bijapur distrct) are some examples.
Bagambila
There is a hamlet known as Bagambila near Someshwara Kotekar
villages of Mangalore Taluk. This introduces the word bila(=cavern) used
as a spatial attribute in the early history. Similarly there is one Todambila (
hamlet of Toda tribes) near Bantval Muda village.
Bagalkote
The place name Bagalkotepossibly has special historical significance.
Incidentally, the word Bagal-kote mentions location of a fort (kote) of
Bage tribes! It could also be fusion of two subtribes of Bagelu and Kote.
Similar sounding Kote-bagilu is a habitation in Mudabidri town, Mangalore
Taluk.This leads us to speculate whether during early historic days,
probably pre-Dravidian era, the Bage tribes were ruling in the Bagalkote
region.
Bagilthaya, Bhagyantaya
The bari lineage evidences suggest that with passage of time the Bage
tribes of Karavali have been assimilated seamlessly into the mainstream of
Tulu people. Bagalthaya surname has been preserved in Tulu Brahmin
communities. Similarly Bagyantaya is a lineage name (bari) among the
Bunt- Nadavas of Dakshina Kannada.

Posted 22nd January 2010 by Ravi Mundkur
Labels: Bage Bagiltaya Kotebagilu Early Munda Groups Bhagyanthaya
Mittabagilu Bagirathi Bagiratha Bagambila Bagalkote

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JAN
20
223. Okku in Tulu
The formation of words from a root word is an interesting subject in any
language. The simple word 'Okk or Okku' in Tulu language (of Pancha
Dravida group) is such a root word from which many derivatives and
compound words were formed. It is a verb but gives extended meanings in
its derivatives. Tulu language has many such words, some of which are
losing their usage in present generation, mostly exposed to urban culture.

Okku
'Okku or specifically Okkunu', simply means to search, pick up, gather or
look up for a thing from a heap or mass. As a corollary, it means digging or
scratching soil and shuffling the earth all around aimlessly. For example,
fowls, birds and pigs scatter earth with their fork like toes in search of food
particles or worms. Picking up nit or lice from the hairs (Tare Okkuni)
applies to primates or human being.

Okku/Okkunu' in Tulu also means turning the sides (as in Baru okkuni).
Paddy is soaked in water for a day and then boiled. It is then spread over in
a court-yard to dry. It was customary to stir up these drying paddy grains
every now and then to make it dry completely and fit for pounding in
'Barakalas' (=household pounding places for paddy in the olden days).

There are many sayings and idiomatic usages in Tulu related to 'okku or
okkuni:

1)'Korila Okkuni tan(na) kaaradite!': Hen too scrabbles earth under it legs
only. This means, one strives for one's benefits only, i.e. The selfish nature
of beings.

2)'Okkunaatu nakru tikkunda, panjilaa pakka pOvandu' (Means a pig goes
on scrambling in one place if it finds more and more earthworms). It can be
inferred that howsoever a work is difficult or dangerous, one is not tired of
sticking to it if it is profitable.

Okka.1
Okka in general means one or one class. Eg. Okkai (=single handed),
Okkannu or Okkanna (=one eye/eyed), Okkatteru (=persons belonging to
one community, as is customary to address agriculturists of Tulunadu),
Okkoota (=association of people with identical interests or professions),
Okkuduve (=only one son), Okkaaru (=one leg), Okkoralu(=with one
voice)etc.

Okka 2
Okka 2 means hip, waist or loin. This is a well known Tulu word identified
by Michel Witzel in Rigveda to have been borrowed by Sanskrit of early
Vedic period . More or less, similar meanings are found in other Dravidian
languages.
Some of the derived words in Tulu are noteworthy:
1. Okkanul, Okkaderi: Okkanul means a string or a thin girdle, worn around
a waist. With civilization and the development of sense of modesty human
beings began to hide their private parts behind bunch of leaves in
aboriginal state or later a piece of cloth tied with the help of this thin string.
Affluent people started using silver or golden girdles known as okkada
nevala. It was customary for elderly people to give such precious girdles to
newly born wards. The traditional loin-cloths, which were common in yester
years , naturally minimised the hernia type of problems. These are slowly
becoming a thing of the past, with nowadays jungas, briefs and panties
taking their place.
Oracle of a Bhuta (Divine spirit) in Spirit worship wears an ornamental
girdle, called 'okkaderi' around his waist.

2. Okkada-kuntu: It is a short cloth piece (tundu-kuntu) worn around the
waist in earlier years by elderly people in a village. The cloth worn by males
was square in size and checquered. At times, they were using it as towel,
while bathing in household ponds (These household ponds, dug mainly for
watering coconut groves, etc, have disappeared, yielding place to
borewells).
3.Tundu-kuntu, forerunner of present day gagras or petticoat, (oblong in
shape/size with checks and mostly in red colour) were worn by females,
wrapped around waists and downwards upto knee). These were preserver
of their chastity and dignity.
There is a funny proverb related to okkada kuntu : Okkada-kuntu gatti
ittunduda, pakkodaye daane malpuve? (If cloth piece is securely fastened,
what can a neighbour do to outrage her modesty?)

At the southern end of Hosabettu village, there was a weaver family,
engaged in weaving tundu-kuntu and okkada-kuntu and also cotton
blankets. Senior weaver of that family used to vend his wares in the village
and in other villages as well. Naughty boys of the village used to tease him
by asking: Ireda iruver podepuna kamboli unde? (=Have you a blanket,
which can wrap two persons)? He used to retort: Yes, there is one, which
can cover your mother and me (Hna, yanula ninnna appela ottugu
podepuna kamboli undu).

4.Okkada panavu
(Money tied near waist). There was a system of father giving pocket money
to a bride especially in affluent Bunts families, while she was going to her
in-laws' house. She used to tie it in a corner of her saree on the waist. This
money comes handy for her to give tips to servants of her in-laws house.
5.Okkada cheela
It is a cotton purse, traditionally stuck near waist by women.

Okku
As said earlier, Okku means 'to scatter earth to find out something'. Plough
is used to till a field to grow paddy. Words related to Okku are: okkeltana
(agriculture), Okkalige/Okkelme (People engaged traditionally in farming).
There is an 'Okkattur' village near Vitla, Bantval Taluk.

Okkelu, Okkele means a tenant of a farming land. According to the land
tenancy system of yester years, a tenant occupies farm house (okkeladi),
given by a landlord, tills land and gives an agreed portion of yield to his
landlord. Mark the sayings:

(1)Okkelu dani ave; Dani okkelu ave (Tenant may become landlord and
landlord may become a tenant by quirk of fate). The acquired and general
meaning of the term 'Okkelu' is 'occupier of a tenement', whether owned or
rented. 'Il okkelu' = conducting house-warming ceremony before occupying

(2)Unandi brananula, undi okkelayanula kenakodchi: Means 'Do not irritate
a starving brahmin and a well-fed farmer'. Brahmins, being Learned in
scriptures, are known for cursing and farmers are used as soldiers in off
crop-seasons by feudal lords if need arises. Hence these farmers are
called as 'Bunts, meaning valiant fighters'.
Orgu
There is one more variant of Okka:
Okku = Orgu > Oggu means 'capable of, compatible, palatable or
agreeable.

In a laissez-faire society, group or class of people were following traditional
occupations. It was a principle of complete non-interference. This brought
forth specialised groups, bound by their own moral rules and rituals.
Economy was based on barter system. This can still be observed in
Tulunadu by the word 'keka' and 'kekadil', 'kekadangadi'.
'Keka' means an agreement between two (professional) classes to
exchange their produce, thus becoming a seller and buyer at the same
time. With money unit becoming a means of exchange, supplier of goods
becomes seller and one who buys these goods for a fixed price is a buyer.
'Kekadil' means an orally chartered arrangement on faith with the blessings
of village divine spirit, to have permanent dealings with assigned houses in
a village. This tacit arrangement cannot be transgressed (unless there is a
specific permission from a vendor). This system is still current among
fisher-women to sell fish bartering it to paddy with assigned houses away
from coast.
What we want to stress here how from a root verb 'okku', 'okkelu', and
Okkelme have come to stay for the traditional tilling groups, which later on
came to be considered as a community, now popularly known as 'Bunts'.
Designating communities by professions is a custom, evolved through
course of time.

Okku- a slang
There is a naughty slang 'Okku' in a list of Srilankan Tamil slangs. It is
swear word, meaning to have intercourse. 'Okku' in Tulu means ' to stir up
or dig up and
scatter mud. The Srilankan Tamil word has got the acquired meaning of
groping or fumbling as in a love-making act.

Dravidian Etymological Dictionary
Dravidian Etymological Dictionary (DED), compiled by T. Burrow & M.B.
Emenean, has the following meanings (entries:564,926 and 927)
Tamil: Ukkam (waist), Ukkal (side), Ukklai (the hips), Okkal/Okkalai (hip,
side of body).
Malayalam: Ukkam/Ukkal (Middle, hip, side), Okku (hip, loins), Okkil (waist,
hip?).
Kodava: Uk (Part of waist-cloth on each hip).
Tulu: Okka (hip, waist)
Sanskrit: Ukha (a particular part of upper leg).
Malayalam: Okkuka (to indent or make furrows)
Prakrit: Okkendi, Okia (a dwelling, residence)
Kannada (Bark.): Okki (to scratch as fowls)
Tulu: Okkuni ((to scratch)
Kor.(T): Ogi (to cut)
Gond (M): Uhcana (To scratch)
Tamil: Ukir (to scratch).
Malayalam: Okkuka (verb) ( Cattle to trample upon sheaves of corn. Noun:
Okkal.
Kodava: Ok/Oki (To drive - cattle round in threshing. Okl (act of threshing
one lot of grain completely.
Toda: Wik, Wiky (Bullocks go round in threshng)
*Kannada: Okku (To tread out corn, remove corn from the ears by treading
of oxen or thresh with sticks.
*Telugu: Nokku (Verb) (to press, squeeze, pinch. Noun: dent, pressure,
squeeze.
(*Note: This usage is in Tulu also).

- Hosabettu Vishwanath.

* *
In summary, we can decipher three root words possibly derived from three
different ambient lingual sources:
1. Oku= one. Old form of ek (=one).source Prakrit?
2. Okka=waist. Dravidian/Tulu. Early Vedic period. (>1500 BC)
3. Okku =(a) pick up, gather tubers (>3000 BC) . Munda word, later
adopted by Dravidian.
Okku= (b) pick up, gather food grains (<.2500 BC).Munda word, later
adopted by Dravidian.

Two okku usages
Evolution of the two meanings of the ancient Munda word Okku are
interesting to visualize. Early human tribes, after the hunting stage,
resorted to picking and gathering edible tubers from the soils. They applied
the word okku (as in Tulu) for this process of gathering tubers.In the next
stage, especially in the south central peninsular India, they grew pulses like
kudu(=horsegram),padengi (=green gram),togori(=redgram) etc.These
grains had to be separated from their pods by thrashing on the floor. They
re-applied the same word okku (as used in Kannada, Telugu etc) for this
process of gathering the grains.
Interestingly, the okku(b) usage is not there in Tulu language. Reason is
simple to grasp. While pulses were grown in the Bellary-Andhra region of
peninsular India, the same could not be adapted to coastal environs
dominated by high rainfall! Rice suitable for high rainfall conditions was not
introduced in southern India until ca. 800 BC! Therefore, the coastal tribes
had to pursue their okku' (a), tuber gathering habits, till the introduction of
rice by the immigrant Tulu Dravidians!
And after the introduction of rice, probably a wooden device known as
paDi-manchav was also introduced that looked after the process of
thrashing the grains.Therefore, the Okku(b) usage was not adopted by the
coastal/Tulu tribes.
Okkel
The word Okkel (=farm house)and its equivalents were developed in the
due course from the root 'Okku'.
In Tulu : Okkel=Okku+il. (Kannada: Okkalu)
In Prakrit : Okkiya=Okku+iya ; or Okkendi=Okku+andi.
Therefore, il=iya. . The suffix -iya is Prakrit equivalent of Dravida il, the
house or habitation. Or 'iya' is a variant of 'il'.There are numerous village
names in Tulunadu that carry the suffix iya. (Sullia, Murulia,Sampya etc.
cf: Older posts). While Tulu has not taken in Okkiya in place of Okkel, it is
astonishing that many places in Tulunadu have spatial suffix of iya,
indicating the dominant influence of Prakrit speakers on Tulunadu during a
specific period of time.
Thus we can infer that Prakrit speakers in Tulunadu were not farmers since
okkel has not changed to Okkiya! On the other hand, place names
ending with iya suffix connote the domination of Buddhism (who spoke
Prakrit or Pali) in Tulunadu possibly during the period 3rd century BC to
4the century CE.


Posted 20th January 2010 by Ravi Mundkur
Labels: Okku okka okkuni Okkelme

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JAN
16
222. Nadava and Bunt Evolution: An outline
In view of the revival of interest in Tulu people relating to their history and
heritage as evident from the several recent comments that have been
posted to this blog and from the several publications that have come out, a
summary on Nadava evolution seems apt. A few of the recent comments
posted on the topic of Bunts & Nairs run like this:
1. I am a bunt originally from udupi and the paddanas I have heard
mention us the bunts as nagavansham kshatriya the original nagaradhakas
(serpent worshippers) who came from the serpent kingdom of akshikshetra
in the north (Badakaye in tulu). Akshikshetra is somewhere in Uttarakhand
near Nepal-Tibet border. There Newars or Newari people are known to be
serpent worshippers. Do we have a connection to them? Also many of us
bunts at least I have slight mongoloid features not very prevalent, but you
can observe many of us bunts not all have slightly smaller eyes like
B.R.Shetty or Ajit Shetty of Jannsen Pharmaceuticals or even Aishwarya
Rai who eyes are slightly smaller and curved .This again points to Scythian
Naga origins what say? Bunts are also the comeliest people in south India.
Some of us bunts are tanned but never dark.
2).The nadavaru of ankola, kumta are not related to the bunts. They do not
practice matrilineality and serpent worship which is integral to bunts, nairs
culture. I have seen these nadavaru trying to show relation to us bunts but
they are not related expect that naadava and nadavaru sound similar. But
Bunt Nadava and Nadavaru are completely different
3). The bunts and nairs definitely do not have north Indian connection , the
reason being in north India Hinduism was very strong , the nairs and bunts
embraced Hinduism very late basically after the brahmins came down to
south. This is the reason why inspite the bunts and nairs being warriors by
profession were never considered as Kshatriyas by the brahmins but
shudras.

Related genetically
Tulu pDdana songs, especially, Koraga Urals known to pronounce
philosophically that the Nadava, Billava and Mogaveera people are the
children of the sisters. Since the pDdanas are composed by some of the
aboriginal tribes of the land who have hereditarily witnessed a large span of
the bygone history, there may be certain elements of truth in the said
dictum. At the same time, as a consequence of periodical immigrations
various assimilations have possibly been introduced in most of these
communities during the complex course of evolution. Essentially, time and
space, with attendant natural factors, have introduced numerous variations,
apart from several lines of synthesis, among the various Tulu communities.
Nadava, Bunt and Nair
The tripartite caption basically suggests that it is a composition of at least
three groups naturally during the course of historical progression. However,
in reality, there could be more than these three individual community units
that assimilated or merged with these in the historical past. While this is
appears rather explicit in the case of Nadava-Bunts-Nairs, this could be the
case with every other Tulu community or even every other group in the
world.
Many apparent and obvious facts have been camouflaged during the
progressive course of evolution of various communities. The sequential
order of Nadava- Bunt- Nair appears to be the actual chronological order of
formation of the community, which is one of the major Tulu Diaspora.

NDava: Origin & antiquity
Nadava, as the word analysis explains, basically represents the cultivator
or the farmer. The word naDu is to plant seedlings. And the word nDu
derived from the root naDu originally meant cultivated area. In the course
of time, the scope of the meaning of the word nDu was expanded to
signify country, a cultivated and evolved area as compared to kDu the
forest. This meaning is obvious when we compare the word
nDu(na+aDu) with kDu (ka+aDu). In these words the suffix aDu
represents area with trees or plants. Compare aDu with plain Da. The
latter suffix means area or locality in Munda languages. It is well known that
the kDu(=forest) areas were converted to nDu( cultivated area) with
introduction of systematic agriculture during the course of evolution.
Many of the Tulu researchers are searching for Nadava-Bunt roots in
various royal families like Shatavahana, Rastrakuta, Chalukya, Jat etc, who
lived and reigned during the period 2nd Century CE to10th Century CE or
so. The origin of Nadava clan is much more older dating back to not less
than ca. 3000 BC in the peninsular India.
It has been deciphered that the agriculture was introduced in the Nile River
Valley during 6000 BC. Similar archeo-botanical AMS carbon datings on
fossil seed grains recovered from the ash-mounds of Ballary
region,Karnataka reveal that during the period 2500-1800 BC pulses like
horse-gram(kudu), black-gram('urdu) and red-gram(togori) were grown in
the peninsula(Fuller & Harvey,2006). Note that kuDu (=ku+Du =good
crop; horse gram) was one of the earliest and widely grown pulse in
southern India.
One of the interesting facts revealed by archeo-botanical research in
southern India is that rice was unknown or not grown in the peninsula up to
ca 800-600 BC! It has been suggested that Dravidian immigrant tribes
brought the rice cultivation to southern India. Linguists are confused
regarding the identity of the agricultural tribes that lived in the peninsula
during the period 3000-1000 BC. Fuller & Harvey (2006) and Southworth,
for example, have based their analysis and inferences considering that the
tribes liveearly natives as Dravidians. However, extensive place names in
Tulunadu (and also Karnataka) suggest that widespread clans of Munda
tribes were living in these regions in the past.

It has been deduced (especially, in this blog, based on place name
analysis) that Munda Gond Group of tribes lived in different parts of the
peninsula, till the immigration of Dravidian tribes. The Dravidian tribes
invading from the north introduced the rice cultivation here. Thus ancient
the words Da, aDu, kDu, nDu, kudu etc must have been originally from
the language of early Munda tribes.
Therefore, the earliest NDava farmers in this terrain were from the Munda,
Gond and other ancient tribes. Numerous village names bearing signature
of ancient tribes of Aria, Bage, Banna, Bella (Vellar>Ballal), Baira, Bhil,
Bonda, Gadaba, Gonda, Idiya, Irava, Kalavar, Kakke, Kannar, Kol, Kosa,
Koti, Koya, Kotru, Kukke, Marava, Mande, Munda, Moolya, Pani, Panaba,
Yedava and other tribes suggest that these lived once upon a time in the
region now known as Tulunadu.
With immigration of Dravidians into the peninsula, and with passage of
time, there has been cultural, lingual and genetic assimilation of preexisting
and immigrant tribes. Original Munda words, customs and culture have
been assimilated into Dravidian languages. In other words Dravidian
languages including Tulu grew and evolved on a platform of Munda words
and language. Words cited earlier like aDu, Da, kaDu, naDu, kudu, paDi,
paDa, vaDa, VaDi, baDa baDi etc were originally from Munda Gond
languages but absorbed seamlessly later into the Dravidian.
The surnames and lineage names of Nadavas suggest selective
assimilation of several ancient tribes into their folds. Some of the ancient
customs prevalent among Nadavas, based on ancient Munda-Gond
traditional practices and beliefs also suggest the theme of socio-cultural
assimilation during the prolonged course of evolution.
Keshav Shetty Adur (2007) for example cites the custom of moori deepini
as suggestive of moolya derivation of some nadava clans. The moori is a
small earthen pot.It is being worshipped in some Ballal families as a form of
divinity. It is possible that the moori (=earthen pot) represents the original
and primitive form of kalasha pooja, which evolved subsequently to
replace the ancient earthen vessel with a metal (usually copper or brass)
pitcher.
And other streams of Ndava farmers were spread all over the peninsula.
Kaviraja Marga describes Ndava from Kannada region. With time the
word nDu (cultivated land) attained meaning of country or state and the
word nDava (farmer) acquired the additional meaning of a citizen.

Okkelme
An alternate term for the Tulu Nadava is Okkelme. Rural folks still use the
word to denote Ndava farmers. The word Okkel originally meant a farm
house, since okku =to dig the earth. And the Okkelme was the farmer
who resided in the farm house near his agricultural fields. With passage of
time the word okkel has evolved to mean occupied residence or occupant
of a house.
In Siri paDdana, Birmu Malava expains that he belongs to Ariya-bannar
lineage and Okketti caste. The form Okketti may the older version of the
usage Okkelme.
Farmer-soldier-merchant
Nadava youth were also drawn as soldiers during wars. Some of the
soldiers from Karavali were taken to northern Karnataka and Andhra for
combating with enemies. And similarly there have been periodic influx of
soldiers from the Malnad and upland areas during events of major wars in
the Karavali. The soldiers settled in the Karavali and mostly mixed with the
local population.
With the background of farmer-soldier profession Nadavas became close to
rulers of the land and slowly evolved to become landlords, the owners of
Guthu, Barike and Boodu. With time they also became merchants as
evident from the widespread surname Shetty (derived from the word
Sheshti, the merchant). Assimilation of affluent Jain merchants immigrants
from upghat regions into Nadava communities possibly introduced
surnames like Shetty and Shresti.
Nadava communities like others have undergone a sequence of theological
modifications that have affected the land. To begin with, Nadavas from
Munda communities were Spirit and Naga worshippers. Subsequently, they
were swayed by the tenets of Buddhism, Jainism and Hinduism. Thus they
have inherited essence and footprints of several religions in the land. And
the interplay of religions possibly kept them outside the shackles of
chaturvarna, sensu stricto. Since they were farmers, landlords, warriors
and merchants, at different levels in time and space there is no justification
in pondering if they were exclusively of kshatriya (warrior class) anytime.

Bunts
The Kings and overlords of Tulunadu employed martially trained, well built
young men as trusted personal assistants who acted as professional body
guards and warriors, apart from carrying out miscellaneous jobs entrusted
to them.
Bunt or banta, (pronounced banT or banTa) as the word explains,
stands for a trusted assistant. Apparently bunt was a occupational term in
the past rather than a caste indicator. Koti Chennayya, the twin Tulu
heroes, hailing from the Baidya -Billava community, were described as
bantas in the folklore. They served Tulu Chieftains as personal assistants
or henchmen. Many of the native gymnasia (known as Garodis) that
trained soldiers were run by Billava people.
The word Bantu apparently is derived originally from African sources. The
word Bantu in African languages means people. African Bantus migrated
to different areas from homeland in tune with periods of adversity. It
appears that the word bunt or buntu could have travelled to the Indian
peninsula along with Dravidian migrants from the African continent in the
past. Analogy of the meanings the original African word bantu (=people,
persons) and the Tulu word bant (=aide, assistant) may be noted.
Genetic studies have confirmed that early man originated in African
continent and migrated to various parts of the world. There have been
several cycles of emigration of people from African continent. Of these the
migration of Dravidians fro Mediterranean region to NW Indian (ca 2000-
1700 BC) and further to southern India (ca 800-400 BC) appears to be
prominent markers that have left several significant socio-cultural imprints.
Immigration of people from Africa and Mediterranean region possibly took
place in several stages, with each stage having several intermediate halts
on the way. The well built Scythian and Mediterranean physical features
attributed to Bunts and other Tulu people were possibly derived from the
immigrants.
That the word bunt was a occupational term is also evident by the fact that
soldiers brought from upland peninsular areas after 16th century CE ( for
fighting war with local chieftains) were called Parivar Bunts. They have
also settled in Tulunadu as Parivar Bunts but have not assimilated with
native Bunts. The Parivar tag is a modification of the original word
paravar which represents marine fisher-folks.
The word bunt as a community indicator is more prevalent in southern part
of Tulunadu. The professional bunts in the past could have adapted to
agriculture and farming in the war- free peace periods, leading to
matrimonial alliance with Nadava families.
Nairs
Several researchers have proposed that the Neyer community from sub-
Himalayan or Tibetan region migrated to southern India and settled in
Kerala as Nairs. Apart from analogy of the words Neyer and Nair, the
Nairs probably brought with them art (dance-drama forms of Yakshagana,
Kathakali and Bayalata) and architecture (pyramidal roof structure) from
north to south. The costumes of Yakshagana and Kathakali have retained
northern dress code elements in spite of being popular in the south.
Similarly the pyramidal house roof designs of the Karavali and Kerala
reflect and mimic the Nepali or Tibetan pyramidal temple roof designs.
Some of these cultural and archetectural features could have been brought
to by Buddhists also.It is said Nairs migrated to south along with Brahmins,
probably during the reign of Kadamba King Mayura Varma. The
assimilation of Nairs with Tulu Nadava-Bunt community in Karavali in the
past has been dealt in the earlier post by Kawdoor Narayana Shetty.
It is speculated that the matrilarcheal system and the aliya-kattu (property
inheritance to sisters son or nephew inheritence) came into practice after
the advent of Nairs into Karavali and Kerala. Specific polyandrous and joint
family conditions as prevalent with Nambudaries, wherein identification of
children was dubious, might have paved way for introduction of the
Nephew inheritance or aliya-kattu system among Malayalis which was later
adopted by the adjacent Tulu communities as a consequence of
propagation of the legend of mythical Bhootala Pandya.
Thus the mongoloid facial features, referred in the comment, were possibly
genetically derived from northern Neyer or Buddhist sources. Even the
Natha Jogis (of Kadri and other areas) had cultural connections with Nepal
since ca. 8th Century CE.The Brahmins and Nairs possibly came together
from the North during Kadamba period. Their arrival into Tulunadu and
Kerala gave special impetus to the growth of Hinduism in these areas
which gradually replaced the foundations of Buddhism in the region.
Uttara Kannada Nadavas
Five Nadava families from Kundapur area migrated to Kumta -Ankola
region some 500 years ago according to the legends prevalent among
Nadava families of Uttara Kannada. Apart from the ancestral memories of
the people emigrated, similarities in language and customs of the two
regions support this legend. Nadava Nayaks probably emigrated from
upghat areas along with royal armies.
Apparent absence of matrilineality or deeper Naga worship among them
may not be enough factors to separate Uttara Kannada Nadavas from the
Dakshina Kannada Nadavas. The migrated Nadavas naturally have
adjusted to the Vedic customs of the region where they settled. They
worship Tirupati Venkataramana as family God like most people of Uttara
Kannada, while southerners predominantly worship variants of Goddess
Durga or God Shiva.
The Kannada Nadavas have lineage (balli) names generally distinct and
different from Tulu Nadavas.
There are several relic features that imply the interplay of the rudiments of
matrilineal system among the Uttara Kannada Nadavas also in their cultural
backdrop, such as:
1. Nadavas of Kundapaur and Ankola region, apart from the language,
share certain similar matrilineal septa (balli) systems (like Ajji bali, Kujji
bali, Chandi bali, Dri bali, Dni bali, Kyandagi bali, Rni bali, Hole bali,
Ane bali, Segi bali, Settibali,Tolera bali and Siri bali etc) to prove their
common origin.
2. Bride is brought to the marriage hall by her maternal uncle.
3. Traditionally, the dowry (tira) is paid to the bride. The custom of offering
tara (=bride price) also existed formerly among most of the Tulu
communities. The custom was inherited from the ancient ancestors of
Munda -Gond tribes.
4. The Nadava parents give a share of their property to their daughters
also.
The family bonds and social interactions among the migrated Nadavas are
rather well knit and intimate. This could be because they were a small
group to begin with. Further, since the Nadava parents lived together
probably there was no necessity of perpetuating the matrilineal or aliya-
kattu customs.
Absence of Chaturvarna
The absence of well defined Chaturvarna among Tulu tribes has been a
matter of debate. The early spread of Buddhism in the region (ca.300 BC to
700 CE) super-imposed on a older Spirit-Naga worshipping tribal
environment encouraged perpetuation of a classless society in Tulunadu
and Kerala. Even with the advent of Brahmins and Nairs into the Tulunadu
it was not possible to enforce a society divided into Chaturvarna as in the
North because the local population was not willing to accept it.
People switched over to the tenets of Hinduism but the native Alupa rulers
did not believe in the efficiency of four layered caste system. Besides,
neither the Alupa rulers nor the Nadava-Bunt alliance were full time
warriors. Nadavas were farmers or landlords during the peace times.
During war time they recruited bunts trained in native martial arts and the
wars were fought with the help of warrior bants who also hailed from
diverse communities. For example, in the ancient Tulu society, Billava
youths (Bhil tribes, traditional archers; bhil=bow) were strong in the field of
war-craft. Most of the Garodi institutions (native gymnasia of Tulunadu)
were run and maintained by Billavas. Some of the Billava were the
baidyas who practised indigenous system of medicine that evolved into
Ayurveda subsequently. Another section of Billava used to resort to the
occupation of toddy tapping. Thus Tulu communities followed diverse
trades that eluded them the exclusive classification of Chaturvarna.
The Alupa power and wealth was based on sea-faring merchant boats
(called Pandi-s) and prided themselves as Pandya Kings, the term
Pandya or Pandia being a Pandi owner. The Alupa (Aluper in Tulu,
originally hailed from Alupe village near Mangalore) were essentially rich
merchants. Thus the Alupa were probably from the sea-faring fisher-folks
and not typical war loving kshatriyas as defined by the Chaturvarna
system adopted and followed by north Indian Kings.
Bunt-Jain conversions
Conversions from Bunts to Jains and vice versa in the Karavali during the
mideval period has been noted by several researchers.Basically the
presence of some of the common surnames shared among Jains and
Bunts, serve evidence for the conversions that occurred in the past.It
seems that in general the subjects opted to convert into the
religion/community of the ruler to appease him. Or the rulers preferred that
his subjects should adopt to the religion of the ruler. Monks and religious
leaders powerful during the regal period also played amajor role in
converting the kings as well as his subjects.
Evidence from lineages
Modern genome studies provide scientific evidences to decipher aspects of
evolution, migration and dispersal of communities. Detailed genetic studies
on various Tulu and Karavali communities have not been attempted so far.
However, in the absence of detailed genome studies, the available
information from the lineages (known as bari [Tulu] , bali [Kundapura] or
baLLi [Ankola]) provide us preliminary evidences on the genetic evolution
of Tulu communities such as Nadavas.
Nadava 104 surnames
According to Sacchidananda Hegde (2009) there are 32 Bari and 104
surnames among Tulu Nadavas. It is possible that many septa/lineage
names and surnames among Tulu Nadavas have been lost during the
course of evolution or have not been accounted so far.
Adyanthaya,Adapa,Alva,Ajila,,Ajiri,Attar,Arasa,Athikari,Adasu,Ariga,Athri,B
anga,Banta,Ballala,Baari,Binnaje,Baaga,Bhandari,Bunnala,Budale,Branna,
Baitani,Bhoja,Binnani,Chavuta,Dore,Gaambir,Gavuda,Hegde,Horuva,Kada
ba,Kambli,Kakva,Kayya,Kaariyala,Kaava,KundahegdeKaajava,Kantiva,Kill
e,Kella,Kalle,,Kotari(Kotriyal),Konde,KurlaHegde,Kudre,KundaaDe,Maddal
a,Marte,Mallala,MaaNa,MNayi,Malli,Malyal,Mrla,MDa,MrDi,Moola,Mar
ala,Munda,Munder,Mudva,Muraayya,Mukkala,MeNava,MelanTa,MenDa,N
dava,NayiriHegde,Nanaya,Naik,NoanDa,Pakkala,PaDyar,PaTla(shetty),P
ayyaDe,Palayi,Pla(PaDyala),PnDi,Pegde,PergaDe,Poonja,PoovaNi,Raja
,Rai,Shetty(Shettyal),Shettavala,Sheba,Sheka,Shenava,Sanakaya,Shresta,
Santha,Samani, Samantha, Sorafa, Sulaya, SooDa, Servegara, Semitha,
Tunga, Tolar, Vla and Varma.
Nadava lineages
Sacchidananda Hegde (2009) reports 32 lineages among Tulu Nadavas
and 14 lineages among Kannada Nadavas.
Tulu Nadava lineages are: Ammannya, Aryabannaya, Anchannaya,
Bangarannaya, Bannannaya, Bermetibannaya, Bhagyatannaya,
Chavadithannaya, Gondarannya, Gujjarannaya, Gurjilbannaya,
Hiribannaya, Kanchannaya, Kallarannaya, Karmarannaya, Kochatbannaya,
Kongannaya, Kotirannaya, Kunderannya, Nandarannaya, Nelabannaya,
Pangalannaya, Pulyottannaya, Pergadebannaya, Putrannaya, Salyannaya,
Siribannaya, Tingalannaya, Uddarannaya, Ujetbannaya, Ulibannaya,
Upparannaya.
The list above may not be comprehensive. Keshava Shetty Adur (2007) for
example, cites additional lineages like Koyarannaya, Odarannaya etc.
Shekar (2009) has documented Aysaranna, Bavunt, Binnara, Dangalanna,
Gundlanna, Gulavelananna, Kabaranna, Kdanna, Kamberanna,
Kelakachadara, Kodanaganna, Koraganna, Narayanna, Puttabari, Shettar,
Taranna, Taralanna, Tolar, etc., lineages. (The interchangeable suffix
anna (=brother) or annaya have been traditionally added to the lineage
names for showing respect.)
Genetic composition
It is evident from the available data that Nadava community has undergone
complex evolutionary history. A simple single source model of genetic
derivation cannot logically answer the complex evolution the community
has undergone during the last 5000 years.
The available lineage and surname data can be tentatively classified into
possible composite derivations from (1) Ancient tribes (2) Immigrant Tulu
and other tribes (3) Religious associations and (4) Designations and
Occupations.
1. Lineages suggestive of derivation from ancient tribes:
Bhagyatannaya, Gondarannya, Kdanna, Kallarannaya, Karmarannaya,
Kochatbannaya, Kongannaya, Koraganna, Kotirannaya, Koyarannaya,
Nandarannaya, Saliyannaya .
1a. Surnames suggestive of derivation from ancient tribes: Ajila, Baga,
Kayya (Koya), Kella, Kalle, Kadamba, Konde, Marla, Moola, Munda, Muria,
Tolar.
2. Lineages shared by immigrant Tulu tribes of Nadava, Mogaveera and/or
Billavas:
Ammannaya, Anchannaya, Bangarannaya, Kanchannaya, Kunderannya,
Putrannaya, Tingalannaya.
2a. Lineages suggestive of other immigrants from North: Bannaya,
Gujjarannaya.
2b. Surnames suggestive of immigrants from Northern India: Adhikari,
Attari, Banga, Baari, Budale, Gambhir, Kakva, Kothari, Pal, Sooda, Sheka,
Nair, NairHegde, Poonja, Soraf.etc.
3. Surnames indicative of former religions: Baitani, Samani.
4. Surnames indicative of designations: Alva, Arasa, Athikari, Ballala,
Bhandari, Bhoja, Dore, Hegde, Kothari, Nayaka, Pergade, Rai, Raja,
Samantha, Varma.
4a. Surnames indicative of occupations: Banta, Gauda, Malli, Pandi,
Shetty, Shresti.
In the early period (3000-200 BC), where historical data is extremely megre
and largely nebulus, it seems many tribal clans were ruling the terrain.
Bage clan of Munda tribes apparently ruled in some parts of teh peninsula.
The place name Bagal kote suggests that it was a fort of Bage people.
Koraga tribes during the antiquity were said to be rulers in certain areas.
Kosars mentioned in the Tamil Sangam literature might have been the
Koosa tribes.
The Nadava and other Karavali communities offer scopes for detailed
genetic studies that may unravel signatures of successive interleaved
strings of migration, assimilation and evolution

REFERENCES
Fuller, Dorian & Emma L. Harvey (2006)
The archaeobotany of Indian pulses: identification, processing and
evidence for cultivation. Environmental Archaeology 2006 Vol. 11 No 2 pp-
219-246.(Avaialble in the net).
Indira Hegde, Dr.(2004) " Ondu Samajo-Samskrutika Adhyayana "
(Kannada).( A treatise on Bunts Socio-culture). Second Edition,2009;
Kannada Pustaka Pradhikara, Bangalore,xviii+480 p.
Keshava Shetty. K. Adur (2007). Puratana Tulunadina Janangagala
hinnele mattu Sambandhagalu. [Kannada.] (=The background and
relations of ancient tribes of Tulunadu). A Kairali Publication. 83 p.
Nayak, N.R., Dr. (2001) Uttara Kannada Jilleya Nadavara Sanskriti
(Kannada).[=The culture of Nadavas of Uttara Kannada].Janapada
Prakashana. Honnavara. 134 p.
Sacchidananda Hegde, B. (2009). Tulu Nadavaru. (Kannada). A
Yugapurusha Publication. Kinnigoli. 284 +xxiv p.
Sacchidananda Hegde, B. (2010). Tulu Bhase-TuluNadu:.Purana
Janapadagalalli Tulunadavaru". (Kannada). New Wave Books. Bangalore.
208 +iv p.
Shekar, Dr. (2009) Bantaru: Baduku mattu Badalavane. Shrusti Publication,
Bangalore, 404 p.

Posted 16th January 2010 by Ravi Mundkur
Labels: nadava Bage Early Munda Groups bunt Nairs

15 View comments

manjuJanuary 16, 2010 at 12:04 PM
By population genetics, Mundas have Y-Haplogroup O2a(40-80%) that
they share with their linguistic cousins in SE Asia. Indo-Aryans have
R1a1(35-50%), that they share with their linguistic cousins in Eastern
Europe. I haven't seen any war-like Dravidian specific lineages. And as of
now, population genetics it is very clear that Mundas are not part of
Dravidian population. If anything Dravidians predominantly have H, L1, R2
that are South Asia specific (>95%).

If it is required to find a native population who gave glory to the war-like
Dravidians(we don't know their lineages) by becoming their victims, then it
has to be Y-haplogroup H. They are certainly not Munda. None of the Y-
haplogroup H tribe speak any other isolated languages. Almost all of them
are Dravidians.

Of course, when it comes maternal lineages, it is almost impossible to
distinguish tribal Dravidians from mainstream Dravidians. It's true that all
Dravidians and Mundas are sisters children.

Reply

Ravi MundkurJanuary 16, 2010 at 2:36 PM
Scattered genetic haplogroup studies have left several gaps to be
understood.If Munda have 48% of O2a Y-haplogroup distribution, what is
the composition of rest of the 52%?
Dravidians may have also Gond signatures of H. The Gonds have been
classified under Dravidians, based on the present status and structure of
their languages.However, there is a strong possibility,according to my
perceptions,that the older Munda and Gond signatures underlying the
present linguo-cultural Dravidian platform have been altered or evolved
with time in tune with the dominant and superposed Dravidianism.This has
happened in Maharastra, wherein a later superposed Indo-Aryan linguo-
cultural layer has engulfed and (grammatically)modified the older Dravidian
lingual base.
After all, our linguists are classifying languages based on the present status
of their grammatical structure. Grammatical structure of a region alters or
'evolves' with time in favour of the dominant culture, as proven by the
Maharastra case history.
Ancient Place-name clues in Tulunadu and rest of the peninsula are so
strong that the existence of an older substratum,, made up of Munda-
Gonda fabric, under the present cover of Dravidianism cannot be ignored.

Reply

manjuJanuary 16, 2010 at 4:52 PM
Scattered genetic haplogroup studies have left several gaps to be
understood.

No, Indian tribes have been widely studied. Only non-tribal study has been
random.

First of all, your linguistics based on place names does not follow any rules.
Pick a word, type on Google search and compare with similar sounding
words from different linguistic groups. Absolutely no requirement of sound
changes. With this methodology, how can I agree with your challenge to
traditional methodology?

And few times even when the word is reconstructed in PD, you would
assign it to the Munda languages. How can that be accepted?

And again Mediterranean signature of Dravidians is very low (10%, Y-
Haplogroup J2b) and comparable to Indo-European signature from Central
Asia/East Europe (10%). But considering the fact that we don't have other
Mediterranean markers like J2a, G2 in similar frequencies that appears to
be one of the oldest migrations may even go back to 5000 BCE (or older)
to North West of the subcontinent. But there is no proof that they spoke a
Dravidian language. Why should one accept such an elite dominance from
a small population when there is no isolated languages in the Dravidian
realm? And some of those Dravidian tribes in Central India have always
lived remotely without any outside influence.

Mundas have Dravidian and IE male lineages that make 20-60% of their
population. That is expected considering their small size. Also, some of the
Dravidian tribes in their close vicinity have small frequencies of O2a
lineages. But the fact is Dravidian tribes in South don't have any Munda
lineage.

Reply

manjuJanuary 16, 2010 at 5:19 PM
And I have also made this point before that, Munda is an exonym. Their
self-identity is 'Hodoko'. Also, Gond is an exonym their self-identity is
'Koitor'.

This being the case, it's not implausible that the mainstream Dravidians
and assimilated Prakrit speakers in South to call the tribal Dravidians or
their habitation with these names.

Reply

manjuJanuary 16, 2010 at 5:22 PM
The term "Munda" appears to be derived from a Sanskritic root meaning
"substantial, wealthy," later "head," hence "headman"; it was thus originally
a term applied by outsiders, a usage that became especially consolidated
under the British regime.

Read more: http://www.everyculture.com/South-Asia/Munda-
Orientation.html#ixzz0cm7taUdw

Reply

Ravi MundkurJanuary 17, 2010 at 9:40 AM
I am not challenging your traditional methods of linguistics.Nobody need to
believe in my layman methods if they cannot. I am just looking for answers
to the loopholes in our knowledge. Traditional linguistics, with all respects
to devoted scholars, has not answered many of my questions on strings of
unsolved history, I have encountered so far.
Okay, Munda or Gonda are the name given by outsiders.But what about
those numerous village names with self-identity surnames?Why shall Tulu
or any other Dravidians borrow surnames from older tribals if they do not
have any relations?
Munda word is of Sanskrit origin? Fine, then what about Toda word Mund
which means a hamlet? Is not Munda, the head of a hamlet?
And where did you get the PD? Do you accept that all the PD reconstructed
so far are perfect? How can you be ever sure that none of those words
could have been acquired from an earlier layer of civilization that lived in
the region? Why one layer, there could have been several superposed
layers since the ascent of early man.
Okay, Mundas are O2a. What is the age of origin of O2a? What is the
evolutionary trend of O2a? What was it before O2 was evolved? What it
became in the succeeding course of time?

Reply

padmanabhanFebruary 27, 2010 at 1:08 PM
ok this blog has serious factual errors which i would like to contest the
bunts(Tuluva bunts and kundagannada speaking nada bunts) as well as
the malayali nairs,their proof of existence in
tulunadu(udupi,mangalore.kasaragod)and kerala are both from inscriptions
of 9 th century C.E,bunts are described as warriors along with shivalli
brahmins in the inscriptions of chokipali and nairs are described as nagara
kshatriyas from inscriptions found in kerala also from the same period.the
keralolpathi of the namboodiris and the gramapadhati of tulu
brahmins,which details the history of brahmin families describes both bunts
and nair communities as naga soldiers who migrated along with brahimns
from Ahichatra/Ahikshetra,now this place ahichatra was the capital of
northern panchala mentioned in mahabharata and the remains of this place
have been discovered in Ramnagar village of Aonla tehsil of Bareilly district
in Uttar Pradesh,not on the nepal-tibet border.Ahichatra literally in sanskrit
means the land of the serpents.hence bunt nair association with serpent
worship as well as their ksatriya status from nagavanshi descent.secondly
genetic studies on both bunts and nairs conducted in boston as well as the
namboodiris show them to have scythian blood,now scythian were invading
tribes who ruled from centuries in the north and the serpent was their totem
as also certain clans among them were matrilineal or matriarchal.let me
remind you the namboodiri brahmins families from payyanur in kerala also
practice matrilineality unlike any other brahmins though other namboodiri
brahmins have shifted to patrilineality.and the brahmins refusal to accept
kshatriya status of bunts and nairs was more of a power game which is
amptly described by this quote from (The Penny Cyclopaedia of the
Society), in which the author argues:
"The Kshatriya, or military class is said by the Brahmins to be extinct. But
the Rajpoots and the Nairs in the Deccan in all probability belong to this
class, though the Brahmins assert that they are only Sudras." brahmins all
over india state that parashurama exterminated the kshatriyas in threta
yuga hence there are no kshatriyas left.thus rajputs and jats in north as well
as bunt nairs raju in south are not considered kshatriyas by orthodox
brahmins and this is plain power game.and again i don't agree with with
linguistic origin of names and hence trying to prove the relation between
the Bunts(Tuluva bunts and kundagannada speaking nada bunts of
kundapura also called nadava sometimes)/nairs to the nadavaru of north
canara who neither practice matrilineality serpent worship or have any idea
of their varna status

Reply

padmanabhanFebruary 27, 2010 at 1:11 PM
nadavaru might be dominant caste but there is nothing common between
them and bunt/nairs either language nadavaru of north canara speak
nadava kannada which is more like marathi or konkani or religion they
worship venkatesha while bunt,nairs,nambooditi are shaiva/Shakta and
have simlar customs like serpent worship and bhuta kola/theyyam etc also
bunts nairs never were invovlved in trade here is a quote proving that This
is what the historian Francois Pyrard says about Nairs/Bunts: "As for them,
they are all nobles and meddle with neither handicraft nor trade, nor any
other exercise, but that of arms, which they always carry.
The etymology of the bunt surname shetty who have given is also wrong
shetty is anglicised from the word ''Shetray''(which is how the surname
shetty is still pronounced in tulu) meaning nobility or person of higher
ranking in tulu which itself is again the corruption of the sanskrit word
''Kshartiya''(warrior) and it has no connecion to sheshti as you say.and
again almost all bunt and nair surnames have north indian connection
related to jats who also worship serpents as well as punjabi communties of
khatri/arora. examples shetty-sethi,rai-rai,nair-nayyar/nayar/nair gambhir
and so on.bunts nairs might hav a minor mixing of blood with previous
ruling clans of the south precisely the Vellalas of tamil nadu who again
claim chandravanshi kshatriya status and have their own legends of north
indian origins.the bunt/nair surnames ballal(from vellala) and pillai are
common with vellalas.so the fact is the brahmins as well ruling upper caste
clans in south bunts nairs have non dravidian origins.this is proven from the
presence of blue and green iris(eye colour) among these communities as
well very sharp comely features which show scythian/aryan out of india
origins.bunt(tuluva and kundagannada speaking nadava or nada bunts)
and nairs are completely distict from nadavaru of north canara who have no
cultural similarities.their customs and language resemble more like
konakanis.

Reply

Ravi MundkurMarch 1, 2010 at 8:29 AM
Padmanabhan,
Especially,I enjoyed your original translation of: 'kshatriya'(warrior) >
'shetray'!(noble trader).
Other data given by you are broadly known and have been
documented.The apparent confusion is possibly due to lack of appreciation
of the fact that history is 3-dimensional and the essential products of history
were evolutionary in nature.

Reply

AnonymousJune 2, 2010 at 1:31 AM
History is change and evolution in time.
My family is Mudiraju, which is called also as Bunt or Bunt-lu in telugu.
Mudiraju is only a stock of people. My grandparends use to talk in
Kannada, Today whereever our family is settled , they adopted the state
language, eg- Kannada in Karnataka, Marati- in Maharastra, Telugu in
Andhra.
Most of our family members are very fair in colour or have light skin. Only
change is constant in passage of time.

Reply

Ravi MundkurJune 4, 2010 at 7:25 AM
You are right! History has been a constant change along with the passage
of time and often it is difficult to distinguish and recognize the end products
from the starting products! This applies not only to communities but also to
languages,legends and customs.

Reply

shashiJuly 9, 2010 at 7:37 PM
i admire the effort you have put but i agree partly with padmanabhan the
blog has some factual errors.guess using linguistics to trace genealogy is a
bad idea.british people have surnames like bunt and mcnair.are these
people also related to the bunt community of tulu nadu and nair community
of kerala.ofcourse not right? point was culture is ever changing but genetics
do not.i recently read a genetic study result of bunts which says they have
scythian blood.similar results came out for nairs too.i think this blog should
publish more articles on the tulu language it's phonology and grammar then
indulge in such wild speculation.think origin of communities is best left to an
anthropologist who uses gentics.

Reply

Ravi MundkurJuly 10, 2010 at 10:54 AM
Well Shashi, thank you for your considered opinion.However please note
that genetic/ genome studies on Tulu/Karavali people is scanty at
present.We shall wait for realistic genome studies. For the time being, I
wish, some guess works- based not exclusively on linguistics-should not
hurt our sentiments! After all, all assumptions and hypotheses so far floated
need to be revised till a solid theory emerges.

Reply

AnonymousFebruary 20, 2012 at 5:21 PM
Well one more angle we have to look for is the link between Jains and
Bunts as Dakshina Kannada was ruled by Jains and Bunts were the
caretakers of Jains. Is it true. Is there any common factor in the genetics of
both the communities.

Reply

Ravi MundkurFebruary 22, 2012 at 8:30 AM
Yes. Bunt-Jain conversions are evident in the history and has been
highlighted by many of our researchers.(Probably I have also recorded in
some older posts herein.)

Reply


JAN
11
221. Talaku

Talakadu: Concentric Bends in River Kaveri.

It is but natural that during the prolonged course of linguistic and socio-
cultural evolution of a region a number of words may simply have been
expelled from the memory of the surviving people. However, several
antique place names have preserved such vestiges of heritage faithfully for
the benefit of posterity.
Some of the words have several meanings. This feature may be the result
of accumulation of similar sounding cognate words derived from diverse
cultural and lingual sources. And on account of the clashes among the
cultural components in a region, some of the words having a specific
meaning and originated from defeated people eventually may simply fall
into oblivion.
We shall review one such word: tala.
Tala
The Dravidian word tala has the following set of surviving meanings: 1.
Head. 2. Bottom level or planar level. Of these, the first word tala/tale/tare
(=head, hair) is Dravidian in origin; the second word, tal(=level, ground) is
of Pli and Prakrit origin.Apparently,the word 'tala' later also became root
for the Sanskrit word: 'stala'(=the place).
Regarding the word 'tala'(=level),it is interesting that the Hindu mythology
describes seven notional nether worlds below Earth: Atala, Kutala, Vitala,
Mahatala, Rasatala, Bhutala and Patala .
There are numerous village names in southern India that have a prefix of
Tala such as Talapadi, Talamoger, Talachiri, Talakaveri, Talakadu,
Talaimannar, Tlipadi, Tliparmba, Tlguppa, Tlgunda, Tlikote, etc. In
these words the application of the above cited meanings (head, bottom,
level etc) may be just meaningless! Or you may presume that words with
tli as prefix refer to tle or the toddy (palmyra) palm. But in some of
these villages palmyra toddy trees may not be of common occurrence.
So, what is the original intended meaning in these tala or tla villages?
Nainital
The place name Nainitl offers us important clue to the analysis of tala
village names. Nainital, located in Uttaranchal state of northern India,
means nayani (=eye) +tl (=lake) or eye shaped lake. There are several
such tals in the Uttaranchal region like Kedartl . Similarly, Tal is a town
in Ratlam district of Madhya Pradesh. It is located on the bank of a pond,
now dried up.Further examples are: Agartala town in northeastern
India.Taloja near Panvel in Raigad District, Maharashtra.
In several languages of the north such as Nepali, Punjabi, Bihari, Gujrathi,
Marathi, Kumauni, Malvi, tal or tal means a small pond. In archaic Tamil,
talla means swamp. The tal> talla conversion is probably influenced by the
analogous word palla. Similarly, in Sinhali language, tal apparently
means sea shore.
The origin of the word probably is:
ta + ala= bank of water-body. Or land beside stream or pond; bank of a
riverulet or a pond. In northern India, tl refers to a pond, whereas in
southern India, mostly it represents a small stream. This change is possibly
due to analogy with another related Tulu word, tr, which exclusively
means a stream or streamlet. [tl > tr]. The Tulu words tr (=rivulet) and
tri(=toddy palm) were possibly derived from older Munda sources.

Talakdu
TalakDu is a famous historical place near Mysore, in Karnataka. River
Kaveri attains an odd serpentine loop near Talakdu. The area has
massive deposits of sands on the windward side of river.
Kannada Kings of Western Ganga dynasty ruled this place during the
period from ca 350 to 999 CE. Subsequently it was ruled successively by
Hoysala, Vijayanagar and Mysore Odeyar Kings. In the year ca.1610 CE,
during the reign of Odeyars, River Kaveri was flooded and the Talakdu
town was buried under massive cover of sand deposits and the adjacent
village of Mlangi was submerged. People believed that this resulted from
the curse of one pious lady called Alamelamma on Odeyars and the royal
town of Talakadu.
According to local legends the name Talakadu is derived from the name of
two ancient hunters Tala and Kada. However, it appears the place name
originally referred to the forest growth on the river bank. [tala=river bank
+kDu =forest].
Talakaveri
The point of origin of River Kaveri, in Kodagu district is called Tala-kaveri.
Tal here means a streamlet. River Kaveri begins its course as a minor
streamlet. A small pond is also built around the spring at Bhgamandala,
where the river is believed to take origin.
Talaghattapura
Talaghattapura (tala+ ghatta+ pura) is a location near the southern
boundary of Bangalore city, on the way to Kanakapura.The elevated area
(ghatta) is presently located on the bank of a pond. It was formerly part of
a river which dried up later.
Talapadi
There are at least two Talapadi village /hamlets in Mangalore taluk. 1. The
small stream on the Kerala border. 2. A small stream joining River
Nethravati, near the BC road. In these place names pdi represent hamlet
on the bank of streams. Besides, there are some TlipDi village/ hamlets
in the Karavali. In most of these place names, the word tli/tLi is used as
synonymous with another Tulu equivalent word tr, a streamlet. The
palmyra toddy palm known as tri in Tulu and tLe in Kannada, usually
occurs in riverside locations. It is possible that the word originated from tr
or tL.
Talamogaru
Another hamlet on the southern bank of Netravathi, Talamogaru (tala=river
bank+ mogaru=plains) is a part of Sajipa-padu village, in southern Bantval
tauk.
Kadtala
Kadtala, the place name refers to the ferry point (kaDa) across the tala
(stream).
Nadsl
Nadsl is hamlet that possibly derived its name from a stream that flows in
the middle of the expansive field in Padubidri. The word naDu means
middle, and sl, appears to be a variant of tl, [tl.>sl].
Remnants of Buddhism
The word tala(= bank, lake edge) apparently was brought by the
immigrants from the North. It might have been brought by Buddhist monks.
During the early centuries of the Common Era, the influence of Buddhism
was in full swing all over southern India and in Srilanka. Thus, early Tamil
as well as Sinhali accepted and adopted the word. However, in regions
where the Buddhism was driven off eventually like Tulunadu, Karnataka
and Tamilnadu the original meaning of the word was lost, even though the
word survives in older place names!
Talakadu: Ancient Temple of Ganga period uncovered from the massive
Sand heaps.

-with Hosabettu Vishwanath.

Posted 11th January 2010 by Ravi Mundkur
Labels: Talakadu Talakaveri talamogaru Talapadi Kadtala Nadsal

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JAN
2
220.Vasudeva Laila
The other day, our family friend Mr. Shetty brought us Tirupathi Prasada
(Laddu). It was wrapped in a sheet of a Kannada daily Udayavani.
A write-up in the newspaper by Lakshmi Machhina, giving profile of an
unknown and unsung writer of popular Tulu Plays engaged my attention. It
attracted me mainly on two counts: 1) According to the general perception
of some Tuluvas and an UN report the Tulu language is in the process of
dying. (2) Some writers berate popular Tulu Comedies accusing that they
do not contribute to the enrichment of Tulu language.
An obscure playwright
A cobbler by profession the playwright Vasudeva Laila wrote 20 Tulu Plays.
The gist of the article is as follows:
His cobblers shop is located by the side of Regional Educational Officer,
near Maari Gudi temple, in Belthangadi town. He has written more or less
20 Plays in Tulu. Some of them have been staged successfully for 10-25
shows. Still he is engaged in shoe-mending occupation.
53-year old Vasudeva Laila is married with four children - son graduate, an
artist; one daughter married off and two are unmarried. His present
residence is: Hemanta Nilaya, Putrabailu, Gandhi Nagara, Belthangadi. He
was born at Belur to a cobbler Sheenappa. Sheenappa had a shoe mart at
Halebeedu, Vasudeva grew up at Halebeedu and studied up to 7th
Standard at Talippadi. He gave up shoe mart,due to losses and he
switched to tailoring. Further he switched over to an employment in a hotel.
He hawked at weekly village markets, at Jaatra festivals and Yakshagana
venues. He was deeply interested in dramas and Yakshganas since his
school days, which inspired him to write However, ups and downs of life
forced him to stick to the shoe-mending job for livelihood.
His first Tulu Play was 'Hallida Ponnagu Pyanteda Kandani' (City boy to a
village girl). Next was Kannada drama 'Suryodaya' , not yet staged. Other
dramas are: Trishula Tirgund', 'Nyayada Netter', 'Kalanka Kantina Kannir',
'Yepa tikkuvar;, 'Samaja telipunu', 'Porlunu Toodu Marlu', 'Madhurana
Bhagya', Amrita Mallige, 'Satyogu Edura?' 'Gangadharana Gangasara', 'Sai
darshan' (Kannada) and 'Bhakta Markandeya'(Kannada).
Of these 'Yepa tikkuvar( =When we shall meet?) has been staged by Shri
Ganesh Kala Vrinda for the last five years. 'Satyogu Edura (=Can it defy
the Truth?) has been played for 30 shows,
Most of his Plays are tragedies. Recent plays are comedies. Any these
Plays have not been printed for obvious economic reasons and for lack of
encouragement.
Here is a man, propagating Tulu on his own right, without hankering for
fame.
N. Narasimhaiah
He reminds me of N. Narasimhaiah, popular writer of Kannada detective
novels during the yester years Famed Kannada writer Ta.Ra.Su. had
praised Narasimhaiah for inculcating Kannada book reading habits among
the common people, working in hotels, shops and railway stations in
Bangalore and young and old alike all over Karnataka. The ordinary
people, addicted to the Kannada detective novels of Narasimhaiah, eagerly
looked forward for his next novel.
Tulu love
Encouraging your family members to speak Tulu at home and in society,
whether in native place or abroad, is in itself amounts to propagation of
Tulu language. Quality of expression or style of writing is immaterial but it
should serve the purpose of propagating. Hidden obscure writers, like
Vasudeva Laila, deserve our encouragement.
-Hosabettu Vishwanath
Posted 2nd January 2010 by Ravi Mundkur
Labels: N. Narasimhaiah Vasudeva Laila Ta.Ra.Su. Tulu love

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DEC
25
219. PD-dana
The existing classification of Dravidian languages gives an overall
impression that these evolved exclusively from the proto-Dravidian along a
specific linear path. However, the origin and evolution of words in a
language like Tulu may be more complex than visualized by linguists at
present.

The word: PD-dana
The Tulu word paD-dana appears to have had a complex origin, being
possibly borrowed and adapted from the co-existing or pre- existing
languages in the Karavali. Though it has been incorporated extensively in
the Tulu usage, it does not sound like a original word of Tulu language.
Amrita Someshwara in his work Tulu PaDdana Samputa has also
pondered over the issue.
The word paD-tana apparently is derived from old Kannada sources. The
word pD(u) (=song) was commonly used in old Kannada. Later it became
hDu in later Kannada, with p.> h transition. Similarly the suffix tana
(=state of being; equivalent of English suffix -hood) is common usage in
Kannada.(For, example siritana, baDatana, saNNatana, manetana etc).
However, both these usages pD as well as -tana are uncommon in Tulu.
Therefore, it can be concluded that the word paD-dana (or paDtana) was
borrowed from old Kannada into Tulu. This is further supported by the
reference in paDdanas that Panjurli came to Tulunadu from the Sahyadri
Ghat areas, probably referring to ancient Kadamba Kingdom of Banavasi.
Additionally, it may be noted that the name Varhi (Varaha=Wild boar,
Panjurli) has been applied to the River originating from Banavasi
region.The old Kannada word pDdana has been lost in the later versions
of Kannada, probably as result of development of script and decrease of
importance for the oral literature media.
pada
In Tulu phrase pada panpini (= reciting a song), the word pada is
employed to represent an oral song. On the contrary, the word pDu
(=song, as in old Kannada) or pTT(=song, as in Tamil) is not in current
usage in Tulu. Similarly, the suffix -tana is not common in Tulu, except in
words borrowed from Kannada. Thus the compound word paD-tana (=act
of singing) may have been borrowed from old Kannada along with the cult
of Panjurli.
It is interesting to note that the word pada evolved later to mean the word,
especially in languages like Kannada that developed script in the due
course. In current Kannada the equivalent of Tulu pada(=song) is
padya(=poem).

Prdana, prteno
However there are some more equivalents of the word paDdana in Tulu
such as pardana and partena or parteno. However, these words were
borrowed from Gond and Mundala languages. In Gondi language now
prevalent in Vidarbha region of Maharastra, the word pardan or pardhan
refers to tribal bards among Gonds.
Similarly, Mundala tribes use the word partana or partena or parteno for
the oral ballads.
The Gonds and Munda tribes were widespread in West Coastal region in
the antiquity, probably before the arrival of tribes who spoke or introduced
Tulu language in the Karavali region. Numerous ancient place names in the
Karavali remain mute testimonies to the ancient existence of Gond and
Munda tribes in the region.
PaTThana
There is an analogous Prakrit and Pali word known as paTThana, whose
original meaning has almost been lost. Some authors have surmised that it
could be derived from the Sanskrit word prrthana. However, one of the
Buddhist religious volumes in Pli language has been known as
paTThana, suggesting that it probably was in an oral paD-dana form to
begin with.The derived word 'paTTaN'(=reciting) has subsequently been
absorbed in Hindi.
Prarthana
In the line of pardana- partana- paDdanas discussion, the Sanskrit word
prarthana(=prayer) apparently has some relevance. Some authors have
even suggested that the Sanskrit word prarthana was the source or
inspiration for the words partana- pardana- paDdanas. This seems unlikely
since these tribal cultures were relatively more ancient and the Sanskrit
was introduced in southern India more or less in the beginning of Christian
Era.
Thus it seems likely that the coining of the Sanskrit word prarthana was
inspired from the tribal sequence of words namely : partana, pardana and
paDdana.
Orature
Primitive cultures invented literature as creative pastimes long before the
invention of script or the written word. The oral literature (orature) was
popular in Africa and other primitive centers of human evolution and
dispersal.
Even the Vedas were a form of orature to begin with (ca.1700-500 BC),
which were passed down the subsequent generations through recitation
from memory. Contemporaneous Indian tribes like Mundas, Gonds and
Others (who spoke Prakrit, Pali etc) had similar orature systems , like paD-
dana ( or its regional variants such as partena, pardan or paTThan etc).
This mode of folklore was also passed down the generations by sheer
memory similar to Vedas. King Ashoka introduced the Brahmi script in India
(ca. 300 BC) that revolutionized the documentation of literature. In many of
the Indian languages, especially those with major royal patronage, scripts
were introduced.
Note that the significance of oratures declined markedly in languages that
developed popular scripts in due course like
Sanskrit,Prakrit,Tamil,Kannada, etc as seen by the later disuse of the word
(paDdana or its variants)in those languages.
Since some of the tribal languages of India may be older than Sanskrit, it
may not be correct to consider that the preexisting languages borrowed
some of these words from the Sanskrit. In reality, it may be the other way
round.
Pardans (Gond bards, who apparently derived their names from singing
pardan/paDdana), like Tamil Panans, acted like advisers to Kings, which
subsequently introduced a new ministerial word pradhn (<.derived from
'pardan'). Similarly,the word 'prteno' possibly led to coining of the Sanskrit
word prrthana.
Sanskrit words, generally have been coined from word components that
inherently carry the essence of meaning expressed in the final compound
word. But if you split and analyze the words like 'prarthana' or 'pradhan',
you may not get the root meanings tallying with the final meaning conveyed
by the compound words.
With passage of time, we are unable to ascertain the original words that
inspired formation of new words,and may be because of our inherent bias
towards 'primitive' cultures.



Posted 25th December 2009 by Ravi Mundkur
Labels: prathana parteno pardana paDdana partana

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manjuDecember 25, 2009 at 12:54 PM
Gond bards' actual identity is 'pANal'. These are Dravidian bards found
among other Dravidians like - Tamils and Malayalis (pANan). In fact, even
in Kannada the word for dancing girl 'pANbe'is a cognate (DED 4068).
Pardhan is corrupted from of Sanskrit word Pradhan (prime minister or
minister). These bards/genealogists acted as ministers to their Gond kings
and hence the title.

- Tulu/Kannada pada and padya are derived from Sanskrit word 'padya'
(poetry) which has a dual word for prose 'gadya'. It appears the
Sanskrit/Prakrit word for song has killed the original Dravidian word 'pAD' in
Tulu. I suppose, D->r changes are common hence pArdana and pADdana
are cognates.

- In the case of pADdana, I would think it's actually derived from a Prakrit
word which is cognate to Sanskrit word 'prArthana'. I came across a Pali
word patthana. I am not sure how it is pronounced. From the look of it, it
could be 'paT-thanaa'. I suppose very close to pAD-dana.

In my opinion, Dravidian expansion from Central Indian region to South
India was an event that included assimilated Prakrit speakers. The survival
of Dravidian languages maybe because Dravidian tribal chieftains still
controlled their masses (in contrast to Maharashtra where probably
Dravidian tribes were ruled by Indo-Aryan elites). Considering that many
Prakrit speakers were assimilated into Dravidian speakers, there could be
adstrate and superstrate of IE languages (but not substrate of older
languages).

Reply

Ravi MundkurDecember 26, 2009 at 12:53 PM
Thank You Manju,for pointing out the Pali/Prakrit word paTThana.It could
be a lost cognate of partena/paDdana.(It is evident from the fact that one of
the Pali volumes is called patthana.).Tamil Panan is related to Tulu word
paN (=to tell, recite)and also to pambada.
It is difficult without accurate or relative dates to decide on what was
substrate and/or what is adstrate.All our present interpretations at present
are relative without factual clues regarding the realistic antiquity of various
tribes.
One more possibility,besides your suggestions, is that Prakrit words were
brought in by the Dravidian immigrants in the southern peninsula.

Reply

manjuDecember 26, 2009 at 9:34 PM
About Pardhan:
_Pardhan, Pathari, Panal._--An inferior branch of the Gond tribe whose
occupation is to act as the priests and minstrels of the Gonds. In
1911 the Pardhans numbered nearly 120,000 persons in the Central
Provinces and Berar. The only other locality where they are found is
Hyderabad, which returned 8000. The name Pardhan is of Sanskrit origin
and signifies a minister or agent. It is the regular designation of the
principal minister of a Rajput State, who often fulfils the functions
of a Mayor of the Palace. That it was applied to the tribe in this
sense is shown by the fact that they are also known as Diwan, which
has the same meaning. There is a tradition that the Gond kings employed
Pardhans as their ministers, and as the Pardhans acted as genealogists
they may have been more intelligent than the Gonds, though they are
in no degree less illiterate. To themselves and their Gond relations
the Pardhans are frequently not known by that name, which has been
given to them by the Hindus, but as Panal.

Ref:
The Tribes and Castes of the Central Provinces of India By R. V. Russell
Vol IV

Reply

Ravi MundkurDecember 27, 2009 at 9:55 AM
Thank You.With due respects to subject authorities like Russell, let me
present my viewpoint:
Pardans(like Panals,Panans) were the bards to Kings who also acted like
ministers.Because of the seriousness attached to ministries in due course,
'pardan' bards literally evolved into 'pradhan' ministers.
[Please check some additions to the post.]

Reply

manjuDecember 27, 2009 at 7:14 PM
Please remove "-with inputs from Manjunat." I hope you respect my opinion
that I don't accept the tone of the acknowledgment. No problems in making
use of the sources. However, they were certainly not given as additional
proof for your thoughts.

Of course, I don't have any problems with your arguments per se. I just
disagree with them.

Reply

Ravi MundkurDecember 31, 2009 at 3:55 PM
Minor strings of data have been and are being interpreted diversely by
different authors, creating in the process several 'apparent
truths'.However,it should be realized that only one set of inferences can be
closer or equal to the 'real' historical truth.Only time can tell and distinguish
the real from the apparent ones.
If you disagree with my inferences,fine, that is your right.After all, this is
only an exploration and not the final word!

Reply

manjuDecember 31, 2009 at 8:57 PM
My understanding is that you have total disregard for linguistic methods
and genetic studies. I don't question them as I believe they have served
very well in many aspects. However, you not only dismiss them but also
have not come up with your own methodologies.

Maybe you are well aware of your own inconsistencies when dealing with
the data. I believe your truth is Churchill's truth which you have displayed in
this blog. You are not bothered about 'spirit' of 'Satya' of your own culture.

Reply

Ravi MundkurJanuary 1, 2010 at 8:23 AM
If I take a different path it does not mean disregard other paths. An explorer
should be able to search out new paths, if not anything else.It is not
necessary for realization that everyone should blindly walk along the same
road. And what the genetic data say?Do have any conclusive evidences
yet?
And what do you mean by the 'spirit of Satya'?

Reply


DEC
19
218. Mungo, the rain God
We were discussing in the previous posts about some of the primitive or
ancient words that possibly found entry into other regions during the
process of migration of human tribes in the antiquity. The ancient words
might have inadvertently lost their original identity and meaning with
passage of time in the new environment. One such possible African word
existing in the present Dravidian socio-cultural setup is the word Mungo.
Mungo
Mungo is the name of an African God of Rain. We can presume that the
ancient African word Mung is related to rains. Let us analyze the derived
or related words in Dravidian languages like Tulu and Kannada.
Mungaru
Mungru is a common Tulu and Kannada word for the major annual
rainfall of the region, which we have also designated alternately as
Southwest Monsoon.
(The word mungr has also two other meanings especially in Tulu,
namely: (1) the front portion of the leg and (2) a hammer. But presently let
us not go to digressing details.)
In the present context, we have presumed that Mungaru is derived as
follows:
Mun + karu, where mun= advance or advancing and karu= clouds and
rains.
As a corollary, our people have created an antonym like hingaru (hin +
karu) in the similar lines to represent the second session of rains in the
southern India, namely the Northwest Monsoon.
But some analysis of the word kr or kru suggests that it represents
dark (like a dark dense forest or dark clouds) and not the rains. Thus, we
realize that kr=rains is only an assumed meaning.
If we go back to the possible original derivation from the African word
mung for rain,
Mung + aru= splash of rains. (Tulu word: r as in aral=splashing of
shower, as in the phrase aral beejuni.)
Munge
Another Tulu word that retains the African root mung (=rain) is
munge(=sprout). It is common knowledge that rains induce sprouting in
seeds kept in the open.
Mung+e. = growth (sprouting) due to rain.
There is another route for confirming the above origin of the word:
In Kannada the word munge does not exist (at least presently) but is
replaced by another similar word known as moLake (=sprout). The word
moLake must have been a modified version of the original word
maLake(=sprouting induced by rains), because: In the usage male + ke
where maLe stands for rain.
Mungv
There is one more related word in Tulu, namely mung, mungv or
mungo which means to submerge or dip in water.

Posted 19th December 2009 by Ravi Mundkur
Labels: munge mungar mungo molake mungav

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DEC
18
217. Kenya
Migrating tribes in the antiquity, who set out on a long trail from Africa to
India, obviously with several periodic stops in between, have brought in
many antique words along with them. Tulu, Bantu, Siri, Sira, Kola etc are
some of the common words deduced in these blog pages to have been
brought from Africa to India.
The place name Manki appears t have been introduce into Karavali in the
similar way, either from Papua New Guinea or from the side of
Northwestern region of Indian subcontinent as discussed in the previous
post.
Kenya-Kinya
One more such place name that is found in Africa as well as in Tulunadu is
the word Kenya or Kinya. Kenya is a State in Africa. Kenya means the
abode of Gods in African language.
We have similar sounding two places in Tulunadu that bear the name of
Kinya and Kenya. In southern part of Mangalore taluk, there is one village
called Kinya. And in northern part of Sullia taluk is another village called
Kenya. Both these place names could be the variants of a single name
Kenya. It may be recalled that the region Kenya in Africa is also
pronounced as Kinya.
In the Tulu language we can somehow find meanings for both these
names, but it would be neither logical nor appropriate. The word Kinya
means smaller in present Tulu. However, this meaning appears
inappropriate and may not be the original meaning of the place name.
Similarly, word Kenya means listen to me in Tulu which again is
inappropriate, if not absurd, as a place name. Besides, we have analyzed
in previous posts that -ya or ia are the spatial prefixes/suffixes with (divine
connotations) not only in Tulunadu (eg. Aikala, Murulia, Sullia etc) but also
in Africa and Asia and Asia Minor (Arabia, Namibia, Kenya, Tunisia,
Ethiopia etc).
Therefore since, -ya is a spatial suffix, Kinya and Kenya should be
analyzed as
kin +ya and ken +ya.
However, the words kin and ken apparently do not have any logical
meanings in present Tulu language. Therefore it is proposed that the
mysterious spatial name Kenya has been brought to Tulunadu along with
immigrants in the historical past.

Posted 18th December 2009 by Ravi Mundkur
Labels: Early Tulu Siri Kinya Sullia Kenya Murulia bantu

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DEC
17
216. Permanki

Some of the village names sound funny and do not have ready meanings
even among the natives of those villages. One such hamlet name is
Per(a)manki, located in Ulaibettu village on the banks of River Gurupur,
near Neermarga and Mallur, in Mangalore Taluk.
The word Permanki can be analyzed as follows:
In this place name, the Dravidian prefix peru has been combined with
manki. Peru or peri =large, big. Periya> hiriya= larger, bigger or elder.
(There are several villages in Tulunadu carrying the prefix 'peru', like
Pervaaje, Perankila, Perara, Perdur, Peramoger, Periadka, Peramannur
etc.)
And we can attribute a meaning for the word manki based on the line of
analyses followed in earlier posts.
Manki= ma+anki= an elevated place.
Therefore, 'Permanki' stands for a large village located on a elevated
ground or plateau.
Manki
The second word unit, namely Manki is an independent village name. We
have a Manki village near Honnavar, Uttar Kannada district. The word
manki apparently is an older variant of the word manja that means a
plateau or an elevated place.
Suffix -ki
The word manki emphasizes the existence of an ancient suffix -ki as a
spatial attribute. It must be ancient one and discontinued later because it is
not found in later or current Dravidian place names. However, it exists in
some of the older place names like Neranki,Haleneranki,Parenki,
Karenki(Dakshina Kannada),Karki, Valki (Uttara Kannada ), Bhalki (Bidar)
etc.
Suffix gi and angi
Besides, we find another variant of suffix-ki in the form of gi (or angi) in
Shimoga and surrounding regions. Ucchangi, Bhadrangi, Devangi,
etc.Examples for places with suffix-'gi', are mostly found in Uttara Kannada
and Uttar Karnataka: Balgi,Bargi,Biligi, Divgi, Byadagi, Nimbergi, Nesargi,
Kalghatgi,Kushtagi, etc
Antiquity of words
The Karavali and contiguous parts of southern India have preserved many
fossil words in the form of place names bearing testimony to numerous
ancient tribes that sauntered and lived across this vast land. Although we
find numerous fossil words as well as regional variants of some of these
words, it is difficult task at this stage to pinpoint and classify the tribes and
the words (languages) used by them.
Another possible way of establishing the antiquity of the words is to search
for similar words (place names) in other parts of the world especially along
known routes of human migration.
We find that the place name Manki exists in Swat region (North West
Frontier Province), Pakistan, in the islands of Papua New Guinea and in
Poland. Of these Pakistan and Afghanistan have been known as one of the
ancient routes of immigration into India. Similarly the Papua New Guinea
has been described as one of the early centers of human civilization
outside Africa.
The strings of data discussed above establish that ancient words such as
manki have been carried to different places by the migrating human tribes.
Manki stand
There is one 'Manki' stand near Mangaladevi Temple, Mangalore.In the
absence Of proper explanation, some people might have thought of this as
'monkey stand'! Now, the name 'Manki'(=elevated area) tallies with the
other alternate names existing for the Old Mangalore area such as
'Mangaar'(ma+ang+ar=elevated open field). The old name 'Mangar' for the
area, later became 'Mangal' and 'Mangala'probably between 6th to 8th
Century CE. Yet it is interesting to note that both the ancient place names,
'Mangaar' (near Yemmekere)and 'Manki'(near Mangaladevi temple) have
survived.

-With Hosabettu Vishwanath

Posted 17th December 2009 by Ravi Mundkur
Labels: Manki Byadgi Karki Bhalki Nesargi Ucchangi Permanki

3 View comments

Custom Term PapersDecember 18, 2009 at 4:12 PM
I love posts like this, it makes my day actually, thanks!!

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Ravi MundkurDecember 19, 2009 at 8:48 AM
Thank You.
We explore basically to educate ourselves! And to clear our own
confusions and doubts. If the process provides at least some pleasure to
our readers and friends that's simply great!

Reply

Term papersDecember 30, 2009 at 4:04 PM
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I really like to read.Hope to learn a lot and have a nice experience here! my
best regards guys!

Reply


DEC
14
215. Manchakall

Do you remember a place called Manchale?
Manchale was the former name of the holy place later known as
Mantralaya, located on the bank of River Tungabhadra in Raichur district,
Karnataka. Guru Raghavendra, a Swami or sage of Madhwa cult became
famous in the river side village of Manchale. The township and the religious
institutions built around the brindavana (cemetery) of Raghavendra Swamy
deserved a magical name and the old Manchale village was renamed as
Mantralaya a few centuries ago. In the old village Manchalamma was a
popular deity, a form of mother goddess the local people believed in. The
increasing influence of Raghavendra Swami overshadowed the popularity
of the native Goddess Manchalamma, which was resented by many.
This year several Rivers of northern Karnataka were in spate owing to
unprecedented heavy rainfall in the catchment area. River Tungabhadra
was also flooded leading to submergence and severe damages to the
properties of the religious institutions built in the name of Guru
Raghavendra.
As the legend goes, Manchalamma was instrumental in Shri Raghavendra
Swami locating his Ashram at Manchale. It is with the grace of
Manchalamma he established the institutions. When he went to 'samadhi'
state by interning himself in a Tulasi Vrindavana, he assured devotees that
he would fullfil the wishes of 'Bhaktas' (devotees) by remaining invisible for
700 years (or so) thereafter. His power ,as experienced by devotees, is
vibrant still today, though Manchalamma is the reigning deity of Manchale
.>. Mantralaya.

However, the laymen connect the recent flooding at Mantralaya to the
wrath or curse of Manchalamma for neglecting Her!
*
The place name Manchale= Mancha+ala. The suffix -ala or - ale refers
to the river. Then, what is the mancha?
Manchakall
Manchakall(u) is a hamlet adjoining Shirva town in Udupi district.
Manchakall area is strewn with abundant rocky exposures. Manchakall
sounds strange, but makes sense when you analyze the meanings of the
place name Palli.
Palli also means rock -bed structures used formerly by Buddhist and/or
Jain monks during the early centuries of CE. Therefore, Manchakall is an
alternate word for the Palli.
Mancha (=cot or bed) + kall (=rock).
Mancha in modern Kannada means a wooden cot. In Tulu, it also means
pedestals or modified seats reserved for the installation of spirits. This
application also indicates the possible heritage of the word. The rocky seat
or pedestal preferred by monks was also known as mancha or
manchavu. Detailed archeological studies in the rocky region of
Manchakall may throw special light on early historical rock structures
frequented by Buddhist and or Jain monks. It is also possible that
destruction of rocks in the name of development may have damaged any of
the archeological structures.
Ma + anchav= elevated structure.
(Compare with:
manja . (ma +anja) =elevated land,
manga . (ma +anga) =animal on the tree.
'manji' . (ma +anji) = big sailing ship.)
Manchi
There is another similar sounding village in the southern part of Bantval
Taluk that sports the name Manchi. The word Manchi was an early variant
of the name mancha or manchav. Several place names have such i
variants, such as ndu-ndi, pda-pdi, vda-vdi, bda-bdi , uru- uri etc.
Besides there are many places all over Karnataka having the prefix of
mancha-. The word mancha is a gift of Dravidian languages to Sanskrit. It
is a widely used word in all languages, including Tulu. Vishwanath's
Kannada Pandit in Vidyadayinee High School, Suratkal,late Shri
Padmanabha Somayaji, who learnt Sanskrit for twelve years in Mysore,
used to say that 'Mancha' is a Kannada word, gifted to Sanskrit.( For that
matter, Tamils would say, that it is a gift from Tamil). Sanskrit has a definite
rule for explaining etymology of a word from the root word. 'Mancha' is an
exception to that rule.
Manchil: A palanquin used for carrying important persons in the past years.
The Kula Gurus and religious pontiffs, were used to be carried around in
such 'manchil's.

There are also Manchar in Tulunadu, Maharashtra, and Pakistan.
'Manchad' Manchad is a Tibeto-Burman language, also known as Pattani,
Lahuli or Swangla, spoken in Hiamachal Pradesh
(Indo-Tibetan border) means a lower valley in local Tibetan dialect.
Manchar in Pune district is a town on Pune- Nashik road alongside
Sahyadri Range. Manchar and Manchad are most probably cognates.
Rangamancha= A stage or (raised) platform for performing arts, like
Yakshagana.
North Indians use the word Manch to represent a platform, a stage or a
forum.

-With Hosabettu Vishwanath.

Posted 14th December 2009 by Ravi Mundkur
Labels: Manchi Manchakall Manchad mancha manchil Manchar

3 View comments

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sfauthorDecember 15, 2009 at 8:23 AM
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Reply

AnonymousDecember 15, 2009 at 10:32 PM
Also in "PaLLi" grama, there is a high rocky structure called "kokai kall"
Kawdoor Narayana Shetty

Reply

DEC
13
Vishwa Tulu Sammelano 2009


The festivities and the celebrations of the first World Tulu Conference
(Vishwa Tulu Sammelano, 2009) comes to an end today 13th December
2009 at Ujire, Belthangadi taluk, Dakshina Kannada district.We have
captured some of the scenes of the festivity brimming with enthusiasm and
moods of the people.It is estimated that about 0.5 million people visited the
conference.







The logo of 'Vishwa Tulu Sammelano 2009'.
Posted 13th December 2009 by Ravi Mundkur
Labels: World Tulu Conference 2009 Ujire Belthangadi taluk

0 Add a comment

DEC
8
214. PATNA
The word patna represents a town in many of the Indian languages. The
city in Jharkhand (and former capital of Bihar) is known as Patna. Besides,
there are towns called patna in Gujarat. In southern India, the word
appears to have been applied to ancient port towns: Machalipatna,
Nagapatna, Visakapatna etc. In Tulunadu context, the word is mostly
applied to coastal colonies of Mogavir fishermen. In the olden days the
fishing colonies were generally associated with port towns. Thus the word
patna was interchangeably used for port towns and the associated fishery
colonies. People from the Tulu fishing community were used to be
addressed as 'patnadakulu' (=fishermen) or 'pattaldi' (=fisher woman) by
other communities.
On the other hand, the ancient towns and capitals were initially built around
the port towns, as the ports were the major centers of trade and revenue.
Moolara patna
However, the word is not exclusively used for port towns or fishery colonies
even in Tulu context. Moolara-patna on the bank of River Palghuni
(Gurupur) is an example. Moolara patna as the name reveals is a colony of
Moola or Moolya people. The word moola represents origin and thus the
word moolya stands for aborigine.
Bokka patna
Bokka-patna is an example for an ancient port town associated with fishery
colony. Bokkapatna is presently a lesser known civic extension in western
part of Mangalore city. However, only few can visualize and realize that
once it was a major port town representing Mangalore, especially during
12th to 15th Centuries CE. Reconstruction of geological history of the area
reveals that the River Phalguni (Gurupur) was joining the Arabian Sea
between Kudroli and Bolar. And the Kings of Vijayanagar who occupied
Mangalore during 14th Century CE, developed port on the bank of river
estuary and named it as Bokkapatna in honour of the Vijayanagar King
Bukka (or Bokka).Therefore the Bokkapatna was the official Mangalore port
during that historical period.
Patna: Let us analyze the word patna ( pron: paTNa ) to gain some
insights into the evolution of our words and languages. The origin of the
word appears to be:
paTT + Na. (paTT=colony or nest, aNa, aNe=area.)
There are at least four similar sounding roots related to the word patna: (1)
patt 1(2) patt 2(3) pat, or pata and (4) pada and (5)padu.
1. Patt 1= a nest, a group or a colony.
2. Patt 2= to distribute among people.
3. Pata= a cloth, a curtain or a flag or a stretch of land. Also pictures,
portraits or maps (drawn on a canvas, cloth piece or a paper) or a kite..
Examples: bhupata (=Map), chitrapata, galipata etc.
The Sanskrit word path(=linear path, road) appears to be related and /or
derived from the old word pata
4. Pada=(pron: paDa) The word paDa (pron: short pa+Da. Pa=low lying;
Da=area) represents (1) a beach area demarcated for drying fish along the
coast, or (2) a mat knitted from coconut fibers and used for drying fish. The
word paDa also means (3) to take a turn or (4) a large boat (paDavu).
5. Padu =(pron: paDu) = West. (pa=(1).Sea margin, beach, (2) low lying;
Du=area, possibly refers to the direction of Arabian Sea or coastal low lying
area).
** **
There are some more related words for comparison in Tulu language:
Padil : PaDil represents a barren or waste land.
Patla: Patla (pron: paTla) means a low-lying marshy land alongside a river.
[Origin: pa+T+la. paT=low lying +strip of land+ covered by ala(=water) ].
A paTla kanDa means a wet, water-logged rice field, near a river, yielding
only one crop per year In patla kanda, flooding is a common feature in
rainy season rendering it unfit for rainy season's paddy cultivation of 'yenel'
crop. ['Yenel' (yene+al) as water from the sky (=rains)]. In these days of
building constructions, these marshy lands are reclaimed and made
habitable with modern type of buildings. Hence the Tulu idiomatic
expression/usage: Patla pOdu uru aanD (=The marshy land has become
village).
Patti: Patti (pron: paTTi) is a strip of cloth, metal or wood. It also developed
into a linear strip like colony of houses or a village habitation.. The word
patti(=habitation) became hatti in medieval Kannada, with transformation
of p> h.
Patti2 was a strip of cloth wherein records were written in the historical
past, before the invention of paper.
Patta: The word patta (pron: paTTa) means authority, throne or royal
power. In other words it is power over a stretch of land.
Men of high positions (masters or authorities), landed gentry living in
palatial buildings are called 'pattadakulu' in Tulu parlance.
Thus a Patel represents a village chairman or head. The word Patel has
become Ptil in northern Karnataka and Maharastra areas. Patel is also
current in Gujarat as surname and profession. Possibly the word Patel
was brought to Tulu and Kannada region by the immigrants from north.
In interior Karnataka and Maharashtra, the word Patel has transformed to
'Patil or Pateela', meaning landlord, hence a man of high position.
Patte: The word patte originally means a silken cloth. It was customary to
preserve land records in a 'patte' (invariably in red colour). Hence, the word
patte it came to mean a 'registered land record', showing rightful
entitlement. 'Patte kudtale' also means a record of ownership of land or
landed property with registered right of paying land revenue tax. So the
word: 'pattedr or pattadre' (land-owner, possessing valid record of
rights). 'Pattevaali' also means a striped silk cloth.
Patawari: Note this nomenclature current in Hindi-spaking belts. Meaning is
similar to 'Patele, Patel, Pattedare, Pattadaare' (Tulu), Ptil (Maharashtra,
Karnataka), Patel (Gujarat) and so on in other areas.
Patavardhan: This surname or title common in Maharashtra and Karnataka
also relates to root word 'Pata'.
Pata Parivartan: meaning 'Change of flag,curtain', refers to change of
circumstances in different points of time. In History, it means stages of
different events, rise and fall of monarchies, governments, social and
religious upheavals and new schools of thoughts.
Patasale (Padasale): Padsale means 'main living room of a house'. The
word 'paDasale' possibly meant originally a west side living room.Kawdoor
Narayana Shetty has pointed out that the word "saala" means a living room
in Italian language.
Note: Pata and Pada are interchangeable words in Tulu.

-with Hosabettu Vishwanath.

Posted 8th December 2009 by Ravi Mundkur
Labels: Patna Patel Moolarapatna Bokkapatna pata Kudroli

6 View comments

AnonymousDecember 11, 2009 at 11:04 PM
paDasale can be west side living room."saala" means living room in Italian.
Kawdoor Narayana Shetty

Reply

Manja on the RocksDecember 12, 2009 at 9:55 AM
Hi Vishwanath

Do you have any information on the relation between Kannada & Tulu? The
influence of Kannada on Tulu?

Kal, Kan, Patti, Haadi, Hatti are some of the original words of the Kannada
language. I am fascinated by languages and would like to have more Info.
Especially South Indian Languages.

Did you know that Brahui, spoken by a few tribals living around Quetta,
Baluchistan, Afganisthan is a Kannada dialect?

I feel language will give a lot of information about the culture & History of a
people. I liked your blog but how authentic is your Information? Can you
please tell me your source?

You may also want to visit www.manjaontherocks.blogspot.com

Regards
Manjunath

Reply

Manja on the RocksDecember 12, 2009 at 10:05 AM
Dear Shri. Vishwanth ji

I did not check your blog properly while writing to you a while ago.

I now realise that this is a serious blog with you having access to good
source material and I recognise the passion for the subject. I still would like
to know your sources as I am always searching for material to read on
History, Languages, Culture and Literature.

Thanks and Regards
Manjunath

Reply

Ravi MundkurDecember 13, 2009 at 10:26 AM
Yes, Narayan, I share your view that 'paDsaale' probably originated from
the concept of 'western room'.I also felt like that but could not elaborate
then and there.

Reply

Ravi MundkurDecember 13, 2009 at 10:39 AM
Manjunath
I shall reply some of the points in advance. Tulu and (old)Kannada share
not only words but also origin.This is also true of all south Dravidian
languages.
Our sources: We gather and analyse the existing data from different angles
(and approaches)before arriving at some logical conclusions.
So, at least some of the data you read here maybe appearing for the first
time in any media. In summary, with all humility, we would like to add to the
existing reference sources.

Reply

Ravi MundkurDecember 17, 2009 at 1:47 PM
H. Vishwanath replies to Manja on the Rocks:
A word or sound stirs our mind. We search, pick, collate, study and and
analyse for a logical or plausible conclusion. It is just sifting of information
from many sources to spur us to make a satisfying Note, based on our
childhood memories and insight. Rest is left to readers to weigh the Post,
subject to their knowledge about the matter.

Reply


DEC
4
213. Kotrupdi
Village names like 'Kotrupadi'(pron:koTrupdi) open up windows into
forgotten early chapters of the human evolution in the Tulunad. The
Kotrupadi is a hamlet within Kallamundkur village, located on the Mulki-
Mudabidri road in Mangalore taluk. There is one more Kutrupadi near
Bantra village in Puttur Taluk.
There may be many more such hamlets known by similar sounding names.
What is the Kotru or Kutru stand for in such place names? My casual
enquiries with random people near such villages do not elicit any meanings
worth pondering. There are some more such words: Kottigehara near
Charmadi, bordering Chikmagalur district, on the Western Ghats (Sahyadri
ranges). Kottur in Bellary district. Kottara, inside Mangalore city.etc.

Koytoors
Gond tribes now residents of Vidarbha region in Maharastra are known as
Koytoor or Koitur or simply Koi. Gonds are a hilly tribe (gond or
kond=hill) who are cultivators or depend on forest products for their
livelihood. Gonds are said to be Dravidian tribes. Some sociologists also
include these tribes among pre-Dravidian Munda Group. These dual
classification of Gonds suggest that these tribes could be representatives
of the stages of evolutionary trends from the early Munda to Dravidian
tribes. Sham.Baa. Joshi refers to Goddess Kotturi in some of his works.
Kotturi Goddess is probably related to Koitur or Gond tribes.

Books like Socio-cultural study of scheduled tribes: the pardhans of
Maharashtra by Shashidhar Ramchandra Murkute and Gonds of Vidarbha
by S.G. Deogaonkar throw better light on these tribes.
The presence of abundant place names with prefix Koi or Koitru or Kotru
in Karavali Tulunadu and other parts of Karnataka reveals that these tribes
lived in these regions once upon a time. And due to various adverse
reasons these tribes might have migrated north towards Vidarbha in
Maharastra. Many of the ancient socio-religious customs of early Gond
tribes have been assimilated into the cultural practices of subsequent Tulu
and other Dravidian generations.

Ancient Gonds of Tulunadu
The existence of place names beginning with Koi- (Koikude, Koila etc) and
Kotru-(Kotrupadi, Kottara, Kottigehar etc) in Tulunadu are the remnant
signatures of ancient Koitur Gond settlements. The agricultural implement
Kottu(hand showel) may be having origins with Kotru tribes. The earlier
Koi and Kotru tribes were possibly partly absorbed into later Dravidian
communities as seen by the undercurrents of ancient Gond customs
among us. Assimilation of tribes suggest that they were evolved enough to
gain respectability by the immigrants.
Further, Gondarannaya has remained as a Bari (septa) and
Konde(<.Gonde), Kotari, Kotriyal etc have remained as surnames
especially among Tulu Nadava people.

Posted 4th December 2009 by Ravi Mundkur
Labels: Konde Koikude Kottigehar Gondarannaya Kottara Kotrupadi
Kotriyal Gond

12 View comments
NOV
19
212. PDi


PDi is a familiar Tulu word representing an area with trees. The word
pDi also occurs as suffix in place names like Gopdi, Bopdi, Katapdi,
Bellarapdi, Kannarapadi, Bettamapadi, Talapadi, Talipadi, Baikampdi
etc. Presence of place-names like Katpadi in Tamilanadu suggests that it is
a common Dravida word. However, available data suggests that the word
pDi was borrowed from pre-Dravidian Munda group of languages and
culture.
For example, the bari or gotra (sept or clan) system is known as pDi
among Gond tribes of Vidarbha. Gonds are members of Munda group of
Austro-Asiatic tribes that were widespread in the peninsula in the antiquity.
Vanajaputta Manjunatta pointed out that the Gotra or Bari (sept or clan)
system prevails among the Gond tribes and is known as padi (pronounced
pDi). Gonds of Vidarbha by S. G Deogaonkar gives outlines of the pdi
system among Gond tribes.
Gonds are a group of ancient Austro- Asiatics or Munda tribes, who have
evolved with passage of time and have assimilated socio-cultural features
and customs from various immigrant communities and groups.
The word padi at present means a group of houses in the Gond language.
Further, tThe old word pDi has become hDi in later Kannada after 10th
Century CE, with transition of pa> ha.
ADi & pDi
Compare the word pdi with another related word namely Di. Adi is also
a suffix in place-names such as Nelyadi, Kalyadi, Kanyadi, Amtadi,
Nekkiladi, Bannadi, Hemmadi, Hejmadi, etc.
As discussed in a previous post, it appears that the word Di originally
represented shade of a tree. To begin with, in the primitive days of early
civilization, the shade of a tree in sunny, tropical countries apparently
constituted the comfortable habitation of early man. Hence the suffix aDi
was used to designate early habitation names. The root word aD meant a
tree as we notice in the derived words aDar (=twig) and aDavi(=forest). In
the early days of civilization, parts of dried tree (twigs etc) were used to
ignite fire and to cook. Hence the root aD also stood for the verb (to)
cook, from which words like aDpini(=cooking), aDpil(=kitchen),
aDDe(=coked food), aDve(=forest) etc were derived.
paDi = pa+aDi
If aDi=shade of a tree, then pDi= shade of group of trees or shady
grove.
Thus in the due course of time, the word pDi developed in scope to
represent a comfortable residential area that consisted of a group of
habitation of related people.
Prefix pa- occurs in a number of spatial names such as panja (pa+anja),
pangala (pa+angala), pndi (pa+anDi) etc. Usage of pa- as prefix in these
words suggests that it carries shades of meanings such as water
body,greenish area,or even good or comfortable.
Similarly there are two more suffixes namely nDi (Pachanadi, Manjanadi)
and mDi (Hemmadi, Hejamadi,) that can be analysed as follows:
Na+aDi= =cultivated tree or na+aD+i= cultivated area.
Ma+aDi= elevated area.
pDa
There is another suffix similar or equivalent to pDi , namely pDa.
Da= locality or area in Munda languages.
pa+Da. PDa= Comfortable area or greenish ( sylvan) area.
There are several localities in Maharastra having a prefix of pDa, such
as
AgripDa (Mumbai), Dandpada etc.
The word 'pata'appears to be related to or derived from pada.
PaTa (=cloth piece),possibly >PaTan>PaTTana>PaTna. Variant of Pata is
paDa (short vowel 'a'), a carpet of coir or cloth. PaDa, made of coir, is used
for drying the cured fish.

VDa
Another related word is spatial suffix -vada.
Va+Da. Both the words -va and- Da are spatial suffixes. Suffix -va (as in
Shirva, Urva, Kolva, etc) has been extensively discussed in an earlier post.
There are several place names having suffix of vada in southern India,
such as Vijayavada, Kolivada, etc. There are numerous vada places near
Karawar. KaDvaD, ZarivaDa, HarvaDa, DharvaDa,etc. The original name
of the Karawar town is known to be KaDvaDa (=village beside a river
ferry; kaD= river bank or ferry, vaDa= habitation area).
VDi
Like the pDa and pDi spatial word pair, we also have vDi for vDa!
Vdi occurs as an independent place-name (for example, VDi , a Railway
junction in Gulbarga district) [va+aDi = habitation area] or as a suffix in
toponyms such as Belavadi, Tilakvadi, etc.
PDa-pDi, vDa-vDi, bDa-bDi
Apart from these there is one more related suffix, namely -bDi ( as in
Kodimbadi,Kedambadi, Kannambadi etc).Pairing with bDi is another suffix
bDa which forms several place names especially in Uttara Kannada.
The analyses of these related spatial suffixes hint at the possibility of -aDi
and -Da being regional variants of the same word from Munda languages.
It appears that Dravidian languages picked up and assimilated some of the
pre-existing Munda words in the region.

-With Hosabettu Vishwanath.

Posted 19th November 2009 by Ravi Mundkur
Labels: bDa vDa pDa pDi bDi vDi

5 View comments
OCT
30
211. Gotra , Bari: Genetic tags
A comment from Purushotham Puthran rather innocently enquires: May I
also Know what to say when the Temple priest ask us for the GOTRA.
Many of us who piously follow Hindu traditional worship patterns and
customs, like Purushotham , may have encountered certain degree of
embarrassment, especially if you are from non-brahmin lineages , when the
temple priest asks you the name of your Gotra,.
Gotra system
The Gotra is an ancient system (origin ca. 1700 BC or older) of identifying
and classifying the individual. Then there were no genome studies. The
individual hymns in the Vedas were said to have been composed by a set
of (twelve or so) sages independently and then collated together as a
consensus after presenting them in a like- minded group discussion forum
or seminar.
Yadava : cow lineage
It seems the Vedic sages adopted a scheme of identification of families
earlier used and adopted by pre-Vedic Yadava group (Idiya, Yedava etc
equivalents) that specialized in cattle-herding. Or it could be that Yadava
cattle camps in the due course adopted a Vedic sage or Guru for guiding
them in various physical and metaphysical aspects of life. In other words
ancient families were attached to specific cowsheds, since dairy products
were one of the primary source of wealth in those days. It was designated
Gotra system (go=cow, tra=line), since the classification was based on the
name of the cowshed to which joint families were attached at that time.
One of the possibility is that the tra (tra=thread; tara,dhara=flow) or
lineage system was in vogue among civilized people and the Yadava tribes
specially formulated a go-tra (cow- lineage) system to identify and
distinguish persons from their community. The Vedic poet-sages were
associated with or sponsored by camps of cattle-herders (Yadava) who
depended on dairy products for their livelihood. With passage of time, when
families in each camp grew in size, persons were identified by the cow-pen
which was named after the priest (Guru) of the camp.
Thus then it was a convenient general practice to identify individuals based
on the name of their camps. Subsequently, post-Vedic people of dominant
communities (brahmin, kshatriya and vaishya groups) had also the option
of joining or adopting any of the pre-existing set of gotra camps, and the
opted gotra tag was continued in their progeny from father to son.
Thus the gotra tag during the timeline was either innate or acquired. Some
of the common ancient gotra were named after sages Agashtya, Angirasa,
Athri, Brighu, Bharadwaja, Kashyapa, Vasishta, Vishwamitra etc. (The
gotra system obviously evolved over a period of long time. For example
Bhardwaja was said to be a descendant of Angirasa. Jamadagni was said
to be a descendant of Bhrighu and so on).These sages were scholars of
that time and it should be remembered that many of the sages like Valmiki,
Vyasa and Markandeya during the history originated from so called
backward classes.
Since the gotra system was like an identity tag for individual that was
perpetuated over the years for the purpose of matrimonial alliances etc,
there are inheritors of this gotra system even today. The temple priest who
asks the name of your gotra is only trying to identify you in terms of the
original Vedic camps your forefathers possibly belonged to!
However, it should be remembered that were also other people in the
antiquity who did not belong to any of these gotra camps or subscribed to
their theories.
Bari system
However, there were similar wise systems of identifying persons from
different groups was in vogue at that time in the subcontinent. Tulu-Dravida
ancestors, for example, had adopted the Bari system or the Bali system.
The word bari specifically means a side or a flank. In an early civilized
human settlement, there were several families residing in a colony and
each house was designated specifically based on the origin of the senior
persons/parents in the house.
The word bali is said to be a variant of the word bari. However the word
bali specifically means a forest creeper that was used as thread or rope in
the olden days. Therefore the word bali means lineage, like the suffix tra
in gotra. Obviously in the later system there is no mention of 'gow' or the
cow, which leads us to surmise that in the beginning this system probably
was originally designed by non- Yadava sects and subsequently adopted
by Yadavas as gotra system.
Therefore we can conclude that lineage (bali) or side (bari) system was
probably prevalent in (at least) north-western India during pre-Vedic (ca.
1700 BC) and ensuing periods. The concept spread to other regions later
along with migrating people.
Gotra or Bari
Now back to the dilemma posed by Purushottam Puthran. What to say
when your priest asks the name of your Gotra? The answer basically
depends on your convictions and beliefs. If you feel that following a gotra
of Vedic to post Vedic period elevates you, please select (adopt as many
have done traditionally) a gotra name and utter it. Many priests
spontaneously classify you as Kashyapa, Viswamitra or Markandeya,
when you are unable to tell your gotra.
Or if you are scientific in your temper, tell the Priest your actual bari . Note
that Brahmin families in Tulunadu have adopted surnames based on the
names of their family houses such as Kakkilaya, Pejathaya, Kalluraya etc.
If the ancient gotra system was ever enduring and satisfactory this kind of
subsequent adoption of family names was not required.

If you are a Puthran in terms of bari system, I suggest that you should
adopt Puthran tag as your both bari and gotra.It would be more
meaningful than adopting some unknown or unrelated genetic tags.


Posted 30th October 2009 by Ravi Mundkur
Labels: surnames bari genetic tags bali gotra

6 View comments

Vanajaputta ManjunattaOctober 30, 2009 at 11:47 AM
Is Puthran patrilineally inherited or matrilineally inherited? As far as I know
most of the Tulu communities inherited baris thro' mother in the past.
(Malayalam : vazhi < tavazhi < taay vazhi = mother's way/side or thro'
mother)

Reply

Vanajaputta ManjunattaOctober 30, 2009 at 1:28 PM
Many of us who piously follow Hindu traditional worship patterns and
customs, like Purushotham , may have encountered certain degree of
embarrassment, especially if you are from non-brahmin lineages

I can understand confusion or irritation but why embarrassment.

Reply

Vanajaputta ManjunattaOctober 30, 2009 at 1:42 PM
Tulu 'bari' and Gond 'padi' most likely are cognates. Both are clan/family
names. However, Dravidian tribes might have still retained the complete
structure of clans.

Among Gonds, from lowest unit to the highest group could be;

- padi (family nme)
- padis make up "houses"
- houses make up a tribal group (identified totemic objects like iguana, tiger
etc..)

Among non-tribal Dravidians tribal group identity has vanished. Family
name(bari/vazhi/baLi/paDi) and house names(inti peru(Te)/illam
peru(Mal)/vidu peru(Ta/Ma)) are interchangeably used as clan names.

Reply

Ravi MundkurOctober 30, 2009 at 3:05 PM
1.Gond 'padi' and totems ..info is interesting! Is it pronounced 'paaDi'? Can
I have some references..on this.
2.'Embarassment' is composed of confusion and irritation; and ofcourse,
with a tinge of tolerance!
3. Tulu people have both maternal and paternal lineages (especially
verified during matrimonial tallying).But they dominantly adopt maternal
lineage.

Reply

Vanajaputta ManjunattaOctober 30, 2009 at 6:36 PM
1. Link

2. I meant either confusion OR irritation. Confusion due to lack of
knowledge or irritation due to knowledge in this case.

3. Thanks.

Reply

Vanajaputta ManjunattaOctober 31, 2009 at 6:44 PM
I think that link doesn't take you directly to the relevant page. It's in page
no. 114. I made mistake in my first message.

Gonds are divided into tribal groups identified by totemic objects. These
groups further divided into 'houses' identified by 'Padi'. Okay, the house-
padi structure is similar to non-tribal Dravidians, however, we no longer
have tribal group identity (I suppose for obvious reasons).

Also, in some other book I found it's pronounced as pADi as you have
mentioned or pAri too. Not sure what that term mean. It's doubtful whether
it's a cognate with 'bari' or 'vazhi'.

Reply


OCT
22
210. Palli


Some of the words have multiple meanings that introduce a degree of
uncertainity and indecisiveness as to their originally intended exact
meaning when encountered in the form of place names. The multiple
meanings inherited by some of these words may have originated from
divergent proto-language sources during the course of evolution, leading to
perpetuation of dissimilar meanings for similar sounding words. Let us look
into the word palli for an illustration of this observation.
Palli (pronounced as paLLi or palli in different regions) is a common place
name indicator in southern India. Madanapalli, Tiruchirapalli, Bellampalli,
etc places suggest the prevalence of this word among Dravidian ancestors.
However, the word is not geographically exclusive to southern India. We
find place names ending with palli Sindhi and Baluchistan village names in
Pakistan (Palli-Mas, Goth-Palli etc), Afghanistan and also in northern Africa
and Mediterranean region. Palli is also the name of a settlement in Voru,
Estonia. Palli an Israeli male surname. Palli is also name of a Sindhi tribe in
Pakistan.Data from Vanniyars suggest that the South Indian royal group of
Pallavas were also formerly referred to as Pallis.In mideval Kannada palli
became halli, while palle and palliya variants also exists in Andhra
Pradesh.. In Maharastra and Gujarat, modified -valli suffix also exists.
It is suggestive of flow of the ancient words along with human migrants and
possibly that traces the relics of history of past settlement and migration
paths of Dravidian language speakers in the antiquity. The word could have
been originated in ancient Sumerian environs and passed on to other
regions along with ancient human migrants.
Palli in Karavali
Palli is a rocky village in Karkal Taluk, Udupi district. It is a continuation of
the granite rock belt extending in the surrounding villages of Sooda, Nitte,
Kalya, Kukkundur and Kawdoor. There are no major water bodies
(palla=water pond) in this Palli village. Therefore this Palli is derived from
Palla or water body. On the other hand, the abundant granitic, rocky
outcrops in the village remind us of the word Palli (3) as also explained in
Tamilnet and derived from the ancient rock-cut beds of Jain period.
However, detailed historical studies may be required to confirm existence
of any ancient Jain rock cut bed structures in the granites of Palli village,
Karkal taluk. Now, since the granites of the region being quarried
extensively for winning building material, chances of finding ancient
archeological structures are also quite remote.

There are some more 'Palli's in Udupi region. Perampalli near Manipal,
Parampalli near Kota,Varamballi near Brahmavara, Nayampalli near Udupi,
Bairampalli and Nellampalli near Herga and so on.
Perampalli ( peram+palli) =A large village.There are villages called
Perampalli in Tamilanadu also suggesting that it is an old Dravidian place
name.
Parampalli (Param+palli) = An old ('para' or 'pala') village. Possibly,
Parampalli, possibly, is a later modification of original place name
Peramapalli. And it appears that the place name Varamballi is possibly a
Sanskritized version of the word Peramaplli or the Parampalli.
Most of these Pallis in Udupi district could be of Buddhist or Jain heritage
as most of these are located beside rivers and there are no large Palla
(ponds) in any of these villages.
Comparatively, the villages having a suffix of 'palli' are rare in Dakshina
Kannada district. Kandathapalli near Bolur in Mangalore city is suggestive
of a Mosque ('Palli') located in an agricultural field ('kanDa'). Nidpalli ('niD'
or 'neD'=to plant) in Puttur Taluk is suggestive of an ancient agriculture
based village.
Palimar, Pallimar
Palimar village located to the southeast of Padubidri town is sometimes
pronounced as 'Phalimar' or Pallimar also. The word Pali-mr would mean
sisters (pali) agricultural field(mr). However, there are no known legends
in the village that connect to any of sisters agricultural property. Therefore
we can conclude that the original name possibly was Pallimar instead of
Palimar as usually pronounced at present.
Palli-mr means agricultural field(mr) located beside a Palli, where the
word palli possibly represented an ancient Buddhist (or even Jain) temple.

Palli 1, Pallava
The word palli possibly originated as a human settlement by the side of a
palla (natural lake or pond). In inland regions away from natural streams
the water ponds were the exclusive source of water for irrigation and
domestic consumption. Thus villages, towns and temples were built by the
side of large perennial water bodies. The word Pallava also means the
same: palla+va =an area or settlement by the side of a palla (pond). The
word Pallava was the name of a famous south Indian dynasty.
Palla, an unit
In inland regions away from the rivers and streams, in the earlier days of
civilization, the palla (water pond) was the exclusive source of irrigation.
Like the pola(=agricultural field) that represented poli(=prosperity),in
those days, the palla(water pond) eventually stood for the quantity or
measure of grains produced. Thus the palla became a volumetric
measuring unit (made of wooden or metal vessel) for 100 seers of rice. In
some areas (especially Kannada) the word was modified into balla.
The relevant word palla also meant a heap of cooked rice during
ceremonial mass feedings. The traditional Tulu words pallada kotya(=a
room or cubicle where cooked rice for serving is stored) and palla
puje(=the worship of ceremonial cooked rice) were customarily derived in
these lines.
Pali, Palli 2
Palli2 or the second source of meaning for the word palli probably came as
variant of the word pli.
Pli is also a place name in Western Rajasthan. The word Pli apparently
holds the key to the origin of the word Palli2.
The word Palli2 was used to designate ancient Buddhist shrines in
southern India and Srilanka. Later the name was also extended to Jain
temples and Christian churches. Further in Kerala and southern parts of
Tulunadu, it represents Muslim shrines. The application of the word Palli2
for shrines appears to have changed during the passage of time.
Tamilnet records that the word Palli was adapted to represent Buddhist and
subsequently Muslim shrines. Tamilnet explains that the word Palli was
derived from the word palla (depression) which was used to bury the dead
bodies in the past. The word Pali was said to have been applied to
Buddhist shrines these were repositories of dead bodies or relicts thereof.
However we feel that the origin of the Palli as a shrine was derived from
another route.
Pali 2 =Older
Pli was the ancient Indian language adopted by Buddhists to
communicate and preach. The usage of the word Palli for Buddhist Chaitya
might have been actually a modification of the word Pli used by Buddhists.
The meaning of the word Pli is said to be line or text.

However it also should be considered that the word is related to another
ancient Prakrit word pala/ para/ pali that is also preserved in Tulu till today.
The word pala (or its variant para) means old, mature or senior. Note the
related and derived words for comparison: The word pali means elder
sister. Palaye (or paraye) represents elder brother. Paratt (or palatt )
means the old. Parabe and parabu represent an old man and an old
woman respectively. ParakaTT means old and torn (cloth).
A variant of the word Pala was Pela or Jack-fruit (and tree), the oldest
fruit known in the subcontinent. It has been suggested in earlier posts that
the word Pala was adapted into Sanskrit to represent fruits in general.
Thus the word Pli could have been adapted to represent an older
language and tradition. Similarly it appears that the word Pli was also
applied to represent older generation of shrines of Buddhist origin.
Historical data suggests that the Buddhist temples and Chaityas were the
forerunners of Hindu temples and architecture.
The name of the Southeast Asian island Bali is a simple variant of the word
Pli..
Palli3
Tamilnet explains that the word palli also means a rock-cut bed used by
early Jain monks. It also suggests that the word palli meant a sleeping
area, before being adopted as a village.
Apparently the word palla meant a sleeping or resting place in the older
Prakrit/ Pali languages. The derived word pallanga means a bed.
Similarly, pallenki(Tulu) or pallaki means a mane where a person can
relax comfortably while being carried by two to four servants during early
days. These words suggest that palli derived from Prakrit source was a
relaxing or sleeping area to begin with.
Palli4
The word palli (pronounced with soft l) also means common household
lizard.
Thus the ancient word palli preserved in the Dravidian languages at
present carries several meanings, such as: 1. Habitation beside a pond or
water source. 2. A relaxing area or comfort zone (in contrast with zone of
wilderness or business) and 3. A Shrine: Buddhist, Jain, Islamic or
Christian.4. A common lizard.
Of these meanings, the word Palli as a habitation indicator can be
considered as an very ancient root word that originated in the early
civilizations of Mediterranean-Sumerian environs. Kawdoor Narayana
Shetty (see comment section below),for example, rightly points out that the
affinity between the Dravidian word 'palli'(village) and the Greek word
'polis'(city). It seems that both these words originated from a common root
word (ancient Sumerian?) that meant civilized area.

In reality, the multiple senses the word palli conveys essentially reflect the
interesting facets of socio-cultural interaction and evolution the people and
the languages have undergone.

With -Hosabettu Vishwanath

Posted 22nd October 2009 by Ravi Mundkur
Labels: Palli

3 View comments

Kawdoor Narayana ShettyOctober 26, 2009 at 12:28 AM
There is a village called "paLLi" near Kawdoor village on the road
connecting Nire-Bailur and Udipi (via moDu BeLLe).
"Polis" in old Greek means city-state. The famous "Acropolis" near Athen
(Capital of Greece)means above the city where many old temples on a hill
can be found. Some of these temples are older than 2438 years.
There are many place names ending with "poli" in Italy too, like Napoli
(Naples city), Empoli, Tripol, Agropoli etc. Tripoli is also capital of Libya on
Mediterrenian sea.
Our tuluva "Poli poli" wish may be stands for "multiple" (or Poly)

Reply

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OCT
19
Poli Poli, Deepavali !

Posted 19th October 2009 by Ravi Mundkur
Labels: Greetings

0 Add a comment
OCT
12
209. Dravidian place-name cognates


In Post-186 (Traces of common regional lingual history in Tulu Place
Names), we have just illustrated the affinities between Place- names in
Tulunadu and other near and far States and far away countries. In the
materialistic world, a layman is lukewarm about understanding the origin
and meaning of Place-names. In the first place, affinities are not noticed in
hurly-burly of ones routine life. Secondly, relevance of these similarities is
ignored as coincidence. Revelation of such similarities is misunderstood by
parochial feelings and is construed as offensive.

Cognate place-names
Cognate place-names, spread all over India and neighbouring countries, do
not neccessarily mean that one area was occupied by a later arrived other
tribes. As the behavioural pattern of early mankind, each group/tribe lived
in isolation side by side but they mingled at appointed days in a barter-
economy society. Each group maintained their uniqueness, at the same
time having some commonality with regard to languages and customs. This
is because of some base language of a tribe, which branched off into
different tribes in gradual evolution.

Dravidian languages
Dravidian languages are geographically distributed in and around India.
There are around 26 to 27 languages in the family of Dravidian languages
in India, out of which five languages, known as Panch Dravida Bhasa,
have emerged prominent in South India, having more or less similar Brahmi
Script in the beginning. They are Tamil, Kannada, Telugu, Malayalam and
Tulu. Former four languages have rich literary tradition, which Tulu fails to
measure up. Though Tulu is having a script of its own and some written
literature, it fell into disuse on the political influence of Kannada overlords.
Tulu is considered as a dialect of Kannada but it is not so. All the
languages have branched out of the Proto-Dravidian language, which has a
bearing on all the languages spoken in India. Tulu is still vibrant in
Tulunadu in Tulu Folklores and PaDdanas. PaDdanas are oral poems
about heroic deeds of the Tulu ancestors, who are later on deitified and are
worshipped. These lengthy ballads have trickled down orally through ages.

In North India, Dravidian languages were lost through absorption of Prakrita
and Sanskrit. In South India, in Marhatti (Marathi) area, Sanskrit engulfed
the Dravidian language (B.M.Shri Poorvada Halegannada mattu Tamil,
p.168. Earlier Old Kannada & Tamil). Respected B.M.Shri opines in this
article that Telugu was spilt first from Proto Dravidian language and then
Tamil and Kannada.

Olden literary works are indicators of linguistic interactions. In
Puranaarooru (a literary work in Tamil of circa 2nd C), there are two
poems describing Hoysala Dynasty (Source: Anthology of B.M. Shris
writings p.302). I have read somewhere that Karnataka Bharata
Kathamanjari, popularly known as Gadugina Bharata of Naranappa
(Kumaravyasa), was translated into Marathi in those days itself.

There are many scholars and researchers conversant with many languages
of the world who do research on comparative history of Dravidian
languages. Robert Caldwell is the forerunner in the academic field of
Dravidian linguistics. There are around 75 languages all over the world
(including 27 languages spoken in India) with or without scripts.
The word Dravidian refers to a peninsular region, surrounded by seas
(Arabian and Indian Seas and Bay of Bengal) and is based on Sanskrit
word: Dramila > Dramida > Dravida. It is a designation for the entire
people, living in South India below the Vindhya ranges, and not a
description of race.

Recent international genetic research has ruled out the postulations of
Aryan and Dravidian races. The European imperialists perpetuated racial
theories of European intellectuals of 18th -19th Century. In his article The
Aryan-Dravidian Controversy, David Frawley writes: The Nineteenth
Century was the era of Europeans imperialism. Many Europeans did, in
fact, believe that they belonged to a superior race and that their religion,
Christianity, was a superior religion and all other religions were barbaric,
particularly a religion like Hinduism, which uses many
idols..European thinkers of the era were dominated by a racial
theory of man, which was interpreted primarily in terms of the colour. They
saw themselves as belonging to superior White or Caucasian Race. They
had enslaved the Negroid or Black race. As Hindus were also dark in or
coloured, they were similarly deemed inferior. The British thus, not
surprisingly, looked upon the culture of India in a similar way as having
been a land of a light-skinned or Aryan Race (the North Indians), ruling a
dark or Dravidian race (the South Indians).

All traditional thoughts are based on powerful under-current of reality and
its reflection in land and nature. Our remotest ancestors were emotionally
integrated with nature with respect to their beliefs about Universe and their
relationship with places, animals, plants and other people. (Source:
Australian Aboriginal Personal & Place Names John S. Ryan). So these
people, as is evident in many place names, like to be called as a man
from.. (as reflected in ethnonyms, eponyms, euonyms and toponyms).

Legends give some input about historicity of place names but pure legends
may not decide the origin of a place name. Archaeological findings help
solving mysteries of antiquity. It is advocated that probes of linguists can
give clues only when it is relied on linguistic substrata, linguistic
paleontology, dialectical geography and loan words.

Tribes and migration
The recent researches talk of wandering tribes. The Natures fury displaces
land mass sometimes, devouring the entire civilisations, eg. Mayans,
Atlantis, Lemuria, etc. Geographical and political upheavals and escapades
of inhabitants with their lifestyle and languages are interesting, though
pathetic.


Amitabh Sinha writes in The Indian Express (dated 6th October 2009, p. 1):
1 in 3 Indians a migrant, 1 in 7 wordwide, based on Human Development
Report of UNDP. Further, Migration process, globally, has today
become much bigger than that, though it has been mostly silent and
spontaneous and largely beneficial to people, unlike the one that was
forced by Partition. Migration was a continuing process in bygone days as
is the trend even today; HDR Report calls it a healthy trend.

In his Epilogue to his Book: Search for Vedic India, Devamrita Swami
says, Everything that has come down to us from heathendom is wrapped
up in a thick fog. It belongs to a space of time we cannot measure. We
know it is older than Christiandom, but whether by a couple of years or
even by more than a millennium we can do no more than guess. He tells
about the surprises both on the land and skies in the year 2001, viz. (1)
Discovery of two more planetary systems, not resembling each other nor
anything else in the solar system, (2) Mystery of consciousness, i.e.
medical research (at Caltech) that points to consciousness surviving after
the brain ceases and a person is clinically dead, (3) New Discoveries by
Russian and American Archaeologists of more than 4000 years old ancient
civilization during the biggest quake of 2001 in Republics of Turkmenistan
and Uzbekistan, in Central Asia. He writes, The newfound civilization
comprises settlements that cover an area of in Central Asia 300 to 400
miles long and 50 miles wide. Who the people were or what they called
themselves is a mystery. Lacking a name for the culture, archaeologists
call it the Bactria Margiana archaeology Complex (Bmac). Dr. Victor H.
Mair, a specialist in ancient Asian languages and culture, stated that these
ruins of an unknown advanced culture had emerged in a region where
there was thought to be just space and emptiness. The discovery indicated
that more than 4,000 years ago Asians were not as isolated as scholars
thought, he said, but probably had continent-wide connections.

When we glean lot of information for comparison, we observe a frenzied
hanker for proving superiority. This is seen in some of the comments to
Blogs/Articles. Unsubstantiated carping leaves Q mark on toadyism, i.e. a
servile sycophancy. Controversies in history are always there. However it
should be realized that the history is written and rewritten based on
surfacing of new facts.

Kol tribes
When available data is analysed, through insight, in an objective manner, it
is naturally away from the trodden path. Our attempt is only to unravel the
mystery of place names, made of archaic compound words, with
comparable prefixes and suffixes. For example, mark these word parts:
Koli/Karava (= fisherman), Kola/Kolli/Kula(m)/ Kolam(b)e (=
Pond/tank/water body/bay/low land/marshy land). Some examples of place
names are in Post-186), Kola/Kolla/Kolle (= man engaged in mining and
smelting, i.e. blacksmith/ coppersmith/goldsmith both kola/kole works with
liquids or water, i.e. drava or rasa), kol (= iron/metal. So kolame means
furnace > kolamekotya). Mark place names: Kolara, Kolluru, Kolnadu,
Kolya, Kolchar, Kollamogaru, Kolivada, Kollam, and Kollegal.

Race and fossil words
What are we a single race with intermingling but at the same time trying
to maintain an identity? Vedanta teaches a Philosophy of Samanya and
Asamanya. It is a classification and is the secret of progress. In Vedanta,
pre-state of Universe before creation is known as Unknown or
Unexpressed. That nameless one-mass is formless and hence endless
and limitless. What has remained unknown is Samanya (common) and
what is known is Asamanya (not common and hence with special qualities
or attributes). It is called Prakriti , the Nature. It has an end and so limited
and changeable. Changed part of expressed whole (Asamanya) again
becomes special with epithets and that which remained unchanged is
Samanya, e.g. Srishti , the Nature, expressed as Movable & Unmovable,
Life & Lifeless. Lifeless is expressed as Earth & Water. Earth, in turn, is
classified as stones, soil, iron. Life - in trees, animals, insects, mankind.
These epithets again become common and we can understand their
uniqueness by differentiation. One class but many people. This gives rise
to origin, caste (based on profession), group, habitats, village, province,
country, language all traceable in equal and unequal. By comparison,
we can identify strings of commonalities. Intemperate expression of
inequality creates a tense situation, disturbing peaceful co-existence.

In nutshell, place names with fossils of old words, are indicators of our
ancestors itinerary. Prof. Arysio Nunes dos Santos , a Nuclear Physicist,
Geologist and Climatologist, and a linguist, writes in Introduction to The
Mysterious Origin of the Guanches: Ethnologists generally admit that
languages afford the strongest evidence of close affinity not necessarily
ethnic, between different civilizations. The a-priori probabilities of random
coincidences between several words in the two languages under
comparison are essentially nil.

-Hosabettu Vishwanath



Posted 12th October 2009 by Ravi Mundkur
Labels: Kols cognates fossil words Dravidian toponyms

1 View comments

SEP
27
208. Murudeshwara

MuruDeshwara is a well known temple town near Honnavar in the Karavali
Coast of Karnataka. RN Shetty group has invested special interest to
develop Murudeshwara temple town into an interesting tourist attraction.
The original geomorphic feature of the Murudeshwara is a tombolo
structure. A tombolo is a littoral rocky island connected to the coastal
mainland through a strip of sand bar. Due to civil modifications in the area it
is difficult to distinguish the original tombolo structure.However the tombolo
features can be recognised if we watch the profile of the area at a distance
from the beach north of Murudeshwara ( as can seen in the photo below)


The place name Murudeshwara has special historical significance as it
unravels a hidden layer of theological history of the region. It reveals that
the place renowned for the worship of Lord Shiva in the form of
Murudeshwara, probably since 5th Century CE (or the Kadamba period)
was earlier a site of Muruda (or Muruga) worship. Apart from documenting
the cult of Kanda in the Karavali during the early centuries of CE, the
toponym has also preserved the lesser known word Muruda.
Now the place name Murudeshwara is popular as a center of Shiva
worship. However it can be deduced that the place was originally known as
Muruda during early history before the onset of Shaiva cult in the
area.There are similar places known as Muruda in other parts of India. One
such Muruda village still exists in Orissa in the east Coast of India.Another
Murud is in coastal Raighad District of Maharashtra known for its famous
beach.There is one more Murude village in Maharastra.
This specific place name Muruda apparently was transformed into
Murudeshwara possibly ca. 5th to 6th Century CE. We have discussed
earlier the significance of place names that end with the suffix of eshwara
as eesh+vara or divine habitations ( see Post on suffix -va).

Muruda
Muruda literally means the God of the village or the vice versa.
(muru=God,spirit. da=area,village). The component word Muru, discussed
below, is of ancient African origin. Da is an ancient word from Munda
languages.

Apart from the above we can also discuss some of the related words for
comparison:
Mu = Three (as in Munneer = ocean)
Mu = Muddy soil, left by receding flood water.
Muru= A 'U' shaped ear ornament with a big precious stone - white or red),
worn by men of older generation. A big 'OnTi' opposed to 'Tikki'.( OnTi and
Tikki are two popular ear ornaments among Tuluvas of older generation.
Morod (Konkani)= a rough, coarse dry elevated land.
Murul= Punarpuli (Kokam or birinda) a medicinal sour fruit bearing plant.
Muru Meen = a fleshy and tasty fish. It is slightly curved below belly and
deeply curved on upper side.

Muruda=Muruga
Muruda, the forgotten word preserved only in place names appears to be
the equivalent (or regional variant) of the other familiar word Muruga.
Muruga represents the ancient south Indian God also known by alternate
names such as Kumara, Kanda,Skanda, Subramanya, Shanmuga etc. The
suffix ga, in Muruga, also represents a village or an habitation (as in
place- names Herga, Binaga etc, for example). Therefore Muruda=
Muruga.Thus both the ancient words Muruda as well as essentially
originally meant: the God of the village.
The name Muruga ( Murugan) for Kumara or Kanda has been in usage
mainly in Tamilandu. However, there are indications that the word was
earlier in vogue in Eastern Karnataka also as evident by the name
Murugha Rajendra used by religious institutions based in places ranging
from Gulbarga to Chitradurga.
The available data on Muruda=Muruga suggests that the equivalent cult
was known as Muruda in northern Karavali and Orissa Coasts dominated
by Munda tribes in the historical past.In the southern Karavali place names
like Kandavara provide evidence for the existence of Kanda (.> Skanda)
cult.

Kumara=Muruga
It has been suggested that several early tribes in southern India had
adopted worship of trees. Place names like Maravoor, Maroli,
Maroor,Marodi etc in the Tulunadu remind us the heritage and footprints of
Marava tribes in the region.In south Indian languges the word mara
represents a tree.Early Tamil Sangam literature also documents anecdotes
of spirits in trees. The soul of King was considered to have been lodged in
a specific tree.The Kadamba tree was held sacred by early Munda tribes.
Successive tribes adopted worship of other trees like Banyan, Peepal
(Ashwatha or Bodhi), Banni, etc.The cult of Spirit in the tree
(mara),possibly evolved into the cult of Mra.The cult of Mra was evident
during early centuries of CE, when Buddhism held sway in southern India
also as evident from early Buddhist texts.
The cult of Mra subsequently evolved into the cult of Ku-Mra, the
youthful God. Kumra means an unmarried young man. It appears that the
cults of youthful God prevalent among different tribes like Kumara, Kanda,
Muruga and Muruda were unified and later considered synonymously.The
regional cult of Kanda (=child) cult was later sanskritised as Skanda. And
apparently the Kumara cult was Sanskritized as Subramanya
(Su+brahman+ia).
The cult of Mra as tempter in certain regions later evolved independently
into or equated to the cult of Kma or the cupid.

African roots
There are overwhelming evidences for the suggestion that the word Muru
originated in Africa and was distributed to other region probably along with
the human migrants. For example, the name of the country Morocco is
said to have been originated from the Persian word Marrakechwhich in
turn was derived from the Berber word Mur-Akush that means the Land of
God.
The word Muru also occurs as a surname in Arab names such as : Abd al-
Fattah Muru.
It has been suggested by earlier researchers that the cult of Muruga
(Murugan) is derived from the ancient East African concept of spirit God
Murungu. In several African cults, Murungu is a Spirit God, the supreme
being, the almighty, all-seer, all-giver, master of life and death, creator of all
things and of man.The evolution and transition of spirit worship into Deity
worship apparently has origins in Africa. In Meruimenti and Merutig
languages, Murungu means God. In Nyaturucha languge it means evil
spirit,spirit,ghost or apparition.In Nyaturwil languge it is Spirit or God.In
Shona language it means employer.
In Uganda, the God Murungu is also known as Mulungu. Murungu is also a
surname among Akamba tribes of Uganda and among speakers of Shona
langauge, for example, Solomon Murungu. In Zambabwe,the word
Murungu (=God) is also applied to white skinned persons, mostly in an
invective sense. Murungu is also the name of a place in Tanzania,United
Republic of Kigoma.

Early tribal people have freely borrowed cults, concepts and above all
words, from other civilizations. In other words migration of tribes during
different periods in the history have carried cults originated in one region to
the other.
The world was a global village long before the internet was invented!

-with Hosabettu Vishwanath

Posted 27th September 2009 by Ravi Mundkur
Labels: Muruda Skanda Murugan Kanda Murugha kumara Subramanya
Muru Murungu

2 View comments

BilimaleOctober 5, 2009 at 1:05 PM
Really interesting and I am excited

Reply

Ravi MundkurOctober 6, 2009 at 6:25 PM
Thank You.

Reply

SEP
13
207. Tottam tremors
Earthquakes of various magnitude are known to our people as judged by
reference to such events in our ancient texts including Ramayana.
The peninsular terrain of southern India was generally considered to be a
stable zone free from major devastating earthquakes. However it does not
rule out the posibility of having minor eathquakes. Minor tremors are
usually felt in the monsoon season in the coastal Karavali / Tulunadu due
to imbalances (especially the overload and choking of flood waters )in the
coastal rivers. Recently a minor tremor occurred at coastal Tottam village
near Malpe and Udupi, on 22nd August 2009.
Check a short note on this minor tremor that fortunately lasted for only a
few of minutes.
Tottam tremor 2009
Posted 13th September 2009 by Ravi Mundkur
Labels: Tottam tremors earthquake

0 Add a comment

AUG
30
206. Poli Poli
The emotive chant of Poli Poli Baliyendra has been reverberating in
Tulunadu during annual Deepavali, festival of lights, since centuries. The
word poli has been accepted in this environs as representative of the
prosperity. Let us explore the origin and evolution of this word.
Pola
The word pola(=agricultural field) is not familiar at present to Tuluvas as it
is not employed in current usuage in general. However there are
indications that the word (pola) was in frequent usuage in Tulu also in olden
days. Pola is the ancient equivalent of hola or the agricultural field as used
in current Kannada. In Kannada language during evolutionary transition
from old to middle Kannada p>h consonant replacement has taken place.
Therefore, the word 'pola' existed in Kannada language also during the
early centuries of CE.But the widespread occurrence of the word 'pola'
suggests that it could be ancient Dravida or Munda word existing in India
since early farming days.
Thus it seems the original meaning of poli is the produce from the pola.
During early days of civilization the agricultural produce was the measure
of wealth and prosperity. Good crops meant prosperity. Thus the word poli
(agricultural produce from the pola) came to be accepted as prosperity and
wealth.
Pola festival
The word pola however is not unique to Tulu and Kannada areas.It was
spread widely all over India during ancient days. During Shravan
Amavyasa (New-moon) day mostly in the month of August, rural folks
celeberate pola festival annually in Maharastra, Madhya Pradesh, Uttara
Pradesh , Bihar and other surrounding regions. Possibly the original
meaning of the word pola(=agricultural field) has unfortunately been lost
even in all these areas, even though the celebration has persisted over the
centuries.
During the Pola festival rural folks decorate and worship their cattles. In
other words, the Pola festival has remained in these rural societies as
token of thanksgiving to the animals that work in the agricultural field and
contribute directly to the prosperity of the farmers. Dairy and farming were
the major source of revenue during early periods of civilization . Thus
cows,oxens and bullocks that are traditionally employed for agricultural field
works are worshiped and sweetmeats like poli, kichidi etc are distributed. In
other words, the Pola festival of Maharastra and northern India in its
present state is equivalent of Gow-puja (cattle worship) celebrated in
Tulunadu during Deepavali.
Note the name of the important sweetmeat distributed during the festival:
Poli.
Poli
The sweetmeat name poli (or poLi) may also appear unfamiliar to most
Tulu and Kannada people, even though it is familiar in most of the other
parts of India.However Tulu and Kannada people are aware of the sweet-
dish holige very well! Infact the poli is presently known as holige in Tulu
and Kannada areas. It is also called as Obbattu or Bobbattu in other areas.
If you again realize that p>h transitions that have taken place in kannada, it
becomes clear that present holige was known as polige in olden days in
Kannada areas.
Idli : The addition of suffix ige to edible dishes seems speciality of old
Kannada. Even the popular steam-baked rice-black gram dish iDli was
known as iDDalige during the writing period of the first recorded Kannada
text Vaddaradane( pron. vaDDrdane) of 10th century CE.The addition
of suffix -ige could be considered as a feature of regional variance of those
times.
It has been suggested in an earlier post herein that Idli in the beginning
was possibly invented or designed by or named after the Iddya (= Ediya,
Yedia or Yadava) communities. In any case the name Idli has been named
after them. Also note that both Iddli and Poli have suffix li suggesting that
the suffix (li ) was applied to the name of the dishes in those days.
Thus these discussions clarify that the dish holige was known as poLi even
in Tulu and parts of Kannada areas during early centuries of CE.
Poli = polige,holige, obbattu, bobbattu etc.
The basic ingredients used for the preparation of poli (holige) are bengal
gram, wheat flour and jaggery.These are all products of agriculture or
derived from the pola!
A 'poli' is a thin circular roasted pancake of wheat flour (nowadays replaced
by maida) that contains within it a soft sweetish mixture (purana) of cooked
gram and jaggery.
Prana
Northern Indians designate this sweet-dish as purana poli. The word
prana means the filler and refers to contents present inside the poli or the
holige. (The word prana is not to be confused with purNa =the
ancient).
The word praNa(=filler) still exists in Tulu language. It may be vestigial
word brought by the immigrant tribes.
Deepavali
Deepavali festival has evolved to encompass several themes such as the
return of exiled King Bali, execution of Narakasura,Cattle worship originally
from the Pola festival, Worship of the place of business (shop, factory etc)
etc apart from the festival of lights.
During the coming Deepavali, if you happen to be in your rural environs
where your folks chant Poli poli Baliyendra try to recollect the related
strings of evolution behind these words.
The difference and the timing of these seasonal festivals 'Poli' (part of
Deepavali in Dravidian languages speaking areas) and 'pola' (in
Maharashtra and other Northern regions) is apparently governed by
regional variations in weather conditions. These are festivals of Nature
worship and Thanksgiving for Natures beauty and bounty.In other words
Nature and the components of the Nature(like cattle) were considered as
the primary divine force.

Bringing harvested crop to home with devotion and joy is the essence of
'poli' festival. This is modified as 'Puddar'(=new rice) in Tulunadu,
'Huttari'(<. putt+ari =new rice) in Kodagu, 'Onam'(<.soNa or Shravana) in
Kerala and celebrated during July-August months. These are the occasion
of bringing home first spikes of paddy and having ceremonial special meal
of new rice. Kural/Koral paduna/ kattuna parba) and Bali Padya during
Deepavali (Oct.-Nov ). These are the occasions of remembering Bali
Chakravarti and cattle-worship by farmers (See Post 'Bridge on mud
crack').

The 'Pola' festival in Maharashtra and other parts of northern India
represents the beginning of ploughing and sowing season whereas,during
the Dussera /Deepavali time cattle are worshiped in the Karavali.

The other related harvest festivals are Pongal (in Tamilnadu and Srilanka,
when the Sun and cattle are worshipped), Vasantotsava and Baisaki or
Vaishakhi.

Rituals and language:
Customs and rituals enrich a language. Poli vindicates this statement of
truth. Expressions 'Pola' (=agricultural field) to 'Poli' (=crop) are tangible,
but extention of the meaning of 'Poli' into auspiciousness and abundant
wealth, is a perception of positive mind. Quoting some usages in Tulu
Lexicon (p.2148) may not be irrelevant. Mark the following words and
phrases:
Poli = Granary
Poli ODDaavuni = To bring first harvested crop into house.
Poli paaDuni = To pile up paddy crop and sprinkle ashes in the form of
lines on it. This gave rise to an idiom: 'Poli paaDandye baar aleppaDa'
(Don't measure paddy prior to piling and sprinkling ashes around the pile in
a linear form). This is an advice to farmers. This ensures protection of
paddy - both from insects and pilferage.
Poli = Interest, i.e. interest paid in the form of grains while returning
borrowed grains (in a barter economy).
Poli kanapuni = to borrow grains, promising to give more grains as interest
while repaying.

While the word 'poli' stood for auspiciousness and positivity in Tulu culture,
the word 'pola' also gave rise to derived words like 'polus' (= soil,mud or
dirt) which acquired different shades of meanings in different Dravidian
languages in the due course.

The interrelated words 'pola' and 'poli' and their regional distribution remind
us the wider spread of the under currents of Dravidian language, culture
and heritage in various parts of India in the antiquity.

-with Hosabettu Vishwanath

Posted 30th August 2009 by Ravi Mundkur
Labels: Holige Deepavali Pola Poli cattle worship Pola festival

3 View comments

AnonymousSeptember 9, 2009 at 12:07 AM
, ,
.
, .
.
.
, .

Reply

Ravi MundkurSeptember 11, 2009 at 8:53 AM
Dear Anon,
Thanks for the out of context comment!.

Reply

Prathima BhatSeptember 25, 2009 at 9:35 AM
Hey the word "Pola" has other meaning as "Go"..

Ex: Adeg pola - Go there.

Reply


AUG
26
205. Harvesting Sites
We have discussed in the previous post about the Karavali place names in
the form of agricultural settlements named after the process of planting
seedlings, beginning with prefixes such as Nit-, Nid-, Net- and Ned-. These
variants could be suggestive of the trends in the evolution of words during
the passage of time.
Apart from the Planting agricultural sites, we also have several place
names implying the sites of harvest in the Karavali and also other parts of
Southern India. Thus the word 'koi' is not exclusive to Tulu or Kannada but
is common for all south Indian Dravidian languages.
Koi tribes
The word koi means to cut (the crop)mostly using a sickle. Thus koilu
means harvest. Check the following place names for suggestion of
harvesting sites in the Karavali. However, the word 'Koi' also represents the
name of a tribe. Gond tribes were referred to as Koi and Koitur.There is a
possibility that the word 'koi' originated from the said tribes.
Koikude: (koi+k+ude). (1)Koi= Gond tribes, ude=place
of.Alternately,(2)Koi=to harvest,k=good, ude=place. Koikude is a village
with scattered rocky outcrops and agricultural fields in Mangalore Taluk,
located between Haleangadi and Kinnigoli.
Viswanath opines that it could be koi+kude, wherein 'kude' possibly
represents sickle,used for harvesting.
Koila: (koi+ala). Harvesting (koi) site besides a stream(ala). Koila is a
village near Uppinangadi. Another Koila is in Bantval taluk.
There are places with prefix koi- in Kerala and Tamilnadu. For example:
Coimbatore: (koi+ambatta+oor). A divine village of koi tribes or a harvesting
village. Amba-tta = divine, (Amba=Mother goddess?). A major industrial city
of Tamilnadu.
Koilandi: (Koi+ala+andi). A Taluk headquarters in Kozhikode (Calicut)
district of Kerala.
Koyna (Maharastra). koy+na.= A habitation of Koi people.

Reproductive aspects
The 'koyilu' also meant the standing crop ready for harvest. Further 'koyyel'
was the extent of crop area (about one tenth of an acre)that can be
harvested by a single person in a day.Thus it is clear that even though the
verb 'koi' originally means to cut, the derived word 'koyilu' has been applied
to the reproductive (harvest) aspects of agricultural crops.This is further
evident by the usage of the word 'koyile' for the reproductive parts of
women.
It may not be surprising if the word 'kovil'( the temple) current in some of
the Dravidian languages,was evolved out of some of these words.

-with Hosabettu Vishwanath

Posted 26th August 2009 by Ravi Mundkur
Labels: Koilandi Koikude kovil Koila Koi tribes Gonds Coimbatore koyilu

2 View comments

VasanthKajeAugust 30, 2009 at 8:30 PM
Hello Mr.Mundkur,

I was very happy to discover your site on TuLu language research. I too
hail from Dakshina kannada.
I want to have further dialogues with you regarding tuLu script. Could you
please send me your email id and phone number to my Id:

vasantha {dot} keshava {at} gmail.com

Hoping to receive your reply.
Vasanth Kaje

Reply

Ravi MundkurAugust 30, 2009 at 11:03 PM
Welcome to the blog!
You can contact me at bmravindra(at)gmail(dot)com.

Reply

AUG
21
204. Agricultural settlements


Early human progress from forest life to farming and agriculture was
considered to have been initiated some 6000 BC in Nile Valley region that
hosted Sumerian civilization. Archeo-botanical studies have similarly
suggested that agricultural culture was in vogue in southern India since
5000 BC.
The available data suggests that during that period Austro-Asiatics or
Munda group of tribes prevailed in southern India and along the Karavali.
Let us analyse the origin of place names like Nitte, Nitila, Nittur,Niddodi,
Nidiyur,Nidambur, Nidle, Nidpalli,Nidikallu,Nettana,Nettaru, Nettara
Padavu, Nettanige, etc.in the context of evolution of farming and
agricultural cults in the Karavali.

neDu
A number of village names in Karavali suggest distinctly the initiation of
agricultural practices in Karavali. neDu is now a popular Dravidian word
that means to plant seedling in Tulu, Kannada and other sister languages .
The word neDu (ne+Du) originated as ne=to plant (or to straighten up a
plant) in the (Da,Du or its variants Ta,Te ) earth. Da or Ta has been
cited as a word from Munda languages that represented the land, village or
the habitation (Southworth, 2005).
naTTi
The word naT was an variant of the agricutural word neD, as we see
naTTi represents the act of planting the crops.
naTT= (1) to plant.

nDu vs. kDu
Thus it follows that the word nDu (=land,country) was derived from
neDu, or naDu to plant. naDu.>nDu.
nDu= (1)cultivated land
The word nDu was invented by the early farming community as against
the word kDu(=forest,wilderness). Thus it is clear that prefix na-
represents cultivation whereas ka- stands for wilderness or wild trees.
nDava
The person associated with cultivation (farmer) or the one who lives in the
cultivated region (nDu) became known as naDava. The suffix va-
represents habitation (cf. Post 197)
naDu, naDe
Cultivating crops became important activity of the civilized word. Thus the
word naDu (middle,central) became representative of the central or middle
part of body or any object. Walking straight on two legs on the land was
distinctly a progressive trait of civilized tribes, as compared to wild animals,
therefore naDe also stood for walking,behaviour or even the cattle owned
by the civilized tribes.

Nitte & other farming villages
An older variant of the word neDu was niDu or niTu as we see in the
village name Nitte. Nitte is a popular educational centre near Karkala that
has bloomed into an esteemed University.
Nitte : (niT+Te ). Ni= to collect seeds. niT= to plant seedlings,to straighten
up (as in nidpa) Te=village. During early days of civilization Nitte was
also a proper name among tribals that obviously meant farmer!
Nitila :The word niT repeats in other similar place names like Nitila
(niT+ila, ila=village). Nittur(niTT+oor)
Nettila: neT=to cultivate; ila=village
Niddodi: (niD+oDi)niD=to cultivate; oDi=village.
NiDiyur: (niDi+ oor) . niD=to cultivate; oor=village. There are Tenka Nidiyur
and Bada Nidiyur near malpe.(tenka=southern, baDa= northern).
Nidpalli: niD=to cultivate; palli=village.
Nidle: niD=to cultivate; le=village by the side of river.
Nettana: neTT+aNa. cultivated area.
Nettara: neTT+ ara. Cultivated open field.
Nettanige: neTT+aN+ige. Cultivated area + plains.
Nadsal: (naD+sa+al). Cultivated habitation beside a stream or river. Nadsal
is a coastal village /locality near Padubidri.
Nadpal: (naD+pa+al). Cultivated area beside a river.Nadpal is a village in
interior Karavali nearthe Ghats.


Humour
Tinges of humour can be delineated in the evolution of parallel words with
slightly derisive meanings. For example, agriculture became a new-found
passion among the evolving tribes that enterprising ones went on searching
for new pastures suitable for cultivating crops. Thus the word nD ( as in
nDuni) became equivalent of searching.
nD=(2) to search.
Further getting the proper seeds for cultivating crops was not easy during
those days. It often involved begging another person to part with seeds or
seedlings under his custody. Thus we have the word nat( as in naTTuni)
naTT =(2) to beg!

Posted 21st August 2009 by Ravi Mundkur
Labels: Nettaru Nidikallu Nitte Nettanige Niddodi Nidle Nettara Padavu
Nitila Nidambur Nidpalli Nidiyur Nettana Nittur

1 View comments

Prathima BhatSeptember 25, 2009 at 9:45 AM
Firstly the image of the grass is too good...

Secondly, its very nice to read the research thats done on the Tulu words...
I myself dint know that the word nattuna was evolved from the word
naduna..

Reply

AUG
15
203. Heskattur
Heskattur ( tt pronounced as in third) is one of the strange or unfamiliar
sounding place names. Heskattur village is located in the northern part of
Udupi Taluk and can be approached by road from Barkur and Siriyara.
Heskattur obviously is not related to 'Hesarkatte' (=mule) as there is
another village known as Heskunda, suggesting that hes or hesa is an
independent word. It is not related to unpleasantness (hEs or hEsige)
since the word under discussion hes with short e as in yell.
My enquiry with local friends, while along the streets of Heskattur,
regarding the meaning or origin of the place name did not elicit any helpful
answers. They dismissed my question with a generalized rejoinder of it is
an old name and it is not known how the name came into being.etc.
However, I began to simplify the issue by analysing myself:
Hes(a)+ katta + oor
I again asked my friends if they locally use the word hesa for hosa(=new).
Because in northern coastal areas from Kundapur to Karwar people use
strangely modified Kannada words such as herge for horage(=outside).
Now Mr Jagannath Shetty vehemently replied No! Hesa means wild jack or
Hebbalasu .
Hesa = Wild Jack tree.
The Wild jack tree common in Karavali and Malnad regions is mostly
known as Pejain Tulu (as in Pejamadi,Pejattadi,Pejagangur etc ) or
Hebbalasu in Kannada. Regional variants of the word Peja during the olden
days can be visualized as follows:
Peja> Pezha> Pesha> Pesa
With transformation of p >h from Old Kannada to Mideval kannada
Peja (Tulu , Old Kannada) > heja( mideval Kannada) and
Pesa> Hesa

Kol-katta
Heskattur shares the word katta with Kolkatta, the capital of West Bengal
also famous as city of Joy. Kolkatta (known as Calcutta during British
period and onwards) possibly means Kol+ katta. Or the place of 'kol' tribes.
(There are innumerable places all over India named after one the ancient
tribes known as Kols or Kolis.) However the precise origin of toponym
Kolkatta is inconclusive as there are various other suggestions such as : (1)
Kalighat , named after the Goddess Kli (2) Kalighat name derived from the
traditional industry of burning of lime-shells. [Kali=lime; kata=burnt shells]
(3) Kilkita =flat region (4) Khal-kata. Khal=canal.

katta
The spread of the Dravidian spatial attribute katta (pronounced: t soft as in
third) from Bengal to Karavali is interesting. The word katta is possibly
genetically related to or variant of gaTTa (=stage,level),
kaTTa(=bounded, podium) , kada(=gate) and kaDa(=river bank).
The exact origin, meaning and scope of this spatial attribute 'katta' may
require some more investigation and profound analysis. In the meanwhile it
can be concluded that Heskattur and Heskunda are places named after
wild jack trees.

Posted 15th August 2009 by Ravi Mundkur
Labels: Kolkatta katta Heskunda Heskattur Hesa Wild Jack tree Peja

1 View comments

Prathima BhatSeptember 25, 2009 at 9:58 AM
Wow!! Nice to know abt the many names to the places :)

After reading this post, i thought for a while abt the names of few places
that i know in dakshin kannada...
Renjala for example is named that way coz "renja" flowers are grown in
that region...

Reply


AUG
9
202. Madhva Vijaya: places and names
Madhvaacharya was a prodigious sage from 13th Century Udupi who
disagreed with the Shankaracharyas doctrine of Advaita(unitary)
theosophy and founded the religious school of Dwaita or dualism of Atma
or Jiva (Soul) and Paramatma (Creator). Narayana Pandithacharya
subseqently wrote biographic narration of life and travels of the sage
Madhva in a Sanskrit work known as Su-Madhva Vijaya. Poet Narayana
Panditacharya was son of Trivikrama Panditacharya, the principle disciple
of Madhva. Narayana Panditacharya was fond of Sanskrit, the pan-Indian
link language at that time. He has translated even the local Tulu place
names into complex Sanskrit words in his work and eventually also added
explanatory notes to his poetic work called Madhva Vijaya Bhava
Prakashika. Further Vishvapati Tirtha in a commentary called Padartha
Deepikodbhodikahas given some of the equivalent Tulu place names for
the Sanskrit names created poetically by Narayana Panditacharya. On the
whole these works provide some rare insight into the Tulu place names as
well as general attitudes of people at that historical juncture.
Dr Uppanagala Rama Bhat wrote an interesting review paper in Kannada
on the Tulu words in Madhva Vijaya. The Kannada paper (entitled
Madhva Vijayadalli Tulu Shabdagalu, pp 415-419) has been included in
the compendium Tulu Sahitya Charitre(2007) published by Kannada
University at Hampi. In this post let me share some of my observations and
analysis derived from the reading of this interesting paper.
Madhva (1238-1317)
Sage Madhva was born at Pajaka in Belle village ,Udupi taluk bearing the
name of Vasudeva. His father was known by his surname
Naduvantillaya.His full name has not been recorded.The surname
naDillaya or naDuvantillaya in Tulu means one hailing from the middle
house. This pattern of surnames with -aya (=person) at the end are
common feature among Tulu Brahmins. Narayana Pandita has translated
the surname Naduvantillaya into Madhyageha Bhatta.
Vasudev was inducted as Poornaprajna into sagehood by Guru Achuta
Preksha and subsequently after taking charge of administration of the Mutt,
Poornaprajna became known as Ananta-tirtha. However, Vasudev finally
preferrred to adopt the name of Madhvcharya. (Acharya=learned person,
teacher).
Madhva = Nadillaya
According to Narayana Pandita, the Sanskrit name Madhva represents
Ananda-tirtha. Madhu= Ananda (=happiness), va=tirtha(=sacred water).
However, it is possible that the actual meaning of the name Madhva
preferred by the sage for himself may be different from what Narayana
Pandita has speculated. There are many Tulu village/hamlet/habitation
names ending with suffix va: Shirva, Kakva, Urva etc. Therefore it seems
logical to predict that the Madh(ya) in Madhva possibly represented the
middle and va suffix represented family house or habitation. Thus the
original intention of the sage was to represent his family surname
Nadillaya or the Madhyageha, the one hailing from the middle house.
Rajatha-pita-pura
The area around the original Shiva temple in Udupi was known as Shivalli,
the Shivas village.However, the town Odipu or the Udupi has been
translated as Rajatha-peeta-purain the work of Narayana
Pandita.(rajatha=silver; piTa= seat,foundation; pura=town). Many have
wondered how the word silver(rajatha) came to be associated with Shivalli
and the Odipu.
One possible explanation to this riddle is that Madhva loved his native
village, known as Belle.The word Belle originally might have represented
the immigrant white people, but the word belli also means silver. Therefore
Madhvaacharya could have named Udupi-Shivalli town (pura) as the
theological foundation (peeTa) created by people of Belle (rajatha) village.
**
Brief notes on some of the place names cited in the commentaries on the
Madhva Vijaya:
Pajaka: Uppanagal Rama Bhat has analysed the place name Pajaka as
pja=pde(rock) and ka=water.However the original Tulu toponym as
recorded in Survey of India Topo-sheets appears to be "Paajai"
Kodavur-kana: The Kodavur village near Malpe was known as Kodavaur-
kana during 13th century , (kna=forest) implying that the area was
covered with dense growth of trees.
Nayampalli: There is avillage known as Nayampalli or Neyampalli near
Udupi. The Neyampalli vallage name has been translated as Ghrithavalli by
Narayan Pandit. (The words gritha(Sanskrit) or neyi (Tulu) means clarifed
butter.However, the original name of the village appears to be Nyampalli
(village of the dog) rather than village of the refined butter. There are
several villages in southern India named after dogs in the antiquity.
Southworth has cited Napalli or Navalli from Maharastra as named after a
dog.
Talikude: (Tali or tari=palmyra, toddy palm; kude= cavity). Talikude is said
to be a part of Bannanje suburb near Udupi.
Kokkada: Kokk+kada. (Kokk or Kukke= an ancient tribe; kada=river bank).
A village in Belthangadi Taluk on the bank of initial flow of River
Nethravathi. It is said that Kokkada was also known as Iddya.The hamlet
Idepadi that elicited the surname Idepadittaya might have been an
ancient locality near this village.
Ujire: The village Ujire near dharmasthala was known as Ujiriya during the
13th entury. Ujir+iya, village with a water spring. Possibly there was a
spring (Ujir) during early times that fetched the name.However, now there
are no conspicuous springs in the area.
Goa: It is cited that the coastal territory of Goa (or specifically gova,
gov+va,=cattle habitation) was also known as Pashupe in Tulu.
Kumble :The Kumble town of present Kasargodu district Kerala,was known
as Kabenaad.Cricketer Anil Kumble derived his surname from this village
name.(Kabe=pillar).

Posted 9th August 2009 by Ravi Mundkur
Labels: Belle Origin of Udupi Kodavur kana Pajaka Paajai Rajatha peeta
pura

2 View comments

Paper on ResearchNovember 20, 2009 at 4:10 PM
Many institutions limit access to their online information. Making this
information available will be an asset to all.

Reply

Ravi MundkurNovember 20, 2009 at 4:50 PM
You are right! But many institutions are driven by commercial
considerations. This may be the main reason why they limit free access.

Reply

AUG
2
201. Aya : the space


The global spread of some of the antique words we presently use in our
languages have more prolonged history than we normally imagine, possibly
that dates back to early human evolution and civilization. In this context of
generally unfathomable antiquity of words it would be meaningless to
contend that particular word is derived from Indo Aryan or Dravidian or
some other current language group .
Aya (=the space, dimension or direction; secondary meanings include -
flow, number five and divinity (mother, fish,nature, Sun). (Ayita=Sun) etc.)
is one such antique word that transcends cultural barriers. Though some
may argue that it is a word of Indo- Aryan origin, its presence in Dravidian
and other languages may baffle those who attempt to trace its antiquity.
We may conclusively resort to a broader outlook that all languages
generated from an initial mother language of an early human civilization
and culture.
Ayana is a word derived from aya, the space. We have pondered over
this word in an earlier post. The word ayana in Dravidian languages like
Tulu means an annual festival. The word might have been originated from
the initial meaning of new crop celebration in a space or domain.

Variants ai and ia
The word aya that has spatial attributes and two of its early variants ia
and ai are commonly preserved in Dravidian and other (especially African
and European) place names. Mumbai and Chennai are two familiar major
cities having the suffix ai. There are many international places and regions
that end in suffixes -ia and ai. Examples include: Arabia, Kenya, Syria,
Russia, Asia, Indonesia, Malaya, Australia, Sinai, etc.
The two ancient spatial indicator suffixes -ai (or -ayi) and ia ( or -iya) are
explicitly preserved in many of the Tulu place names.

1.Spatial attribute ai
Bijai (bija+ai) = Space or area of Bija (cashew) cultivation. The present
location of KSRTC Bus station in Mangalore.
Kulai (Kula+ai) = Area by the side of Kula (lake). Kulai is a village to the
north of New Mangalore Port.
CHENNAI. Chennai is the present forms the capital of Tamilnadu State.
Even though the word Chennai is generally considered to be an
abbreviated form of Chennapatnam, it is suggested here that it could a
compound of two original words chenna and ai. Chenna +ai . = A
beautiful place.
MUMBAI = Mumba+ayi. A place named after Mumba, the mother
Goddess.The word 'ayi' has dual meanings(a) a sacred place as well as (b)
a mother. (See end note of this post)
VASAI= A creek near Thane Mumbai. Va+s+ai. A habitation area.
(Vasa=living area).[Discussed in earlier post on suffix -va]
The suffix ai has been compounded with another ancient spatial suffix va
and has formed compound suffix -vayi.
Peruvayi =( Peru+va+ai). A large habitation or area. Peruvayi is a border
village in Bantval Taluk.
Beluvayi = (Belu+va+ai). A habitation of Bellu (=white) people.T he Bellu
or the white skinned tribes were possibly immigrants into southern India
during a specific time duration in the past.
Direction indicator -ai
The NEWS direction indicators in Tulu also end with suffix ai.
MooDai (mooDa+ai . Direction of Sun Rise. Eastern direction)
Tenkai (tenk+ai. Southern direction)
PaDDayi (paD+ai . Direction of Sun set?. Eastern direction) Paddayil =
Western house.
Badakai .(baDag+ai ) Northern direction. Village name Badakabail.

Equivalents: ai=aNa (aNu, aNe)=ana
There is another Tulu and Dravidian spatial suffix aNu or ana discussed
in earlier posts. Note that the direction indicator words in Kannada employ
aNa suffix instead of ai suffix as in Tulu region. Kannada examples are :
mooDaNa (=Eastern), paDuvaNa (=Western), baDagaNa (=northern) and
tenkaNa (=Southern). Thus the usage of -ai in Tulu areas and -aNa in
Kannada areas for the same directional words suggest that these suffixes
(-ai and -aNa or -aNu) essential ly have the same meaning.
Directional Suffix -ana
Interestingly, in Puttur region of Tulunadu the directional suffix ana is used
instead of -aNa or- ai . The ana suffix appears to be a variant of aNa
suffix. Note the following village names of Puttur region:
PaDnur . (paD +ana + ur).=Western village.
BaDaganur(=Eastern village).
MuDnur(=Eastern village). Nettanige Mudnur. Etc.
Thus, we can conclude that suffixes Ai=an or aN r aNu. However,these are
general spatial indicators and should not be considered as mere suffixes. In
many place names they constitute the prefixes. For example: Ayikala (also
written as Aikala or Ikala), Andhra, Ankola, etc.
Fish names:
It appears that ai suffix was also used extensively to indicate fish names
in Tulunadu . Note the name of species of common marine fishes like :
Bti, Maruvayi, Kaduvayi, Koddeyi, Yerabai, etc.

Aayere, Eeyere : river banks
Aya and iya are also employed to indicate the nearer and distant banks of
the rivers in Tulu words aayere (aa+ere=that or distant river bank) and
eeyere (ee+ere =this or nearer bank of river).


2.Spatial attribute ia
There are several villages in the Karavali region having a spatial suffix of-ia
or -iya in their names.
Iddya. (Ida+ia). A place of Ida or Idava (=Yedia, Yedava, Yadava) tribes.
Iddya is a urban area south of Surathkal, Mangalore
Kinnya. (Kinn+ia). A small place? Kinnya is avilage in southern part of
Mangalore Taluk. There is one more Kenyavillage in Sullia Taluk.[ These
names have similarity to Kenya, the African place/region name. These
place-names might have been borrowed from the ancient African
immigrants into Tulunadu.]
Murulya .(Murul+ia). Murul is a wild berry /fruit, also known as Punarpuli or
birinda. Murulya in Puttur Taluk might have been named after
Murul(=Punarpuli) fruit bearing trees.
Kalya. (kal=rock + iya=area). A rocky village, near Belman and Sooda,
Karkal taluk.
Neria .(Ner+ia.) Neria is a village on the edge of Western Ghats in
Belthangadi Taluk. Ner=edge? Or water? Some consider suffix- -ner to be
a form of nagar.
PEENYA .(pee+an+ia). Pee=?. Peenya is the name of burgeoning
industrial outskirt of Bangalore city.
Sampya. (Samp+ia). Sampu=cool. A cool place! Sampya is village in Puttur
Taluk on the way to Sullia.
Sullia. (Sul+ia.) Sul= a meandering river or whirlpool. Sullia = an area
besides a meandering river.
Suria. (sur+ia). Suru=initial ? Suria is a village near Ujire in Belthangadi
Taluk.

In the toponym Yana the spatial attribute 'ia' occurs as a prefix.
Yana. (iya+Na). A place with picturesque cliffs of limestone rock outcrops,
located between Kumta and Sirsi, Uttar Kannada district. Compare the
word Yana with Yanekal,or Yenagudde,the pillar like vertical standing
column of rock outcrop.

Aya variants
Aya and -ia are extensively used in African and Asian place names. Note
some of the place names from Turkey: Antalya Alanya Konya Malatya
Kutahya Aksaray Amasya Aantakya Wardiya Sulova etc.
Aya = directional movement or inflow as in aya, the income.Prakrit,Hindi
word aya (verb) means that a person came.
Aya=immigration or place of origin indicator, In Tulu for
example,Orapadithaya means one hailing from Orapadi.
Ai ,since Sumerian days meant number five.Derived words Ain and Aidu for
five ,exist in Tulu and Kannada.
Ay= an ancient cattle-herder tribe similar to Yeda,Yedava, Yadava or Ida.

Divine connotations
It can be concluded that the word aya and its variants a(y)i and (y)ia
represented significant spatial or geographic features with divine
connotations. The word was also applied to names of fishes, because of
divine implications. It can be recalled that early civilizations venerated fish
as a divine representation. Indus Valley culture provides ample proof for
this. Further, along the historical timeline the fish (Matsya avatar) was
adopted as the first of the ten incarnations of Lord Vishnu.
The word Ayi' also means mother in Prakrit and derived languages like
Marathi. The application probably originated from the matriarchal families
and practice of the cult of Mother Goddess worship (Kali , Durga and Shakti
etc).
Similarly, Aita( as in Tulu names Ayitappa; 'Aditya' in Sanskrit) represented
the Sun God.
Ayi also means beauty, as in Tulu phrase 'aita aapini'= to adorn or to
decorate or the process of beautification.

-with inputs from Hosabettu Viswanath.

Posted 2nd August 2009 by Ravi Mundkur
Labels: ai Chennai Aikala ia Aya Evolution of words Mumbai Ayana

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JUL
23
200. Kakke tribes : Totem crow


Ancient tribes and cultures believed in strange animal totems. They
respected the creatures which they adopted as totems for their tribes.
Existence of Totem cultures in Tulunadu has evidences from sub-
community groups like Salians that apparently had a totem of spider in the
antiquity as discussed in earlier posts. One more totemistic tribe that
carries the name of common crow can be deciphered in the Karavali based
on the existence of ancient ethno-nyms.
The name of common crow (Kakke=crow, in Tulu) repeats in several
place names suggesting the relevance and significance imparted by certain
tribes to this humble bird. It seems the followers of this bird totem were
called as Kakkes. The Kakke (=crow) is a respected bird in traditional
Indian culture. Many people believed crows as symbol of their dead
ancestors. During the annual ceremonies conducted to commemorate
forefathers, festive food was kept away in the open yard so that dead
ancestors may consume the food in the physical form of crows. Possibly
this belief and custom derived from an ancient tribe that strongly believed
that they originated from crows and or their dead ones became crows after
death. It appears that the Kakke tribe has become extinct during the recent
history.
We shall analyse some of the village/hamlet names that bear the signature
name of Kakke tribes:
Kakva=(Kakk+va). A place inhabited during early history by Kakke tribes.
Kakva is presently a hamlet near Atikaribettu northeast of Mulki town.
Kakkepadavu (=Kakke+padavu). A plateau dominantly inhabited by Kakke
tribes. Kakke-padavu now a village in Bantval taluk.
Kakkara bettu (=Kakke+ara+bettu). An upland inhabited by Kakke tribes,
now a locality in Mijar village.
Kakkebettu: A plateau inhabited by Kakke tribes during the past.
Kakkebettu is a hamlet near Kulashekara Kalpane in the outskirt of
Mangalore city.
We can find the signature villages and hamlets of totem crow tribes outside
Karavali also.
Kginele
For example the Kaginele village, Chikamagalur district, connected with
legendary sage- poet Kanakadasa possibly represents an ancient village of
Kgi tribes. (Kge=crow; nele=place, in Kannada).
The 'kakke' tribal name has been preserved in some of the Tulu surnames
like Kakke-bannaya , Kakke-Odittaya' (Tulu Lexicon,p.596)and Kakkilaya
etc..

**
A caw-cawing crowing black bird is a common scene in mornings or where
food particles are scattered especially in coastal areas. It is considered as
a bird of omen. It is a meek but sometimes audacious, scavenging bird.
The crows generally live in groups. Talkative boasting persons are likened
to crow.

Crow in Ramayana
This poor and simple bird is honoured in the Epic 'Ramayana'.In
Baalakaanda Chapter, during swayamvara (an event of selecting a groom
from the invited and assembled princes)of Seetadevi, the king of Sri Lanka,
Ravana obtruded himself uninvited with the intention of marrying Seeta.
Ravana was a mighty king, who defeated all kings of three worlds. The
contest of swayamvara was to lift the heaviest bow, bestowed by Shiva,
and shoot the arrow.
All the assembled kings were frightened. The celestial beings, who came to
witness the event, ran helter skelter and disappeared. God Yama (the
Celestial Judge and Destroyer) seeing a crow, entered its body taking tiny
form. When Ravana went away, disgraced by his failure, Yama came out
and blessed the crow that crows would be honoured by mankind in future
by offering them food at the last rites of a departed soul and during
periodical remembering of ancestors. This custom is relevant all over India.
In Tulunadu, this custom is known as 'kakkegu nuppu dippini or kakkegu
pinda dippuni'.
*
There is another story in Ayodhya-kaanda how a crow is able to see both
sides, having one eye. Jayanta, son of Indra, incurred the displeasure of
sage Atri, who cursed him to be a crow. Redemption for this curse was
when Jayanta wallowed in the dust particles from the august feet of Seeta
during the banishment of Rama to forest. So Jayanta kept a trail of Rama's
movement. While in Chitrakoota hermitage Rama and Seeta went for a
long walk in woods. On getting tired, they took a playful bath in lotus pond
waters. Seizing the opportunity of Seeta coming out of water alone, the
accursed crow swooped down to touch the feet of Seeta. Frightened and
hurt Seeta cried for help. Uttering divine words,Rama threw a sharp arrow
of grass blade. Jayanta's request for protecting him from the chasing arrow
was refused by all Gods. Indra advised his son to go back to Rama and ask
his pardon. Since it was powerful arrow and could not be reversed, Rama
took one eye from the arrow and blessed the crow to see both sides with
the dilation of the eye lens of the remaining eye. On redemption of his
magic spell, Jayanta offered his obeisance and returned to his abode in the
Sky
**
There is a funny story in a Kannada Primer:
A respected person, Raya of a village vomited three times. ("Rayaru mooru
saare karidaru"). The news spread like a wild fire from mouth to mouth and
finally got corrupted as "The respected person vomited three crows
(Rayaru mooru kage karidaru)".

-Additional inputs Hosabettu Vishwanath.

Posted 23rd July 2009 by Ravi Mundkur
Labels: Ethnonyms Kakke tribes crow totem

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JUL
18
199. Mane: an earthen podium

Analysis of Toponyms of the Tulunadu or the Karavali essentially tend to
throw special light on the origin and evolution of certain common Dravidian
words. Let us discuss the evolution of a common Kannada word mane
which simply represents house in present day parlance, with the help of
analysis of certain relevant Tulu toponyms.
MaNe
We have discussed the Tulu spatial suffix aNu (Muddanu, Belmanu) and
its variants like aNe (Perne, Marne) and -ana (Kanyana) in an earlier post.
The word aNe has also survived in usages like 'aNekatta' (=dam) etc.
Like the word manja (ma+anja= elevated land) was derived from the root
word anja(=land), the word maNe(ma+aNe=elevated platform or podium)
has been derived from the suffix aNe during early Tulu and other Dravida
usage.
Since during later days the word maNe was applied to wooden planks
used as low lying seats,it appears that originally the word was employed to
designate earthen podium or platform constructed probably under the
shade of a tree.In primitive evolving farming cultures,this was possibly a
resting place under the shade and this served as the earliest concept of
dwelling house in primitive villages. Further evolution replaced the shade of
tree with constructed roof and this was again called mane as in
Kannada.Thus the word maNe forms the older Tulu version of the
Kannada equivalent word mane. The word mane has survived in
Kannada even till to date while the Tulu word maNe(usage as dwelling
house) has become nearly extinct except in toponyms and words like
'maNegara'(=revenue inspector)!
The suggestion that the word maNe originally represented a podium or
later a dwelling structure constructed out of earthen material (soil) is
supported by its relation to the word maNNu (=soil). Also note that the
Tulu verb maNpu or mNpu (=to construct) was derived from the root
maN (of maNe). The earliest dwelling houses were constructed from the
earthen (wet soil )material. The Tulu verb maNpu was in later days
modified to malpu(=to do).
Another interesting revelation from the study of toponyms is that during the
early farming days the maNe dwelling structures were not common and
only the rich or the leader of the village afforded it! It was somewhat like the
early version of Guttu houses of later landlords! This aspect can be
realized when we analyse toponyms like Urmane, Manel, Karimanel,Manur,
Mnur etc.

Urmane
(Ur or oor+maNe). Urmane represented a dwelling house (probably the
only one)in the ancient village. Presently , Urmane is the name of a hamlet
near Konaje in Mangalore taluk.
Manel
(maNe+al) = A dwelling house on the bank of a river. Manel is a hamlet on
the bank of Nethravati River in Mangalore Taluk.
Karimanel (< Karumanel)
(Karu+ mane+al ).= A house on the elevated bank of a river.Karimanel is a
village in Belthangadi taluk.
Manur, Mnur
(maNe+ur). A village named after a house! There are several villages
designated Manur and Maanur in the Karavali.
Mani
Mni (pronounced maaNi) a village on the Mangalore-Bangalore
road(NH48) could be a variant or distorted version of the word maNe.
Though 'maNe' is now used in its narrowed meaning as 'a legged wooden
structure of low height, capable of seating one person or keeping picture of
Gods at Puja time', its use in its strictest sense (in Tulunadu) is still current
in word like 'maNegarlu or MaNegara (a Land Revenue Officer).

Posted 18th July 2009 by Ravi Mundkur
Labels: Evolution of Dravidian words

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JUL
16
198. Bridge on mud-crack

Tulu oral ballads (paD-dana) have perpetuated ancient stories, replete with
fine sense of imagination. One of the popular ballad pertaining to the
legendary King Bali known as Tuluvala Baliyendra recounts several
improbable imaginary situations that prevent King Bali from returning to his
homeland. One of the Tulu phrases encountered in the ballad is:
dembeligu ppu pdnaga or when bridge is built across a mud-crack!

Tuluvla Ballyendra
'Dembeligu ppu pdnaga(= when cross over bridge is built on mud-crack)
is one of the predictions in Tulu PaDdana (= oral poem; orature) Tuluvla
Ballyendra (=Ballad of Emperor Bali of Tulunadu). The rare word dembelu
fascinated me and engaged my attention. Here is an old word, among
others, spoken by our forefathers but now not in day-to-day use.

Sheenappa Heggade
Late N.A. Sheenappa Heggade Polali collected and rendered this oral
poem into print in 1929 which was further reprinted in 1999 by Sri Devi
Prakashana, Parkala.

Dembelu
The word dembelu means mud-crack; split, or crack on the surface of earth
formed of desiccation of mud (Tulu Lexicon p.1643). Dembelu pudvuni
means cracking of the surface of mud field when it dries up (ibid). The
synonym of this word is debbe budupini(ibid p.1561).

Dembeligu ppu padnaga, is a point of time in future when a bridge needs
to be constructed over a crack on the ground. This is an impossible
imaginary condition that may occur only if the future mankind are so dwarf
that it needs a bridge to cross a mud-crack on ground.

Story and Context
Bali Chakravarti, son of Virochana, was a great King of Daitya lineage from
Sage Kashyapa and Diti, twin sister of Aditi (Meaning not second, i.e.
first). Aditi begot Indra and other Devas from Kashyapa. In those days,
Bharatavarsha was demarked as Uttarapatha and Dakshinapatha regions,
Vindhya Ranges being the dividing (middle) point. Dakshinapatha was also
known as Dravidapatha, as it was a peninsula encircled by three seas
(Arabian, Indian and Bengal seas).
The division of regions is vindicated by Adi Shankacharyas answer to
Mandana Mishra, who asked him during a religious debate, Who is he?
Shankara replied, I am a Brahmin from south region called Dravida.
As is the vogue with kings of yore, enlarging the kingdom is the foremost
duty of kings. Hence Devas and Daityas (Dnavas) were sworn enemies.
Scholars now say that they were of one and the same race with common
culture and languages, and depended on each other. The concept of Aryan
and Dravidian Races is a myth nurtured by European colonialists of bygone
centuries to divide and rule.

Bali was a pious, generous and patronising King. Being grandson of
Prahlada, an avowed devotee of Vishnu, Bali was also a devout worshipper
of Lord Vishnu. He ruled his subjects well. Aspiring to ascend the throne of
Indra, he performed Ashwamedha Yagas hundred times. The
Ashwamedha Yaga preceded a sequence of victories over all kings of the
land beforehand.
Fearing losing of his kingdom, Indra (King of Devas) and his mother Aditi
requested Lord Vishnu to save Devas. Vishnu promised to reincarnate
himself as Vamana through Kashyapa and Aditi.Vamana means dwarf
form. Vamana goes to Balis yajnashala as Vatu,a child celibate, to bless
him whereupon Bali offers to give whatever things Vatu wants in land and
other kinds. Vamana asks for three steps of land only for conduct of his
acetic life, which was readily agreed upon by Bali. This enrages
Shukracharya, Preceptor of Daityas, who advises Bali to dishonour his
promise as Vishnu himself has come in disguise as Vamana to dethrone
him by deciept at the behest of Indra. The Guru tells about various
circumstances when one need not keep up ones promise. To keep up the
honour of his words and seeing the Almighty himself is the beseecher, Bali
Chakravarti goes ahead to grant the request. Vamana then takes the
Cosmic Form (Vishwarupa) and grows to such an extent that he fills the
entire Universe, being extolled as 'Trivikrama' by all Gods. In first step, he
measures up the Earth and in the second Sky (Heavens), leaving no
space. For the third step, Bali offers his head and Trivikrama pushes him to
Nether world, Patala. Having been pushed to the nether world, Bali
requests Lord Vishnu that he may kindly be allowed to visit his subjects
once in a year and be remembered as a Devotee of Vishnu. The boon
being granted, the hallowed memory of Bali is celebrated on the 1st day of
bright fortnight following the Amavasya. This recognition is called as Bali
Puja or Bali Padya during Deepavali festival every year.
This story is a part of Shrimad Bhagavatam, Vishnu Purana, Padma
Purana, Skanda Purana and Brahmanda Purana. King Bali belongs to all
Indians. North Indians believe that the ritual of Ashwamedha Yaga took
place at Kurukshetra. Kerala and Tamil people say that Balis kingdom
existed in their land. Tuluvla Ballyendra gives us the impression that he
belongs to Tulunadu.

Transliteration:
In Tuluvla Ballyendra, Bali asks when he will be allowed to stay in his
kingdom permanently. Then

Hoho! Sirinarayana dever pander O! Bhumiputre Ballyendraa, manasu
bene malthonada. Yee anda kargallu kayanaga, borgallu poo ponaga, uppu
kapuraanaga, jaal paade aanaga, urudu maddoli aanaga, godderme ghone
aanaga, eru dadde aanaga, tumbedaditu koota aanaga, nekkidaditu aata
aanaga, dembeligu ppu pdnaga, aletu bolney murkunaga, gurugunjida
kale maajanaga, manjalakki meyideppunaga, Kotrunja kodi jaanaga, ninna
rajyogu yee battudu ninna rajya maadonu arataana aaliyondu sukha
santhosoduppulaa Ballyendra, indudu kattappane maltu kadapudiyeringa
nalkaita Narayana deveregaa

Translation:
Hoho! Lord Shrinarayana tells, O! Son of this Earth Ballyendra, do not
grieve. You will come back to your Kingdom in this Earth,
when black stone becomes a fruit, barren rock blooms, salt becomes
camphor, court-yard turns rocky, black-gram becomes mridanga (=musical
drum), barren she-buffalo transforms to un-castrated he-buffalo, he-buffalo
becomes a sow (female swine) or a barren woman (as it is the other
meaning of dadde), meeting takes place under Thumbe herb(=a medicinal
herb), open-air drama takes place under Nekki shrub, a bridge is made to
cross the cracks on mud, lump of butter sinks in butter-milk, the black spot
on scarlet gurugunji seed fades away, yellow bird** induces abortion,or
when the crest of Kotrunja Bird is lowered like a temple flag-post.
.and then you may visit your kingdom and rule and live with abundant
peace and happiness." Thus, the four-armed Lord Narayana bade and bid
farewell to Bali Chakravarti.

* Kotrakodi = a tip of a tender shoot-TL 948.
** oviparous

In Tulunadu Bali (also known as Mahabali) is invited to visit Earth annually
during Aatida amaased sona barpina sanskradidu (July-August), bonteldu
mooji dinata parbodu (i.e. Deepavali festival falling between October-
November). After placing the offerings and reciting the Bali PaD-dana, local
Divine Spirits are worshipped. I had witnessed once this recital, prior to
starting Bobbarya Parba in July-August at Hosabettu in my school days.
Rhapsodical and mellifluous recital by late Thimma Gurikara was a treat to
my ears. Offerings, called Daane, made to Bobbarya, are made on the
spot by concerned devotees.


Prediction of Doom?
The conditions prescribed are improbable happenings. It implies some
innate sense of doom, similar to the Predictions of Nostradamus of France
(nicknamed as Prophet of Doom). Lord Vishnu offered Bali the Indra
Padavi (Authority of Indra Loka) in Svarna Manuvantara. So the boon
possibly forebodes destruction of the world.

-Hosabettu Vishwanath
Posted 16th July 2009 by Ravi Mundkur
Labels: dembelu Tuluvala Baliyendra Sheenappa Heggade

3 View comments

123 123December 17, 2009 at 6:50 PM
Nice article you got here. I'd like to read a bit more about that matter. Thnx
for giving this info.
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Reply

IIoo 'rv:c:/ August 20, 2011 at 1:42
AM
Kerala and tamilnadu versions of Bali myth actually refer to pallava king
Mamalla of Mamallapuram as Mahabali.

Reply

Ravi MundkurAugust 20, 2011 at 8:14 AM
During the long history we have left behind, there are great episodes, like
that of King Bali, which have been remembered (poetically re-
enacted)again later and attributed to living Kings of the period.Overall
events relating to the original Bali episode, takes us back to days of
Munda- Arya conflicts for supremacy, probably ca 1200-600 BC period.

Reply

JUL
11
Drooping inflorescence

A wild creeper with heart shaped leaves and drooping inflorescence
consisting of light green flowers.
Posted 11th July 2009 by Ravi Mundkur
Labels: Wild creeper

2 View comments

JUL
9
197. Dravidian spatial suffix -va


Evolution and development of languages apparently progressed from
simple smaller words to larger words. Some of the earlier simple and small
words became part of the later complex words either as prefixes, suffixes
or median components.
In Kannada the familiar spatial suffixes or village- indicators are uru, -
halli,- pete, -palya, etc. These familiar word-suffixes are still prevailing in
current usage.
However, Tulu language has preserved several uncommon spatial suffixes
that point to certain earlier stage of evolution of the language. Some of the
suffix words appear rather uncommon because they are no longer exist in
current usage except in toponyms (place-names).
The study of such extinct Tulu suffixes has special linguistic significance
since these could have existed in other sister Dravidian languages also
during an earlier historical stage of evolution of the language. We can also
endeavor to trace tidbits of evolutionary trend in the sequence of word
formations during the course of history.
One such generally extinct spatial suffix is va (or '-wa').

1.Spatial suffix -va
We can see several ancient toponyms ending with va in the Karavali area.
Some typical examples are:
Shirva, Kakva , Urva, GOA,(also Uruval or Urva+al ),
Let us analyse some of these place names:
Shirva = (Shir+va). A place of divine rock. Shira represents rock which was
considered as a symbol of divinity by the early cultures. The word Shira
and Siri apparently originated in Mediterranean/African region and was
brought here by early immigrant tribes. (See earlier post on Shira.)
Kakva =(Kakk+va).. A place inhabited during early history by Kakke tribes,
presently extinct. Kakva is presently a hamlet near Atikaribettu northeast of
Mulki town. There is one more Kakve near Koila vilage Puttur Taluk.
Urva = (uru+va). The word Uru or Ooru represents (1) earth, (2) Village or
(3) Town. Uru or Ooru is a word borrowed from ancient Sumerian
civilization by immigrant Dravidians during early history. Thus, Urva is a
habitation place,locality or village. Presently Urva is an urban extension
within Mangalore city.
GOA. (goh+va).Goh=cow, va=habitation.Goa: A region inhabited by cattle
and cattle herders, historically.The place name Goa was translated as
'Pashupe' in Madvavijaya.
Sarve (<.Sarava; sara+va+e). Sara=lake or waterbody. Therefore Sarve is
a locality by the side of a lake.( Sarve is a modified form of original Sarva or
Sarava). Sarave is a village in Puttur Taluk.The original lake apparently has
been dried up now.
Sharavu (<.Sarava; sara+va+u). Represents a locality on the bank of a
lake.Presently, Sharavu is locality in the heart of Mangalore city famous for
a Ishvara and Ganapati temple. Originally the temple might have been on
the bank of a lake.Now there is no lake in the neighbourhood of Sharavu
temple, except for the temple pond(Kalyani). There is another Sharavoor
hamlet near Alankar village in Puttur Taluk on the bank of River
Kumardhara
Adve =(< aDva), ( pronounced aDve)=aDavi=forest or woods. Presently
Adve is the name of a hamlet near Padubidri on Karkal road. It appears
that the Adve area was a thick forest during early history.The word aDavi
is the Kannada equivalent of the same.

Ad+va =possibly a wooded area. The aD root word represents (1) wood or
tree; as In aDar(=wooden twigs)and (2) to cook. Note here that the two
meanings of the word aD namely (a)wood and (b)cook are mutually
related in the sense that in the primitive societies wood was ignited for
cooking food. In other words the verb aD (=to cook, as in aDpini, aDuge,
aTil(aD+il),aDDe etc) was derived from the root word aD(=wood , plant
or tree) which was the earliest invented fuel for cooking.
Irava (pronounced yirava or eerava; irava=Ira+va). A habitation of Ira or
Irava ( or Iruva) tribes. The word signifying Ira tribes (yira or yire=leaf)
exists as an place name
Ira= A colony of Ira tribes.
Other compound village names are:
Iruvail=Irava+(b)ail). A valley field occupied by Irava/ Iruva tribes.
Iravattur= Irava+attur. A village on the other side or bank inhabited by Iruva
tribes.
( Note the vocalic parallelism between the tribal designations of Irava and
YaDava(>(a) Ydava,(b) YeDava(c) Ilava or Elava).
Kalwa (Kal+Va) (a Station in Central Railway, Mumbai). This place with
rocky bedded natural canal forms the( of eastern branch of Ulhas River,
which empties out to Thane Creek, Mumbai,the other main branch being
debouching into Arabian Sea at Bhayandar, aka Vasai Creek. Kaluve or
Kalve in Dravidian languages means tributary.This canal-like river tributary
is now mostly hidden from view due to reclamation and construction of river
over-bridges and railway bridges after Thane Station.
There are place-names with va as prefix. For example:
Vakola (Va+Kola), a marshy area in Bandra-Kurla-Santa Cruz zone,
Mumbai.
Vasai creek:near Thane, Mumbai. Vasai was once a Buddhist place.It had
a Stupa, dating back to pre-Christian era.

2. Compound suffix -val
The suffix va has been combined with fluvial indicator al to form a
compound suffix val to represent habitations on the bank of rivers.Note
the following examples like Bantval and Uruval.
Bantvl=(Bant+va+al). Al represents a river or a stream. Thus, compound
suffix -val represents a locality on the bank of a river . A Bunt colony on the
bank of river. Bantval town now cosmopolitan is located on the bank of
River Netravati.
Uruvl=(Uru+va+al). Uruval is a village(uru) place by the side of a river.
Presently Uruval is a hamlet of Kuppettu village (Belthangadi taluk) located
on the Guruvayankere-Uppinangadi road. There is a small stream flowing
by the side of the hamlet of Uruval (There is another Tulu word uruvol that
is used for a sliding bamboo gate that Is erected to protect village
properties.)

3. Compound suffix vayi
Ayi is another Tulu/Dravidian spatial indicator. Aya=dimension. The suffix
va has been compounded with ayi or ai in some village names. For
example: Peruvayi, Beluvayi.
Peruvayi. (Peru + vai).Peru= large .Thus, Peruvayi represents a large
village or tribal settlement . Peruvayi presently is a village In the southern
part of Bantval taluk.
Beluvayi is a village located between Mudabidre and Karkala.

4.Compound suffix vase
The spatial suffix has been joined with another spatial suffix se(or shey)
to form vase or- vaashe compound suffix. For example, Kervashe,
Amavase bail, Banavasi, Vashi, Kumbashi etc.
Kervse: (Ker+va+se). A locality by the side of a lake. (kere). Kervase is a
village in Karkal Taluk, Udupi district.
Amvse bail: (Am+va+se+ bail). Amm possibly refers to an ethnic group
dedicated to Amma (mother Godess) worship. Amvase bail is a remote
village in Kundapura Taluk, Udupi district.
Banavasi: (bana+va+se). A settlement by the side of forest. A temple town
near Sirsi, Uttara Kannada district, famous for relics of Kadamba dynasty.
Vashi: (va+shi). A habitation. A village name from Maharastra. (Vasa=
habitation,accomodation).
Kumbashi: ( Kumb+va+se).A village in Kundapura taluk, Udupi district.


5. Evolution of the suffix var
Though the existence of the antique spatial suffix va has been explained
above in the context of Tulu language and toponyms, it is not exclusive to
Tulu but was a common feature of Dravidian languages. This we can
realize when we trace the evolution of the suffix va further along the
timeline of thr history and development of the language.
Let us analyse some evolved spatial suffix like vara or avara. Note that
the suffix va has had an variant namely ava, wherein the initial a was
mild or almost mute in the beginning.
The -ar (or -ara) is another spatial suffix mostly representing open fields
with even surface (somewhat like modern football grounds). The spatial
suffix ar (For example: Bolar, Todar,Adyar,Mijar etc) has been discussed
in our earlier posts.
(a)va+ar= (a)vr.
Avara means an open space in several Indian languages.
There are spate of villages ending with suffix avar not only in Tulunadu/
Karavali but all over Indian subcontinent showing the spread and/or
influence of the Dravidian language group.
Attvar, Neelvara,Brahmavara,
Attavara. (atta+va+ara). Atta= other side (of river). Hence Attavara
represents an open field/ ground on the other side of the river.Presently,
Attavara is an extension in the heart of Mangalore city. The river alluded to
in the toponym has been dried up leaving a valley as a relict evidence.
Brahmavara. (Brahma+va+ra). An open field dedicated to the God Brahma.
Brahmavara is a prominent town north of Udupi along the NH17. The
worship of Lord Brahma connoted in the toponym has been abandoned
during the passage of history.The cult of Brahma worship (ca. 1500 BC
400 CE) once dominant all over India including Karavali has remained in
vestial state as Bermer in Garodis of Tulunadu.
There are places with suffix avara in other regions of Karnataka and
Indian subcontinent.
Bnvara (Hassan district, Karnataka)
Krvra(Uttara Kannada dist, Karnataka)
Dharmvaram (Tamilnadu).
Peshvar (Pakistan)

Some more spatial suffixes.
Suffix -Varse (va+ar+se) or averse or simply -arsey:
Avarse:(a+va+ar+se): a village in Udupi district and another village
(Avarsa) near Karavar,Uttara Kannada.
Teggarse: (tegga+ar+sey). An open field of village with teak trees.
(tega=teak).
Vasre: (va+se+arey): A village in Kundapur Taluk, Udupi district


6.Divine spatial suffix : Isha+avar
With the introduction of temple culture in ancient Indian cities (ca.4th
Century CE onwards) the temple towns were named after the divinities
installed.
Ishvara= yIsha (=God)+ avar(field)= Field of God!
There are abundant place names all over India that end with the suffix
ishvara:
Odi bande+ishvara= Odabhandeshvara .(Udupi dt, Karnataka)
Kota+ishvara=Koteshvara.(Udupi dt, Karnataka)
Pandi+ishvara = Pandeshvara.(Dakshina Kannada & Udupi dt, Karnataka)
Rama+ishvara+Rameshvara (Tamilnadu)
Soma+ishvara=Someshvara.(Dakshina Kannada & Udupi dt, Karnataka)
Manja+ishvara=Manjeshvara (Kerala)
Muruda+ishvara=Murudeshvara (Uttara Kannada, Karnataka)
Dhara+ishvara=Dhareshvara(Uttara Kannada, Karnataka)
Mahabal+ishvara=Mahabaleshvara (Maharastra)
Naga+ishvara=Nageshvara (Telugu proper name)
Nila+ishvara=Nileshavara (Kerala).
Triambaka+ishvara+Triambakeshavara(Maharastra).
Bhubana+ishvar=Bhubaneshvar(Orissa)
Sanke+shwara= Sankeshwara (1.Belagaum, Karnataka; 2. Gujarat)
Venkata+ishvara=Venkateshvara (Tirupati, Andhra Pradesh)[-not a place
name]
Following the popular ancient custom of naming temple-towns in with suffix
ishvara, the word Ishvara , consequently became an alternate word for
representing the God!

- With inputs from Hosabettu Vishwanath.

Posted 9th July 2009 by Ravi Mundkur
Labels: Brahmavara Attvar Shirva Pandeshvara Goa Kakva Urva
Sankeshwara Sharavu

2 View comments

AnonymousOctober 8, 2010 at 8:50 PM
Hi,

This is regarding the assumption that the sharavu temple may have been
situated in the banks of a lake. Would you have any base to support this? I
have my doubts on this theory. According to the temple lore and the word
sharavu is derived from the word shara meaning an arrow. And this is also
how the temple was established.
I guess the word sharavu may be a corrupted form of sharavur or
sharapura
May want to look into this

Reply

Ravi MundkurOctober 9, 2010 at 2:25 PM
Yes, the present Sharavu-Navaratna Hotel-Prabhat/Suchitra Talkies area
was under water ( a lake or a disconnected part of a river/stream ), while
the River Phalguni was flowing in Kodialbail region (post 254).The River
and related lake dried probably after ca.400-600 CE. More on this please
check forthcoming Post 255. etc.Therefore, the possibility is that toponym
'Sharavu'/'Sharapura' etc was evolved from original old word 'Saravu'
(Sara+vu= lake place). Compare with Sarapadi,Sarve etc. Also compare
sara .> sarovara.

Reply

JUN
24
196. Mandarti
An appreciative but anonymous comment has requested for a post on
Mandarti. Infact, a short note on Mandarti was contemplated earlier but
somehow was not posted on the blog.
Yes, Mandarti (also written as Mandarthi ; pron: d as in English the, t as in
thin) is a popular temple hamlet (of Heggunje village) about 7 km east of
the historical city of Barkur in Udupi district. Mandarthi has a famous temple
dedicated to Goddess Durga Parameswari. Apart from the legends
connected with the renowned Goddess, possibly dating back to ca. 7th to
11th century CE, there are anecdotes relating the place to serpent worship.
Infact Mandarti has been described as derived from the name of a serpent
Mandarati connected with the local legends(sthala-purana).

Manda arti
However, the original place name Mandarti apparently has a simple
derivation. The word manda generally means dense or thick in Tulu as
well as in Old Kannada. [The word has also other meanings such as
sluggish or dull (manda buddhi) or mild or modest (mandahasa) but those
meanings may not be appropriate here.]
Arti (Kannada: 'Atti mara') is a wild tree bearing numerous small fruits
particularly on the trunk. The fruits are similar in size to that of banyan tree
(locally known as Goli or Ala). In other words arti (pron: short a as in
undue, t as in thin) fruits are miniatures of fig, hence it is also known as wild
or country fig tree or cluster fig tree (Botanical name : Ficus racemosa).In
Sanskrit it is known as 'udumbara'.
Several villages in Karavali have been named after trees such as Banyan
(=Goli) tree. For example Uliyargoli, Bajagoli, Kinnigoli,etc. Similarly, the
arti tree has been in some of the place names of Karavali region such as
Artikaje, Artiadka, Artila etc.
Thus we can visualize early historical days that there was a popular arti
tree in the village centre or the original habitation of Mandarti. The wild tree
was laden with dense growth of numerous 'arti' fruits on it trunk, that
earned the name Manda arti.

Posted 24th June 2009 by Ravi Mundkur
Labels: Heggunje Mandarti Atti Arti

0 Add a comment
JUN
21
195.Madarangi


Madarangi plant is in bloom sporting inflorescences consisting of tiny light
yellowish green flowers. Madarangi or Mehendi or Henna leaves are used
for tattooing (without needles) hands and feet before auspicious
ceremonies like marriages. It is said that the Madarangi plant (botanical
name: Lawsonia inermis) was originally from Egypt.The lower picture
shows an enlarged view of the tiny flowers.
The name 'Madarangi' is interesting. Tulu people usually call it as
'Maadrengi' an usage probably derived from the word Madarangi. It is said
that the plant was known as 'Madayantika' during Gupta period of history.
The name Madarangi bears similarity to the word Madayantika.
The plant is known as Henna in Arabic. It is also reported that the
preserved mummies (dead bodies) of ancient Pharaohs show stains of
Henna marks on fingers and toes, suggesting that Henna was in use in
Egypt during that time.It is possible that the plant was brought from Egypt
to India by the immigrants during early history.

Madarangi =Maadrengi= Henna = Mehendi = Lawsonia inermis.

Auspicious :
Applying henna on auspicious days is common in India. It is indispensable
ritual prior to marriage ceremony. There is a special programme known as
'Madrengi Dippini' (Mehendi Karyakram/Rasam - Hindi) a day or two prior
to marriage solemnising day. There are many methods of preparing paste
from leaves or powder and applying of henna. Now-a-days ready-mix
henna paste is available in cones. After prayer and blessings of elders,
henna is applied to bride's hands and legs by expert ladies in intricate and
attractive designs. It is a part-time job for young ladies. In Tulunadu, in
olden days henna was applied by elderly ladies, who were experts on their
own right. For designing, they used dry-gum of jack fruit and sweet
cucumber seeds. The mixture of lemon and sugar is applied with clean
cotton patch on that part of hand and leg where henna is applied, thus
ensuring moistness and non-peeling. Scraping of henna is to be done after
4-5 hours but one has to make sure that water is not touched for 12-14
hours to ensure deepness of colour. After scraping, coconut oil or mustard
oil is applied to firm up the deepness of colour. It is said that deepness of
colour signifies strong bond of love of bride with mother-in-law.

Medicinal
Madarengi (Henna) is a useful plant to mankind in many ways:Medicinal
properties and uses as:
a) a dye (paste of henna leaves) for hair, finger nails, palm, etc. for women;
b) juice of tender leaves for leprosy, sepsis, worms, jaundice, skin
diseases, etc;
c) decoction of its bark, leaves and flowers for bathing patients afflicted with
fits, epilepsy, spasm, etc;
d) inducer of good sleep, if milk, boiled with its leaves, is consumed;
e) remover of excessive heat of body, if juice of leaves mixed with 'jeerige'
(cumin seeds) is taken;
f) remedy for urinating and menstrual problems;
g) remedy for headache, if mixer of coconut oil and juice of henna leaves is
applied;
h) Blackening of untimely greying hair by applying boiled coconut oil mixed
with henna juice.
[Source: (a) to (d) Tulu Lexicon(p.2506), (e) to (h) Griha Sangaati (p.478)]

-Additional notes: H.Vishwanath-


Posted 21st June 2009 by Ravi Mundkur
Labels: Henna Madarangi Lawsonia inermis Mehendi

1 View comments

AnonymousJune 22, 2009 at 12:28 AM
Hi Ravi,
Your website is very informative. It would be great if you can give some info
on history of Mandarthi( Near Barkur).

Thank you very much.

Reply


JUN
16
194.Jambl an archaic Tulu Word
The word Jambl is another tickler as Chakana (See Post-179), pestering
me from childhood. Simply, it means a stream ('todu'). There are many
natural streams along the Western coast. Some are narrow and short and
some are broad and long and curvaceous. Swollen in monsoon, they empty
rainwater from nearby elevated and bushy area (either cultivated and
uncultivated) into the Arabian Sea.

Let us dissect the Jambl as Jamb(u)+l to elicit the possible meaning of
the word:

Jamb(u):
Though the exact meaning of this word is uncertain the following
possibilities can be considered:

= Stagnant water or bad smell of stagnant water (Tulu Lexicon p.1277).
= A peninsula (as in Jambudwipa, i.e. Puranic name of Indian peninsula
(ibid p.1277); or its shape.
= Reddish violet colour or pear shape (as in Jambu-nerale, Kempu
pannerale (Malaya guava), edible fruits.)
= Jangal (woods)?
= Sky, star, or thunder (ibid p.1276).

A(a)l:
= Water body, river etc.
Aal is an old Tulu word. Since it is found all over India, we can consider it
as a Proto-Dravidian word. It has been ensconced in many place-names
(toponyms). Eg. Kaipunjl, Alevoor, Bajl, Kudala,
Uppala(Uppu+ala),Pangala, Kulur (Ku-al-oor?); Kndla (Gujarat),
Bangla(West Bengal/Bangladesh);Bandla(Himachal Pradesh), Shimla
(Himachal Pradesh).
Mangrove is called Kandela/Kandel in Tulu also. ( See more place-names
in Post-186).

The following three alternative meanings can be deduced to the word
Jambl:
1. A stagnant stream or tidal stream.
2. A stream originating from elevated woods.
3. A stream generated out of thunder from the sky.

Jambuli
There is a related word in Tulu namely 'Jambuli' which refers to a baggy
structure traditionally carried by fisher-women during their door to door sale
of fishes in rural areas. Jambuli is a bag that may or may not hold so many
items at any moment.
In the similar vein, a coastal tidal stream (Jambala) similarly may contain
copious water during high tide and meagre water during the low tide.
Thus,it seems the word 'Jambala' may be akin to word 'Jambuli'.
If this proposal is accepted then we can add an additional meaning to the
word 'jamb' or 'jambu'.
Jambu= to swell (verb), swollen (adjective).

There is one such Jambaal at Doddakopla (Suratkal), alongside my
paternal property, to which my childhood memory is attached.This
particular jambaal swells in monsoon but holds water through out the year
and occasionally high tide water enters the jambaal. Banks of this jambaal
is walled by murakallu (laterite stone) to guide water and to avoid land
erosion. There were/are small fish with black stripes on white background,
called kallai in Tulu. Such fishes are abundantly found in shallow rocky
sea area; hence the fit name kallai. We children were fond of angling to
catch them in the jambaal.

Similar natural watercourses can be observed in Kaup (near Lighthouse)
and Guddekopla (Suratkal) and other areas along the coastline.

There are many such forgotten or near-lost words in Tulu. Readers may
send their inputs on such words for discussion in this Blog.


-* Hosabettu Vishwanath *
Posted 16th June 2009 by Ravi Mundkur
Labels: Jambuli Jambu Kallai Jambal

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JUN
9
193. Ku: A root word
The Post-189 (Kuduma) was written to drive home the mutual relations of
certain words in Tulu (and also Kannada) and the ingenuity of our
ancestors in the remote history in coining words, related to day to day
activities. Many of the Tulu words carry roots of old diction. Let us delve
into the ancient root word Ku and some of its dilations:

Ku = Earth/soil in Tulu, Kannada and other Dravidian languages and also
Sanskrit. There are many words with this root word Ku.Possibly it also
means auspicious, raised and encircled with water etc as studied in
different contexts..

Kumbr= (kum=auspicious/divine +br=to come, to manifest, b :
pronounced as short ba as in December), to shiver. Physical shivering
traditionally attributed to Spiritual manifestation. Compare kumbar with
kudth barpini.

Kud =(pron: d= as in dog). To sting. Kudolu or kundelu means a hornet or
big black honey bee (pilikundolu).

Kuda , Koda: (pron: d= as in dog). An early divinity. Serpent God,Naga
(See, Post 189.Kudupu). The ancient Tulu expression kudth barpini also
refers to bodily shivering with trance,theologically attributed to divine or
spiritual manifestation.
Many Dravidian and other allied language groups share similar etymology
across the country and in neighbouring countries. Therefore, it must be a
Proto-Dravidian root word. This amply illustrates the utilization of common
substratum in coining terminology of the place-names by our common
ancestors.

Kuda: (pron: d= as in dog). Besides meaning a dug up well, it also means
hole, burrows and underground or hollow den. Burrows made by rats, ants,
etc. in the ground or wall, is also called Kuda. Also kuDa> guDe. Thus
Kudettava means cobra and other poisonous snakes, which trespass and
belong themselves to holes/burrows made by other creatures.Compare
with Kudupa.

Kudr (KuDl): (pron: d= as in dog). Modern Malpe, a West Coastal Port
and Town, in Udupi District of Karnataka was called as Kudaara/Kudaal in
the remote historical period (See page 824, Tulu Lexicon,1988). It must
have been a place around a small bay of the sea, as we see now around
Kalmadi and Kodavoor, before bursting of banks of River Udyavara an
unrecorded event at a remote past (See Post on Vanished Port of
Udyavara) and then its joining the sea at the present confluence at Malpe.


Kudhara =(pron: d= as in English the). That which is borne by the Earth (=
hill or mountain). Or raised land, kudhara=kuru (dara=uru= land or Earth).

Kudtale: (pron: d= as in dog). Means Patta, i.e. record of ownership of
landed property with registered right of paying land revenue. Kudtale
tabdeeli means transfer and registration of landed property. The registered
owner of landed property is called as Kudtaledaar/Pattadar.
Kuduru: (pron: d= as in the). =Island within river.Kud+uru.Possibly raised
land or land encircled by water.In Kundapur area, Kurve is the equivalent
word for Kuduru the island.
Ku+urve.= encircled or raised land.There is an Urva area in Mangalore city.

Ur(u)va: Uruva or Urvi represents Earth (Tulu Lexicon,p.401).Possibly it
referred to farming land or tilled soil.The word has affinity to the ancient
Sumerian word Uru (a town). Uru or Ooru has become a common
Dravidian word to represent village. Compare with Kannada place-name
Uluvi. Uru.> ulu.The Kannada expression ulu is to till the soil.(With these
words, we can visualize the stages of evolution of early man from forest
dwelling to cultivation of land and consequential urbanization).


Kud(u)va (pron: d= as in dog). is the name of the Konkani community that
lived around Goa, and migrated to Tulunadu, stretching from Gokarn to
Kasaragodu in historical period, to escape the tyranny of Portuguese in
Goa in 15th to 17th CE. Migrated converted Christians were called as
Kudumba for men and Kudumbetti for women in Tulunadu (TL pages
824-825). They were originally agriculturists and hence these
nomenclatures. Compare this with Kunubi/Kunbi of Maharashtra.

Kudla: (pron: d= as in dog). Kd+ala.Confluence of rivers. Also known as
Kudla or Koodala or Kodialabailu. It is a place at the confluence of
Netravathi and Gurupura (Phalguni) Rivers before joining the Arabian Sea.
Among many old names of Mangalore (explored and explained in earlier
Posts), Kudla is still alive in the Tuluva tongues.

Kuja = That which grows on soil, i.e. tree.

Kula: Means tank, pond, lake, reservoir or a waterbody. The landed gentry,
given to agriculture, are called as Kula or Kulawar, meaning noble
people.Also kula.>koLa.

Kulal(e), Kumbare (Kumbhakara in Sanskrit) = Potter, one who makes
earthen pots using soil and water.

Kumara= (ku+mra). A God of the Earth. Young God. ( Ku=auspicious,
young? ). Mara was the ancient divinity among the early tree worshippers.
In the next stage of civilization Kumara or Kanda (Skanda or
Subramanya) was worshipped.

Kuriala: Kuriala is a village in Bantval Taluk.Kuriala means village beside
river and hill.Kur(hill)+ala (village on the river bank). Similar cognate place
names exist in Maharstra (Kurla), West Bengal(Kuruliya) etc.
Kuru = Raised landscape, mound, hill, mountain.(ku+uru) The man or the
community, who lives in High land, is called as Kuruba (kuru = high land +
ba = inhabitant).
Kuru: Name of the historical/Vedic State (of Mahabharata) located in
present Haryana. The name apart from suggesting its antiquity, apparently
was derived from the 'hilly' nature of the terrain.
Similarly, Kuru is a place name in Nigeria and Finland.
Besides, Kuru in Tulu language also means a blister or sore developed on
the skin. In Papua New Guinea, near Australia, Kuru refers to a brain
disease among cannibalistic Fore tribes also known as laughing
sickness.Kuria in Fore language means to shiver.

Kuruda: Kuruda=blind. The King Drutharastra of Kuru kingdom in
Northwestern India depicted in Mahabharata was blind. There is a
possibiliy that the Kannada word kuruda(=blind person) was derived from
the story of blind Kuru king Dhrutharastra.
Kuvel , Guvel = Encircled,embanked; Or pit (guv, kuv) dug for water. A
dug well for water.Compare guv with guhe (=cave).

**

Notes:
Kuda: In tamilnet, we bumped against an explanation to Tamil word
Kuda/Kudaa, which we reproduce below, with due apology. Since it is a
proprietary text, readers are cautioned not to mutilate it if they quote the
material.

Kudaa is a geographical term used to describe a cove, bay, or gulf. In the
context of Naachchikkuda, it is a cove.
Kuda means curvature in the Urichchol (a class of words that had come
from remote past), denoting curvature in the Changkam diction.


**
With the help of these root words, we may be able to elucidate convincingly
the Place-names from Udyavara to Udupi, including Malpe Kodavoor
(>.Sanskritised to Krodashram).

The present generation may or may not be knowing exact meaning of the
words coming down from our ancestors of past. Seldom we hear some of
our old generation speaking such archaic words that carry rich meanings.

-Hosabettu Vishwanath & Ravi
Posted 9th June 2009 by Ravi Mundkur
Labels: Kurla Kuruda Kurve kurumba Kuriala Urva Kudari Kudala Kuduru

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JUN
8
192.Eri and Neriya
Er/Eri has many shades of meaning (See Tulu Lexicon pages 486-487):

Eri = A species of a tasty fish (A wise-saying is prevalent in Tulunadu: Eri
tindudu bori maariye. It means, the man addicted to the taste of eri, sold
out his bullock). Bullock/Bull is an indispensable thing for a farmer. Also, it
is a complementary to cart, for transport of goods and travel even in these
days. Moral of this proverb is that one, who cultivates uncontrolled tastes to
something, becomes reckless in life without minding the outcome).

Eri = A seed-bed, i.e. a bed or raised strip of soil for sowing seeds and
planting vegetables.

Eri = Who are you?

Eri = Heat from fire or the Sun. Also means pungency of chilli.

Eri = A bund or bank in agricultural fields. Note the proverb in Tulu: Erigu
(Dande = bank to a water-course) neerda bala, neergu erida bala
(=support). Neer and Eri are complementary to each other and hence their
inter-dependence for survival).

Eri = An element of place name (Examples: Erya, Neriya, Erikkala (in
Tulunadu), Andheri (MS), Vankaner (Guj). Tamilnadu and Srilanka have
many place-names with this name-part.

Neriya
We expound below the landscape or topography of Neriya in Tulunadu
(Dakshina Kannada District with an attempt to arrive at its possible
meaning.

Neriya (Neri+ya). Ya means a place or habitation. From this, we construct
the meaning as neera+erida+ya (=oor) (Post No.190). In terraced farming
in hilly areas, there is a necessity of constructing kattas, dykes or bunds
and tanks, to store water from (rapidly flowing) cascades, streams and
brooks for daily subsistence and irrigation.

The word neari is a good example for the survival of Proto-Dravidian strain
in the place-names of Srilanka and for the affinities of this strain with the
dialect of Southern tip of Tamilnadu. We have gleaned some related place-
names in Sri Lanka with neari as constituent thereof from Tamilnet. With
due apology, we give them below:
Vaaka-neari/Vaaka-nearik-kulam (The reservoir of Vaakai trees/The
banked reservoir of Vaakai trees, Van-nearik-kulam (The banked reservoir
of Vanni trees), Thuvarai Neri = Bank of Thuvarai shrubs.

-Hosabettu Vishwanath

----------
Posted 8th June 2009 by Ravi Mundkur
Labels: Eri Neriya sea erosion

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JUN
6
191. Udupi : an additional note
Udupi, the renowned temple town is known as Odipu in Tulu.The present
Udupi has been a shifted town probably during the lifetime of sage
Madhvacharya. Originally it was located at a place nearer to the coast
known as Adiudupi (di=original) now.
We have discussed about the origin of the place name of Odipu along with
that of Vadabhandeswara, Malpe and Udyavara in post No.184 (The Magic
of Malpe). In that the association of the word Mala(hill) with place name
Malappe(now calledMalpe) as well as the association of the ancient word
Odi with Odipu, Odibande (later known as Vadabhandeswara) and
Odiara(subsequently known as Udyavara) have been discussed.The
word Odi basically represented a magical natural phenomenon from the
viewpoint of the early man.

Subsidence
Geolological evidences in the area between the St Mary group of islands
and the Malpe-Vadabhandeswara-Adiudupi-Udyavara coast suggest that a
slice of land mass originally located between St Mary islands and present
beach-line actually broke down, sank and was submerged into the Arabian
Sea.This act of breaking down and sinking of a land is described as faulting
and subsidence in geological parlance.The word Odi employed by the
early man in his parlance conveyed the effect of the said geological
phenomenon.The word oDipuni or uDepuni means to break or breech in
Tulu and other Dravidian languages even today.

Udappu
There are further collateral evidences on the existence of this word
suggestive of natural phenomenon of breaching in other parts of southern
India and Srilanka.For example, www.TamilNet.com describes the origin of
the name of a similar sounding place- name Udappu or Udaipu in coastal
Srilanka. The village Udappu (Udaippu),in Srilanka is located at the point of
'the breach'. It was a natural breach, later made permanent by the Dutch
Canal, linking the waters of the Indian Ocean and the Munthal Lake.
Tamilnet describes the Tamil word Udappu as follows:

A breach, the bursting of a bank, a channel cut or broken through a dam
in a field (Tamil, Winslow's dictionary, Dravidian Etymological Dictionary
946); Udappu: The colloquial Tamil form of Udaippu; Odappu: Breach or
bursting of a ridge in a rice field or bund (Malayalam, DED 946); from verb
roots Odi and Udai: To break (Tamil, DED 946); Udappuwa, Udapuwa: The
recently Sinhalicized form of the place name Udappu that doesn't have any
meaning in the Sinhala dictionaries.

-Vishwanath and Ravi

Posted 6th June 2009 by Ravi Mundkur
Labels: Odipu Malpe Udyavara Origin of Udupi Adiudupi Udapu

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JUN
5
190. Neria: on the brink
Neriya is a village in Belthangadi taluk located on the border of steep
Sahyadri hills. There are no ponds or lakes in the village on the brink of the
Sahyadri or the Western Ghats and the area is known for landslides during
monsoons. A small stream originates and flows down in the area.

The place name Neriya might have been derived from neri=edge or
border. Village on the border of steep hill. Alternately, it could be nEr from
nEra=steep. Or a village on the steep surface.However the first possibilty
seems stronger since the word neri is still in use in Tulu language.
Incidentally in the hilly tracts of Neria village ruby corundum occurs! Small
streamlets start off from the hills of Neria. Streams grow in size as they flow
down into the lower altitude lands.

-Viswanath and Ravi
Posted 5th June 2009 by Ravi Mundkur
Labels: Neria neri

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JUN
4
189. Kuduma
The original name of the famous pilgrimage centre Dharmasthala was
'Kuduma'( pron: kuDuma). There are other places having the similar name.

It is possible that the word Kuduma was equivalent or variant of the other
ethnonym Kodama (pron: koDama)as discussed in an earlier post
(No.188). There were also tribes known as KuDubi or KuDumbi. There is
a Kudumbi-bittil (bittil= an enclosure containing greenary and dwelling
houses) in the heart of Mangalore city near Falnir.

For example KodmNu has also a analogous prefix of Kuduma:
KuDuma+anu=KuDmanu >KoDamnu >KoDmannu.

KuDri
Kudu ,Kuda or Koda are also the early Tulu/Dravida words connected with
agriculture, agricultural /farming produces('kuDu') and implements.We can
see how the variants of these words have been employed by early farming
societies to designate basic themes pertinent to that evolutionary period.
It has been reviewed in the earlier post (No 188) that the Nga (=the
Serpents), one of the earliest divine manifestations visualized by the early
farming civilizations was possibly designated as Kudu(pa) or
Koda(pa).Kudupa also became a popular personal male proper name
.The act of stinging was described as Kodapu(ni).The verb KuDupuni(or
kuDth barpini) referred to shivering associated with presumed physical
manifestation of Spirit forces.
KuDri is the axe, one of the earliest implements invented and employed
by early men to cut down trees and make farming lands. Kudari or kuTari
became KoDali (Kannada) or Kuthara(Sanskrit) in other langaugesof the
region.The verb koDapuniwas also attributed to the act of cutting trees
using an axe.
Another basic equipment designed for collecting water was also designated
KoDa(pron: koDa) or koDapna.

-Ravi & Viswanath

Posted 4th June 2009 by Ravi Mundkur
Labels: Kudubi Koda Kodamanu Kudumbi Kudari Kuduma

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MAY
31
188. Kudupu: layers of history
Our inadequacy in understanding the original historical and pre-historical
environs and the socio-cultural settings, often introduces certain degree of
ambiguity in the interpretation of place-names and the actual meanings
originally intended by our forefathers. This aspect has been adequately
emphasized in several of our previous posts.
Kudupu is one such village name that deserves attention of aficionados of
evolution of our language and culture. Kudupu is a minor temple town
located in the outskirt of present Mangalore city, known as abode of
combined Subramanya and Naga worship. Many devout people consider
this place on par with Kukke Subramanya known for the atonement of
what is described as Naga-dosha in religious circles.

Three layers of history
At least three superposd layers of theologic history -with estimated periods
of origin -can be delineated in the Kudupu area,which was a part of the
Alupa domain of ancient Mangalore. The Kudupu is geographically located
to the North of Kulashekar and Alape area of historical significance:
1.Early Kudupa/Koda (Naga) worship ca.400BC -400 CE
2.Kanda/Kumara (Subramanya) worship ca 400CE -800 CE
3.Ananta Padmanabha worship ca.800CE-1200CE

The three layers of history overalapped one after the other sequentially,
wherein the chronologically earlier cults were absorbed and fused into the
subsequent cults.

Naga worship
Let me draw your attention to the available evidences relating to the
definite antiquity of this place before going to the analysis of the place
name. The Naga worship is apparently quite ancient in Tulunadu possibly
not younger than ca 600-400 BC. There are several villages in Tulunadu
that carry place-names suggestive of Naga worship. Naguri, Nagur,
Nagarbavi, Nagarkall, Uchila, Ujjodi, etc.
I prefer to add Kudupu and Kodavur to this list of Naga villages.
Kudupu is now famous for the temple built around ancient anthills
representative of Naga worship cult and the worship of the popular Deity
Anantha Padmanabha.

River that dried up

There are sthala - purana (site/village history) that describe the religious
sanctity of the temple-town. In the cited theological village history there is
an interesting reference to a river Bhadra Saraswati Tirtha flowing nearby
the temple of Kudupu. The person who put together the village history was
aware of the geographic fact that a river and later a lake (partial remains of
a dried up river) existed in the area. It is interesting because presently there
is no river near Kudupu. Since the village history is built around the
devotion of Subramanya and Anantha Padmanabha ,possibly in that
sequence, it can be predicted that it was originally compiled between the
period of 4th to 7th Century CE. Thus it can be predicted that the river dried
up somewhere during this period. The original Naga worship predates the
phases of Subramanya and Anantha Padmanabha worships, and hence
the initiation of Naga worship at Kudupu can be dated back to a period
older than 4th Century CE.
However, the distinct valleys near Kudupu suggest that a river was flowing
in the area once upon a time!

Etymology of Kudupu
Kudupu= to shrug off, to shiver (b) a variant of kodapu (=to sting ) (c)
kudumpa= a large stinging ant. (d) Kudupa/Kudpa= a male name (of tribal
origin); possibly a stinging serpent or Serpent God, the usage derived from
the one who stings. Therefore, the term Kudupa originally represented a
tribe who worshipped serpent God, a Naga worshipping tribe and Kudupu
was their hamlet.
Kedu= a boil or growth on the skin or infection. Earlier generation of Tulu
people believed that skin boils, carbuncles etc were developed due to
curse of Naga God and they prayed and offerings to Naga God for cure
and relief from such scourges.
Later the food grain (horse gram) grown by the natives was also called
Kudu. Kudu (=horse gram) one of the earliest food crops grown in south
India, looks similar to kedu outgrowths on the skin or vice versa.
Kudubi= a tribal farmer, originally one who grows kuDu.
Kudubi, kudupa, kuduba, kuruba, kuduma, kodama, korama, kor, and
koraga etc early tribal names might have been the variants applied to
related or unrelated tribes spread in spatially different regions.
Kudpa or Kudupa was a popular male name among the earlier
generation of Tulu people. It is also true that many of the popular names
were borrowed from actual tribal names, for example Koraga, Mudda, etc.
Kuduma or Kodama was also a variant name of a former tribe, apart from
being a personal name. There are villages in Tulunadu that bear the name
Kuduma or Kodamnu. Incidentally , renowned temple town Dharmasthala
was formerly known as Kuduma.

Koda mani
The other variant Kodama is also preserved in the village name
Kodaman. There are several other KoDa- villages such as
Kodavur,Kodanjikal,Kodange,Kodakal,Kodapadavu, Kodimbadi, etc.
There is one more proof for the above suggested derivation of
KoDa=Naga. It is the name of a Tulu Spirit, namely the Kodamanittaya.
The puzzling unexplained word KoDa-mani should be the equivalent of the
naga-mani or the mythical gem on the hood of the Naga God.
Therefore, based on the foregoing analysis it may be tentatively concluded
that the village Kudupu was an early habitation of serpent worshipping
tribes called Kudupas. And in their language, the word Kudupa, Kodapa or
Koda represented the Naga, their God.

Posted 31st May 2009 by Ravi Mundkur
Labels: Anantha Padmanabha Naga Kanda Kodavur Kudupu Kodamani

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MAY
29
187. Immigrant red tribes: Kemms!
Earlier we have discussed the historical ethnonyms based on the signature
place-names of white immigrants known as Bells or Boll tribes whose
footprints are surviving in the place names of a series of villages in
Tulunadu and also elsewhere in the peninsular India. Besides the Bells we
have a distinct signature of a reddish tribe known as Kemm in Tulunadu.
These have been preserved in a series of fossil village names.
Kemms ('Kem' or 'kemp'=red colour) apparently were a reddish-skinned
European immigrants who entered and settled in several parts of Tulunadu
during the less distinct historical period. The Kemmtribes were distinct
from Bells or the whites. Possibly the word Bells (whites) referred to fair-
skinned Mediterranean immigrant tribes. Here below are some of the
places in Tulunadu named after the Kemm tribes.
Kem+ta+Ur=Kemtur (Near Udupi)
Kemma+anu=Kemmaanu>Kemmannu (near Kalyanpura)
Kem+ra+al=Kemral (near Kinnigoli)
Kemm+inje=Kemminje (near Puttur)
Kemm+male=Kemmale (near Puttur)

One hill range in Chikamagalur district known for Iron ores bears the name:
Kemmannu gundi!


Viswanath comments:
I think that the village was given the name as 'Kemmraal' because of
Nature's bounty in the form of either red flower, supposedly lotus from
lotus-ponds spread over the village, or ruby or red sand. In earlier years,
we could see lotus ponds everywhere but the necessary evil, named
development, has destroyed the (natural) topography wantonly. In support,
I repeat my comments in e-Mails of 6th & 7th July 2008 and reproduce
them below:
Quote
Please refer Tulu Lexicon (p-904) for Kemmral. Kem (=red) + maraal
(=ruby or flower. So it is a village famous for ruby studded jewel(le)ry.
Alternatively, a village where a kind of red coloured flowers are growing
naturally. (6.7.08)

It is proper to disjoin (dissect) Kemmraal as Kem (=Kempu, red) + araal
(flower, i.e. fully blossomed flower). It amounts to red lotus (kempu allipoo).
so the village was abounding with lotus-ponds all over; alternatively, red
coloured sand (kem + maraal).(7.7.08)
Unquote
Note the Tulu word 'allipoo', meaning water-borne flower.
Please add this as comments or as additional information in the Post itself.
**
Some more thoughts on Kemmraal:
1) Picking up your line of thought, I may analyse the word as:
Kemmerena(red coloured peoples) +al (Chief or
Lord)>Kemmera+al>Kemmraal (just like Vellal in Tamilnadu).
2) Secondly, the village might have been named after the person called
Kemara (+ Ballal).
3) During British suzerainty, in local tongue it was described as a rule by
'Kempu Jana' (red skinned people). Otherwise, who else could be this
tribe? As a remote chance, could we say (jokingly), they are 'Red Indians'
of America?

*V*
Posted 29th May 2009 by Ravi Mundkur
Labels: Kemmannugundi Kemmale Kemmannu.Kemminje Kemral

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MAY
25
186.Traces of common regional lingual history in Tulu place-names
We have pointed out the ubiquity of certain place names and shadow of
past tribes in place-names
in earlier Posts. Prefixes and suffixes of place-names give a conspicuous
angle for concluding logical meaning of place-names. It is well known that
place-names bearing the suffixes like ' Oor / Ur ' are quite rampant
throughout India.
Onomasticians try to derive answers to the following three questions about
given names: (1) What do they mean? - Their etymology or origin. (2) How
they are used in various cultures, and (3) Why some are chosen by parents
(and natives in the case of place-names) more often than others.
In a sentimental statement, the English bard's character 'Juliet' can pose a
question, "What's in a name? That which we call a rose / By any other
name would smell as sweet". Yet, it is some quality that makes names the
brocade of that apparel'.
It is a kind of language propriety - with meanings instead of definitions (See
our Post-166 - Tulu Onomastics).

Here are some samples of common place name tags encountered in
different parts of India :
Prefixes of place-names:
Ad, Ade, Adya, Agad/ Agal, Agar, Al/Ala, Ar/Are, Bel, Er, Mal/ Mala, Mad/
Man,Pa, etc.)

Suffixes of place-names:
Ang/Angadi/Angar, Ar Oor/ur, Od, Odi, Oli,Oni, Ade, Adka, Avar/Avara,
Adiri/Adri, Anja/Anje, Ja/Je/Jar Kodi, Kodu/God/Godu, Goli,
Gao/Gaum/Gaon, Khed/Kheta, Gal/Kal/Kala, Kona/Kone, Kudru, Kula,
Kuru, Vali/Pally/Hally, Maad/Maadi, Mar, Maar, Man/Mannu,
Pad/Padi/Haadi, Padpu,padavu,Sar/Se, Wal/Wada etc.)

The Hindu philosophy of 'One extended family of all living beings of The
Mother Earth' ('Vasudhaiva Kutumbakam') is manifest in world languages.
It is now a foregone conclusion that there had been common lingual
cultural history of all world languages and language groups. Philologists of
the world are engaged in joint studies to prove the linguistic connections.
The legacy of early nomadic tribes of all hues could be interpreted by
analyzing word-fossils in global place-names.

Place-names with common prefixes/suffixes

An attempt is made here to list out at random some place-names spread
out in different parts of India with common prefix or suffix. Similarity in and
repetition of place-names may not be a coincidence. It could be that the
subcontinent shared a common lingual heritage during period of history.



Analogous place-names in Tulunadu, rest of Karnataka and Other parts of
India
Ad/Ade Adyanadka , Adyar
Addur , Adakur
Adabari (Assam), Adadra (Guj), Adakasupalli (AP), Adalag (Guj), Adalaiyur
(TN), Adani Port (Guj), Adanur (TN), Adegaon (MH & MP), Adesar (Guj),
Adyar (TN), Adoor (Kerala), Adurpalli (AP), Aduturai
Ag/ agal/ agar Agadi, Agalkera, Agarkhed, Agardahalli
Agadur (AP), Agalgaon (2 - MH), Agali (AP & Kerala),
Agalod (Guj), Aganwada (Guj), Agar (MP), Agaramcheri (TN), Agargaon
(MH),
Ala Alupe, Kudala, Bajal,Alangar Alahalli, Alanahalli,Aland, Almel,
Almatti,Alnavar,Alur, Ala (MH), Alacode (Kerala), Alagankulan (TN),
Alagappanagar (Kerala), Alagawad (Kerala), Alahat (Punjab), Alai (Raj),
Alair (AP), Alanalloor (Kerala), Aland (MH), Alandi (MH), Alandurai (TN),
Almora (UP-W), Alur (MH, & AP), Alwai (Kar), Alwar (Raj), Alwarkuruchi
(TN), Alwaye (Kerala), Talala (Guj), Ambala (Haryana).
Ang/ angadi/ angar Alangar , Belthangadi, Hosangadi Angadi (Guj), Angai
(Raj), Angulur (AP), Angamalli (Kerala), Angaon (MH), Angar (MH), Angara
(AP), Angare (JRD), Angdare (MH), Angrail (WB), Angal (Orissa),
Thondamkulangar (Kerala), Kottamkulangar (Kerala), Kedamgara (Kerala),
Anj/anje/anji Pavanje, Heranje, Innanje, Bannanje.
Deraje,Konaje Idugunji, Anjar (Guj). Panji (Goa), Ghatanji (MH).

Bel/bol Belman, Bellara, Belur, Bolar, Bolur,Beluvai, Belgaum,Belgumba,
Biligere, Belur, Belavadi,
Belur (WB), Belpahar(WB),
Dar Daregudde,Darbe,
Bayandar (Mh), Bandar (AP), Vadodara (Guj).
Er Munder
Wankaner (Guj), Bikaner (Rj).
Ela,Eda,Ida,(Yela/Yeda) Elanir, Edathore, Ilakal, Ilawala,Idagunji,
Elanthur(Ke),Elanji(Ke),Elanad(Ke) , Edappal(Ke), Elaparu(Ke), Edava(Ke),
Edathora(Ke),Idukki,
God/godu/kodu Nadugodu, Kasargodu, Kurugodu, Handigodu, Balegodu
Godu(Rj),
Gal/kal Parkala,Kodikal,Ninthikal,Yenakal Anekal Anekal (KL),Kodangal
(AP), Parkal (AP),
Ida,Ila Iddya, Idagunji,Ilawala Illol(Mh)Idaiyur(Tn),Idagoan(Mh),
Ira,Irava Ira, Iruvattur,Irde, Iruvail, Irala, Irkasandra,
Irgamapalli Irali(Mh), Iraviputtur(Tn),
Ja/ je Jarkala,
Andinje, Heranje,Sampaje,
Karje, Karinje, Talaja (Guj), Taloja (MH),
jar Mijar, Kanajar Jhajjar (Haryana),
Kadiri Kadiri Kadiri (AP),
Kem Kemman,Kemral,Kemminje Kenchikere, Kembhavi,
Kempanahalli,Kemmanugundi, Kenthorai(Tn) Kenjakura(WB),
Kula/kola/gula/gola Kula, Pilikula, Arkula, Belagola, Lalgola(WB),
Bhagvangola(WB)
Kuru/ kur Nandikuru, Mundukur Kurugodu, Kuruvatti Kandukuru(AP),
Kurukshetra(HP),
Koda Kodangal,Kodavur,Kodapadavu, Kodaganur,
Kodai(Mh),Koda(AP),Kodannur(Ke),Koduvai(Tn),Kodur(AP),
Kota/ kote Kota,Kotepura,Kotekar, Kote,Tekkalakota,Talikota
Kota(Chattisgarh,Rajasthan),Sriharikota(AP)
Kona/ kone Padukone, Koni,Kambadakone Konandur,
Kanakona(Goa),Konark(Or),Konambe(Mh),Konavattam (Tn),
Mar/ Mara Maravur, Marodi, Markanja,Maroli,Maravanthe,Maroor.Marne,
Marenahalli,
Marathahalli ,Marasandra, Maragodu,Markuli,
Margutti,
Margaon(Goa),Marmagoa,(Goa),Marena,
Maragram(Raj),Marayoor(Ke),Marur(Tn),Maruvattur(Tn)
Odi/Oni/Oli Niddodi, Ujjodi,
Bajjodi,Maroli, Kudroli, Donimalai,
Adoni (AP), Akola (MH), Kannod (MP), Kannodi (MP), Dapoli (MH), Hingoli
(MH),
Oor/ur Barkur,Mangalur, Ellur,Puttur, Baindur Mysore, Bengalur, Kittur,,
Chittoor (AP &Raj), Elluru (AP), Puttur (AP), Tanjavur(Tn),

sar Saravu, Sarapadi, Sarave, Amritsar(Pu),Soodsar
Yala,Yela,Yeda Yelattur,Yedamavinahalli,Yadapadavu, Yelahanka,
Yelandur,Yadagondanahalli,Yadiyur Yercad(Tn),Yedathadka(Ke),

The information enlisted above is by no means complete. It is only an
attempt to collate introductory level of data relating to analogous place
names. Readers are requested to trace out such common threads of
lingual history and put in their comments.

-Hosabettu Viswanath & Ravi
Posted 25th May 2009 by Ravi Mundkur
Labels: place names Onamastics

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MAY
24
185. The spatial suffix Nu: Muddnu
We have analysed the place name Bel (a) mannu earlier. Bel+mannu at
that point appeared perfect as land (soil-mannu) of white (Bel) people.
Besides, there are several villages having similar spatial suffixes like
Kodmannu, Kemmannu, and Madmannu etc. However, a newly available
string data suggests an amendment to my earlier analysis that was
somewhat erroneous. The Belmannu, for example, should have been
analysed as Belama+Nu (and not as Bel+maNNu).
So here we introduce the spatial indicator suffix -Nu instead of the earlier
suggested -maNNu.
Muddnu
The revelation surprisingly comes from the name of small hamlet known as
Muddnu (pron. muddNu) in Inna village. Mudda+ nu sounds similar to
Belmannu, Kodamannu, Kemmannu, etc but note that the suffix is distinctly
Nu and not mannu or annu. This also suggests that the presently
accepted pronunciation of BelamaNNu is a misnomer of the original word
BelamNu. Similarly the other analogous place names must have been
originally KemmNu, KodmNu, and MadmNu etc.
n, Nu
The n or nu which basically means a young male has been used as an
affix possibly to denote tribes or people in general as discussed in earlier
posts. An(u) prefix also occurs in the tribe/region indicator word Andhra,
Ankola, etc. In the case of place names such as Akola, Akkole-guttu etc.,
the an has been reduced to a (n).
So Muddanu hamlet appears to be a fossil place name suggestive of
ancient habitation of Mudda tribes.

Peramanur
Peramanur is a village near Ullal in the southern part of Mangalore.It
appears that this village was PeramNu to begin with like MuddNu ,
KemmNu etc and later another additional suffix ur was appended to
make it Peramanur or Peramannur.

Spatial suffix Ne
A variant of the spatial suffix -aNu exists in the form of -Ne
(pronunciation: heavy N ) in some parts of Tulunadu. Examples are village
names like Marne (=mara+Ne), Perne (=per+Ne), Kokkarne
(kokkar+Ne), etc. The village name Pernankila (=per+Na+nkila),
apparently an extended version of the toponym PerNe also exists.
Note that most of the village names having '-aNu' or '-Ne' spatial suffix are
ethnonyms or village names based on the name of tribes settled there in
the remote past.

Posted 24th May 2009 by Ravi Mundkur
Labels: Marne Perne Muddanu Kodamanu Kokkarne Kemmanu Belamnu

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APR
27
184. The Magic of Malpe
Reconstruction of logical history of some of the areas in Karavali Tulunadu
have the potential to surprise us with unexpected results that throw open
unexpected historical data before us. Let us probe the geological data on
the area around Malpe and extrapolate it further in the backdrop of analysis
of fossil place names.
Madhva
The Malpe -Udipi region is well known for historical events associated with
sage Madhvacharya. Madhvacharya (1238-1317 CE) founded the
theological doctrine of 'dwaitha' (=duality) philosophy which states that the
human soul (atma) has independent identity from the Super soul
(paramatma)or the God. He differed from Shankarachaya (788-820 CE)
who propounded the 'adwaitha' (=unitary) doctrine that Soul and Supersoul
are identical with the former unifying with the latter after the death of human
body.
Once the sage Madhva was praying in the coast of Malpe-
Vadabhandeswara when he saw a ship sailing south from Dwaraka got
struck up near Vadabhandeswara.The sailors approached him for help. He
waved his towel ('uttariya') and prayed for the safe journey of the stranded
ship.Miraculously the stranded ship moved and sailed. The sailors were
happy and grateful. They requested the sage to select any material from
their stock as gift. Madhva opted for two lumps of ochre('gopi chandana')
that are commonly used in pooja ceremonies.
Later Madhva found that the clay-ochre lumps contained idols of Krishna
and Balarama. He founded the idol of Balarama at Vadabhandeswara and
that of Krishna at Udupi.
Antiquity
However, apart from the anecdotes associated with sage Madhva a little is
known about the early history or pre-history of the area.We shall endeavour
to explore into the dark early history of the magical Malpe region.
One of the key we invoke here is the word Odi which is almost nonexistent
in current usage but has several meanings enlisted in the Tulu Nighantu
(lexicon) including the magic and the hunters stop.
There are atleast three places in the area under discussion that are based
on the basic word Odi: Odipu,Odiara(>.Udyavara) and
Odibande(>.Vadabhandeswara).The Odi Bande appears to the original
name applied to what we now call Coconut islands in the St.Mary group of
islands a national geological monument known for unusual columnar
structures developed in dacite volcanic rocks.

Malpe
Malpe, the place name suggests (mala+pe), a village by the side of hills.
Surprisingly there are no hills nearby the present Malpe. However there is a
series of strange volcanic hills which are located to the West of Malpe in
the Arabian Sea in the form of islands that have been named as St Marys
islands by the sea-farer Vasco da gama. It is certain that these hills were
attached to the coastal mainland when the word 'Malape' was coined! A
stretch of coastal land between the St Mary and the present coast
floundered and submerged into the Sea as a result of rise of sea level and
related earth movements and consequently the Odi bande were
converted into strings of islands.

Odi, the ancient hunters stop
Analysis of the meanings attributed to the ancient word oDi throws special
light and perspectives on evolution of the land. One of the essential
meanings of the word oDi refer to hunters stop. This possibly takes us
back to pre-farming days of human civilization probably the 8000-3000
years ago. Farming started in Sumerian civilization in Mediterranean valley
some 6000 years ago. However, the farming stage in peninsular India
began slightly later and has been dated to be ca. <3000 years old. The
hunters had a resting place known as Odi,where they began the ritual of
hunting.
The region covering the Odi villages (Odipu,Odiyara,Odi Bande) was a
familiar hunters stop during hunting stage of human civilization. The
hunters tribe was known as Bhils or later locally as billavas. The tribal
name itself was derived from archery. The word bhil represents the bow.
Being near to sea coast, the hunting fish might have been the main
pastime.And the tribes possibly included members from the fishing
community. Before fishing net was invented, fishing was just like hunting,
i.e. chasing and hitting by sharp poles, big stones tied to a rope or 'anas'
(small anchor attached to rope in deep sea) in ponds, lakes, lagoons or in
deep sea. Fishermen engaged in shark fishing expedition (balyare) were
described as hunters by passing ships in olden days.

Odi, the magic
At the odi,the hunters stop, early hunters worshipped their hunting
weapons and prayed for the success and safe return from the hunting
operation. Consequently the magical rituals or the witchcraft were also
known as Odi . The Bhils had a sorcerer known as Baid or Baidya who
specialized in the magical rituals and the sorcery. The rituals also led later
to development of native medicine the forerunner of Ayurveda. From the
ancient word Baida the later title for native doctor Vaidya was derived.

Odi, the submergence
There are other meanings for the word apparently adapted and developed
during the later period of civilization. These include (a)to break,collapse (b)
to cease, stop or decrease;(c) a drain in the agricultural field,(d) bunch of
fruits,(e) measure for assessing the quantity of food grains etc. Of these the
break and collapse apparently refer to the event of floundering and
submergence of a strip of land between St Mary and the present Coast into
the Sea.
It appears that the early generation of hunters have witnessed the unusual
strange pillar type of rocks and strange happenings such as gradual rise of
sea level and submergence of land into the Sea that made them wonder-
struck and attach special importance and reverence to the magical powers
of the Odi region.Possibly the word Odi and some of the early meanings for
the word were coined in this area as a result of above discussed magical
events in the area which were flabergasting and unexplainable from the
viewpoint of the ordinary folks who inhabited the area.

Figure above:The reconstructed geography of Malpe region 6000 years
before present.

Figure:The present geography of malpe area.
Odi bande
The reconstructed ancient name 'Odi bande' helps us to understand the
real significance of the ancient word Odi, the magic!
The group of volcanic islands off Malpe Coast were named St Mary
islands by Vasco da Gama who explored this place during 1498 CE.The
natives earlier apparently called this rocks as Odi bande

Figure: Columnar jointed Volcanic rocks in St Mary islands

St. Mary's islands are a series of volcanic islands formed about 98 million
years ago according to radiometric datings of the volcanic rocks.These
volcanic rocks are quite young compared to the quite ancient Precambrian
granite and gneiss hard rocks of 3000 to 2600 million years age found all
along the Karavali.
However, there are several strange things about these islands.The volcanic
rocks called Dacites. In Coconut islands these rocks show well developed
columnar structures that appear as if a pile of rock columns were heaped
together mysteriously by some unseen force in the nature.
Infact, volcanic rocks extruded under marine conditions generally show
pillow structures due to rapid cooling on contact with water, whereas the
volcanic rocks extruded in land conditions show columnar structures
developed as a result of slower rate of cooling of the lava.
The strange thing about these volcanic rocks is that they were formed
under land conditions where slower cooling of the extruding lava flow is
ensured. But due to submergence of a strip of coastal land they have been
converted into marine islands.! Presently the distance between the
coastline at Malpe-Vadabhandeswara and the Coconut islands of St.Mary
group of islands is about 5 kms.
What I described above is not something totally disbelievable! Sinking of a
stretch of west coast into the Arabian Sea has been advocated by the
geologists to explain for the strange submerged structures found in the
continental shelf of West Coast.In Gujarat coast submerged Dwaraka is a
strong evidence for the floundering of the West coast. Similarly there are
geological evidences for a major rise of Sea level around 6000 years
before present (BP) Rise of sea level leads to submergence of low lying
areas as shown in Figure.

Figure. Sectional view of the effect of Sea level changes (Rise) around
Malpe Coast and continental shelf.
'Fire torches', called 'Toote' in Tulu, were recently reported at nights in one
of the uninhabited Islands. It is discovered that these lights were seen at
the place of a Naga Bana and Temple structure for Kallurti. On consulting
Tantris it emerged that it was a worshipping place for Nagabrahma and the
Spirit God Kallutti once upon a time and now abandoned and neglected. So
now there is a wave of rekindling of religious fervour among locals
Vadabhandeswara
The early settlers in the West Coast were witnesses to some of the strange
magical happenings around Malpe area.In the first place the pillar like
volcanic rocks were strange that they preferred to designate as Odi
bande(=strange or magical rocks).The Odi bande appears to be the oldest
name for the St Mary islands which were possibly part of the mainland at
that time.After the submergence of landstrip into the Sea the village name
Odibande (later refined to or Vadabhandeswara)was extended to the
settlement in the Coast.
The Odi banDe village later became a place known for temple devoted to
Lord Shiva or Eswara during 5th to 10 th century CE and the village name
was converted to more stylish or refined Odabandeswara or Vada
bhandeswara. Later in 12 th Century Shri Madhvacharya founded the
Balarama temple here.

Udyavara
The recurrence of the Odi theme is evident in the old place name of
Udyavara also. Udyavara in Greek literature was known as Odara! Odara
appears to be a variant of Odi+ara, the magical ground.The Odiyara or the
Odara was subsequently refined to Udyavara possibly after 5th century CE.
Odiara or the Udyavara must have been a famous port place by the time
Alupa Kings shifted their base to Udyavara from Mangalore.

Udupi
The influence of Odi further existed in the renowned place name of Udipi
which was originally Odipu(magical village) in Tulu.The original Odipu
now known as Adiudupi is quite proximal to Malpe.Originally the place
Adiudupi was on the bank of a river (Malpe River) that dried up in the later
centuries. Vestiges of the old Malpe river exist now in the form of small
streamlet near Malpe. The place name Pandikatta near Adiudupi suggests
existence of Port on the banks of dried up Malpe river nearby. It appears
the original Odipu was shifted eastwards later towards present Udupi,
formerly known as Shivalli, during 13 th century CE after Shri
Madhwacharya established the shrine of Lord Krishna there.
Odi villages
It is somewhat strange that all the three major villages (Odipu,Odara,Odi
bande) were modifications of the word Odi.This makes us to conclude that
intitially ca 8000-6000 years ago, the entire region was a major Odi or
hunters stop with strong beliefs in supernatural powers and where magical
rites were practiced or developed.The unusual pillar like volcanic rocks and
the strange event of submergence renedered special magical backdrop to
the Odi region.Even the word Odi might have been coined here by the early
hunters.Later villages developed in the area after farming stage, after
ca.3000 years, continued the legend of Odi by naming the new villages as
Odipu, Odiara Odi bande etc.
Evolution of words
Thus it appears that the words Odi,Malape,ara,bande etc were quite
ancient coined by early hunters in the region. The place name Malape is
repeated in Srilanka also.The word Malayala(malai+ala,= hills and rivers)
aptly applied to the neighbouring southern territory of Kerala also appears
equally ancient.
The word 'mala' or 'male' originally referred to lofty, tall and huge structures
like hills. Another related Tulu word 'malla '(=big) seems to have been
derived from the 'mala'. Tulu word 'malepini' is to act big or to threaten
innocents.The word 'malla' entered Kannada with a different meaning: It
means a fighter obviously referring to the huge size of the fighters
physique. Similarly the word 'Odi' in Kannada means to break or
disintegrate. Apparently the latter meaning is influenced by the destruction
of land by submergence!
The antiquity of the word 'Odi' can be gauged by its prevalence in other
parts of India especially among tribals. Various malign forms of black magic
'Odi' practices prevailed among the ancient Paravan tribes of Kerala and
Tamilnadu, according to the noted work on 'The Castes and Tribes of
southern India'. The dance forms of Orissa are known as 'Odissi'. The
name Orissa is itself a deformed variant of the word Odissa.The Sanskrit
equivalent of Orissa was 'Oudra' which sounds similar to Odera, the early
form of the place name Udyavara. The Oudra(Odissa) and Bangla are
placed closely together in the eastern India, whereas the place names
Odera(Udyavara) and Pangala can be found in close proximity in the West
Coast of India. This only speaks the spread of ancient words and culture in
different parts of India.

Posted 27th April 2009 by Ravi Mundkur
Labels: Vadabhandeswara Malpe Udyavara Origin of Udupi

2 View comments

SimboyMay 20, 2009 at 2:32 PM
dear mr. Ravi Mundkur,

this was an excellent article, full of knowledge, i am really happy to know
about the ancients facts of our place, reading this was like an exciting
journey into the past..

thank you for sharing it and keep up the good work. All the best!
regards
Arjun Kumar

Mangalore /Bahrain

Reply

padmashreeJuly 4, 2009 at 1:22 PM
Dear Sir,
This is an amazing article. the connections made are very intersting. i am
wonderstuck how etimology-history-geology-geography has influenced our
civilization.
regards
padmashree.

Reply

APR
16
183.ULIYARGOLI TO MALPE - 2

Map shows the present geography of Kidiyur to Malpe area, North of
Udyavara.

Udyavara was one of the earliest port towns in the Karavali Tulunadu.It was
mentioned as 'Odara' in an ancient Greek writing called 'Oxyhydrinchus
papyrus'.
Malpe was also an ancient port town and as mentioned in a Greek farce
written in the ca 200 CE known as 'Papyrus Oxyrhynchus'. The Greek play
narrates a tale involving a 'Malpi niak'(a Malpe Naik?) who abducted a
Greek woman. She was finally rescued by a teem of Greek sailors who
took her back to her country.

MATTU OR MATTI
The next place-name, which teases one's mind, is Mattu or Matti village in
Udupi District. The two segments of the village are known as Kote Mattu
at the East Bank and Mattu Koppala on the West Bank of Udyavara River.
It is located to the west of Pangala village. It is reachable by taking a right
turn towards West at Katapadi on the highway from Udupi to Mangalore.
Western Part of Katapadi is Kote (Old Fort area). If we cross the River
bridge we reach the coastal village of Mattu or Matti. The 'gulla' (globular
brinjal ) grown here in plenty is known as 'Mutti-Gulla' which adorns an
enviable position in the culinary celebrations of Udupi Shri Krishna Temple.
The word Mattu or Matti and its variants are ubiquitous in Tulunadu (eg.
Hejamadi Mattu, Matpady, Mattaar) and in South India (eg. Mettur, Kaveri
River basin, Tamilnadu).

Analyses of the Word: Mattu or Matti
The place-name 'Matti' is a Prakrit word that means 'soil'. Apparently it was
used in the sense of land or habitation. We can see similar usuage in Bel
mannu, Kem-mannu, Kod-mannu etc where the word mannu stands for
soil, land or village. Sandy soil of Mattu village is suitable for growing an
improved variety of gulla(= globular brinjal or eggplant). Thus it appears
that the word mannu could have been a variant or derivative of the word
mattu.

Alternately, the words matt ,matti or mattu have several shades of
meanings such as a manner, style, level, height, measure, pride, pattern
etc. as cited in Tulu Lexicon (pages. 2479-80). Styles of singing and
dancing are also described by 'matt/ mattu. A toddler's walk is described as
'matta-matta nadupuni' in Tulu. 'Mattar' means 'summer-end highlighting
the period prior to the heavy down pour'. Cock fight event arranged before
the start of rainy season is called 'mattaruda katta'. The place-name
'Mattaaru' acquired fame because of arrangement of traditional cock fights
on a big scale before onset of southwest monsoon. 'Mettur' in Tamilnadu is
known as a "town with crests and troughs". Similar description aptly applies
to Mattu/ Matti, considering topography, i.e. undulating rocky nature of the
land.
From Pangal, the river meanders slowly at the beginning of Mattu Village,
as you will notice from the map (See Post-181) and then flows straight at
next half of Mattu.
Can we presume that the name was derived from the River water flows
roundly first and then straight in a constant level (matta) in undulated
motion and thereafter joins Udyavara River.

'Mutti gulla'
Shri Vadirajacharya Teertha was 18th Pontiff (yathi/seer) of Sode Mutt,
which is one of the Eight Mutts of Krishna Temple, established by the
proponent of 'Dwaitamat' Madhwacharya. He was also a social reformer.
He was offering food to his Ishta Devatha (favourite diety), Hayagreeva or
Hayavadana (God Vishnu with the face of a horse) behind a closed door.
The horse was stepping up on his shoulders to eat it. On seeing the Yathi
coming with empty vessel, Brahmins from Mattu were sceptic and angry.
They thought that Vadiraja was eating the food meant for the God. One day
they poisoned the 'naivedya' (food meant for God for offering). The horse
ate it as usual but to the surprise and dismay of those Brahmins, the idol of
Krishna (made of black saligrama-shila) at Krishna Temple at Udupi turned
to blue in colour. Feeling guilty, they asked for forgiveness. He gave those
Mattu Brahmins brinjal seeds, thought to be produced by his miracles.
Since then, the brinjals cultivated in Mattu is being offered to Lord Krishna
as 'naivedya' and bluishness of the Diety vanished gradually. This mutti
gulla is whitish with light green shades and is non-septic in nature.

KIDIYOOR
Next to Kadekar is Kidiyoor (Kidi+oor), a village southwest of Ambalpady.
We can reach this village from Kalmdi also, after crossing the small
bridge, by name Bankara Katta, over the small streamlet, which joins
Udyavara River.
'Kidi/Kedi' means a feather or the thorny back of a fish. It is possible that
this narrow strip of marshy land might have obtained its name owing to its
shape, i.e. feather-like or thorny back of a fish like topography. Or the
place-name might have been derived from the word kedu that represents
marshy lake. Mark the word 'Kedumpadi' in Tulu Lexicon (p. 899), which is
meant as 'a marshy land covered with water'. Before habitation, especially
by fisher-folk and toddy-tappers, Kidiyoor area must be a marshy waste
land. The drinking water available here is generally brackish (saltish)
because of proximity to the Sea. Fishing and coconut plantation were the
mainstay in earlier days.

Banaker Katta
Our enquiry about the origin of Bankera Katta is not met with a reliable
answer. It is believed that the 'katta' was built by a man called 'Bankara'.
'Katta' is a temporary bund or dyke, made of mud, etc., across a stream to
store water for irrigation, just like 'koorikatta' in Panambur before the New
Mangalore Harbour Project. It also means a pool (bridge). One possibilty is
that the Banakara is one of the popular surnames in northern Karnataka. It
is heard that Bankara katta was used as a mooring for boats and manjis
(large cargo boats) in the past.

BOLJE
Bolje (bol+je) is a part of Udyavara on the east of NH-17 on the northern
bank of Udyavara River. 'Bol' means white and 'je' means habitation; so it
can be deduced that it is a place inhabited by white skinned people/ tribes.
Who were they? Do we have any unequivaocal historical proof or can we
establish any Mediterranean (or Greek) immigrant connection?
Whether it is a place of 'Bollals'? Whether Ballal is the present form of
Bollal? We see similar place-names, such as Belle, divided by Papanashini
Rivulet as Moodubelle and Padubelle, and Bellarpady, Belmannu, etc.. This
Papanashini Rivulet joins Udyavara River.

We can cite names similar to Bolje. In Maharashtra, there is Belapur (trans-
Thane Creek area) and Belur (also known as Velapur) in Hassan District
and also in West Bengal. Vel or Vela also means bank/beach (eg. saikata
vela, i.e. sandy beach).

In Tamilnadu, there is a class of warrior-cum-farmer community, called
Vellalars. 'Vel' means spear or lance and 'alars' mean Chiefs or Controllers.
In a nutshell, they are the people controlling the masses with the help of
'vel' to convert the wasteland into cultivable land. Perhaps, they are akin to
'Kuntalas' of Karnataka. 'Kunta' means spear. The other postulation is that
'they are controller of flood water or clouds. Is the term 'Bollal' is akin to
'Vellalar' ?

Deciphering hidden knowledge
To philosophize, the knowledge is never lost but it is hidden. Postulations,
with self-evident proofs, may not be always right. Topographical or
historical proof is necessary in some cases but it is not always readily
available. Readers, even with a bit of information, may do well by sharing it
with us or by commenting on the various Posts in this Blog.

-Hosabettu Viswanath
Posted 16th April 2009 by Ravi Mundkur
Labels: Bolje Matti Banaker katte Kidiyoor Mattu Brahmins

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APR
7
182. ULIYARGOLI TO MALPE -1
The rich variety of place names, meanings of some of which are inscrutable
to present generation in general, reminds us the richness of our Tulu
language and our cultural past. However, with passage of time, words lose
their original form or meaning, thus sometimes making it difficult to
understand.

Rich Toponyms
It is seen that a place or locality takes its name from a person or a tribe.
Examples are Mabukala, Kulashekhara, Iddya,Iravattur, Karawar,
Maravoor, Bannanje, Kannarpadi, Kannangar, Bolje (Bol+je ), Bolar
(Bol+ar) and so on. We call such Toponyms (place names ) as Eponyms.
Topography, i.e.desriptive natural features of a land , gives rise to naming
aptly that place, which may be called as Euonym (= apt or befitting name).
Eg. Tiruvoil, Pangal, Polipu, Kaipunjal,Yenakal, Kolambe,Bajape,
Bajal,Chitrapu,Kadekar etc.
Customs or rituals also help giving names to that place (eg. Pithrodi, Adka,
Kalladka, Hiriadka, Adyanadka and so on). As said in Post-166 ( Tulu
Onomastics), place-names have meanings and not definitions. Name, as
coined or carried by the very early settlers of a region or other outsiders,
gives a mark of identity. You may recall the various Posts on Place-names
in this Blog. On reading, one can judge the sagacity of our ancestors in
naming their settlements/habitations by compound words (main word, a
qualifying one + suffixes, which now generally mean habitation, say adi,
adka, anje/ aje/je, angar. angadi, ar/are, goli, godi/ godu, jar/ jari, kal/kala,
kare, kone, kudru, kodi, odi, oli, oor, maad, maadi, maar, padi, pu/pura,
padpu, padavu, je, pe, se and so on.


Toponyms of Udyavara Region
That topography plays an important role in derivation of toponyms is
manifest in the localities associated with Udyavara River region in the
Karavali West Coast from Kaup (Polipu-Kaipunjal-Uliyargoli) to Malpe.
Some place names have been explained in our earlier Posts - 69
(Kaipunjal), 177, 178 and 181 (Pithrodi in Udyavara and Vanished Port of
Udyavara). Herebelow, let us endevour to explore the meanings of place-
names distributed in the region around River Udyavara. Our task is
daunting as we are poorly equipped for want of documented records on the
past events. Legends have percolated down the memory lane orally along
the untutored generations and some of these unfortunately are partly lost,
garbled or mutilated.

ULIYARGOLI
Mark the place-name 'Uliyargoli'. It is an ancient descriptive place-name
derived from the topographical features of the land. This is made of three
words, viz. Uliya+ar+goli. In Tulu language 'Uli' or 'Uliya' or 'Ulya' means
'left over or remaining land' and is generally applied to resistive
islets/islands left over by the flowing river along the river beds or simply
islands within river beds.It is almost equivalent of the word 'kuduru'.
Therefore Uliyar represents an open field (aar) which was an island within
the river bed (Uliya) in the past..
There are several such 'Uliya' or river islands in the Karavali. For
example,Chitrapu ( Post- ) island within River Nandini(Pavanje) south of
Mulki is also called 'Uliya' in local parlance. Similarly, a part of Ullala on
southern side of Netravathi-Gurupur Estuary is also known as 'Uliya'.
Further 'Pavoor Ulya or Kudru' is another such river-island within Netravathi
River, located between Adyar, Farangipet in the north and Pavoor,
Harekala in the south..
'Ara' means a rocky plain or field .( 'Aru' means edge, brim, near, stone,
rock,etc). 'Goli' in Tulu represents a banyan tree, with numerous small
reddish round-shaped fruits( 'goli'). Therefore the place name Goli in the
olden days represented a habitation with a prominent banyan tree. There
are many place-names with prefix or suffix 'goli', such as Golitottu,
Goliangadi, Golithamajalu,Kavugoli, Kinnigoli,Taudugoli, etc.
We may conclude that 'Goli' as in Uliyargoli, simply means a
habitat/habitatation built around banyan tree or trees in a riverian island.
Uliyargoli might have been surrounded by large banyan trees (= goli
maras). The proof is the traces of forestry with large banyan trees at
Kottala Katte (Was it Kotwala Katte?), skirting the highway NH 17

Kaipunjal, Polipu
Kaipunjal (kai = tributary or rivulet flowing + punjal = on the plains of a
rocky stream that joins the Udyavara River) and also at western edge (ar)
of 'uliya', which is known as Kaipunjal Pattana (Pattana is a colony of
Fishermen). From the above explanation, we can deduce that in a remote
past the plains of Kaipunjal and Mattu-Pangal was an inlet
(uliya/aruve/aluve) of River Udyavara. Naturally, Polipu (Poli = broken + pu
= village) is the southern border of this Uliya. Ingress of river water is
stopped here, hence name 'Polipu is coined to describe the event. When
was it? Any legend in circulation? Readers, having pieces of information
about this phenomenon, may join us to make this Post complete and
worthwhile for future generation.

KADEKAR
Kadekar is in Udupi along Udyavara River. Kadekar is dissected as Kade +
Kar. 'Kade' means end/last. Kar (kari or khari) means a lagoon or a
brackish water creek, i.e. inlet of saline stream along the coast . On
studying the map in Post 181 (Vanished Port of Udyavara), one can see
two inlets (M-shaped) on River Udyavara at Kadekar.
There is also another Kadekar near Jeppu in Mangalore,on the northern
banks of River Nethravati reminding us of a dried up rivulet or saline
stream. So Kadekar is a habitation around a coastal lagoon or creek (after
Pithrodi). So it is a befitting geographic name for a village.

In Mumbai, there is Khar Danda (Railway station Khar Road) - a rocky sea
inlet area - in between Juhu Beach and Danda-Agripada. There is a sad
connection to this place for my family. My sister's son Vijay (in teens),
drowned in Juhu Beach on 14th April (in 1962-63 or so) and his dead body
washed ashore next day at Khar Danda.
( For pleasure of reading: As a Mumbaikar around 40 years ago, I suggest
Mumbaiwalas, with historical bent of mind, to log in 'Khar Danda' where you
get a Page informing about history behind naming of Railway Stations in
Western Railway - Churchgate to Virar )

MALPE
Malpe is now at the estuary of River Udyavara. . It is a natural port and has
a large fishing harbour. Malpe beach is beautiful and is a paradise for
tourists and week-end revellers. However, geographically it was a different
scenario in the past.
How 'Malpe' got this name? The Old Tulu name in local tongue is 'Malapu'
or 'Malape'. Malapu was a popular coastal name as there are several such
place-names along Maharashtra, Karnataka, Kerala and Sri Lanka
coasts.And also compare with the famous island name Maldives. On
dissecting the word, it becomes Mal(a)+pe/pu. Mal/Male means Hill and
Pe/Pu can be explained as Town or Pura. Now there are no hills in the
neighbourhood of Malpe's mainland except that there are four rocky islands
in the Arabian sea, very close to mainland, not inhabited. They are :
- Dharia-Bahadurgad is the Northern-most island,
- Kari-Illada-Kallu is the southern-most island,
- Daria-Gadara-Kalluthe is situated in between. (It is a forgotten ancient
place for worshipping Nagabrahma - say Serpent-God, and Kallutti. This
place is in news these days about sighting some strange phenomenon,
which raised religious fervour in locals).
- Fourth one is St. Mary's Island (where Vasa-da-Gama anchored for
praying on his way from Goa to Cochin).

PADUKARE
At the end of Barrier Sand Spit area along Udyavara River, on the southern
side of Malpe Estaury is Padukare, a proper name for a village. Ship-
building industry has taken root in this area, which has become a 'apple of
discord'. This area seems to have been populated much later. The barrier
Spit now found along the beach was not existing some 150 years ago. The
place name Padukare exactly means 'the west coast' ! So the Padukare
must have been the popular beach directly connected to mainland during
the reign of kings and queens at Udyavara.

Write in if you have more details on ancient scenarios in and around
Udyavara! Leonardo Da Vinci has said that "All knowledge has its origins in
our perceptions." So let us explore the varied perceptions of our people
and hone towards a better and clearer knowledge of our heritage.

-Hosabettu Viswanath
Posted 7th April 2009 by Ravi Mundkur
Labels: Uliyargoli Malpe Kadekar

3 View comments

Chandrashekhar Rao KapuJanuary 27, 2010 at 10:44 AM
The description by u about the Local areas is excellent. ULIYARGOLI. I
belong to this village, presently settled in Bangalore. The life was worderful
during student days, enjoyed every bit of it. I have made it a point to visit
my village with family particularly with grandchildren, enjoy the KAPU
beach, rivers, temples, to see the rural life.

Reply

Ravi MundkurJanuary 28, 2010 at 7:37 AM
Thank you for the feedback. We wish you pleasant journey and stay.If you
happen to gather any interesting new data on Uliyargoli while you are
there,please remember to share with us here for the benefit of our readers.

Reply

Naveen Dileep FerraoDecember 7, 2010 at 6:17 PM
Hi Ravi.. thanks for this .. post.. it was really amazing to know the meaning
of my place..I also posted in my blog.. thanks again

Reply

MAR
31
181. Vanished Port of Udyvara
Alupa Kings who ruled Tulunadu for centuries are known to have changed
their capitals from Ancient Mangalore to Ancient Udyavara.It appears that
certain major geomorphic changes that affected the coastal rivers and the
ports during the relevant historical periods prompted them to do so.
Udyavara
Have you seen the picturesque Udyvara beach and the barrier spit?
Udyvara is a historical coastal town Southwest of Udupi and the river
flowing nearby also bears the same name. Presently the west-flowing
Udyvara River takes an abrupt turn, very close to the shore, towards north
and flows northward parallel to the beach forming a narrow barrier spit
consisting of coastal sands in between the river and the Sea.
Well, you may be surprised to know that the present fluvial and beach
scenery was not like this some 120 to 150 years ago. Infact, earlier the
River Udyvara was directly joining the Arabian Sea near Pithrodi and the
barrier spit found now is a subsequent phenomenon developed during the
river-mouth migration event.


Udyvara
The place- name Udyvara is quite interesting. The term Udaya + avara
essentially means sunrise field or ground. The word Udaya stands for rise
or onset and represents sun rise or morning sun in general. The Sanskrit
word Udaya1(=rise) exists in Tulu in the form of udipu ( d pronounced
soft as in English the).
The word udaya 2 has also another lesser known meaning, ie uncovered.
To me the usually explained meaning of sunrise ground appears a bit odd
since the place is on the West coast that is well known for sunset scenario
rather than sunrise! The other possible usage of uncovered ground
sounds meaningful when we see evidences of rounded water worn pebbles
in the area that suggest that the area was a deserted former river-plain or
an uncovered ground after the alteration and migration of the former river-
plain.
Alupa Kings
It has been hinted in earlier posts that Alupa Kings were maritime
merchants, or in other words their power and affluence was derived from
the marine trade based on large country cargo boats known variously as
Pandi, Naga , Kappal etc. It has also been suggested that the surname
Pandya adorned by these kings implied their Pandi -owner status. The
Alupa Kings, as interpreted in earlier posts, originally hailed from the
Alupe village, located in the eastern part of present Mangalore city
proximal to NH 48. The ancient Alupe town was on the northern banks of
River Nethrvati and it can be deduced that the cargo boats sailed about
four kilometers upstream along River Nethrvati and anchored in the port of
Alupe, the original headquarters of Alupa Kings.

Thus it is obvious that the dynasty/family name Alupa was a stylized form
of the ancient place-name Alupe. In other words the much confused and
misinterpreted title Alupa originally meant the landlords from Alupe.
Pithrodi
Pithrodi has been interpreted as ancient burial ground (Post 178) where
mortal remains as well as the memory of the ancestors (pithrs) were
preserved. Burying the dead was a common custom among the Megalithic
civilization. The practice of cremation of the dead in the Indian subcontinent
came into being during the period of late Harappa civilization. The
cremation ritual may have been introduced in the Karvali region by the
immigrating Tulu tribes during the period ca.800-400 BCE. Before the
introduction of cremation rituals the burial of the dead appears to be the
accepted custom in the region. To have a burial ground there must have
been a settlement in the area. Thus it appears there was an ancient
settlement or habitation on the bank of River Udyvara.


Udyvara Port
On account of natural hazards in the native Mangalore-Alape Port region,
possibly on account of drying up of the original Mangar/Pandeswara Port in
Mangalore, the Alupa Kings were forced to shift their base (capital) to
Udyvara during ca. 720-750 CE. Since the Alupas were maritime
merchants it is understandable that they shifted to another suitable port.
This also suggests that Udyvara was a natural port amenable for maritime
trade at that time.
Legends among the older generation in and around Udyvara describe that
in the olden days, cargo boats used to sail up to Katapadi along the River
Udyvara. The Pithrodi area was possibly earmarked as a respect to early
ancestors, and the immigrant Tulu fishermen who settled in this area in
several batches occupied an area to the east of Pithrodi which is even now
known as Padinal pattana (= 14 colonies), which was a cluster of fourteen
fishing colonies. The large number of fishing colonies in the area suggests
that the region was a well developed fishing port and Udyvara was a well-
populated progressive city in ancient times.
On the northern bank of Udyvara river we have Pithrodi, Padinal Pattana,
Gajane etc whereas on the southern bank we have fort area(Kote), Bolar
gudde, Yenagudde, Mattu, Pangala and other hamlets and villages.
Two other localities in Udyvara suggest historical connections: Bolar
gudde and Gajane. Bolar gudde is said to be the ammunition storage
centre during Tipu Sultans regime. The name Bolar is reminiscent of the
similar historical place-name in Mangalore city.Bolar gudde was also
known as Belara gudde suggesting that it was a locality of fair skinned
'white'tribes(Bela or Bola)in the antiquity.
Gajane locality could be either (a)an ancient waterlogged, marshy
area('gajani') or (b) even a historical khajane (Treasury) of royal times.The
latter opinion prevails among the locals while the former view appears a
distinct possibility.
Recent geographic changes
The rivers of the West coast have changed their courses several times in
the history. One of the major changes during the last two centuries is
development of barrier spits along the beaches covering the estuary zones
of these rivers. River Gurupur according to revenue records changed its
former course abruptly during 1887 and joined River Nethrvati after
developing a barrier spit (Bengre) between the river and the sea. Many of
the coastal rivers similarly changed their courses about 120 to 150 years
ago but the exact date or year of change has unfortunately not been
documented so far.
Any of the readers who have authentic historical temporal records about
these natural fluvial changes may kindly write in comments.

Posted 31st March 2009 by Ravi Mundkur
Labels: Gajane Bolar gudde Pithrodi Barrier Spit Udyavara Udyavara River

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MAR
30
CONTENTS 3. (posts121-180)
Serial list of Posts 121 to 180
180. Javagal
179.Chakana
178.Pithrodi in Udyavara
On history and historians
177.Yenagudde
Green flowers
176.Alevoor
175.Nanthur
174.Mudarangadi
173.Toadu
172.Andhra and Dravida
171.Banna
170.Inna
169.Aroor:A cluster village
168.Baindur, Bayandar
167.Padubidri: A relict river
166.Tulu Onamastics
165.Pangala and Bangla
164.Belthangadi, Uppinangadi
163.Tulu prefixes & words
162.Evolution of Tulu language
161.Antiquity of Shira
160.The Pandi culture
159.Airodi
158.Pandyas & cargo boats
157.Panemangalur
156.Bondantila
155.Lathande
154.Sin to Chennaitodi
153.Ambalamogaru
152.Derebail
151.Paduvare to Parivara Bunts
150.Bondel
149.Yeyyadi
148.Sanur
147.Kodanjikall to Konaje
146.Kudroli to Katapadi Enagudde
145.Partheno
144.Mabukala
143.Billadi
142.Pandeswara, Manjeswara
141.Village name suffixes
140.Uchila
139.Cluster villages
138.Mandekolu
137.Chitrapu
136.Kukkian lineage
Debacle of verdant a land:Bailare at Posodi
135.Arianna lineage
134.Tulu vs Italian
133.Kantavara-Kanajar
132.Sooda to Surinje
131.Belman to Bellarapadi
130.Todar
129.Puttur
128.Bairas and Mundas
127.Ancient proper names
126.Totems in our antiquity
125.Kepula
124.Disecting strange words
123.Strange words!
122.Irvattur, Iruvail Iraa
121.Kota and Kotian
Posted 30th March 2009 by Ravi Mundkur
Labels: contents 3

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MAR
22
180. Javagal
Many of our ancient words have got out of usage and with time people tend
to forget their actual meaning. This has happened also in the case of
Kannada language.
Javagallu
Javagal is a small town between Arasikere and Halebidu in Hassan district.
There is a famous pilgrimage centre for Muslims of Karnataka. The place
name Javagal may not mean anything to most of the Kannada people. The
Kannada word 'java' is used for early morning period as in 'munjavu'.
However, the word association of java(period)+kallu(stone) does not make
any sense in general.
Tulu lexicon
The Tulu Lexicon compiled by Govinda Pai Research Centre, Udupi (Vol.3,
p.1320) gives the meaning of the Tulu word Javakallu.
In the olden days when people had to carry goods by head load, a large
block of stone was kept on the roadside of the village so that the carrying
person could lower his weight and place it on the stone. It was easier for
the carrier to lift the goods by himself since the stone was placed at
sufficient height above the ground.
The large piece stone for lowering and resting the burden was known as
'Javagall' or 'Japel' or 'Javel'.The Tulu word 'jv' or 'jpini' refers to
'lowering' (the burden).

Tulu and Old Kannada
The interesting implication of this example is that Tulu and the Old
Kannada (Hale Kannada) languages shared many common words before
10th Century CE and Javagall is one such word. Now the present Kannada
has apparently given up the usage of old words like Javagall which are yet
preserved in Tulu language.

Posted 22nd March 2009 by Ravi Mundkur
Labels: Japel Javagall Old Kannada Javel Tulu Lexicon

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MAR
19
179. Chakana
Exploring some of the old Tulu words can be an interesting pastime that
helps us to delineate some of the fine but obscure strings of our heritage
and evolution.In this post we shall explore the word 'Chakana'.

The origin of name 'Chakana' is also worth exploring. 'Chakana' in Tulu and
Kannada languages means 'provider of tangy dish to frequenters to native
toddy pub (known as 'gadang' in Tulu)'. This word was in popular use up to
the middle of twentieth century. Tulu Lexicon (Vol.3, page 1216) gives the
meaning of 'chakana/chakani' as a side dish (apetiser) that complements
while drinking toddy. What I had seen and tasted is only spicy fish curry,
prepared in a small room, adjoining the main toddy shop. Here, the special
dishes were crab and mollusc curries. In earlier days, varieties of toddy
were stored in caskets and served in small earthen pots of specific volume
called 'mutties' in Tulu. Toddy was also relished with cured and dried and
fried 'Nangu' fish. 'Nangu' is a squint-eyed flat marine fish with bottom white
and top black skins. It was lively and hurly-burly place (as against the
present day dingy hut serving sub-standard quality of toddy).

I feel, the word 'chakana/chakna' relates to Hindi/Urdu language. It means
'to taste' or 'try the taste'. This word must have been originated in battle-
field retiring tents in olden days where 'madhu-madira, condiments and
vanita (dancing girls) ruled the roost, as means of entertainment to lessen
fatigue of battle.

Kannada Vidwan and Teacher of Vidyadayinee School in Suratkal (Late)
Mairpadi Venkata Acharya (of Kulai) wrote a learned essay on 'Chakana' in
1970-80's in one of the Deepavali special issue of a periodical. I do not
recollect the contents except that this word was used in Kannada literature
of yore. If any reader could lay his hand on it, he can share the information
with us.

There is a place called 'Chakan' in Pune District of Maharashtra on Pune-
Nashik Highway. It is an agrarian area, providing onions, vegetables and
horticulture products to Pune City. It was a historical place with a fort, ruled
successively by Chieftains of Vijayanagara Empire, Moghuls, Bahamani
Sultans and the British. Hence this place was used as garrison. How it got
this name is left to sheer conjecture. It was a sleepy agrarian village until it
was converted as industrial area. Now it is buzzing with engineering and
automobile industries and is destined to have an international airport for
Pune.
-Hosabettu Viswanath
Posted 19th March 2009 by Ravi Mundkur
Labels: Chakana Chakani

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MAR
14
178. Pithrodi in Udyavara

Reconstructed map of historical (ca. 150 years ago) Udyavara with Pithrodi
area showing the mouth of River Udyavara joining Arabian Sea near
Pithrodi.

'Kaipunjal' (from where my wife hails) is an odd name discussed by Ravi in
Post 69 It is possibly named after (Kai+punj+al) a blind tributary or rivulet
("kai") flowing on the plains of a rocky stream ("punjal") that joins Udyavara
river. If one reads the Post, one would get an insight into the origin of
village name 'Polipu' (meaning 'a break' in the backward flow of water),
adjacent to Kaipunjal.

'Pithrodi', around 3 km west of Udyavara town, is another place name,
which is challenging my curiosity since May 2004. Let me put my hands to
the plough now to decipher the secrets of this name. Pithrodi is a part of
Udyavara, a historically famous place. 'Booduda Arasu', named Raja
Udyavarma, ruled as 'Kappada Arasa' (subordinate king) to
Barakur(Barkur) Kingdom, belonging to Alupa Dynasty, who used to shift
their Capital from Mangalore-Udyavara-Barkur and vice versa. Some of the
historical ruins are found in Mangalore, Udyavara, Brahmavara and Barkur.

Whenever I was at native place on vacation from Pune, I tried to elicit
information about 'Pithrodi' from rickshaw drivers, shop-owners and
members of my daughter's in-laws family. They were unanimous in saying
that 'Pithlakadu'(Pittilakadu) gradually reduced to 'Pithrodi'. Translating the
word literally, it means "a forest (kaadu) by the side of a house (Pittilu)".
According to Narendra (my son-in-law), the area was abounding with dense
forests with wild animals. It is difficult to gulp the explanation as it is.
Pittilu>Bittilu>Hittilu (meaning a garden by the side of a house, i.e. kitchen
garden (see page 2018 of Tulu Lexicon) is the logical change over for the
word 'Pithla/Pittila'. Then, Pithrodi should have been Bithlodi, Pithlodi or
Hithlodi. This explanation also does not fit into Pithla/Pittila Kadu .>
Pithrodi.

Suffixes, such as Odi (elevated area), Oli (linear place), Ade
(covering/resting place?), Adka (secluded vast area outside habitation site,
used as burial ground in olden days - See A. Manner's Tulu-English
Dictionary), Koppa/Koppala (colony in a remote/secluded place), Kodi (end,
tip, side, nearness), etc. give a conspicuous angle to meaning of place
names. According to me, this 'Pithrodi' is akin to 'Pithrubhoomi', i.e.
cementery, a resting place of ancestors.

In olden days burying the dead was a common practice , especially elderly
persons in a family, famous community leaders and religious heads.
Normally, places are ear-marked in a corner of a field belonging to a family,
or community burial place, called 'adka', and temple compounds (for
religious heads) for such burials. Before my birth or so, there was a
Cholera epidemic outbreak and there were many deaths. The dead were
buried in sand mound area (belonging to Hosabettu Mogaveera Sabha) on
southern tip of Hosabettu. Those were the days of Rajas (Kings) and feudal
lords when battling for supremacy was paramount. Udyavara region being
a historically important place, we can conjecture such battles/fightings in
Udyavara, leaving many dead. One cannot deny the existence of forests
around Udyavara during bygone days. It is possible that the present
Pithrodi settlement, being a secluded place near the river bank, offered a
suitable burial ground for earlier tribes inhabitating this region. Monuments
are built over burial sites or over the funeral remains and/or personal
effects of dead.

Pithrodi (western part of Udyavara) is a fishing village, skirted by Udyavara
River and is preponderantly inhabitated by Mogaveeras. Seven fishing
villages (Mogaveera Pattanas) of this region, viz. Udyavara, Kuthipadi,
Kadekar, Kanakode, Bolje, Yenade and Kote are along the Udyavara River
Banks and form a Federation, which is again under the federation of
fourteen Mogaveera Pattanas. Late Shri Sadiya Sahukar was a pioneer
Gurikara and was one of the community leaders of South Kanara (until
fifties of last Century). The road from Udyavara town upto Pithrodi ferry
point was the first and the only one feeder road much before the
development of Malpe (Udupi) area. From this ferry point, one can reach
the Udyavara sea beach. Besides being a philanthropist, he was
instrumental in development of Udyavara in transport, commerce and
trade.

In his article "Dolmens, Hero Stones & the Dravidian People" Dr. R.
Rangarajan, an Archeologist, writes on dolmens:

"There are many megalithic burials, dating as far back as 7th & 8th
Centuries BC in South India and for that matter in the length and breadth of
India. These monuments are in the form of dolmens, cist burials and also
some are urn burials with limestone/stone coffins. Impressive number of
funerary deposits, like pots, iron implements, beads, metal-wares and
charred grains are found in burials associated with Dravidians.

Dolmens, say Hero-stones (popularly called 'Virakallu' by scholars) consist
mainly of three upright slabs, covering three sides, with a cap-stone and
and an opening, oriented towards the south. In most cases, flooring is also
of stone. These hero-stones were erected in memory of heroes, who laid
down their life, defending their territory or making some kind of supreme
sacrifice for the sake of community or region. These stones show the figure
of hero with inscriptions, giving details of the hero, the battle, the king for
whom the battle was fought and the person who erected the stone. Either
they stand alone or in groups and are usually found outside the village
limits, nearby a tank or lake (say a water-body). This suggests that they are
located in the cemetery, an inhabited area. Dating of these dolmens are
mainly based on typology and pottery.

A large number of dolmens and cairn circles in ancient megalithic sites
show that almost all the people received such honours in the beginning but
the later custom was confined to men of great valour and fame. Erection of
memorial is a strong cultural trait of Tamils (read as Dravidians, as Tuluvas
are not far behind Tamils). Such hero-stones have been found from almost
3rd c. CE to 16th c. CE, attested by inscriptions. The custom continued in a
symbolic manner for other people, say elderly persons of a community,
clan or family. Obviously, the tradition continued till very late.

Viewed from the angle of the builders of the memorials, the dead is a god.
What is important for the present study is that dolmen form of hero-stone
resembles a small village shrine. These are even now adored and
worshipped periodically by the remote descendants of the heroes. It is this
worship of the hero-stone that led to some of the cults of village gods.
Wherever the people of a region migrated, they took that hero with them."

Such cult of worship of celebrated heroes (say historical figures) is seen in
Tulunadu too. Spirit Worship is practised by all Tuluvas in Tulunadu,
including Brahmins. It is said the spirits of our ancestors (daivas, who
attained divinity) are more powerful than God and Goddesses (deities,
supreme divinities).

Deciphering the origin of place names, particularly the odd ones, is a tough
job in the absence of documented records. This situation is very much
pertinent to place names in Tulunadu. Help from topography, word fossils
and rituals, peculiar to a region, could be taken for a telescopic explanation.
One can 'plough a lonely furrow', which means steadfastly holding a
different view, opposed to others. Awesome legends are available in plenty
to popular place names, feeding emotions and pride. In spite of all these
attempts, it will remain an 'open question'. Hope, the readers will try to
solve these riddles such as 'Pithrodi'.
-Hosabettu Viswanath
(Based on inputs from Narendra)
Posted 14th March 2009 by Ravi Mundkur
Labels: Polipu Pithrodi dolmens Kaipunjal

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MAR
11
On history and historians
Different people look at same things in different ways! See how a topic like
history and historians can be defined by different people.
Hosabettu Viswanath has compiled some interesting quotations on history
and historians here below for your reading pleasure:
1. "For historians ought to be precise, truthful, and quite unprejudiced, and
neither interest nor fear, hatred nor affection, should cause them to swerve
from the path of truth, whose mother is history, the rival of time, the
depository of great actions, the witness of what is past, the example and
instruction of the present, the monitor of the future." - Miguel De Cervantes
(1547-1616), Spanish Novelist, dramatist, Poet.
2. "Historian - an unsuccessful novelist." - H.L. Mencken (1880-
1956)American Editor, Author, Critic, Humorist.
3. "To give an accurate description of what has never occurred is not
merely the proper occupation of the historian, but the inalienable privilege
of any man of parts and culture." - Oscar Wilde (1856-1900), British Author
& Wit.
4. "History is but a confused heap of facts." - Lord Chesterfield (1694-
1773), British Statesman, Author.
5. "Not to know what has been transacted in former times is to be always a
child. If no use is made of the labors of past ages, the world must remain
always in the infancy of knowledge." - Marcus T. Cicero (c. 106-43 BC,
Great Roman Orator, Politician.
6. "History is always written wrong, and so always needs to be rewritten." -
George Santayana (1863-1952), American Philosopher, Poet.

Add your favourite quotes on the subject if any.
Posted 11th March 2009 by Ravi Mundkur
Labels: quotations historians History

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MAR
8
177. Yenagudde
With passage of time some place names may get distorted or
unintentionally acquire distorted meanings which may fail to reflect the
original essence of the specific village name.

Katpdi
Katpadi, a suburb located on the NH 17 on the way to Udupi, is a fine
example for the distortion of village name and meaning with passage of
time. The word 'Katpdi' (pronounced 'kaTpDi') now means to tie down! It
very unlikely that any village can have a verb as a name. If you analyse this
word properly you shall find that it was 'KtpDi' originally which got
distorted with time due to wrong pronunciation. The Village name KtpDi
also exists in Tamilnadu for verification and comparison of the Dravidian
village names. The word KtpDi (kT=wild, forest +pDi= wooded zone)
represents a cultivated/nurtured wild grove of trees.

Yenagudde
Yenagudde near Katapadi is presently assumed as a 'hill of corpses' in the
parlance of common folks since the word 'Yena' (pronounced 'yaeNa') is
misrepresented as 'Hena' (=corpse).The myth circulating among the folks
of the region states that a certain king of Manipur supposed to have
conducted an Ashwamedha ritual and tied down his Royal horse at
Katpadi. The local chieftains fought valiantly against the king and died in
the war. The corpses were piled at the village named Yenagudde.etc.
Needless to say that this is only a baseless myth and misinterpretation of
the original village names.
With vagaries of prolonged time and perpetual weathering the original
pillar- like standing monolithic rock in the Yenagudde may have fallen off
during the time immemorial. However, the Yenagudde (Yena=vertical
column) means a vertical steep hill or a hill with a vertical standing natural
column of rock. To prove this point we can consider and compare certain
natural 'Yenakal' features from other parts of the region.

Yenakal
There are sevaral villages named as Yenakal or Yenagudde or even
Yenilagudde. One such Yenakal village is in Sullia Taluk. Yenilagudde is a
steeper hill near Mundkur.
The place name Yenakal [Yena =vertical standing ; + kall=rock, monolith;
(compare with word 'Yeni'=ladder)] or pillar-like standing, vertical column of
natural rock is relatively a common geographic feature in some of the
villages of peninsular India.
One such famous Yenakal of vertical standing chunk of granite rock can be
seen in Idikidu village while travelling from Vitla to Kabaka or Puttur. It
looks like a slightly bent giant forefinger from the distance.


Yenil
Yenil is an interesting related word, applied specifically to the agricultural
crops grown during the southwest monsoon season. The connection with
the stronger monsoon('mungaru') here is noteworthy. The point I would like
draw your attention to is to the possible origin of this word. The original
meaning of the word 'Yenil' (Yeni+il) appears to be 'the abode above' or
'the sky' or 'the heaven'. The Yenila gudde is also the steep Western hill to
where our ancestors looked for the onset of darker rain clouds that
heralded a rich monsoon.
Our paleolithic ancestors must have considered that rains(monsoon) came
as gift from the mysterious abode above. However with passage of time the
original meaning was lost and now we regard 'Yenil' as just a primary crop
of the year.

Posted 8th March 2009 by Ravi Mundkur
Labels: Yenilagudde Yenil Yenakal Yenagudde

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MAR
4
Green Flowers

Green flowers are not common. Or at least many of the city dwellers think
so.However a few of the rural wild plants like the wild Renjir creeper sport
light green inflorescences in the flowering season. Here are a few pics of
Wild Renjir blooms (also called 'Enjir' or 'Injir' ) especially for green lovers.
The creepers of Injir are traditionally used for knitting baskets and other
related handicrafts.

Posted 4th March 2009 by Ravi Mundkur
Labels: Enjir green flowers Injir Rejir

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FEB
28
176. Alevoor

Alevoor is a suburban village located a few kilometers to the Southeast of
the famed temple town , Udupi . It is about 8km east of the West coast and
the Arabian Sea. Udyavara and Korangarapadi villages separate this
village from the West coast.
The place name Alevoor spins several shades of meanings, with the terms
ala and aley1 having meanings in Tulu language such as water and
butter milk respectively. The Tulu word aley2 also means old, decayed or
decrepit. In that sense it is similar to the Kannada word Hale or the old
one.
With these literal meanings in the background we can assume that (1) the
village name Alevoor means a old (Halevoor as in Kannada ) or disused
village.
Or alternately (2) we can infer that it was Ala+oor or village on the bank of
an ala or river. The word component ala in Tulu words like Kudala, Alupe,
Aluve, Bajal etc are distinctly suggestive of proximity or spatial relation to
rivers or water bodies. Infact , the village Alevoor is situated on the banks
of a rivulet (Manipura Holey , a tributary to River Udyavara) which might
have been a more dynamic river in the historical past.

Historical reconstruction
In the absence of any historical records, the evolution of the village
Alevoor can be visualized as follows:
In the early period of Tulu civilization, Alavoor (ala+oor= village on the
river bank) was a popular township on the bank of the River Manipura
Holey (Holey=rivulet) which along with Shirva Holey joined Udyavara
River before disgorging into the Arabian Sea.
With passage of time the river dried up as a result of natural hazards and
the people were forced to shift out the village probably to Udyavara which
formed one of the ancient urban centers of Tulu civilization and royalty. The
old village was then referred to as Alevoor or Halevoor.
Those who have more authentic historical records on the subject discussed
above may kindly proffer their remarks.

Comment by H.Viswanath:
Alevoor - an Eponym!

For want of documented records or evidences, it is difficult to construct a
'historical world' wherein things talked about stand related and consistent.

Shades of meaning given to part-word 'ale/ala', which form the basis for the
place name (toponym) 'Alevoor', are perfectly all-right. Mark this word:
'aleppaatu', which means a shallow canal way for water flow in agricultural
fields. 'Ale' also means 'wave'; so it is a village of river with shimmering
waves.

Plausibly, 'Alevoor' is an eponym, according to me. 'Ale' also means
'wander/roam'. 'Alemaani' means either an European or a German (Latin:
Alemauni, Arabic: Almaani, German: almaanii - See Tulu Lexicon Page-
183). It must have been a thickly vegetated and sparsely populated vast
area in those days, rendering it a suitable camping ground, say a
temporary riverian resting place in the beginning, for vagabonds. Studies
show that we are bunch of wanderers ('alemaarigalu'), carrying a record of
our wanderings by way of chromosomal hues.

One more meaning of 'ale' is 'to get exhausted/be weary'. 'Ale' further
means 'to think oneself/to meditate'. So, it is a 'alevara + ooru > alevoor.
'Alevooraya' is one of the surnames of Brahmins (See TL Page-184).
Posted 28th February 2009 by Ravi Mundkur
Labels: Halevoor Alevoor Udyavara Korangarapadi

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FEB
10
175. Nanthur
Our place names have preserved some of the old fossil words that are no
longer in use. Nantur (also written as Nanthur) is one such interesting place
name. Nantur (pronounced as short 'na' ) is a junction in the outer
Mangalore, located amidst Shivabagh, Kadri-Padavu and Bikarnakatte (-
Kulashekar) localities.

Nanta- a lost word
What is the meaning of the word 'nanta' in the toponym 'Nanthur' or
specifically nanta+oor? The word 'nanta' has been apparently lost or
forgotten in the current usage. We do not find the word included in the Tulu
Nighantu. However, the clues for deciphering the word 'nanta' can be
obtained from the words 'ananta' (=endless) and
'nantara'/'anantara'(=afterward). If 'ananta' is endless, then the 'nanta'
should be 'the end'.

Precipice
If you forget the urban developments in the Nanthur and analyse the basic
geographic- topographic features of the area, we find that it is located on
the edge of a precipice or cliff. The cliff extends from the western side of
Nanthur upto Kadri hills Circuit House. On the western side of the cliff is a
bowl shaped valley (also called 'Kai baTTalu' in local parlance and is a
popular part of the legends of the Kadri Manjunatha temple).The Kadri
Manjunatha temple is also situated in the valley down the cliff.
The word 'nanta' exactly referred to this topographic feature of a cliff. Thus
the Nantur was named as a village on the edge of a cliff!

Related words
From the old word 'nanta'(=edge of cliff, end of an area),the word 'a+nanta'
(=endless) has been derived. Similarly the Kannada words 'nantara' and
'nantara' may have been derived as 'after the end, pause or break'
(>.nanta+ara). In these Kannada usages 'nanta' referred to time rather than
space.

Kanta
Compare the word 'nanta' with another Tulu/Dravida word 'kant' or
'kanta'(short 'ka') which means deep,steep, dip, submerge, prick
(penetrate) etc. It is also used to referred to the Sunset which is can be
visualized as as Sun dipping into the Sea in the coastal beaches . [The
word 'kant' has also other meanings such as installment(of money
transactions etc) and mesh of fishing net etc].
k'+anta= steep,deep
n'+anta=edge of cliff
Note that the meanings steep,deep,dip etc are related to cliff suggesting
that these two words originated based on the same root word 'anta' which
possibly meant 'edge of land' in the beginning .

Posted 10th February 2009 by Ravi Mundkur
Labels: anantara ananta Nanthur Nanta Kanta

4 View comments

RuthFebruary 10, 2009 at 9:29 PM
I was just commenting to someone on the subject that nothing is ever really
lost. Here is a case in point!

Reply

Ravi MundkurFebruary 11, 2009 at 7:45 AM
Yes, you are right!

Reply

AnonymousFebruary 26, 2009 at 6:07 AM
good one

Reply

AnonymousFebruary 26, 2009 at 6:10 AM
Sir,

It would be a great , if you could find some details about village Alevoor (5
km from udupi).

Thank you

Reply

FEB
9
174. Mudarangadi
Mudarangadi is a modest suburban village in the southern part of Udupi
Taluk. It is about seven km from Padubidri located on the Nadisal- Shirva
road.
Mudara
The village Mudara-angadi carries the name of the person Mudara. The
meaning of the word -a bit unusual in the current context- leads us to
visualize the mindset of the people of agricultural-farming stage of human
evolution some 3000 to 3800 years ago. The word 'mudara' means 'fertile
soil'. It was a popular male name among early tribes for centuries until
Sanskrit style of proper names became vogue(ca. 500 CE and
thereafter).The name continued to exist among the present generation of
natives and tribes until recently. The meaning shows that the
nature(fertility) of the soil was of paramount importance during the time-
period when agriculture played key role in shaping the destiny of the
people.
Angadi
We have discussed the meaning of the word 'angaDi' earlier. Angadi was a
bazaar or open shop(s) in the olden days that is now applied to protected
shops within enclosures.
The legend prevailing among the locals of Mudarangadi helps us to
visualize the nature of shops in the olden days. According to natives of the
suburb, once upon a time a person called Mudara had an open shop under
the shade of a tree on the roadside near the (present) St Francis School.
The materials of the shop were kept for sale on a raised platform ('kaTTe')
built around a tree.
The situation describes the word 'angadi' clearly: 'ang'(=open place) + 'aDi'
(=under/ the shade of tree).

The ancient style of open shops under the shade of trees (angadis) have
evolved into the present posh shops, well secured within fortified
enclosures.


Posted 9th February 2009 by Ravi Mundkur
Labels: mudara shop.bazaar. Mudarangadi Angadi

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FEB
8
173. ToaDu


The word 'toaDu' in Tulu and Kannada now means small narrow path of a
minor stream. However it appears that in the past was the word 'toaDu' was
equivalent of a river. The exact meaning of the word 'toaDu' might have
been changed with passage of time. Check for example the two place
names in Sullia taluk that straddle either sides of the River Payaswani.

Todikana , Aranthodu
Arantodu and Todikana. These two villages straddle the northern and
southern banks of the Payaswani river. From Aranthodu village you can
cross the River Payaswani and travel to Bhagamandala, the origin point of
the river Kaveri (Kodagu district) through curvy roads through the forsts of
Todikana. Arantodu seems the 'toaDu'(=stream) of beside the ancient
settlement of Aria tribes and the Todikana is the kaana (=forest) by the side
of toaDu, the Payaswani river.
There are no evidences to the guess that Payaswani River was a small
'toaDu' (= minor water course) once upon a time in the history. The deep
and wide river valley associated with the River suggests that it was a broad
river since ages.
Therefore we can conclude that earlier in the history the word 'toaDu'
represented a 'river' unlike in the present usage.

Posted 8th February 2009 by Ravi Mundkur
Labels: todu toaDu Aranthodu Todikana

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FEB
7
172. Andhra and Dravida

There are some explanations to the origin of the terms 'Andhra' and
'Dravida' that represent major socio-linguistic groups in southern India.It
appears that these two were separate tribal groups even though now
Andhras are considered a part of the mega Dravida Group.
Now here is an one more attempt at fathoming the origin of these words.
The two words represent mega-tribal groups that settled in parts of
southern India in the antiquity. Note that these bear certain analogy with a
common word component 'dra'. The common component can be employed
to unravel the origin of these words.
To begin with, let us see how some of the tribal group names have come
into being

Koraga
Koraga constitute an ancient tribal group in the Karavali probably with
analogous or somewhat equivalent tribal groups in other parts of India like
Kurukh, Kurub, Kor, etc. It is interesting to note that the word 'Koraga'
represents man or husband in Koraga language. The other word Korati
represents wife or the woman of this tribe. Similarly 'Bakuda' represents
man or husband in their language.
Let me cite this example to show that the equivalent of the word 'man'
('Koraga' in their language) has been employed to refer to the particular
tribal community. However, if you analyse a little further you find that the
Koraga settlements are known as 'Kor koppa'. Since the word 'koppa'
represents a hamlet or settlement, the term kor-koppa means hamlet of
'Kor' people. In other words originally the tribe was known as 'Kor'.

Dara
An ancient word that is still preserved in Tulu language-'dara' has been
surveyed earlier in this blog. The basic meaning of the word as in Tulu
appears to be soil, earthen bund, earth (and the world) Sanskrit word
'dhara' (Kannada: 'dare' with d as in English 'the') apparently evolved from
this word dara.
However, the word has evolved widely and has several shades of meaning
in the languages of the world, some of which have been enlisted below:

Dara (pre-Sanskrit/ Dravida)=soil, earthen bund/ wall,>earth.>world. >
Tara=variety,class.
Dhara (Sanskrit)=Earth.> World.
Dhra (Sanskrit)=flow,river. > Tra (Sanskrit, Cambodian)=Star, Virgin,Girl
Dara (Africa,Bermuda)=Beautiful.
Dara (Hebrew)=wisdom
Dara (Hebrew)=compassionate
Dara (Hebrew)=mother of pearl.
Dara (Farsi)=Riches, Class.
Dara (Hebrew) =Angel of rains and rivers [<.Possibly derived from
Phoenician 'In-dara']
Dara (Kannada)=Rate, price.
Tara (Kannada)= Variety,Class
Dara= A Biblical male character who symbolized wisdom.
Dra= A Punjabi male name.
Dra= thread.
Dravi=a place name in Mumbai,Maharastra.
Daram(=Path).> Dharma (way of life)
Daari (Kannada)=path.

Andhra
Andhra were a tribal community to begin with in the antiquity. The word
Andhra apparently evolved from its early and original form 'an-dara'. The
word 'N' represents male in several Dravidian languages. Further 'andar'
represents male species of animals in at least some of the Dravidian
languages. The Telugu word 'andaru' means everybody. It is possible that
this word 'andar' evolved from N+dara or 'the men of the world' or simply
'the people'.Compare this word with the application of th words Koraga or
Bakuda (=man or husband) for the tribes name. Hints and shades of
ancient patri-archial male dominated society can be delineated.
The ancient word 'dara' (=earth, world) has been discussed in earlier posts
in relation to the word 'mudara'. Some more points on 'dara' can be added
here using the base 'In-dara'.

Indra
The name of ancient Phoenician God 'In-dara ', the Storm God, helps us to
trace this ancient word 'dara'. The 'Indara' was the original form of the
familiar word that was adapted into Indian Vedic God 'Indra'. Conceptually,
Indra is considered as the captain or leader of Gods in early Vedic period
(ca.2000-1700 BC).Indra was worshiped as Storm God in many of the
ancient civilizations in Europe Asia and Africa. The ancient Phoenician God
'Indara' has been considered to be the conceptual forerunner of Indra of
Indian Vedas. The word 'In+dara' can be analysed as 'the leader of the
world.'
Incidentally, the word 'Indra' in Telugu meant 'idiga' or the toddy tapper.
Was there some relation between the word components (in)'dra 'of Andhra
and 'Ida' (>ideya,idiga) of Dravida?


Dravida
Since the Robert Caldwell used this word for representing South Indian
language and culture, the origin of the word has remained controversial. He
borrowed the word 'Dravida' from 7th Century Sanskrit work by Kumarila
Bhatta known as Tantravartika. There is a suggestion that 'Dravida' is
connected to 'drava'(=liquid) and that the name derived since Dravidians
were great sailors. Others argue that 'Dravida' is not a Tamil word since
components like 'dra' are absent in Tamil. However many have argued that
the word 'Tamil' is derived from the word Dravida.
Sediyapu Krishna Bhat opined that 'Dravida' is a Sanskrit word having a
meaning of 'land full of forests'.(dru=forest,wood; ila= containing).
The sequence Dravida> Damila.> Tamira> Tamila is the most commonly
argued line of evolution/transition of the words. There is another rival
school of thought that propounds the vice versa that the word 'Dravida' is
derived from the term 'Tamil' .Bhadriraju Krishnamurthy believes that the
word dravida is later than the word 'damila'. The term 'damila' is said to
have been found in early Jain literature dating back to 200 BC.
The third modified viewpoint especially from this blogger is that dravida and
tamila/damila were the regional variants of the same word considering the
distribution of variants of the related words ida, ideya (iddya), yedeya
(Yedapadavu, Yedagonadanhalli, Yediyur), ila/ yela (Ilawal,
Ilantila,Yelaniru), and yadava(Yadavagiri) in different parts of southern
India.

Thus the words Dravida and damila/tamila could have been the regional
variants derived from same origin:
Daravida.>dravida
Darvila/darmila.> Damilar>Tamil

Ida
However,the word 'Dravida' can be reviewed in the light of above word
analyses Andara (>Andhra) and Indara(> Indra).It appears that the word
daravida> dravida represented 'people of the world' if you accept the
following word analysis.
The original form of the word Dravida could be Daravida or dara+ida or 'the
pastoral tribes of the world'. The Ida or Ideya or Yedeya were a major
pastoral tribes in southern India also known as Yadavs. It is also possible
that the word 'Ideya' is also related to 'Idiga'?
The tribal tag 'Ida' (Ida.> Ila
There are distinct evidences in south Indian place names for Ida>Ila
transitions, even though it is difficult to conclude whether Ila derived from
Ida or the vice versa. Ide village existed during the period of Kadamba
reign in Banavasi , Uttara Kannada(4to 6th Cenrtury CE).
One of the interesting observation is that the word dravida was not in use in
southern India until probably Robert Caldwell employed this word to denote
a special linguistic group. It is possible that the word Dravida was used in
Sanskrit literature only in the beginning and in southern India the equivalent
term in usage was the 'Ideya'.
Linguistic,socio-cultural and genetic evidences suggest that the ancestors
of Dravida tribes migrated from Mediterranean region to India probably
during the early Vedic period. A major migrant community was possibly
referred to as people of the world!

Shudra
A similar word that ends with -dra suffix is 'Shudra'. By analogy of foregoing
analysis we can propose that the word evolved from the original Su-dara ,
the inferior or labourer of the land or Earth.
Chandra
Another significant word in the 'dra' family is Chandra, the moon.

Evolution of words
With the background of foregoing discussions we can summarize the
evolution of some of the words with '-dra' suffix/prefix as follows:-

In-dara ( leader of the Earth, Almighty) > Indra.
Mu-dara (wet, fertile soil) > Mudra (An imprint or stamp on the wet soil .>
Mark, stamp)
Su-dara (labourer /improved on earth, Sudaar) > Shudra (=Labour class)
An-dara (men of the Earth) > Andhra
Dara-vida ( people/tribes of the Earth) > Dravida
Chen-dira (A beauty in the world).> Chandra.(=Moon)


Posted 7th February 2009 by Ravi Mundkur
Labels: Ideya Dravida word origin Idaiya Koraga Andhra

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JAN
23
171. Bannanje
Among the Tulu and Kannada words that have an indistinct source is -
Banna. The word 'Banna' forms the core of village names like Bannanje,
Bannadi, Bannur,Banneraghatta and probably also Banavasi.
Bannanje, Bannadi
The Karavali village name Bannanje has been made famous by celebrated
scholar Bannanje Govindacharya. In Bannanje (Banna+anje) as well as in
Bannadi (Banna+aDi), the word 'banna' forms the core.
The nearest known analogous words for 'banna' are- 'bana' (=forest),
'baNNa' (=colour) and 'bannana' (=calamity, problem). Banni (Prosopsis
cinaria, Linn.(Mimosaceae) is a tree revered by Kings during Dasara
festivities.(Note the place 'Banni Mantapa' in Mysore where traditional
Dasara celebrations are conducted.)However none of these provide
relevant meaning to the cited place names.
Similarly, there is a hamlet known as Bannadka near Padumarnad,
Mudabidri.

Bannera-ghatta
Bannerghatta in the outskirts of Bangalore city provides better clue to the
origin of the word. Bannera ghatta represents the 'ghatta' (=hilly terrain)
inhabited by the people called 'Banner'(plural of Banna).
And who are these Banner or the Banna?

Ethiopian tribe
The search for the roots of Banna takes us back to African-Ethiopian
connections. Banna are an Ethiopian tribe. The Banna tribes presently live
in South Omo Province in the southwestern region of Ethiopia.The place
names like Banna-anje and Bannera-ghatta in southern India suggest that
some of these banna tribes migrated and settled in parts of southern India
in the historical past.

Banavasi
Banavasi area near Sirsi in Uttara Kannada district formed important centre
of socio-political significance during the history. On the basis of analogy of
names it can be suggested that originally Banavasi was something like
'Bannavashe' that was transformed to stylish 'Banavasi' with passage of
time. There are village names like Kervashe (near Karkala) that are similar
to Bannavashe.

Banna
A few Banna tribes appear to have migrated to southern India and merged
with the regional social environs during or prior to the onset of Common
Era. Banna were a dominant tribes of socio-political significance in
southern India. The 'Bannaya' title was referred to respected persons in
Tulunadu. Banna proper names and surnames were common among early
Buddhist and Jain people including rulers. We hear about Banna Perumal
in Kerala history. Similarly Bannaya, Kundara-bannaya, Bannintaya,
Bannanjethaya etc surnames were common among Brahmins of Tulunadu.
The 'Banni tree' could have been a prickly shrub brought by or popularized
by the Banna tribes.

Posted 23rd January 2009 by Ravi Mundkur
Labels: Banni Bannaje Bannadka Bannadi Banna Bannerghatta Banavasi

4 View comments

Ravi MundkurJanuary 24, 2009 at 7:21 AM
H Viswanath adds the following comments:"Banni is also name of a prickly
tree with eatable pods.
'Bannar/Bannaya': It is a suffix to some family names in Tulunadu, eg.
Aryabannaya, Kunderbannaya (TL Page 2225).
Bannaye = a respected man; may be still current among Jain communities.
Carpenter is also called 'Bannaye' in Tulunadu. In North Indian
communities (Rajasthan) also, 'banna' is suffixed to personal names as a
mark of respect or endearment.
There is a 'Banni mantapa' - in Mysore, where Dasara festivities are
conducted since the days of Maharajas.

Reply

MSAugust 12, 2010 at 12:20 PM
Hi,

I am searching for information on the Banas (Bana people).

The Banas or Banakula people (also known as Balivamsa or Bana vamsa)
were a vedic period clan located in the current Gujarat region. They spread
across north and southindia in unknown times. Historically, the Banas were
great devotees of Vishnu and minted coins with the Garuda, Shanku and
Chakra insignia. The later Banas appear to have been devotees of both
Vishnu and Shiva, and associated with Nandidurg around which the
Pashupata system flourished. They have also been Jains for a time period.

Puranic myths portray them as descendents of Mavali (Mahabali) and
doorkeepers of Vishnu. Interestingly Yoga Narasimha is feted as
Cholapureeswara in shlokas.

Historically, the Banas of southindia were associated with all the major
dynasties as feudatories (Chola, Pandya, etc), with whom they also had
matrimonial ties. However, they were more particularly associated with the
Pallavas.

I would be thankful if you can provide information from Tulu and Kannada
language sources for possible links between the Tulus and the Banas.

Am particularly interested in info / clues that may shed light on the
movement of the Banas. After the defeat of Brihad-Bana by the Kadamba
Mayurasharma, and subsequent downfall, wud there be clues to show that
a section of the Banas moved away from the Banavasi region into other
parts of southindia?

Is the surname of Banna amongst the Tulu-speakers a recent surname or
an old one? Are people of this surname associated with growing a certain
type of crop? If you know about tribes residing around Banavasi; and if you
come across local folk stories about how villages in tulunadu got
associated with the Bana name, I request you to post them here.

Thankyou.

Reply

Ravi MundkurAugust 13, 2010 at 3:20 PM
The Banna- surnames among Tulu people is definitely not a recent
one.The footprints of Banna tribes of antiquity in this land has almost been
forgotten, except in place names. The surnames suggest assimilation of
these tribes into communities existing at present.
Banavasi the place name must have been 'Bannavashe' originally and the
date appears to be pre-Kadamba.
Vashe (as in Vashi Maharastra) is a spatial suffix consisting of two
independant spatial indicator suffixes namely '-va'(as in Shirva,Kakva etc)
and '-she'(or -se)'(as in Kervashe, Belse,Avarse), both roughly mean
habitation areas.
Vashe is equivalent of the spatial suffix '-vala'(again a combination two
units -va and -la) as in 'Bantvala', the village of Bunts.
Therefore, Bannavashe or Banavasi means the village of Banna people.

Thanks for your inputs.
Shall write again later when I have additional data.

Reply

MSAugust 13, 2010 at 6:04 PM
Dear Ravi,

Thankyou very much. Please do continue to post more as and when you
come across more information.

Reply


JAN
21
170. Inna, Innanje, Innoli
Antonios Vasileiadis, a scholar from Athens, Greece shares the opinion
that many of our words have been borrowed or imported from
Mediterranean, Africa regions along with immigrants.
He conveyed the following comments (under the post 77 in this blog).

The Kodavas explain that by saying "Poly-poly Deva" ask Gods for " more
or many more" and is the exact meaning the Greek word" Poly" has. You
use it today when you say Polytechnic or Polyclinic. South Indian
languages have given a lot of help to lost Mediterannean word's meanings.
We were puzzled what the word Korymbas ( of the people present at God
Zeus birth) was meaning. Finally I figured out that Korumbas in South
Indian languages means "SHEPHERDS".Well with the tradition were
shepherds are present at the birth of every miraculously born and then
tortured,killed and resurrected God. For you Sheep is " kuri ' for the ancient
Greeks it is "kura ".
As I ended a paper presented at the 2007 Indian and South Indian History
Congress -
we are more close related than what we think.
Inna
To the list of imported /immigrant derived Tulu words discussed in earlier
posts I would like to add Inna. The word Inna has a distinct place in Tulu
language, even though we may have forgotten what it exactly means. I
stress the word forgotten because we do not find easy explanation to its
meaning. For example, our Tulu Nighantu does not carry an entry or clues
to the possible meaning to this word : Inna.
At least three villages in the Tulunadu namely Inna, Innanje and Innoli have
preserved this word 'Inna' as fossil toponyms of our forgotten heritage.
The name 'Inna' survives in Central Asia and Europe as a feminine proper
name. The word Inna in Russian languages means rough water and thus
the word possibly represents a wild river. This meaning seems appropriate
because all our Inna-villages (Inna, Innanje, Innoli) are located proximal to
rivers.
Origin
Migration of human tribes on continental scale along the path of history is a
reality considering the distribution pattern of genetic features and
characteristics. The word 'Inna' must be one of the ancient words brought
by the migrating people from Mediterranean -Mid-Asia region to Karavali
region during course of early history. Thus human tribal settlements near
the wild rivers were named 'Inna' with or without village-indicator suffixes.

Posted 21st January 2009 by Ravi Mundkur
Labels: Mid-Asia Innoli Russian village names. immigration. Inna Innanje

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JAN
20
169. Aroor : A cluster village
The existence of clustered villages in Karavali has been discussed in
earlier posts. Aroor, in Udupi taluk is another cluster village located on the
northern banks of River Madisal.It can be approached from the
Brahmavara-Pethri road.
Six hamlets namely Kurdunje, Tenkabettu, Belmaru, Adpu, Arjelu and Mel-
arjelu together constitute the village known as Aroor (Aar + oor =six
hamlets/village).These hamlets were known for six 'MaTas' (religious
centres).
Posted 20th January 2009 by Ravi Mundkur
Labels: Aroor

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JAN
19
168. Baindur, Bayandar
Baindur is a coastal town located to the north of Kundapur. The 'Bainda' is
an old Kannada variant of the word 'Baidya'. The Baidya were the native
doctors or shamans among the ancient Bhil or Billava tribes. The famous
Tulu heroes Koti and Chennaya were from the Baidya subcommunity of
Billavas. Thus the Baind+oor refers to the village of Baidya or Baidyas.
Bayandar is an equivalent place name in Maharastra. The word 'Bayanda'
is an alternate form of Bainda or Baidya. Thus Bayanda+ar refers to the ar
(place) of Bainda or Baidya.
ShamBa Joshi has written about the presence of Kannada language and
culture in Maharstra region in the historical past. Thus the place name
Bayandar is another evidence in favour of the presence of analogous
words in Kannada and Maharastra regions.
Posted 19th January 2009 by Ravi Mundkur
Labels: Bainda Bayanda Baindur Baidya

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JAN
17
167. Padubidri: Relic of an ancient river
The toponyms Bedra, Bidri, Bidar or Bidare stands for bamboo grove
('bedur' in Tulu; 'bidir' in Kannada). It can be presumed that in early days
habitation near bamboo groves were designated as Bedra or Bidare. There
is a 'Bidar' town in the northern terminus of Karnataka. And there are two
'Bidare's in Tulunadu known as 'Padubidare' (=Western 'Bidare') and
'Mudubidare' (=Eastern 'Bidare') the two being separated laterally by some
20 kms. The Mudubidare and Padubidare came into prominence because
of being historical centres of royal administration by the Tulu kings and
chieftains.


(Above):The narrow estuary of River Kamini.

Padubidri is a small town on the coastal NH 17 located between the twin
cities of Mangalore and Udupi. The Padubidri-Kuduremukh road connects
Karavali towns to Sringeri, Horanadu and other places in Chikmagalur
district. Padubidri is well known in the region for annual car festival of
Mahalingeshwara Maha Ganapathi Temple and the bi-annual 'Dakke Bali'
Naga worship ritual at Brahmasthana, held in odd years , the last ritual was
held in 2007 and the next Dakke Bali festival is due to begin during January
2009.


The Padubidri can be developed into a marine Port for handling coal
required for the thermal power project that is coming up near Nandikur
village. To the east of Padubidri, in the limits Nadisal village is a Special
Economic Zone where M/s Suzlon Infrastructure Limited is commissioning
a Wind Mill manufacturing facility.
There are a number of interesting places near Padubidri: Hejamadi,
Palimar, Nandikur, Balukunje, Ulepadi, Mundkur, Inna, Santhur etc. Some
of these places can be discussed in further posts.

Salian Padubidri
Hosabettu Viswanath drew my attention to an interesting article written by
Salian Padubidri of Bangalore ('Mogaveera' March 2006 issue, Kannada)
entitled 'Whether West Coast is a creation of a Tsunami?'. The author has
discussed some of the perplexing paleo-geographic data gathered around
Padubidri under the broad title of creation of West Coast.

Wooden remains
Salian reports that a two inch thick wooden remains associated with black
clays were found, while digging for an open-well, at a depth of about 5m
(ca.16 ft) below the ground surface in Paduhitlu-Kotiyar area, in the
western part of Padubidri. The wooden relics have been considered as
remains of a ship that was struck up in the area. The reported site is about
two kilometers east of the present coastline and is located in the bed of a
partly lost river called 'Kamini'.

Fluctuation of beach-line
Apart from the wood, buried sea shells have been reported from sand beds
near Yermal, where a keel and anchor of a ship also has been reported.
These evidences suggest that the sea coast was further landward in the
past and/or an estuary might have been existed in the Yermal coastal area.
The west coast has experienced several phases of transgressions and
regressions of the coastline in the past. And one of these regression event
has been attributed to the legendary power of the axe of mythological
character of Parashurama.
However, all these events should not be mixed up or confused with
evidences of a partly lost or mutilated rivulet that was a powerful river once
upon a time.

Peat formation
Several instances of such occurrence of wooden remains have been
reported from the region especially around Hejamadi, Yermal, Palimar,
Baikampadi and Ullal. While some natives consider the wooden pieces to
be the remains of old ships, geologists have identified such material as
peat. The peat is a form of ancient decayed wood or plant remains buried
in the earth. Peat is the initial product in the process of formation of lignite
and coal. The peat in Karavali is usually associated with black clays which
occur along the course of several ancient river valleys.

Kamini- Relict of an ancient river
The available geological data reveal that the Sahyadri ranges (or the
Western Ghats) came into being as a result of regional earth movements
about 12 to 20 million years ago. At least two generations of rivers can be
recognized in the Karavali region: (1)those formed before the rise of
Sahyadri ranges and (2) those formed after the rise of Sahyadri ranges.
The earlier pre-Sahyadri generation of rivers were modified or attenuated
variably during the rise of Sahyadri ranges. The Kamini river near Padubidri
is one example of a pre-Sahyadri river that has shrunken in morphology as
a result of earth movements connected with the rise of Sahyadri ranges.
Overall morphology of the relict river appears like a curvy serpent in the
topographic map.
Remains of the partly vanished river can still be seen to the north of
Padubidri town in the form of broad valley. River Kamini apparently was
navigable once upon a time; the streams feeding the river dried up
eventually so that now one cannot easily visualize the existence of a
bygone full-fledged river. The coastal part of the river still remains
appearing more like a inland lake stretching parallel to the beach strip; it
joins the Arabian Sea with a curvaceous slender estuary segment near
Alive Kodi or the Padubidri 'End point'. The estuary or the river-sea meeting
point is so slender,shallow and narrow (about 15 m wide in low tide) that
people cross it on foot along the sandy beach to reach adjacent sandy
beach strip of Hejmadi. In the lacustrine remains of the former river natives
catch sumptuous fishes using throw nets.
Salian Padubidri has referred to this rivulet as 'Kamini' River, reflecting part
of the historicity preserved among local people. However many locals are
not aware of the name of this rivulet. It is also not known at this juncture
whether any reference to this particular Kamini river exists in Tulu historical
documents like sthala-purans and paD-danas.

The coast parallel limb of the Kamini river was probably formed some two
centuries ago approximately coeval with similar coast-parallel changes in
Gurupur River.

Natural changes
We normally assume that man-made factors like reclaiming of shallow river
bed and consequential encroachment and diversion of tributary streams
/rivulets for irrigation and socio-political purposes may have contributed to
the alteration of original geographies. However the modification and
mutilation of Kamini river can be attributed to natural earth movements
(especially those events connected with the rise of Sahyadris) that induced
drastic changes in the river morphology.

Hosabettu Viswanath recollects witnessing a fatal accident that occurred
while he was holidaying in the Karavali during November 1977 on vacation
from Pune. An ill-fortuned autorickshaw collided with a rushing express bus
on the NH-17 near the culvert north of Padubidri and nose-dived into the
watery valley that represents remains of the lost river Kamini.
Viswanath who was on the way though studied the area deeply could not
decipher at that pathetic moment that it was the area occupied by the
mutilated river. He recalls what Winston Churchill funnily spoke of not
discovering the truth sometimes:
'Men occasionally stumble over the truth but most of them pick themselves
up as if nothing ever happened

Reconstructing River Kamini
Some outlines of the lost River Kamini can be put together based on the
available geologic data. The river was flowing along NNE to SSW direction
north of Padubidri town and joining the Arabian Sea approximately north of
the present estuary point known as Alive-kodi.

It can be suggested the river took a southward coastal bend possibly during
the late 18th century, more or less coinciding with the time-event of the
abrupt southward turn of Gurupur River.
Similarly it can be deduced based on circumstantial geological evidences
that the peat formations were formed by the decay of plants and woods
transported from upland regions along the River Kamini during some 8 to
20 million years ago. This would put the age of River Kamini to that bygone
geological period when the Sahyadri ranges were rising slowly upward in
response to the tectonic events in the region.

Ackowledgement:
Special thanks to Salian Padubidri for provoking us to look into the
antecedents of the River Kamini.

Written with Hosabettu Viswanath.

Posted 17th January 2009 by Ravi Mundkur
Labels: black clays ancient rivers Kamini river relic peat

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JAN
14
166.Tulu Onomastics


Onomastics (Nama Vijnana) means study of names in all aspects
personal, place, pet, nicknames, brand, etc. Onomasticians try to answer
following questions about given names:
What they mean their etymology or origin
How they are used in various cultures
Why some are chosen by parents more often than others

What is in a name? is a Shakespearean quote in Romeo and Juliet,
which is a tragic tale of star-crossd lovers, named Romeo Montague and
Juliet Capulet, belonging two warring families. Juliet says,
Whats in a name? That which we call a rose
By any other name would smell as sweet

Here what Juliet emphasizes is that name is an artificial and meaningless
convention, and that she loves the person who is called Montague, not the
Montague name and not the Montague family. When Romeo drops his
family name Montague, she asks him to deny (his) father and in stead be
baptized anew as Juliets lover. Thus, Shakespeare proves the limitation
of the term name by suggesting that regardless of what we call it, a rose
would smell sweet.

Yet, there is something else to names. It is some quality that makes names
the brocade of that apparel. It is a kind of language propriety one of
distinction and differentiation. It is chosen, conferred and announced.
Names have meanings instead of definitions.

Anthroponomastics
The study of Personal names is called Anthroponomastics. In Tulunadu,
until the close of the last Century one has come across odd personal
names. Meaning of most of them is funny, contemptuous, and inscrutable.
It is a challenging job to decipher the mystery of it, as can be seen in
Ancient Proper Names (Post No 127) in this Blog.

Toponymy
Toponymy or Topomastics or the study of Place-names, is one of the
principal branches of Onomastics. There are no historical records to
understand the meanings of Place-names in Tulunadu. We do not have a
glimmer of an idea of their actual history. So we are trying to explore the
origin of odd names prevalent in Tulunadu based on fossils of words,
spoken by many tribes - known and unknown. Keeping this in mind, Posts
No 111 to 152, especially 141.Village Name suffixes and 162.Evolution of
Tulu language were written but feed-backs from readers are not
forthcoming.

George R. Stewart
The man, who humanized onomastics is George R. Stewart. He was an
American toponymist, a novelist, and a Professor of English at the
University of California, Berkeley. He is a founding Member of American
Name Society (ANS), a non-profit Association founded in1951 to promote
onomastics both in United States and abroad. It seeks to find out what
really is in a name, and to investigate cultural insights, settlement history
and linguistic characteristics revealed in names. The Society provides
members with several vehicles for the discussion and publication of
onomastic theory, view and concepts. There is another Organization, called
International Council of Onomastic Sciences (ICOS), represented by
scholars. It is a name-research organization on international level and in an
inter-disciplinary context.

Tulu Onomastics
Writings on this subject are negligible in Tulu. To enrich Tulu Onomastics, a
Society like ANS is desirable, nay required, for collective efforts. It will help
our posterity to improve it further. Readers to this Blog are being invited to
contribute their knowledge about place names in Tulunadu. But feed-backs
are not to the level expected.
Active participation by the readers would greatly invigorate our modest
efforts in updating the Tulu Typonyms.

-Hosabettu Viswanath

Posted 14th January 2009 by Ravi Mundkur
Labels: Anthroponomastics Onomastics Nama Vijnana

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DEC
26
165.Pangala and Bangla

Geneticists are studying variations in the human genome haplotypes to
trace the evolution and migration of human beings across the continents.
Similarly the words especially those antique words and place names that
have remained with and migrated to different parts of the globe can be
employed to trace the human migration trends. In the previous posts I have
tried to demonstrate that some of the words like Tulu, Bantu, Mande, Kola,
Mangala, Sira, Siri, etc are quite ancient and have migrated with human
tribes from the original cradle of human civilization namely the Africa.
The Pangala is one more such place names that can be added to this list of
antique words.

Pngala
Pangala is a village on the northern bank of rivulet Pangala in Udupi Taluk
and can be encountered on the coastal NH 17 while travelling from
Mangalore to Udupi..The village name Pangala has been cited in specific
Tulu paD-danas suggesting the historical significance of this place in the
evolution of Tulunadu.
The Tulu Nighantu provides that the word Pangala means a portion or
share, possibly suggesting that it could be a segment of land given as a
share.
Alternately, the word can be analyzed as pa+ang+ala. The 'angala' (now
means, a courtyard) must have been originally an open area ('ang') by the
side of a river ('ala') as already discussed in some previous posts. Then
Pngala represents an stretch of an area by the riverside. The prefix 'pa-'
possibly represents water or river as discussed in some of the previous
posts.

Bangala
A word obviously related to Pangala is Bangal(a), Bangla or Bengal. The
word is attributed to deltaic region of eastern India where Himalayan River
Ganga debouches into the Bay of Bengal. The word Bangla apparently is
an equivalent of Pangala with transition of consonants p.> b. The meaning
of a riverside or watery land is also applicable to Bengal as is to Pangala.

Global Pangala
A search in the web provides interesting antiquity aspects of Pangala. We
find that 'Pangala' villages exist in Angola and Congo regions of Africa.
Similarly, Pangala can be found in Srilanka and Indonesia. It seems that
the word Pangala has travelled to different regions along with the migrating
human tribes in the remote past.
It would be interesting if persons having knowledge of these global Pangala
villages explain us the meaning of this word in their present local
languages.

Posted 26th December 2008 by Ravi Mundkur
Labels: Bangla angala Pangala Bangala

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DEC
22
164. Belthangadi, Uppinangadi..
There are several places in the Karavali known as 'Angadi's. For example
Haleanagdi, Hosangadi, Belthangadi, Uppinangadi etc. An 'Angadi' means
a shop in current Tulu and in Kannada. If we use that accepted prevalent
meaning to these places these cited above would mean Old shop, New
shop, White shop and Salt shop! No this in not true in the historical sense.
In these words, the phrase 'urban area' or 'town' needs to be replaced
instead of the 'shops'. Analysis of the word 'Angadi' suggests that it
originally meant an urbanized area where shops situated like a market or
bazaar.

Velangani
There are places known as 'Angadi' s in Kerala also, implying that this
toponymistic word was prevalent in different parts of the West Coast.
Eventhough Angdi as a place-name is rather uncommon in Karnataka
mainland, other variants of the word apparently existed around East Coast.
For example Velangani ( or Vailankanni) in Tamilnadu suggests that it was
Vela+angani, the 'angani' being a regional variant of the 'angadi'.

Angadi
Adi (pronounced 'aDi') means 'the bottom' or 'the foot'. It originally
represented the shade under a large tree where early Paleolithic human
beings rested, before a culture of construction of huts initiated. The phrase
'maratta aDi, punkyeda aDi'(=shade of a tree, shade of tamarind tree) etc
are used even now by the Tulu village folks.
ADi later represented a habitation with passage of time. Further it also
represented an unit of measurement like 'aDi' (one foot, equivalent of a
footstep).
PDi (a farm or an area with trees) is derived from aDi. (pa+aDi) Examples
include Bellipadi, Bellarpadi, Kukkipadi Ulipadi etc. Similarly mDi
(ma+aDi) is also derived from aDi. Examples Hejamadi, Hemmadi etc.
The word 'ang' is a variant of 'anj' or 'anje' representing an open or
uncovered area. (Note the word 'angai': ang+kei =open hand or the palm).
The words angar( Naiki language), angari (Naikri language ) and angad
(Parji language) mean courtyard or bazaar in ancient Dravidian languages.
(See 141. Village name suffixes)
The word 'angar' was an ancient equivalent of 'angadi', the bazaar. The
words 'angr' and 'angaDi' (=bazaar or market) (as in Haleanagdi,
Uppinangadi, Belthangadi, Hosanagadi Koppalangadi, Murathangadi,
Mudarangadi etc) were in turn derived from --anj or -ang.

Therefore the word 'angadi' represented a open shaded area. Trade began
in such open areas as seen in rural markets. Since the people met here for
trade and other purposes these areas became the initial urban centres.

Mangar
One of the oldest names of Mangalore was Mangar! Since 'angr' is a
variant of 'angadi', mangar ma+ang+r) could represent an ancient market
or bazaar on somewhat an elevated ground (ma).

Haleangadi ,Hosangadi
The place name 'Haleangadi' thus means Old market or town. It signifies
shifting of the market or township. 'Posangadi'(=new market) in Tulu
represents the area where new market was initially. Located.
Apart from the Halenagadi-Posangadi near Mulki, there is a Hosangadi
near Siddapur in Kundapura taluk.

Belthangadi
The place name Belthangadi on the way to Dhamasthala originally was
Belle-ta- angadi, the market/town of Belle. There are other 'Belle' villages
especially in Udupi taluk. The 'Bellar' or 'Vellar' were a fair skinned tribals
that settled in various parts of southern India. Bellara Bellari Bellipadi etc
(see also 131.Belman to Bellarpadi)

Uppinagadi
Three possibilities can be deduced with regard to the origin of the name
Uppinagadi.Possibly the place name evolved through three stages cited
below No 3 to 1 with passage of time.
1.People now believe that the place Uppinagadi has association with salt
trade. Uppingadi is situated at the confluence of two rivers namely
Nethrvati and Kumrdhra.
2.Apart from the salt market tag, the Uppinagadi could have been a
modification of Uppuna- angadi, the 'uppuna' represents a residing place.
3.The other possibility is that it was Uphe-na- angadi, where the Munda
word 'uphe' or 'ubhe' means two or the junction of two rivers.(see posts 52
and 53). The Tulu equivalent name 'Ubr (ubh+ar) also suggests of the
habitation (r) by the side of 'ubha'(=two; denoting the two rivers). The
ancient word 'ubha' seems lost in current Tulu, but note that it has been
preserved in the word 'ubaya' which means 'the both' or 'the two' .
Hosabettu Viswanath adds note on the word 'Ubar' (2):
Ubar/Ubaar (2) also means 'high tide' and brackish or salinity.The word is
equivalent of 'ubbara'(Kannada) meaning high tide of the sea. Saline soil
and land is called 'ubar nela'. The stink emanating from fields, submerged
by high tide salt water, is known as 'ubar-moori' in Tulu. So fish caught in
rivers or fields in monsoons smell 'ubar-moori'. It is a known fact that
marine fish swim upstream along the estuary, during floods in rainy season
and hence the Tulu idiom/proverb, "Ubargu badtina/mittarina meenigu abur
ijji" (=No respect for the fish, which swims up-stream during high tides,
i.e.they are vulnerable since caught easily).
In monsoons, the Gurupur (Palguni) River gets flooded. In turn the 'Bailare',
stretching from Posodi (Hosabettu) to Panambur where the Bailare was
debauching into the River (prior to construction new Mangalore Harbour),
gets flooded. In those days, there were big catch of fishes, normally found
in sea water, such as 'Maala', Paare' (Mullet),etc. in nets spread in Bailare,
which is a natural course for storm waters.
However it may be noted that there are no evidences of high tide or salinity
reaching up to Uppinangadi along the River Nethravati. But it is known that
traditionally wood,rice, salt, condiments and other merchandise were being
transported along the River Nethravati that connected the Coast and the
Ghat uplands.Therefore, the name Tulu 'Ubar' for Uppinangdi could have
been derived from (1) open yard (ar) by the side of two rivers(uba) or (2)
open yard where salt was stocked for trade(ubar-salt, the product of high
tide).
*
Posted 22nd December 2008 by Ravi Mundkur
Labels: Angar Uphe Angadi mangar

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DEC
4
163 Tulu Prefixes and Words
Additional data from Hosabettu Viswanath provides some more material on
the aspect of ancient prefixes in Tulu and Dravida languages.
Incidentally, 'Mu' was the name of hypothetical continent that allegedly
existed in one of the Earth's oceans but disappeared at the dawn of history.
However, this has no connection to our Tulu prefix 'mu'.

Prefix 'mun'
Prefix 'mun' appears as a derivative of the prefix mu.
mun=initial,beginning, frontal,the first etc.
'Mundu'(front); 'mungar :(mun+kar= initial season of rainy clouds) .
Munnade (mun+naDe=go forward), 'mungurul' (mun+kurul= locks of hair on
the frontal forehead). Munjv (mun+jav= early time, early morning),
Similarly, the opposite prefix of 'mun' is 'hin' as in 'hingar' (hin+kar =next
rainy season, winter rains, also winter crops).

Prefix 'muk' or 'muv'
'Muk/v' means 'three' (mukkal, mukkalige= three legged stool or small
chair). Muvver (=three persons)

Prefix 'mei'
Possibly prefix 'me' (pronounced 'mei') =above or upper.
Consider the word 'medale'.
'mei' + tale (head or shoulder)> medale. i.e. end part of sri taken to back
side over the shoulder. .
Apparently the original 'mei' evolved into words like 'mel' (mei+l) = upper or
above.

Prefixes 'Pa' and 'p'
There is a shorter 'pa' prefix besides the 'p' cited in previous post.
Possibly pa=rocky, p= water
Panja p' or pa+anja (=rocky land), punja (p'+anja =rocky land)
P:(=water,river)
Pngala p+angala (land on the bank a river), Pndi (p+anDi).
p+ani=water

Bandar:
band+ar Enclosed or protected area, port. The port was a protected area
within enclosures to protect goods since the historical days. However the
word 'bandar'(=port) is apparently more widely spread.
.
In Maharastra, there is a place called 'Bandra' in the Western suburbs of
Mumbai city, which was the centre of power of Portuguese in 16th/17th
century before gifting away the Bombay islands to British as marriage gift.
The word Bandra appears to be variant of the word bandar, the port. The
Bandra is known as 'Vandra/Vandre' in Marathi.Earlier entire parts of the
Mahim-Bandra Island was known as 'Salsette' Note the following lines on
Bandra as gleaned from a Wikipedia page:

Bandra is a possible adaptation of Bandar, a Persian word for Port. There
are other views on the origin of the name: that it is derived from a
Portuguese Princess for one, and another more plausible one that it is a
corruption of 'Bandar-gah' in Persian (Bandar is a common word for Port in
Iran), which means Port. May be Vandre in Marathi and Bandar in Persian
both mean port and come from the same Sanskrit root word. This area was
under Shilahar dynasty in 12th Century. It is referred to as 'Bandora' in
gravestones in the cemetery of St. Andrews Church and in the writings of
Mount Struart Elphinstone of the English East India Co., which describe the
endeavours to acquire the island of Salsette.
Similarities in place names of Maharastra and Tulunadu needs to be
studied further.

Prefix 'ban'
The prefix 'ban' (pronounced as bun) stands for forest or wild area and the
Sanskrit equivalent of 'van'(forest).[A case of b>v transition;.banga>vanga]
Examples for place names with ban- prefix: Bannanje, Bannadi,Banvasi,
Further, the 'banga-' words as in banga, bangarasu,
bangawadi,bangal,bangera,bangar, bangere (<.bengare) and also the
'banna' words like 'bannngayi' etc. could have been derived from this prefix.

There is a coastal village name 'Bankot' in Ratnagiri District of
Maharashtra.
*
Written with Hosabettu Viswanath

Posted 4th December 2008 by Ravi Mundkur
Labels: bandar mei ban pa mu mun muv paa muk

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NOV
29
162. Evolution of Tulu language
Languages prevalent in India have been broadly classified into groups like
Indo-Aryan, Dravidian and Austro-Asiatic. The classifications somehow
make us feel that language groups are water tight compartments.
However, like human beings,their gene structures, behaviour, skin colour
and attitudes, languages have also evolved with passage of time. Tulu is
one of the ancient world languages that has evolved in several stages in
different parts of the globe in tune with the human evolution and migration
patterns.

Formation of words
1.In Dravidian languages like Tulu, words appear to have been formed by
the agglutination of smaller short words. Some examples have been
enlisted here below to
show the features of agglutination. Earlier we have discussed some of
these features especially in post No.141. Village Name Suffixes.

2.Some of the smaller words or their basic components have also been
absorbed or adopted by Dravida and Sanskrit languages alike during the
course of evolution. New independent words were formed from the basic
word components. It appears that some of these short- basic-words
borrowed by Dravida and Sanskrit languages may be older in origin than
both.

3.Some of these small words evolved into prefixes and suffixes in some
languages while some languages like Tulu have unknowingly discontinued
the usage of prefixes, possibly because of absence of systematic or
classified grammar during the course of its evolutionary history.
In other words, Tulu had prefix like short words in the earlier stages. This
could be a feature absorbed from one of its precursor languages. However,
some of these prefix structures were abandoned during the course of later
evolution of Tulu language.

4. Analysis of ancient prefixes that prevailed (now buried in ancient words)
in Tulu language is important and these prefixes can be resurrected to
create new words to suit the demands of current usages.

Tulu/Dravida prefixes
Consider an ancient word like 'mudara'.
Mudara was a commonly used proper name of Tulu people in ancient days.
There is a place called Mudarangadi near Padubidri. The word Mudara
means fertile land or soil according to Tulu Nighantu.
Thus the word 'Mudara' can be analysed as mu+dara =fertile land. [mu
=fertile, wet; dara=land].
Note that 'mu' has been used as an ancient short word or prefix in the
construction of several other similar Tulu/ Dravida words, but its
independent identity as short word or prefix has been lost with passage of
time. That is to say that now we do not use (or are not aware of ) the usage
of 'mu' as a prefix in present Tulu.

Word components
The other component word in Mudara, the 'dara' or 'tara', means land or
earth.(Compare the Tulu words like: kanDada dara kaDpuni, dare laaguini,
etc). The ancient word 'dara' has been absorbed by several Dravidian as
well as Sanskrit during the course of evolution. Dara / tara (land) > 'da-re'
(Tulu) earthen wall; 'dhare' (Sanskrit, =Earth). Uttara (Sanskrit, =north) is
based on (ut + tara) the elevated land. Ettara ( Dravida word, =elevation)
(et + tara ) originally meant elevated land/ place > (later simplified to) 'the
elevation'.Note that the words 'ettara' and 'uttara' mean the same origin-
wise but now they have different meanings. In the Gangetic plains of north
India, the northern region (consisting of Himalaya and Siwalik ranges) were
distinctly elevated compared to southern regions. Therefore in those areas
where Sanskrit was the preferred language, the word 'uttara' meant north!

Note also some of the words derived from the base of 'tara' or 'dara' like
'taru'(= those grown on land; trees) 'tarakri' (=grown on land,or plant
products), 'daraks' (=own land, private land), 'darkr'(=right or authority
over land), 'terige'(=tax on land), 'tiruve'(=tax/cess on land) etc.

Prefix mu
Consider some of the other Tulu words having a prefix of mu: mugal,
mudel, etc.
Mugal. mu+gal/kal fertile sky > modified to rainy dark clouds. Kal was a
variant of kr or gr. Mungar is a variant of mugal r>l transition and
obliteration of m sound (anuswra). kal/gal became kl, the time. Ancient
people used to study/watch sky ( and position of sun in the sky and
resultant shadow) to ascertain time.
Kar and kr /kl further also meant dark blue or black. Kariya, kargi,
karmoda etc Dravida words were evolved. Note that Krishna, the Sanskrit
word (k.r+sh+Na=dark skinned person ) was also evolved from 'kar'>k.r,
the dark.

Mudel, Mudal mu + tal/dal.: 'mudal' or 'mudel' refers to bottom or initial part
of a plant.[mu=good; tal /dal=bottom (tal >tala, bottom,lower part)]
The related word 'mudal' refers to the first or initial aspect . The mudal
(=first) is derived from 'mudel' (= initial growing part of a plant).
Mudale(=crocodile).(mu+tale=pronounced head characteristic of crocodile).

Above illustrations suggest that mu was a short word or prefix in Tulu and
Dravida languages in earlier days. Apparently the usage of prefix/short
word 'mu' has been abandoned in present state of Tulu language.

Other Tulu prefixes
Mu is not the only prefix word in ancient Tulu We can find that there are
many such lost prefixes. The expression 'lost' is used solely to suggest our
present difficulty to trace the exact original meaning of some of these
prefixes. Some of the 'lost' prefixes recognizable in Tulu include: Ku, Ko,Ti,
Na, Pa , Ma, Mi etc.

Na
Naravi (na=our? ravi/rayi=stoney area)
Navur (na=our? oor=village)
Nakre (Na=?

Ku
Kuvettu,[ku=fertile? ku+bettu]
Note an ancient Queens of Sri Lanka was named: 'Kuveni'.
Kumara, [ku=young youthful?, Mra=god ; related to 'Marava' cult].
The prefix Ku as in Sanskrit later became suggestive of negative or bad
character.

Ko
Koila< Kovil? [ko=divine? illu=house, kovila, koila=shrine]

Ma
Ma=elevated area? As in manja, manji

Mi
Mi= enclosed, inner part?
Examples: Miyar,( mi+r= enclosed/inner field?); Mijar( mi+jr=interior
sloping land?); Midal(<.mi+tal=inner part/organs of head); Miraj etc.

Ti
Ti =wet land?
Examples:Timr(= a wet paddy field, ti+mr), Timare(=an aromatic herb
growing in wet fields,'Brhmi'; herb grown in timr).etc.

P
P=water? Primitive form of ' paani'?
Examples: Pngala, Pndi etc.


I have jotted down some of the above thoughts I derived while analysing
the Tulu words. Later, these may be refined further. In the meanwhile
readers may offer their opinions on these and other primitive Tulu/ Dravida
word forms.

Posted 29th November 2008 by Ravi Mundkur
Labels: mudara ma pa ti Tulu prefixes mu na mudel

1 View comments

Purushotham k puthranOctober 14, 2009 at 6:18 AM
Dear Sir,

May i also Know what to say when the Temple priest ask us for the
GOTRA.

Regards
Purushotham . k .puthran

Reply


NOV
9
161. Antiquity of Shira
Tracing roots of some of the common words and place names surprisingly
leads us to locations beyond the shores our country from where our
ancestors apparently set out on journeys several hundreds or thousands of
years ago. Digging at the roots also reveal the evolutionary nature of many
of the ancient words that might with passage of time have been modified to
acquire newer shades of meaning in the true sense of growth and
evolution.

Shirva
The fascinating place-name is as mysterious as inscrutable it is. Shirva and
Manchakal are twin urban villages to the south of the temple town of Udupi.
The simple analysis Shir+va does not leads us anywhere as to it origin or
meaning at the first attempt.
However,comparison with some similar place names throws some light on
this word. Some of the village names that can be compared with Shirwa
are: Shirthadi, Shiriyara, Shirur,Shiradi and Shira. The common thread in
these names is Shira or Sira.
Infact, the name 'Shiriyara' (or Siriyara) prompts us to link these villages
with the famous name of Siri, a legend in the Karavali.

Siri
Antiquity of the legendary name of Siri has been discussed in older posts.
The roots of word Siri can be traced to some of the African heritages.
Ethiopia has several places that contain the word Siri. Even the roots of the
game Chenne ( Manquala games) popular since Siri days can be traced to
African lands. Siri has been a popular word for Goddess of luck in
Buddhism and Jainism and later it was adopted into Sanskrit as Shri who is
equivalent of Goddess Lakshmi. The common title 'Shri' bestowed on our
men to denote respectability originally came from the name of symbolic
Goddess of luck, prosperity and wealth.
Some of the place names like Siriyara, Siribeedu, Siribagilu, Shirlalu etc
appear to have been directly related to the legend of Siri in Tulunadu. (In
these names s- or sh- sounds have been used interchangeably by different
users).

Sira
However, the word Shira or Sira in our place names is not modification of
Siri, but is an original word, though the words Siri and Sira appear to be
interrelated in origin and evolution.
There are several distinct places known as Shira. The popular well known
town Shira in Tumkur district, Karnataka is not the only example. There is a
'Shira' in Uttar Kashi district of Uttaranchal State in the northern India..
Besides there are several Shirur ( spelt variously as Shiroor, Sirur or Siroor
etc) all over India.
However the word Sira, Siri and Siria can be traced in Africa and Europe.
Syria is the name of a State in Africa. There are many hills and villages
known as 'Siri' or 'Sire' in and around Ethiopia (Africa), Norway and
Sweden (Europe). Sira is also the name of river in Norway. Old west Norse
priest had a title called Sira. And in Nigeria a Siri (and dialect Sirawa)
language is spoken.
These roots leads us to the conclusion that Tulu ancestors who immigrated
to India from African Ethiopian roots in antiquity brought with them basic
outlines of the legends connected with the 'Siri' of Tulu Siri paDdana.
These data suggest that the word Sira or Siri is not a word restricted to our
region alone but rather transcontinental in nature that can be attributed to
dispersal of the ancient word in tune with the human migration patterns.

Roots of the term Sira
In Indian languages the term Sira (or Shira) refers to head or peak (summit)
in general. And possibly the Indian word Shila (rock) is derived from the
original word Shira (r >l conversion). In Phoenician languages the word
'tsur' means rock and the term 'Syria' is considered to have been derived
from or related to the cited word 'tsur'. The rocks especially meteorites that
fall into the earth were reverently worshipped in the ancient days as we see
the importance attached to the rock at Kaaba.
In Persian languages the word 'Siria' means sunny bright glowing light etc,
apparently refers indirectly to Sun or the 'Surya ' of Indian languages. Thus
Siri, Sari, Sara, Siria, Siraj etc male/female personal names popular in
different parts of Africa Europe and India have been derived from the word
Siri or Sira. Siri is a name popular in Norway and Sweden as is in India.
The Indian title for respectable males, 'Shri' is derived from the word 'Siri'.
We can trace the origin of the word to ancient Sumerian language (6000-
4000 BCE) where we encounter the phrase such as E-gish-shir-gal
(=house of the great light). The Sumerian word 'Shir' or 'sher ' means to
shine brightly.

The book of Ecclesiasticus of Old Testament is also known as the Book of
Sirach. or Ben Sira. The book in Greek manuscripts is known as Sophia
Iesou uiou Seirach, which means "the Wisdom of Jesus, the son of Sirach".
It is also known as Sophia Seirach (=the Wisdom of Sirach). The Hebrew
fragments of Ecclesiasticus describes: "Wisdom of Simeon, the son of
Yeshua, the son of Eleazar, the son of Sira".
Thus since the days of Sumerian civilization (6000-4000 BCE) and even
during the beginning of Common Era the word 'Sira' meant divine light or
God which suggests a connotation to the major source of light, the Sun.
Further,the word Sira appears recurrently in Islamic tradition (600 CE
onwards) too. Biographies of Prophet Muhammad are known as 'Sirah
Rasul Allah'.The male Arabic name 'Siraj' means guiding light.
An overall analysis of the word suggests that Sira originally meant bright
day light derived from the Sun. The light was considered heavenly and
divine since it spread from the vast sky: auspicious and lucky because of its
contrast with dark night. Similarly the meteorites that fell on the Earth from
the sky were also called Sira, possibly because ancient people thought that
it came from heaven. Because of this feelings, the meteorite fragment that
survived while falling through the Earth's atmospheric shield were
considered divine tokens, as perceived by the historical reverence attached
to a specific basaltic rock at Kaaba. Thus Sira represented sky or that is
above our head. This meaning was extended to represent top or summit
portion of human body or peak of any hill.
Indian context
Migration of people from the African-Mediterranean region to India during
several periods in the early human history obviously carried with them their
cultural strains as well as their words. Their language was modified as a
consequence of admixing with the places they settled but the basic words
were absorbed into the new languages they adapted to. Thus five basic
meanings were attributed or retained to the word Sira/Siri in the Indian
context as follows:
Sira =the peak, the head, the top portion or summit. Sira> Shira
Sira =the rock, Sira>Sila
Sira =column, length or vein . Sire> Sele (=water bearing joint in the rock).
Compare 'sele' (rock joint or water spring) with 'shile', the rock.
Sira =the divine light (Sun). Siria>Surya.
Siri =luck. 1.Heroine of an ancient Tulu paDdana (Siri), possibly Tulu
equivalent of tamil Sangham literature. 2.Goddess of luck, prosperity and
wealth in Buddhist and Jain traditions. 3.Also absorbed into Hindu
pantheon of Gods as Shree or Lakshmi. 4.Siri.> Shri (=respectful Indian
title of a prosperous man)

Our relevant village names
The usually accepted Indian meaning of Shira(=head or peak )is not
applicable in the case of many our village names that contain the word
Shira or Sira.
The village name Shir possibly means divine and/ or rocky. Similarly
Siriyara (= Siria+ara) and Shirthadi (Shiratta +aDi) might have been
designated after the Siri, the Goddess of luck or the rocks. Note the word
'Siria' is similar to the Siria or Syria place/State name of the African
continent. Shirlal is Shirila+ l or the river-side village of the Siris', the plural
term Siris being applied to a group of legendary ladies associated with the
paDdana story of the Siri. The Shirahatti may be a divine village. However,
in some of the villages known as 'Shiroor's along the coast, there are no
trace of rocky outcrops or peaks worth describing. Hence, these Shiroors
might have been named after Siri or the divine Sira.
Shirva (Shir+va) possibly means a village with rocky outcrops. Incidentally,
an African dialect in Nigeria is also known as Sirawa. The suffix '-va' as
village indicator is less common in Tulunadu, the only other example that
comes to mind is 'Urva' (Uru+va) in Mangalore. The '-va' suffix may be a
variant of '-ya' suffix as in Suria, Neri(y)a, Uliya etc.
It is no longer a mystery that vestiges of human evolution and migration
have been preserved even in the evolution of words that have been handed
out to us through generations.

Posted 9th November 2008 by Ravi Mundkur
Labels: Shirur Shirva Siri Sira Shirthadi Siriyara

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OCT
28
160 . The Pndi culture

The Alupa/Pandya emblem of twin fishes (copper ) and (2) conch figure on
an Alupa gold coin.

The word Pndi (pronounced pnDi) designating an ancient wooden large
boat employed to transport cargo deserves some more probe. Sediyapu
Krishna Bhat's suggestion that Pndya were the owners of the Pndi cargo
boats appears to be reasonable in the historical context. The Tamil Pandya
Kings had also adopted the emblem of twin fishes. According to historians
Alupa Kings adopted the emblem of twin fishes probably after 7 th Century
CE, specifically after a war between Chalukyas and Pandyas at
Mangalapura (Mangalore).

Alupas
The Alupa clan appear to have originated and founded at Alupe village,
near Mangalore to begin with. In other words Alupa dynasty derived its clan
name from the Alupe village, located on the banks of River Netravathi with
direct access to the Arabian Sea. The word 'Alupe' (Al + upe) represents a
village on the bank of a river. The attributed Alupa.> Aluva word derivation
was circumstantial and relatively later in origin. There has been several
drastic geographic/geological changes in the drainage courses of Rivers
Netravathi and Phalguni (Gurupur) especially during the time span of
historical past.
It may be that Alupa Kings adopted the title Pandya after they came into
contact with Tamil Pandyas, possibly who tried to befriend with Alupas on
account of common 'Pandia' origin while fighting a war with Chalukyas.
History tells us that Alupas were chieftains under Badami Chalukyas and
therefore they sided with Chalukyas. Apparently the Tamil Pandya lost the
Mangalapura war as result of hegemony between Alupas and Chalukyas.
Besides the emblem of twin fishes Alupa many of their coins also carried a
symbol of conch (Shanka, a gastropod) another marine being which was
held sacred. Lord Krishna in the epics was invariably depicted with a
conch. These symbols corroborate that the Pandia/Pandya merchants were
ardent navigators who worshiped marine symbols like fishes and conch.

Pandya Dhananjaya
The Alupa coins carry the title of 'Shri Pandya Dhananjaya'. The name
'Dhanajaya' generally refers to the middle Pandava brother of the
Mahabharata epic, the Arjuna. However the word 'Dhananjaya' literally can
also mean one who amassed (won) wealth or simply an affluent merchant!
Therefore it appears that the title 'Shri Pandya Dhanajaya' was adapted by
the Alupa Pandya Kings to represent Pandia the affluent merchants who
became the rulers of the land. The gold coins minted by the Alupas imply
and corroborate the 'Dhanajaya' status. The gold obviously had to be
imported from upland Karnataka since gold deposits were not available in
the Karavali.

Pndi : word structure
The word pndi can be analysed as pa+anDi
The prefix pa- or pa(n)- appears to be a short word representing water or to
float in water (as in pani (=drop of water), pni (=water) , pmb (=to float in
water) etc).There are several such ancient 'short words' used as prefixes in
Tulu. Read also post 141 Village name prefixes.
The word 'anDi' has several meanings such as: (1a) egg (1b) seed (1c)
oval structure(1d) head or brain (1e) buttocks and (2) wild wood.[The
meaning (2) is obvious in usages such as anDe-Koraga, anD-bedir and
anD-punar etc.]
There is one more clue to suggest that the 'anDi' means a wooden
structure. Ancient boats have a pair of balancing wooden poles on a side
known as 'Ayilandi' and 'Oyilandi'.(Inputs from: Hosabettu Viswanath)
.Since the prefixes 'ayil' and 'oyil' refer to the opposing wave/current flows
in the water, the suffix 'anDi' stands for the wooden structure.
Thus the word 'pndi' is a combination of (1c) and (2) meanings cited
above representing an oval wooden structure that floats on water.
Low lying watery fields on the river banks used especially to store pnDi
boats during the off-season were also designated as PnDi or Pndimr.
Ancient ports were known as 'Pandela'.The Tulu original equivalent of the
place-name Pandeswara was 'Pndetha' again suggestive of connection
with PnDi, the boats and Pandela, the ports.

Pandava link
There is one more interesting twist in the story of Pandyas, the affluent
boat-owners/ merchants who resorted to ruling people of the land.
The Tamil Pandya were traditionally considered to have been derived from
the Pandava clan of north India.(Also read Manjunat.) Besides the the
name of their ancient capital, Madhurai is a phonetic replication of Mathura,
the celebrated north Indian city cited in Mahabharata. Therefore the
influence of the epic on Tamil Pandya Kings cannot be ruled out.
One of the aspects of regal history of India is that the Kings demanded
glorified eulogies to constantly cheer up themselves or as psychological
morale boosters. They depended on dedicated servants and poets who
spun larger than life praises in favour of the King. Such eulogizers, found
since the days of Sangam literature, proclaimed that the King descended
from great and noble lineages and attributed superhuman attributes to the
King.
At the outset, the Pandava link of the Pandya kings appears to the product
of such eulogies. If you explore a little further there are some interesting
backdrop to this Pandava link. The Mahabharata has been considered by
recent analysts to be a blown up version of the battle of ten kings cited in
Vedas. However this does not belittles the merits of the epic Mahabharata
which is an unparalleled classic in the world literature. The original author
of Mahabharata epic Vyasa was born of a sage (Parashara) and a fisher-
woman (Matsyaganadha).Therefore, it was natural that the celebrated poet
Vyasa had intimate knowledge about boats.

Padavu
It can be deduced that the name 'PnDav' in the epic was chosen by the
poet Vyasa based on his childhood influences of boat culture. The word
PanDav appears to be a regional variant of the word pnDi. PnDav also
means large size even in Tulu. The word 'paDavu' is a Tulu variant of the
word panDavu, the large boat or ship, like pnDi.
The Tulu/Dravida word panDavu/ paDavu has undergone further evolution
as follows: panDavu.> paDavu.> haDavu.> haDagu. The word 'haDagu' in
modern Kannada represents a ship.
**
Footnote on the role ofAyilandi in fishing( by Hosabettu Viswanath):
The Ayilandi (two thick paralleled poles fastened to Padavu and fixed to
boat-shaped wooden plump ) is on right-hand side. While jettisoning out
large net in the sea - from one point of shore to other point of it - padavu
takes a curved course, encircling targeted shoal of fish, when ayilandi is on
inner side, thus balancing padavu. 'Maand' (Tulu Noghantu, p.2552) is a
piece of thick rope (made of coir) with a light-weight wooden float tied to
centre-most portion of the assemblage of nets (made of several nets of
members, joined by special thread of specific thickness). Width of nets on
'maandu' section is large, considering depth of sea to be ventured so as to
cover entire shoals of fish sighted by 'kontalas' (small boats) manned by
experts with keen eyes. Eyes of the net are also small in maand section.
Considering depth and length of sea to be covered, additional pieces of
'aalad' (TN.p.269) (Thread of coir ropes entwined to gain thickness and
strength) are enjoined on both ends of assembled-nets.)
Padavau returns to centre, lifts the maand and ties it to Padavu (on its
higher side).The cast net is towed up to shore by a number of pairs of
members on both ends.

References:
Govindraya Prabhu, S & Nithyananda Pai, M (2006) The Alupas: Coinage
and History.200p.
Sediyapu Krishna Bhat (2008) 'Shabdartha Shodha.' Edited by
Dr.Padekallu Vishnu Bhat. Rastrakavi Govinda Pai Research Centre,
Udupi. 361p.
Posted 28th October 2008 by Ravi Mundkur
Labels: ancient boats pandi pandya Padavu ships Pandavu Hadagu

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OCT
25
159. Airodi
The present delimitation of Tulu speaking areas along the Karavali
especially to the south of Udupi appears to be a feature imposed on the
region after the Vijayanagar administration (ca 14 century CE and
thereafter) centered on Barakur that fostered administrative support for the
growth of Kannada in the region around and north of Barakur. Before
Vijayanagar era in the Karavali, Kadamba rule centered on Banavasi ca.
4th century CE laid the foundation for growth of (old) Kannada in the
northern Karavali.
A few words still prevail in the northern Karavali in support of the above
claim. And Airodi is one such place name.

Airodi
Airodi (pronounced AayiroDi) is a village close to the northern banks of
River Seetha near Hangarkatta in Udupi taluk. Hangarkatta was a
traditional boat building centre in the Karavali.
Ayere in Tulu stands for river bank. Possibly the word originated as aa+ere
meaning the other edge of river.(Compare 'ayere' with Attavara, Aamai etc
words that refer to the place on the other side of the river.)
Therefore the place name Airodi literally represents an Odi (village) on the
Ayere (the river bank).

Airoli
A similar sounding village Airoli exists in coastal Maharastra. The Oli
(pronounced OLi) is a Prakrit/ Marati word generally representing a village
or habitation and the word is also found in Tulu.(Note the Tulu village
names like Kudroli, Maroli, Budoli etc). The existence of names like Airoli in
Maharastra suggests that the word 'ayere' was more widespread in the
earlier days along the west coast.
It is possible that the Tulu word -Odi is an variant of the word -OLi or vice
versa.

Written with: Hosabettu Viswanath

Posted 25th October 2008 by Ravi Mundkur
Labels: Odipu Airoli Oli Airodi Kadamba Vijayanagara

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OCT
22
158. Pandyas & cargo boats

A wooden nagaa under construction at Ullal. A white arrow inserted shows
the size of a man for comparison

Panemangalore and Pandimar, the place names, hold key to the ancient
boat based trade culture of the Karavali. The word 'Pandi' (= a large cargo
boat) appears to have been connected with ancient rulers of the south
known as Pandyas. Apart from the Pandya Kings that ruled parts of
Tamilandu during historical period, several Alupa Kings of Tulunadu have
adorned the title of Pandya. The 'Pandya' surname appears to have been
derived from the word 'Pndi'. The capital of Pandyas, the original
Madhurai, as well as those of Alupas were coastal port towns. It is logical to
presume that ancient rulers of the coastal lands were affluent traders who
employed large boats to ferry their merchandise to various destinations.
Thus the ancient Tulu -Dravida coastal people were proficient in building
huge boats to transport food-grains and other items on sea-route and
coastal fluvial courses . Large tree trunks woods were cut down in the
dense forests of Western Ghats and were transported downstream to
coastal boat making centres through the major rivers like Nethravati.

Oda
The common 'Oda'(d as in dog) is a narrow linear wooden boat employed
to traverse through rivers as well as used for fishing in the sea. On the
analogy of morphology (shape) of Oda, the Tulu village name /suffix 'Odi'
(as in Odipu, Posodi, Niddodi etc) can be described as a lane like
habitation with houses arranged in a linear fashion.Odi can have several
other shades of meaning like sloping land:it also may be an equivalent of
the word 'Oli'(Compare village names 'Airoli' with 'Airodi'). As suggested by
Hosabettu Viswanath the 'Oda' apparently evolved later into 'Ota', the run.
Besides 'Oda ', there are a number of words that describe large sized cargo
boats in Tulu. Words like Pndi, Koti, Nag, Manji, Padavu and Kappl
were in usage to refer to large cargo boats implying that the ancient Tulu
people were proficient in marine trade and navigation. Note that most of
these words also reflect a large size or a huge number.

Pndi , Pandya
Pandi is large boat used to carry merchandise and the boat-owner was
usually known as Pandia or Pndya. The legend of Bhutala Pandya
highlights the life and times of a Pndi owner or Pndya. There is a
suggestion that some of these Pandia were rich fishermen who were also
experts in sea-faring and sailing cargo boats.
Pndyas of Tamilnadu as well as Tulunadu (Alupa Kings)adopted the
insignia of twin fishes. Adoption of this insignia might have been conncted
to their heritage of fisherfolk /sailor culture or it may have been derived
from the roots of fish worship cult of Sindhu- Saraswathi (Indus valley)
civilization.

Sediyapu Krishna Bhat suggested that the surname Pandya or Pandia was
originally applied to the owner of the large boat known as Pandi. Pandya
were one of the the earliest dynasties that ruled ancient Tamilnadu. He has
also proved that the word Pandi was once a Dravida word widespread in
southern India. The place names Pondicherry and Pondi Bazar in Tamil
areas are obviously the relics of the ancient Dravida word Pndi.
Pandi probably was known in Gujarat coast also as pointed out by
Sediyapu. The 'Pnde' surname popular in northern India might have been
an offshoot of the word 'Pndi'.

Bandi
Another interesting point is that the word 'Pandi' is related to or evolved to
'Bandi' (p>b transition) which now literally represents a wheeled vehicle, but
originally the word banDa meant goods or merchandise and therefore
'banDi' meant a goods transport vehicle. Note the word 'banDasle' (d
pronounced as in 'dog') in Tulu represents a store-house.

Koti
Koti (t pronounced as in tea) is a large boat like Pandi. The funny
expression 'KoTi or PnDi' is used by Tulu people usually as a pun. A Koti
also represents a store-house or large number ( a crore or one hundred
lakhs). However the personal name of 'Koti' (of Koti- Chennya fame)is said
to have been derived from the name of deity Kotilingeswara.

Nag
Naga also means a hill. The word was applied to (1) a hill-like large boat
(2) a boat carrying valuable goods that brought cash to the owner of the
boat upon trade transactions. The word nag also evolved later to
represent valuables like gold and jewelry ( as in 'naga nattu' ) or currency
(as in 'naga nnya'), The Dravida word for cash 'nagad' is also derived from
the word 'nag'.

Manji
The words 'manj' or 'manji' in Tulu meant a raised structure or elevated
land and it was also applied to large sized boats. So the original word
coined by the Ntha monks at Kadire (Mangalore) for the deity Manjinatha
(later refined to 'Manjunatha') actually referred to the God of the heights,
the heights possible connoted either the Mount Kailas ( the Himalayas)
and/or the 'manja' or 'manji' (elevated plateau of the Kadire hills.
Of course there are words apparently of different origin but sounding similar
to 'manji' with dissimilar meanings like (1) 'manj' or 'manji', the dew or fog
and (2) 'mnji' a flat fish, known also as pamphret.


Posted 22nd October 2008 by Ravi Mundkur
Labels: pandi pandya Koti-Chennaya Naga Koti.Manjunatha manji

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OCT
10
157. Panemangalur
A small town on the bank of Netravathi River in Bantval Taluk is known by
the name of Pnemangalur. Sediyapu Krishna Bhat has discussed the
origin of this place name in a work cited at the bottom of this post..

Pner
Pnemangalur is called Pner in Tulu. Fishermen call this place as
Pndimr. Sediyapu suggested that the name 'Pner' is derived from
Pndimr. Padekallu Vishnu Bhat cites that Dr.G. R. Rai proposed that
Pner is a modified form of 'Pndiyer'. The 'yer' suffix denotes that Pndi
boats were lifted on the river-bank field to be parked in the the raised field.
On the other hand,since the 'r' suffix in Tulu (and other Dravidian
languages) represents a field,the Pner may have simply been derived -
colloquially- from Pn(d)yr < 'Pndi+r', the parking field of pndi boats.

Pndimr
'Pndi' is a large cargo boat used to transport merchandise since early
history in various ports of southern India. 'Mr' is an expansive agricultural
field. The Pndimr therefore implies a large field used for anchoring or
parking large cargo boats known as Pndi. During the earlier history River
Netravathi was extensively used for navigation and transportation of goods.
Goods were transported on Pndi boats from Panemangalore to Mangalore
along the river Netravathi. During the off-seasons the Pndi boats from
Mangalur (Mangalore) were parked at Pndimr. Thus the village was
called Pandimangalur which was later shortened to Panemangalur.

Mr
Sediyapu has a special explanation for the word mr, the agricultural field.
He suggests that mr is a abbreviated form of 'timar' the field. In my opinion
mr is an independent Tulu word representing expansive fileds, Bkimr,
Plemr, Mlemr etc. The 'timr' possibly means wet field as indicated by
'timare' the aromatic herb that rampantly grows in wet fields.

Mala, Yermal
The r > l conversion of phonemes in Tulu during medieval history is well
known. The 'mr' became 'ml' with passage of time as exemplified by the
village name 'Mla' ( pronounced mLa) and Erumala (Yermal) and the
words 'gomla' (=pasture reserved for cattle grazing) etc.
*
Hosabettu Viswanath adds :
"A bit of information about 'Pandimar'. Keel is an important part of a boat.
Hence strong and sturdy wood is used. This is made of fully grown and
large tree trunks, which were available aplenty in forests of Ghat sections.
Such crudely carved tree trunks were rowed through Netravathi River and
sea and brought to coastal destinations. I have seen such tree trunks
brought to Hosabettu for building country boats. I have heard elderly people
sitting in sea-shore shelters, i.e. 'dompas/chappars' made of coconut
leaves, and telling anecdotes about their trips and cutting jokes about
Goudas and their admirable hospitality."

Posted 10th October 2008 by Ravi Mundkur
Labels: Sediyapu Krishna Bhat Panemangalore Paner

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OCT
9
156. Bondantila
An village in Mangalore Taluk is known as Bondantila.
In Proto-Kolami-Gadba langauges the word 'bonD'- referred to toddy palm
or the palmyra. Therefore the place name Bondantila stands for a village
with many palm trees.
In Tulu the word 'bonDa' refers almost exclusively to the tender fruit of
coconut palm.Apparently th word 'bnDa' was extended further to represent
a round shaped oil-fried dish popular in south Indian restaurants.


Posted 9th October 2008 by Ravi Mundkur
Labels: Bondantila

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P DewanMay 25, 2011 at 5:15 PM
What a fascinating blog! What superb research!
You have written "Copy right - but kindly acknowledge!"
I am working on an all India project and will acknowledge after every post

Reply


OCT
8
155. Lathande
Origin of some of the common words in our usage are plainly mysterious!
The name of the common pulse 'alasande' is a word based on a Greek
name Alexander or Alexandria!

Alasande
It appears that the familiar slender, tubular, long bean sheathing the 'black-
eyed pea' pulse or 'cow-pea' (Vigna unguiculata) known as alasande,
originally from Africa, was apparently introduced to India by the Greeks and
it was named after the ancient Greek hero Alexander or the Greek town of
Alexandria. Read Manjunat's relevant note on Alasande.
The word 'alasanda' is said to be a Pali word that was absorbed into most
of the Dravidian languages during the period of Budhism in south India.
The word has undergone several serial modifications in Tulu such as
Alasande, Alsande, Alathande, Lathande, Lathane etc.

Alasangi
A word cited in Tulu Lexicon 'alasngi' which means a woman, apparently
does not have clearly deduced origin. Like the long beans 'alasande' this
word might also have been derived from or related to Alexandria or the
Greeks.

Posted 8th October 2008 by Ravi Mundkur
Labels: Alexandria black-eyed pea cow-pea alasande Alasangi latthane

3 View comments

ManjunatOctober 10, 2008 at 4:21 PM
Arabs trafficked Greek women to India and Indian women to Greece. I think
many of them worked as Devadasis in North and South India.

Ref:
Daily Life in Ancient India:
Jeanine Auboyer

Reply

AnonymousNovember 24, 2008 at 7:59 AM
I bwg to differ on this word"lattande". I think its a pure Tulu word with Tulu
origins. We can split the word as 'latth'+ 'ande'. Here,in Tulu, latth means
fresh and ande means a tubular structure. Hence the word latth-anDe>
latthanDe > lattane.

Reply

Ravi MundkurNovember 28, 2008 at 7:13 AM
You may be right Mr Anonymous! 'Latthande' is definatly a Tulu word but it
could have been created under the influence of the word 'Alsande'.
( Please write your name in the comments)

Reply

OCT
3
154. Sin to Chennaitodi
Evolution has been an integral feature of human civilization that can be
recognized in the sequential growth of words and concepts in tune with the
passage of time. Migration of human beings on continental scale in the
historical past has propagated and dispersed some of the basic words and
concepts in diverse territories. Ponder over the evolution of the ancient
word Sin,(or Suen) the Sumerian-Babylonian Moon God and its evolution
into Chen,Chenne,Chinna, China, Chennai and Chandra etc.
The connection between the words Sin and Chandra has been
documented earlier by scholars like Prof. Rajawade and Sham Baa Joshi.

Sin, the Moon God
Early Sumerian civilization (2000-4000 BCE) worshipped Sin (=Moon) as a
supreme male God. The Sin or Suen has been considered as an word of
Akkadian origin. According to Sumerian legends Sin married Shamash
(Sun, female)and had son called Ishtar (Venus,the morning star). The
Moon God Sin was represented in Sumerian mythology as an old man with
flowing beard and crescent as symbol. Moon temples were popular during
the time of Abraham (ca.2000 BC) at the towns of Ur and Harran. The
crescent symbol was also adopted by later religions like Islam. Sinai region
in Arabian peninsula was named after the God Sin.

Moon and Sun
Some of the authors have pointed out that the Moon worship related to
early pastoral society whereas Sun worship was characteristic of later
agricultural society. Indian races believed that they belonged to the clan of
Moon (Chandra Vamsha) or the clan of Sun (Surya Vamsha). The
Dravidians were generally considered to belong to the Moon's clan and
Aryans asserted that they hailed from the Sun's clan. Interestingly, the
crescent symbol was also adapted in India as an ornament in the tied-up
hairs of the popular Indian God Lord Shiva, the Ishwar.

Shen, Chen, China
The Sin God was later had name variants like Sinim, Shen or Chen. The
word Sinim is considered to be relevant to Chinese people. Similarly the
surnames Shen and Chen are very common surnames among the people
of Chinese descent. Basically the name of the country China itself appears
to have evolved from the word Chen.

Chinna
Possibly the word Shen or Chen was applied people with golden yellow
skin. Besides the Moon God was known for beauty. The word Chen also
was adapted in Dravidian languages as Chenna (=beautiful) and Chinna
(=gold).

Chenne
Chenne was an ancient board-game originated in Africa as discussed in
earlier posts. The game of Chenne was considered to have mystic divine
powers and was played on specific ocasions.It was popular in Tulunadu
since the legendary days of Siri. The Siri paDdana appears to be
contemporaneous of the Tamil Sangam literature that possibly dates back
to beginning of the Common Era.

Chennai, Chennaitodi
The Taml place name Chennai, now a Metropolitan city, is an offshoot of
these words suggesting a beautiful city (initially dedicated to Moon God?).
In a sense Chennai is similar in meaning and aspiration to Afro-Arabic land
of Sinai. However, the word Chennai is not exclusive to Tamil. A village in
Bantval Taluk is known as ChennaitoDi (D pronounced as in dog).

Schendra
Moon has been represented in Rigveda as Schendra. It is a compound of
S/Chen+indra, the Indra being leader of early Aryan Gods.(Compare with
Sin, the leader of Sumerian pantheon). Rigveda also cites two versions of
Moon such as: Raka, the Goddess of Full Moon (Poornima) and Sinivali,
the crescent on the eve of New Moon.
The Schendra gradually became Chandra in Indian parlance. Another word
Chandrama was also used. Again it has been considered as a combination
of Chandra+Maas, the Maas representing Moon or the lunar month.

Posted 3rd October 2008 by Ravi Mundkur
Labels: Suen Chennaitodi Sin Chennai Shen Chinna China Chenne
Chandra Schandra

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OCT
2
153. Ambala-mogaru
Ambala-mogaru near Konaje is a village on the southern bank of River
Netravathi. There are other villages in the region like Ammembala. Both
these place names contain 'Ambala'(= temple) a word of Malayalam origin.
The word appears to be popular in transitional areas between Tulunad and
Kerala since the word Ambala is not quite common in northern Tulu region.

Ambala
The word Ambala possibly referred to shrines dedicated to the Mother
Godess, under the matriarchial system of society. The 'Amba' in Ambala
refers to the Mother Goddess. The Amba appears to be an ancient Prakrit
word borrowed into Malayalam and Tulu. The '-la' suffix in the word
employed to denote the 'shrine' is interesting. Was this '-la' suffix an
attenuated version of 'ila' the habitation,.'illa' the house or 'ala' the river?
The word Ambla also exists in northen India as a place-name.
Ammembala
The other place name Ammembala is also interesting. Whether the 'amme'
in Ammembala connotes 'father' as in Tulu or 'amma', the mother, needs to
be studied.
Ambalapadi
Ambalapadi near Udupi again reflects another temple village, where the
term Ambala specifically refers to the Mother Goddess, Kali.

Posted 2nd October 2008 by Ravi Mundkur
Labels: Ambalapadi Ammembala Ambala-mogaru Ambala

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SEP
26
152. Derebail
Within the Mangalore city,in the northern part, is the place known as
Derebail. Derebail (pronounced with soft 'd' as in English 'the') is a
colloquial Tulu form of the word Deverebail. Literally it means the God's
field or the agricultural field set aside for the sake of activities connected
with a temple.

devear.>der
The 'der' prefix has been used in several Tulu place names to signify what
is commonly designated as 'devear' or the divinity. Derlakatte therefore is
the platform('katte') built around a tree for the worship of the divinity. We
have discussed in previous posts that our earlier cultures (Marava
etc)worshipped trees. Tree worship culture evolved subsequently into the
worship of other Spirits and /or Deities installed on a platform under the
auspicious trees.
Derlakatte is a locality near the Konaje campus of the University of
Mangalore.
There are other places in Karavali with such prefixes like Derje, Deradka
etc

Posted 26th September 2008 by Ravi Mundkur
Labels: Deraje Derlakatte Derebail

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SEP
24
151. Paduvare to Parivara Bunts
An elevated laterite plateau bestowed with bauxite resources (ore of
Aluminium metal) on the coastal NH 17 north of Baindur town in Kundapur
taluk is known as Paduvare. The village name Paduvare may be simply
analysed as 'paduva' (=western) + 'arey' (=rocky area). The word 'arey' in
Kannada is used normally to refer to rocky areas, however in Paduvare
major part of the village area is covered by laterites and bauxites and only
a few sporadic rocky granite outcrops can be encountered close to the
beach.

Paduvara halli
Some interesting and relevant data can be gathered from the comparative
study of the similar village name from Mysore. Paduvarahalli is a part of
suburban habitation on the western part of the Mysore city. Prof D Javare
Gowda in his work on Village names of Mysore district provides on the
Paduvarahalli. Pauvarahalli is dominated by fisher folks belonging to the
sect known as 'Parivara'. The 'Parivara' caste-tag for the fisher-folks seems
almost exclusive to the old Mysore region. According to Javare Gowda the
term Paduvarahalli is a corruption of the word Parivara- halli However, after
comparing with the village name Paduvare, it seems that Paduvarahalli
was the original name and it may not be be corruption of Parivara halli

Parivara Nayaks
On the other hand the word Parivara attributed to fisher-folks of Paduvara-
halli may be a refined version of Paduvara. The Parivara fishermen served
in royal armies of Mysore region as soldiers and captains and acquired the
title of 'Nayaks' (=leaders). Parivara Nayaks are now concentrated mostly
in Mysore region.
The word 'Parivara' means family or associated people. The word probably
was applied to these soldiers since they formed inner circle of royal
security. Thus in certain ways the word 'parivara' carries shades of
meaning similar to those carried by the word 'bunt'.

Parivara Bunts
Origin of the Parivara Bunt communities of Tulunadu is rather obscure. The
Parivara Bunts in the Karavali generally maintain their identity independent
of the main Bunt community. The Bunt suffix in the name 'Parivar Bunts'
suggests that men of this community were involved as soldiers in the royal
war-fares in the historical past. The Parivara Bunts of Tulunadu also carry
the surname Nayak, similar to Parivara Nayaks of Mysore region.
One of the possibility is that the a group of Parivara Nayaks migrated as
professional soldiers and settled in the Karavali region during or after the
period of Vijayanagara reign.

Reference:
Village Names of Mysore District: An analytical Study 1998. By D.Javare
Gowda, p.160

Those with specific data on these historical aspects may kindly provide
their valuable feedbacks.

Posted 24th September 2008 by Ravi Mundkur
Labels: Parivara Bunt Parivara Nayak Paduvarahalli Paduvare

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SEP
21
150. Bondel
The northeastern sector of Mangalore city where the old Padushedde and
Pachanadi suburban villages meet on the Airport road is popularly known
as Bondel. The name was reported to be chosen by the Catholic
missionaries who established the St. Lawrence church at Bondel some
hundred and odd years ago. The 'Bondel' was christened originally as Bon-
dale, the beautiful valley ( bon+ dale) that refers to the scenic panorama of
greenery that characterizes the older 'Pachanadi'(=green village) and
'Padu-shedde' (=western clayey plateau) villages.

But how come the French word 'bon' was affixed to Old English 'dale' to
form 'Bondel'? The clue to the real origin of the word 'Bondel 'surfaces if
you just walk around in the green interiors of Pachanadi. On the western
side of the Railway track within the Pachanadi village close to Bondel you
find an old hamlet known as 'Bandhale'.The older place name 'Bandhale'(
bandh+ale =captive stream ) must have inspired the missionaries to
innovate and name the locality as Bon-dale or Bondel.

Hosabettu Viswanath ponders some other probabilities concerning the
origin of the word 'Bondel'.

1) Bonda = Tender branch of a palmyra. Bonde = Tender palm pod. Bonde
gudduni = To beat up the tender palymra pod to get toddy. Is/Was the area
abounding with palymra trees (Tari mara)?
2) Bande+halla (or 'ala') if the area is rocky.
3) Bondolu = A kind of medicinal plant. Please find out the probability.
4) Please note the similarity between Band+halla/Bana+ala or Halla) and
Panhal(a), the Capital of III branch of Shilahara Dynasty in Kolhapur (
where we find ruins of a fort, palace and a dome like granary, having inlet
for depositing grains at tangential point at top and removal at ground level
secured (small) doors.

Ravi's note:
1.The word "Bondel" is pronounced as 'bon-del', with soft 'd' as in English
'the' and not 'D' as in 'dog' So comparison with bonDa (tender coconut)
may not be valid. And the palmyra trees are rare in the said area.
2. Band-ale is the actual nearby location (which still exists with that name
'Bandhale'-pronounced bandale, with soft 'd'.)
Posted 21st September 2008 by Ravi Mundkur
Labels: Pachanadi Bandhale Padushedde Bondel

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SEP
19
149. Yeyyadi
On the Airport road leading from Karnataka Polytechnic to Bondel in
Mangalore you find this place known as Yeyyadi.

Yedydi.>Yeyydi
Yeyyadi appears to be the corrupt form of the earlier name Yedyadi. We
have discussed about the tribes Ideyar ('Iddya') who were also known
subsequently as 'Yedea' ('Yedapadavu',Yadthadi,Yadamavina
hole,Edavolal etc).The existence of 'Edavolal' town during the Kadamba
dynasty (4 to 6 th Century CE) helps us to place the timing of the tribal
indicator word 'Eda' or 'Yeda'.
Posted 19th September 2008 by Ravi Mundkur
Labels: Ideya Yeyyadi Yedia Yedyadi

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SEP
19
148. Snur
The village name Snur in between Mudabidri and Karkal bears the stamp
of Jain monks usually known as Sravana or Savana. There are villages
named Savanur in other parts of Karnataka. However, here the word
Savanur has been further simplified into Snur.
The inscription at the base of monolithic Gomateswara at Sravana Belagola
near Channaryapatna, is in Prakrit script and language. This supports the
concept of Sham Baa Joshi that pockets of Prakrit language existed in
medieval Karnataka.
Posted 19th September 2008 by Ravi Mundkur
Labels: Sravana Belagola Sanur Savanur

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SEP
16
147. Kodanji kall to Konaje
Konje(pronounced koNje) is a growing suburb in southern Mangalore
that hosts the sylvan campus of University of Mangalore. In normal
circumstances, we may analyze the place- name Konaje as Kona+ aje, the
village of buffaloes. This also may be realistic considering that buffaloes
have become essential parts of the evolution of Karavali culture that has
been preserved in the tradition of Kambala the annual buffaloe race
conducted in slushy paddy fields.
However there is another set of Konje village in northeastern part of
Mangalore taluk(with Padu (=western)and Mudu(=eastern) rural fractions)
that shows derivation of the place name from 'Kodanji' or the pillar rocks.

Kodanj kall
Kodanjikall (pronounced koDanji- kall) is a regionally conspicuous rocky
granitic hill with twin curvy peaks on the Mudabidri to Shirtadi route in
Mangalore taluk. The 'kod' stands for pillar like standing rock column(s)
whereas the 'anji' and 'kall' refer to land and rock. A land with natural rocky
pillars is Kodanji-kall. The equivalent village name in Kannada, however, is
'Konjae'. The Konaje that has been split into 'Padu Konaje' (=western
Konaje) and 'Mudu Konaje'(=eastern Konaje).
But the application of Kodanjikall as well as paDu/muDu Konjae to the
same rural stretch suggest that the word Konje is derived from Kodanji.

D.> N transition
The unusual D > N transition with passage of time from the original Tulu
word 'koDanji' to the Kannada word 'koNje' is interesting.
Unless we have additional historical documents to support, it may not be
possible at this juncture to prove whether the D> N transition was atleast
partly influenced by the alternate origin of the place-name namely, the
buffalo land.


Posted 16th September 2008 by Ravi Mundkur
Labels: Konaje Kodanji kall

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SEP
6
146. Kudroli to Katapadi- Enagudde
Some of the ancient place-names have been deformed or misinterpreted
with passage of time. Reader Ranjan pointed out how Kuduru-bottu hamlet
on NH 17 has been mis-translated as Kudure-bottu. The Tulu word 'kuduru'
referred to island with the river. But the word 'kuduru'(=island) was
confused with 'kudure'(=horse) and consequently the original meaning was
lost during translation of the place-name into Kannada.

Kudroli
Similar error has been made in case of the popular place known as Kudroli
within Mangalore city. Some translators explained it as Kudure-oli or what
they describe as 'a horse yard'. But the original meaning of the word
Kudur+oli(=island+hamlet) has historical. and paleo-geographic
significance. Several centuries ago the Kuduroli was an island village within
a river that dried up during subsequent period. Geological evidences
suggest that the historical changes and shifting of the river course rendered
the place dry during the early centuries of the Common Era!.
Thus Kudroli is a fossil word that traces the forgotten past paleo-geography
of the land that has not been documented otherwise for lack of historical
documentation in the region!

Katapadi
While discussing the erroneous interpretation of place-names, Katapadi
comes to the mind because of a hilarious misinterpretation. The word
Katapadi in Tulu is a pun. The verb 'katapdi' means to tie down. Some
people have visualized a fictious story involving a legendary King of
Manipura, a small village south of Udupi, who presumably conducted an
Ashwamedha (horse-sacrifice) ceremony to propitiate Gods and the place
where the designated horse was tied down to a post was said to have
named as 'Katapadi'.
However, the actual designation of the word Kt+pdi (=wild farm) is
different and unconnected to this anecdote. There are similar place name
of Kaat-padi in Tamilnadu, suggesting that it was an ancient name during
the early stages of civilization..

Enagudde
A connected place-name near Kat-padi is Enagudde. It has been
misinterpreted as Hengudde, the hill of corpses! Again this is not the
original meaning attributed to the place by our forefathers. Ena in place
names such as Enakallu, Enagudde etc refer to vertically standing piece of
rock. The word 'Ena' (=vertical pole like rock) or 'Eni' (=ladder) needs to be
understood properly in the light of the existence of such place names in
other parts of Karnataka, specifically with vertical pillar like rock structures.
Due to changes in time and tides the vertical rock pole in Enagudde might
have collapsed, but the name still reminds us of the pillar rock of the
bygone days.
Posted 6th September 2008 by Ravi Mundkur
Labels: Kudurebottu enagudde Katpadi Kudroli

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SEP
5
145.Partheno
One of the words that impressed me after reading Dr Abhaya Kaukradi's
(1997) work on 'Mugeras' is 'partheno'. The Mugera word 'partheno' is
equivalent of the Tulu word 'paD-dana'.Both these words refer to the oral
form of folk-songs.

Note the similarity between the words 'Partheno' and the Sanskrit
'prarthana'(=prayer). Abhaya suggests that Mugera tribes are related or
similar to Mundala tribes. Thus we can infer that Mugera and Mundala are
part of the Early Munda group of tribes. The Early Munda language and
culture apparently predates Dravidian and Indo-Aryan presence in
India.And therefore the possibility of some of the ancient Munda words
being used as substrates in later Indo-Aryan/Dravidian words cannot be
ruled out. Consider for example:
Partheno.> Prarthana
Partheno.> PaD-dana

I would like to consider the possibility that the words Prarthana and PaD-
dana may have been derived or influenced from the apparently older word
Partheno.

Posted 5th September 2008 by Ravi Mundkur
Labels: Mundala partheno paD-dana Mugera prarthana

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SEP
4
144. Mabukala
A place on the northern bank of River Seetha close to NH 17 in Udupi taluk
is known as MabukaLa. The significance of the place name Mabukala lies
in the fact that it is different from Mayikala or Ayikala we discussed
previously.

kaDa.>kaLa
The suffix 'kaDa' in Tulu is an abbreviated form of the word 'kadapu' or
'kadapu kariya' (the ferry or ferry bank), the place used by people in the
olden days to cross the river on boats. The Marakada for example was an
ancient ferry point.
However, in the parts of Karavali, north of Udupi, Kannada became the
prevalent official language especially during and after the rule by
Vijayanagar Kings. Consequently many of the original Tulu words and
place-names got translated into Kannada.Under the spell of Kannada, the
original Mabukada became Mabukala!.

Mbu
The ferry was named after Mbu, probably the boat-man who used to ferry
people across the river. Mabukala is located in a historically significant
region that encompasses the ancient State of Barkur and several
Moolasthanas on the banks of Rivers Seetha and Swarna and their
confluence near Hoode-Bengare beach.
Mbu, the boatman who ferried people across the river must have been a
popular person during a specific period in the early history as the place has
been cited in some of the paD-danas.

Posted 4th September 2008 by Ravi Mundkur
Labels: Mabukala kadapu kariya Kadaba River Seetha

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SEP
3
143.Billadi
Billadi is a village in Udupi taluk near Yadthadi that carries the relic
signature of ancient Bill or Bhil tribes in the Karavali.
The Bhils are now a predominant tribe in the forests of Madhya Pradesh
and adjoining sylvan region. Once upon a time they were widespread in the
peninsular region also. They were also employed historically in the regional
armies of Marata and Rajput Kings for their expertise in guerilla warfare.

Bhils of Karavali
Basically, they were archers ('bhil' or 'bill'=bow) which was a part of the
hunter stage of early human evolution. The word 'bill '(the bow) has been a
common word in several southern languages including Kannada. Thus the
Bhils of Karavali were later known as 'Billava' probably during Vijayanagara
and subsequent period of 'Kannadization' of Karavali. However, the
equivalent word for Bhil in Tulu is 'biru' and the 'Billava' are popularly
known as 'Biruver'.

Baida
Even today the native doctor among the tribes are called 'Baida'. The word
'Baida' forms the basis for the later evolved word 'Vaidya'. The mother of
legendary heroes Koti-Chennaya was known as 'Deyi Baidethi' and she
was proficient in the native system of herbal medicine. The Tulu word
'Baider' has been evolved from the tribal word 'Baida'. The ancient 'Baida'
were the pioneers of Ayurveda system of medicine in India.

Valmiki
Bhils of central India assert that Valmiki the composer of Ramayana was a
Bhil. The simplicity of the core story of Ramayana thus leads us to infer that
the base of Ramayana was a tribal story that was fashioned into an
immortal epic by the gifted poet-composer Valmiki.

Posted 3rd September 2008 by Ravi Mundkur
Labels: Billava Valmiki Baider Biruver Billadi Baida Bhil

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SEP
2
142. Pandesvara, Manjesvara..
Ishvara is God (Isha/eesha= master,lord; vara=great, supreme).But we
have a large number of place names that end with the suffix of -Ishvara
.The list includes Pandesvara, Manjesvara, Neelesvara, Rmesvara,
Lakshmesvara, Dharesvara, Murudesvara, Mahabalesvara etc. The names
are obviously among the numerous epithets for the Lord Shiva, and
especially for the temples dedicated to Shiva at various places but their
application as place-names in various parts of South India may have
evolved out of a different word origin.

Pandi and Manji
There is one interesting analogy between the two place names
Pandeswara and Manjeswara. Apart from the fact that both of these places
are on the coast, they carry the names of the country cargo boats (Pandi
and Manji) that were popular in the past. It can be deduced that the Shiva
(Iswara) temples in these two port towns were built by the cargo boat
owners,and the 'Ishvara '(isha-avara? =divine temple) were built after the
names of cargo boats!

Brahmvara
Compare the place name Brahmvara with Pandesvara or Manjesvara.
vara (<.r) is large yard and thus Brahmvara is an open-yard or place
dedicated to the Lord Brahma.
Similarly, the various 'Isha-avara'-s should have been originally the places
or yards dedicated to Manjesha-, Pandesha, Murudesha- Rmesha- etc.

Pndeshvara?
A temple dedicated to Ishvara by the Pandya King, Pandesha must have
been Pandeshavara. A temple dedicated to Manjesha should have been
Manjeshavara.
However, It appears that the original 'Ishvara' places were misinterpreted,
reinterpreted or stylized later as -'Ishvara' and the places were referred to
as 'Manjesvara' (alternate spellings: Manjeshvara or Manjeswara),
'Pandesvara' and so on instead of Manjeshavara, Pandeshavara etc..

Posted 2nd September 2008 by Ravi Mundkur
Labels: avara Isha-avara Manjesvara Pandesvara Ishvara

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AUG
30
141.Village name suffixes
The usual word-suffixes for designating villages in Dravidian languages in
southern India are -oor, palli/ halli, grama, naaD, koppal etc. However, the
Karavali region has a large number of somewhat unusual village name
suffixes that evidently represent specific trends in evolution of words some
of which are common to all the south Indian languages. The Karavali during
the various early historical periods being a settlement of assorted tribes
with their own languages, we can expect input of primitive words from their
languages that have formed the base from which the present set of words
were evolved. Note some of the delicate implication of evolutionary trends
in the following place indicators.

Ar.> Avara
It has been suggested that the Indo-European root word 'Ar' as in Aryan
represents agriculture or cultivation. However similar root is found in
Dravidian languages. For example 'rankei' represented the open palm of
the hand, for example, in Kolami (Dravidian)language. The word 'rankei'
later became 'angai '(palm of hand) in various Dravidian languages. Thus
we can deduce that original root 'r' or 'ran' meant open area or field.
The natural open fields that facilitated as the human settlements during the
early civilization were possibly designated with the suffix -ar. There are a
large number of villages/hamlets in Karavali that have the suffix -ar. For
example: Todar, Bolar, Kemar, Mijar, Mudar, Madar, Palar, Pilar,Ubar etc.
And Arantodu, Arambodi Arabail etc.
With passage of time the r was converted to -ra or -ru. (Bantara, Bolra,
Kantra, Kemaru, Mijaru etc).
New words were created later in time span by adding short modifying
prefixes. For example: mr (m+r) meant agricultural field, probably slightly
elevated than r.(For example: Malemar, Bakimar, Palimar, Palemar,
Barimar etc) Similarly kr( k+ r) represented wooded field(Ajekar, . And jr
(j+ r) for sloping ground. The -gr and -chr became variants of -kr and -
jr. For example Alangar, Kannangar, Mangar, Kodichar, Kolchar etc.
Further innovation, especially Sanskritization modified and refined the r
hamlets into -avara. (Attavara, Udyavara, Banavara, Mangalavara
Neelavara, Pejavara etc).

r.> L With passage of time, probably during Vijayanagar and later period,
with conversion of r.> L, the 'mr' beacame 'mLa'. Names like MLa,
GomLa, ErumLa etc came into being.

aDi.> adka
The suffix 'aDi' possibly originally referred to cool shade of a tree, that was
later extended to mean huts,hamlet or habitation etc. Nelydi, Kalydi,
Manjandi, Nekkildi, Amtdi, etc An variant of -aDi was -aDa. For example
Kokkada.
The PDi (pa+aDi;= farm) developed from -aDi. Examples: Kukkipdi,
Bellipdi, Baikampdi etc. In some areas -pDi has become -bDi. For
example: Kannambdi, Kodimbdi,etc..
The suffix 'aDka', evolved from -aDi, and means open ground or yard.
Possibly, it developed later as a regional variant of the suffix-ar. Examples
include Kudthadka, Aladka,Pladka, Kalladka, Mulladka, etc.

Al
The suffix -al or its later forms -ala , -alu or L meant water course, river or
stream. It was employed to represent land area or field by the side of a
stream. Bajl, Kaipunjl, Kudala, Koppalu, Alupe, Alike, Aluve, Pngala etc.
The -sl (s+l), -jl (j+l) , -vl (v+l) and -chl (ch+l) became the modified
variants of -l. For example: Nadisl, Kodijl, Heranjl, Ilavla etc.

aN
The N is an another basic suffix (with its later variants -aNNu, or -aNe)
that represented soil, land or field. For example: Belman, Muddn,
Kemman, Kondna, Kodmn, Kokkarne, Perne, Marne etc.
Also the words KonkaNa, PaDuvaNa(=western), MooDaNa (=eastern),
tenkaNa (=southern )etc.were formed in this fashion. So, the word
'konkaNa' refers to notched/crooked coastline between Goa and Gokarna:
konk(crooked, hook-like,non-linear)+aNa (land).

Naturally, the common word maNNu (=soil) is a compound of m+aNNu.
(Similar analysis can be extended for the word 'haNNu' (=fruit), the
agricultural product.

Anj.> Aje
The -anj or -anje (along with its regional variant -ang) was one of the
ancient basic word that possibly suggested developed area, shops or
township. Possibly the root word '-anj' originally meant 'a sloping ground '
or 'hill-slope' as we find that in the Kolami-Gadaba languages the word 'anj'
means climb.
Several zone indicators were evolved from the basic word - anj , such as:

banja. (=barren/dry)
kanja (=reddish )
kunja, (=hilly)
manja (=even land)
nanja, (=farmland)
punja, (=rocky)
renja ...(=fragrant/delightful)....etc.

Many of these words were compounded with -ar into Kunjar, Manjar
(>Manjarur), Kenjar, Banjar etc.
The words angar( Naiki language), angari (Naikri language ) and angad
(Parji language) mean courtyard or bazaar in ancient Dravidian
languages.Thus the word 'Mangar' (m+ang+ar=Ancient Mangalore) could
be an earlier variant of the word 'Manjar' (m+anj+ar) or Manjarur. The word
'angar' was an ancient equivalent of 'angadi', the bazaar. The words 'angr'
and 'angaDi' (=bazaar) (as in Haleanagdi, Uppinangadi, Belthangadi,
Hosanagadi Koppalangadi, Murathangadi, Mudarangadi etc) were in turn
derived from --anj or -ang.
Some of these words were modified in later period. For example 'manja' (as
in Ballamanja, Kalmanja) became 'maja' as in '-majalu.'(as in
Kanakamajalu).
Similarly 'kanje' became 'kaje', banje .> 'baje' with passage of time.

Land classification words like nanja, punja etc are used even today in
Kannada also. Examples for village names embodying -anj derivatives
include: Markanja, Balkunje, Elinje, Heggunje, Kudkunja, Kedinje, Innanje,
Bannanje, Surinje, Kunjathabail, Punjlkatte, The 'nanja' became 'nancha'
(as in Nanchar) in some areas.

Ank, ang
The -anj had two variants namely : -ang and -ank. The -ang/e and -ank/i
variant of -anj/e can be examplified by Varanga,Kodange, Parenki, Neranki,
Pernakila etc. The-ank (=yard, small piece of land; e.g. Koli-anka) evolved
into place names such as Manki (m+anki), Permanki etc. Even the word
Lanka (island) can be considered as ( l+anka or the land within water; la-
being shortened form of al/a=water). The 'ank' later evolved to represent
the 'number'
The 'anj' root word with passage of time became '-aj 'or '-aje'. Variants of
'aje' include Aje(<.anje), Kaje(<.kanje), maje/majalu (<.manje) and
Baje(<.banje). Village names such as Ajekr, Baje, Bajl, Bajape Kaje,
Kajekr, Konaje, Pthaje, Derje, etc abound in the Karavali.

Oli
The suffix word -Oli or -OLi could be of Prakrit origin as it has been traced
to Marati areas as a village indicator. For example of -Oli are: Innoli, Maroli,
Kudroli, etc.
One of the possibility is that the suffix '-goLi' in many of the village names
(like Bajagoli, Kinnigoli, Goliangadi, Taudugoli, Asaigoli etc) could actually
be a derivative of Oli (g+oli) rather than the goLi, the banyan tree, as
commonly presumed so far!

Odi
The suffix Odi apparently has several meanings as enlisted in the Tulu
nighantu. However, it could be geographical indicator of 'bettu' (upland) is
suggested by the Kannada equivalent name 'Hosabettu' of the original Tulu
place name 'Posodi'. Examples of Odi villages include Odipu, Posodi,
Arambodi,
The Odi could be a regional variant of Oli as we find analogy between
Oli>goLi and Odi >k+ODi, ODu>> k/g+oDu.
Further variants of -Odi are -kODi (Kodi. Aluvekodi, etc). And for -Odu and -
koDu or -goDu or -toDu., we find examples in Kumragodu, Balgodu,
Kasarkodu, Kasargodu, Arantodu etc.

Oor
The origin of the word oor can be traced to the name of the renowned
ancient Sumerian city, Ur , that dated back to some 6000 BCE. The names
of ancient Indian historical cities Mathura (Uttar Pradesh)and Madhuarai
(Tamilnad) were based on the root word -ur or -oor.
Now the suffix -oor is the most common indicator (Mangalur, Bengalur,
Maisur,alur, Belur, Begur, Puttur, Tumkur, Kittur, Nellur, Chittur, etc) of
village/town/city names in southern India.

An old form of -oor was -uri. Place names like Naguri, Hebburi (Hebri),
Uruval, etc. were based on these. The -uri form apparently was used by
ancient Munda tribes as one of their language was called Naguri.

Pu.>pura
There are a number of ancient village names that end with -pu or- pe. For
example:Alape, Didupe, Bajape, Belapu, Mudipu, Kudupu etc. The -pe
suffix was altered to -be in some areas. (Example Perabe). The original -pe
or -pu possibly represented township. Later on the -pu suffix was merged
with -ur that probably led to the formation of Sanskrit suffix 'pura' (p'+ ura)
as in for example Kundapura, Kalyanpura, Manipura, Sakleshpura; Kanpur,
Nagpur, Jaipur etc.

Se
The suffix -se has become a place indicator in several village names such
as Avarse, Vaddarse, Teggarse etc. The -se suffix could possibly be a
regional variant of -pe.


Readers may offer their opinions or disagreements if any on the above
topic.

Posted 30th August 2008 by Ravi Mundkur
Labels: ank anj pura pu aN odi aje se. Oor adka aNu ang anje al avara aDi
Oli Ar la

2 View comments

NarayanaSeptember 2, 2008 at 5:31 PM
In Italian "arAre" means plowing. In tulu "bAkyAr" (bakimAru in
kannada)bigger land for cultivation.

Reply

Ravi MundkurSeptember 3, 2008 at 8:14 AM
'Baaky-aar' or the 'Baakimar'('Remaining field'=reserved field) generally is
the large agricultural field especially around a rural temple reserved for
temple festivities like annual temple car/chariot procession.

Reply


AUG
27
140.Uchila
Uchila village in the NH 17 between Mangalore and Udupi is an interesting
name that has been interpreted differently. There is one more Uchila near
Ullal and Someswara , to the south of Mangalore city again on the coastal
highway NH17. On the face of it the name appears as Uchu + ill that
means serpent -house. Some have liked to interpret it as Uccha +ill, the
'uchha' being superior or placed at an higher elevation.

Uchila=Nagoor
Naga (serpent) worship being one of the popular cults followed traditionally,
many villages have been named as Nagoor or variants of it along the
Karavali and Konkan. Such Nagoors can be seen all along the West coast
and even in Rajasthan suggesting a repeating pattern of establishment of
villages by the devout migrants during the history. Naguri ( at Kankanadi,
Mangalore city) may be an older variant of the place name Nagoor.
Therefore, logically we can infer that the place name Uchila is the Tulu
equivalent of the word Nagoor.

Il=Oor
Accepting Nagoor=Uchila leads us to the inference that the suffix 'il'
stands for the 'oor', the village or habitation. This interpretation is slightly
different from our general perception that 'ila' is a variant of 'ill', 'illu', the
house. The 'il' is not exactly 'ill' even though these two words may have
genetic, evolutionary and historical connections. The 'il'(pronounced iL)
(=Earth) has been adopted into Sanskrit also.
Possibly, the ancient word 'il' originally meant a stretch of land. For
example the French word 'Ila' ( a female name) stands for 'island'. Later the
word was extended to mean the entire earth by specific group of people
while others applied the derivative 'ill' for their dwelling houses.
Therefore the 'ila' suffix in various place names such as Kedila, Puttila,
Baltila,Tekkila,Nekkila etc need to be reinterpreted as - - -villages.

Ilntila
Note the interesting village name Ilntila (Belthangadi taluk)!
Does 'Ilntila' means a village inside a village?

Posted 27th August 2008 by Ravi Mundkur

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AUG
26
139.Cluster villages
Like regions united socio-politically into States and confederations, certain
like-minded adjacent villages during the history, united themselves into a
cluster of villages. Thus, we have Moorur (=three vilage),Nlkur(=four
village) and Aroor (=six village) in different parts of the Karavali.
Ainoor(=five village) and Enmoor(=eight village) in Sullia taluk also reflect
clustered villages.Aivathoklu(=50 houses) in Sullia taluk explains a cluster
of fifty houses.

Nalkur
Nlkur in Udupi taluk and district was formed as a cluster of four adjacent
hamlets, namely Kajke, Muddr, Miyru and Mrali.
*
: With inputs from Narayana Shetty :

Posted 26th August 2008 by Ravi Mundkur
Labels: Nalkur

3 View comments
AUG
25
138. Mandekolu
'Mande-kakke' in Tulu represents rather unusual large headed crow that
makes slightly different sound compared with the ordinary crow. The word
'mande' being equivalent of English 'head', in general sense, people
generally think that 'mande-kakke' refers to crows with slightly larger or
prominent head !
However, the actual meaning and origin of the word 'manDe' could be
different!

Mandekolu
Mandekolu is an unusual sounding village name from Sullia district in the
foot hills of Western Ghat .Mande-kolu for an ordinary analysis represents
'head rod', a meaningless name. However, the meaning of the word
becomes clear when we analyse these words as derived from the tribal
names. The Mande and the Kols refer to tribal groups that pervaded these
regions in the past. A sub-group of Kol tribes from Mande origin could have
been known as Mande Kols during the undated early history.
Mandechar is the name of another Mande village from the Sullia taluk.

Mande
Mande is an ethnic group of Western Africa. Mande people of Niger-Congo
region of Africa have their own set of languages. Two major episodes of
environmental changes resulting in the increasing spread of deserts in
Africa, ca.2000 BC and ca.100BC to 200 CE prompted Mande and Bantus
to migrate to better areas. The recurrence of both these words in our
language leads us to suggest that some of these tribes actually migrated
and settled in our lands in the past.
Other evidences of existence of Mande people in Tulunadu exist in the
form of Mande-Koraga, a sub-group among Koraga tribes.
The Garo tribes of Meghalaya,Assam and Bangladesh also call themselves
Achik, Mande or Achik-Mande. Achik means hill and Mande means people
in Garo language.

Kol
Kols were another ancient tribes that distributed in different parts of
peninsular India. There are numerous place-names that embody the word
'Kol' or 'Koll'. Kolar, Kolur, Kollur, Kolnad, Kolchar, Kollamogaru, Kolya, etc.
Kol tribes may have ben known as Kollis during later history.Kol tribes were
said to be experts in metal smelting during early part of the civilization.
Kollis are known as fishermen in parts of Maharastra and interior Karnataka
even today.
The origin of the word 'Kol' appears to be a Turkish word that means valley
region between rivers.

Mandya
In the similar line, the place-name of Mandya (Karnataka ) could have
possibly been derived from the name of Mande tribes.


Posted 25th August 2008 by Ravi Mundkur
Labels: Kola Mandekol Garo Mande Kolli

4 View comments

ManjunatAugust 25, 2008 at 9:20 AM
I'm not sure how you are going to support such long distance relationship
between Africa, Siberia and India. We need to add East Asians and
Europeans too as it goes back to that remote past.

Also, I am not entirely sure whether the Nostratic etymology could be
interpreted as of Turkish origin. Anyway, Nostratic means the origin could
be in Central Asian region... or somewhere close to that. But it's still
interesting to find 'kolli' meaning bay is observed only in west coastal
Dravidian languages beloning to SD-1.

Reply

SuchiAugust 25, 2008 at 6:24 PM
The amount of research you have done is damn impressive. I wish you
could write a little more about yourself so that communicating would be
easier.
There are quite a few things I would like to ask you on this topic. This has
been my favourite subject right from the beginning.

Reply

Ravi MundkurAugust 27, 2008 at 7:41 AM
Manju,I believe that human historical migrations confirmed by science
support my 'weird' sounding suggestions.The historical migrations
theoretically could have been from any region.But an African epicenter has
more scientific proofs.Only I am trying to trace some of those indistinct
strings, especially based on the word-fossils. I exactly do not know: the
word 'Kol' might have been traveled more,including the regions you
suggested.

Reply

Ravi MundkurAugust 27, 2008 at 7:53 AM
Suchi, thank you for the good words.About me? Ha,I am not yet part of the
history.
Feel free to write your questions,impressions,comments etc.This is an
open-source, open-minded platform for all those who have feelings for the
heritage and the history.

Reply


AUG
19
137.Chitrapu


Chitrapu is a picturesque peninsula like semi-island along the Karavali
coastline located southwest of Mulki town. It is formed in the coastal stretch
where the Rivers Shambavi (Mulki) and Nandini (Pavanje) join together
before disgorging into the Arabian Sea.The area west and southwest of
Chitrapu, including Sasihitlu and Mukka is infamous for severe sea
erosions especially during the peak monsoons.

Shekar Chitrapu
Shekar Chitrapu has compiled informative and useful geological and
historical data available on Chitrapu in his Kannada essay Chitrapu
gramada Charitre: Ondu adhyayana haagoo upalabda maahitigalu (History
of Chitrapu village: A Study and Available data) published in a regional
souvenir.

River mouth drift
Shekar Chitrapu has documented the drift or migration of the combined
river mouth of the Rivers Nandini and Shambavi at the sea front near
Chitrapu during the recent history.This fact is also established by
comparision of Survey of India toposheets documented for the years 1916
and 1968 and later satellite imageries of the area.
The northward migration of the river mouth is due to upliftment of the crust
especially around Mangalore.An eastwesterly ridge traversing peninsular
India along Mulki/Mangalore in the West Coast and Pulicat in the East
Coast has been documented by geological studies.The rise of the ridge has
been slow and steady over the years leading to gradual or abrupt migration
of river mouths and other relevant Geomorphological features.

Bappanadu
However, available data and evidences suggest that the Rivers Shambavi
and Nandini were independently joining Arabian Sea before 19th century.
The data is in conformity with the palo-geography of Gurupur- Netravathi
duo.River Gurupur was joining the Sea independently of River Nethravathi
until Nineteenth Century CE and one fine monsoon day in the year 1887
River Gurpur abruptly took a southerly turn and joined River Nethravathi
before emptying into the Sea.
The story must have been similar in the case of Shamabavi and Nandini
Rivers even though the year of joining of these two rivers has not been
documented so farThe status of River Shambavi joining directly into
Arabian Sea (independently of River Nandini) is supported by the fact that
the present Bappanadu was a port where ships in the olden days used to
dock.
The merchant ship of Bappa Beary was mysteriously stranded in the
estuary here, according to local legends, and it was cleared after he offered
to build a temple in honour of Durga Paramesvari.The temple is known as
Bappanad Durga Paramesvari temple and it was rebuilt in the present site
during later years.

Chitrapu Niyogis
A class of Telugu Brahmins of Andhra Pradesh is known as Niyogis.
Niyogis are well known for for accomplishing intelligent executive works.
Niyogi means appointed person or staff. One of the hundred and odd
surnames of Telugu Niyogi Brahmins of Machilapatam, Andhra Pradesh, is
Chitrapu. Aruvel Niyogis (=six thousand appointed staff) were said to
have been deployed during Vijayanagara reign for supporting
administrative works of the warriors (Kshatriyas). Possibly, these six
thousand recruitees were drawn from different parts of southern India
including the Karavali.
Thus the Chitrapu Niyogis were possibly originally drawn from the Chitrapu
near Mulki during 13-14 century CE.The connection of Niyogis to Karavali-
Kerala is further supported by the fact that the Niyogi surnames also
include Uppala and Malyala.

Chitravahana
The place name Chitrapu (Chitra+apu, the Chitra village) apparently is
derived from the name of Alupa King Chitravahana I (680 -730 CE) who
ruled Karavali and parts of Sahaydri like Edivolal (present Banavasi) areas
during early Eigth Century CE. Chitravahana I was a powerful King among
Alupas. He married queen Kumkuma Devi of Chalukya dynasty which was
ruling at ruling at Badami.
There is one more King Chitravahana II documented in Alupa history (760-
800 CE). However, the name Chitrapu may have been associated with the
famous Chitravahana I who was ruling in the Mangalapura and Banavasi
regions.

Alupa
Alupa family has been considered to have originated at Alupe village in
eastern part of presnt Mangalore city.Then it needs to be explored why this
village chitrapu was named after the King Chitravahana

Chitrapu
One possible reason is that Chitrapu area was a flourishing port and urban
area developed by Chitravahana I during 7th and 8th Centuries CE.Other
reason could be that Chitravahana I or his mother hailed from this area,
which was later renamed after the popular King of the time.

Chitrapura
There are atleast two more villages in the Karavali named Chitrapura: one
near Baikampadi (Mangalore) and another in the proximity of Shirali (Uttara
Kannada). Compared to the antique name of Chitrapu, the new name
Chitrapura implies a subsequent date in the history. It is not clear whether
these villages were named after Alupa King Chitravahana II (760-800 CE).

Readers with additional data on the area may add their comments

Posted 19th August 2008 by Ravi Mundkur
Labels: Chitrapu Rivers Chitrapura Mukka Niyogi Nandini Shambavi
Sasihitlu Bappanadu

1 View comments
AUG
13
136. Kukkian lineage
Kukkian is one of the lineages among the present Billava community. This
surname is generally not found in other Tulu communities. Evidences from
place-names in Tulunadu suggest that Kukki or Kukke were a widespread
tribal group in the past. It appears that the amalgamation of this tribal group
with Billava group led to the formation of a distinctive lineage named
Kukkian during the historical period.
Since the word kukke represents the basket made from bamboos,
creepers and other fibrous plant materials, we can deduce that these tribes
were proficient in the art of basket weaving. The mango fruit kukku which
carries their name apparently was introduced by these people in this
region.

Kukke
The famous Subramanya temple area in Sullia taluk is also known as
Kukke or 'Kukke-pattana'. This appears to be the old name for the place
now popularly known as Subramanya. Legends suggest that Kukke tribes
installed and worshipped the initial form of Linga in the remote past at
Kukke or Subramanya.The picturesque hill-side hamlet later developed into
a major centre of Subramanya worship where Naga cult was combined with
the worship of Kumara (Murugan in Tamil culture) or Subramanya.It is said
that sage Shankaracharya visited and worshipped in this place.

Kukkipadi - Kowkradi
There are numerous place names in the Karavali that signify the existence
of Kukke people in the past. The list of place names include Kukkatte,
Kukkedi, Kukkipadi, Kukkikatte, Kukkala, Kowkradi (< Kokkaradi), Kokkada,
Kokkarne,Kukkikatte, Kukkandur,Kukkadi etc.

Kukkanoor in Koppala district,Karnataka and similar places in other parts of
southern India suggest the spread of these tribes in the past.

Posted 13th August 2008 by Ravi Mundkur
Labels: Kukku Kukkatte Kowkradi Kukkadi Kukkandur Kokkarne Kukke
Kukkipadi

2 View comments
AUG
12
Debacle of a verdant land : Bailare at Posodi
Contributed by Hosabettu Viswanath

Since my contribution on Bailare (Post 120), I was thinking about the
irretrievable damage done to Bailare of Hosabettu (Olden name Posodi )
and onwards. For that matter, such wanton damage is also true to Bailares
elsewhere.

Genesis
Genesis of degradation of this Bailare starts from the time of construction of
feeder road to Hosabettu (in late fifties) and other areas in early sixties to
mitigate the difficulties of coastal people during monsoons and the creation
of artificial harbour at Panambur in early seventies. This is the irony of
development. Analogy may be drawn to the present-day craze of
authorities in having Special Economic Zones on fertile lands. The then
Prime Minister of India late Shri Lal Bahadur Shastri, who coined the
slogan of Jai Kisan, Jai Jawan, expressed his surprise, while laying the
foundation stone for the new harbour, on the sanity of choosing that fertile
agricultural land to go under sea water.

Emotional attachment
Bailare is a vast low lying arable land, fed by natural water course, i.e.
storm water from adjoining elevated areas around Hosabettu. This Bailare,
alongside NH-17 on the West, starts from Hosabettu and now extends upto
Chitrapur/Baikampady, where it is by-passed to Arabian Sea through a
man-made outlet. Earlier this Bailare stretched right upto Panambur/tip of
Kulur (West) before joining Gurupur River naturally. In the casuarinas
grove (chauri pady), skirting the beach, of Pancha Catte (P.C.) House in
Panambur we had a Citizenship Educational Camp (Nagarika Shikshan
Shibira) some time in 1953-54. I have connection to four sons of this
House. Two scions were my teachers at Iddya Vidyadayinee School, of
whom I was the favourite of late PC Vasudeva Rao, third - my SSLC mate
(brother of PC) and the fourth was my colleague at Century Enka (brother
of Ratnakara Rao Kavoor - amateur dramatist in Mangalore). I ensconced
my emotional attachment to this Bailare in a poem (Ondu Bayala Kate) to
keep it for myself and tried afterwards to get it published but in vain.

Wholesale Plunder
As the adage goes, A wilful waste makes a woeful want. The present
wretched condition of Bailare is a burning example of how unscrupulous
people cause irretrievable damage to the Nature. We hear of flooding in
monsoons in all upcoming Apartment neighbourhoods in South Kanara.
There are outcries and appeals by residents to stop the indiscriminate land
filling of the expanse of the Bailare. Natural water courses and water-
bodies are disappearing, leaving no relics. It is a wholesale plunder. It is an
eye-sore to see some water-logged pockets of fertile paddy fields here and
there in the midst of unplanned cluster of apartment buildings.

Note on Posodi
The old name of Hosabettu is Posodi, which is still alive in conversations
among local people. But the fact, that the present day generation is not
knowing, is that part of Iddya-Suratkal is also known as Posodi in records.
This is vindicated in its finding an entry in the Tulu Lexicon (Vol.5, page
2152). This is further corroborated by what my chikkamma was saying. The
Vidyadayinee Primary School was started at Iddya Shri Mahalingeshwar
Temple in Nov 30, 1916. When own buildings for Primary & Higher
Elementary and High Schools were envisaged in the present site, there
were building fund raising campaigns. The team which visited Mumbai was
cajoling people from Hosabettu to donate munificently as these schools are
their own as it is located in Hosabettu. This is a fact that Vidyadayinee is
within the precincts of Hosabettu. The house of our teacher late Shri H.
Rama Rao is just touching the school premises. This information has some
historical relevance and hence the disclosure. It should not be considered
in a different hue, i.e. as a statement of glorification. When Iddya is
considered as part of Suratkal, it came to be believed that Vidyadayine is in
Suratkal. It is customary to apply the name of important place name to
entire stretch of adjoining areas, eg. Mukka is now considered as part of
Suratkal.

Contributed by Hosabettu Viswanath
*
Posted 12th August 2008 by Ravi Mundkur
Labels: Panambur Bailare Hosabettu Posodi Surathkal Iddya

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AUG
11
135. Arianna lineage
One of the Tulu lineages (bari) especially common among Bunts-Nadavas
is known as Arianna. This lineage is somehow not reported among other
Tulu communities. The lineage name is derived from the immigrant 'Ariya'
people who settled here and later assimilated with Tulu farmers in the
historical antiquity.The word Ariya is a Pali equivalent of the word Arya.
The word Arya or Ariya represents noble, aristocratic. Ariya puggala in
Buddhist Pali texts referred to noble person.

Arya
Northern India was popularly known as Aryavarta. The words Iran and Arya
are related.The immigrants from ancient Iran (ca.2000 BC)consisted of
sages who composed Vedas as well as cattle breeders and farmers. Their
subsequent Indian progeny were also apparently referred to as 'Aryans' in
Sanskrit and Ariyas in Pali.
Similarly, as pointed out by Sediyapu Krishna Bhat, the root word Ar-
represented the agriculture, as we see in arable land. Therefore, Aryans
as a tribe were also agriculturists. It is said that one set of twelve or so
Aryan sages dedicated themselves to composing Vedic hymns. Others
may have adapted to agriculture and cattle breeding. With the passage of
time Ariya meant noble, as agricultural marketing became a rich
profession. The Ariya represented aristocratic or merchant class of
people. The word Shresta (=superior) was alternate word to Ariya, the
noble, rich merchant. The words Shresta and Shresti with time became
Shetty or Setty in different southern regions.

Ariya
Ariya were a group of people or tribes that traveled from northern parts of
India and settled in different parts of southern peninsular India. They had a
distinctive language known as Ariya. Roger Blench notes Aariya as one of
the unclassified languages as per ethnologue data.

Arey, Aryapu, Ariadka
ShamBaa Joshi in his Kannada works refers to Ariya tribes that were
prevalent in Maharastra region. Many village names in Maharastra (like
Arey Milk colony, Mumbai) and Karnataka that contain Are- prefix provide
evidences of the settlements of Ariya tribes. Ariya were rulers in parts of
Tamilnadu as described in early Buddhist literature. Ariyalur town and
region in Tamilnadu stands testimonial of the ancient settlements of Ariya
people.

In Karavali ancient Ariya habitations have survived in the form of village
names Aryapu (near Puttur), Ariadka and Aruva etc places possibly
represents such settlements.

Ari
Paleo-botanical studies have shown that paddy/rice was introduced in
southern India as late as 800BC, even though agricultural crops like grams
and millets were grown as early as 2500-3000BC. This observation has led
to the inference that rice was introduced by immigrants after 800 BC.
These immigrants could have been the Ariya tribes, and the Tulu word Ari
and Dravidian word Arishi (later became Akki in Kannada) for rice and
seeds could have been derived from the name of the people who
introduced them namely, the Ariya people.

Reference
Sediyapu Krishna Bhat (2008) Shabdartha Shodha. (Kannada). Compiled
by Govinda Pai Research Centre, Udupi,. 362 p.

Posted 11th August 2008 by Ravi Mundkur
Labels: Ariaadka Aryapu Aruva Arya Arey Ariyalur Ariya

5 View comments
AUG
8
134.TuLu vs. Italian
Contributed by Narayana T. Shetty,Italy

There is a proverb in Tulu which says "mara puTTinalpane, manushye
(narAmaAni) poyinalpane. Therefore we do not know from where we came
and to that matter we do not know where we will be tomorrow. Therefore
we Tuluva's can not rule out the possibility of being 'Romans' or vice versa.
According to V. Ramchandra Rao : There was a colony of Italian merchants
in Tamilnadu. Besides the Italians were employed as bodyguard-soldiers
by Pallava kings around 300 BC, because they were somewhat dim and
couldnt speak Tamil, hence not likely to get into palace intrigues .
Who knows what is hiding in the "Kaala Garbha".

Italian language is one of the five neo-latin or Romance languages. Others
are French, Spanish, Portuguese & Rumanian. Italian is closer to Latin than
rest of these languages. It is believed that some 3700 years ago Latin &
Greek split out from Sanskrit.

Tulu and Italian
'Tulu' does not form a part of Indo-European language group. So if there
are plenty of 'Sanskrit' words in Italian languages it is because they are
genetically related. How do you explain Tulu or Kannada words in Italian?
How come Tulu grammar resembles that of Italian?
Here are the some examples:

1. In Tulu, all verbs in their infinite form ends with -are or -ere. In Italian
they end with -are, -ere, or -ire.

e.g.: 'Parlare' (=to speak) : Pateriere (Tulu)
Finire (=to end) : Piriare (Tulu)
Avere (=to have) : Avare (Tulu)
Bere (to drink) = Parre (Tulu)

(Note: Bere even if it is written with single 'r' it is pronounced exactly like
Tulu as if there are double 'r').

2. a. In Tulu "Ha" is not there. Even in Italian "Ha" is not there (Florentine
dialect uses Ha for almost all words like Tuluvas of east [Mudai, e.g.:
Hodame (todame), haanted (daanted), harta (sarta), pole!]. But in Latin
'Ha' was there, but it is difficult to make out today, how it was pronounced!

b. In Tulu "Maha Prana" is not there, like Italian.

c. Tulu's special 'e' vowel of "Appe" (Mother) is not found in any other
Dravidian (at least in Kannada) language. But even if it is not treated as a
special vowel, it is pronounced by Italians same as we Tuluvas.

3. "Gna" of Tulu (as in 'Bognya' (= ash;), 'Kignya' (= small) is pronounced
by Italians exactly as we do.

4. A large number of full or partial sound-meaning (i.e., lexical)
resemblances, particularly in core (or basic) vocabulary:
Adagiare (set down carefully) = Jaavare (Tulu)
Aglio( garlic) = Ugli / Ulli / Bellulli (Tulu)
Altana (covered roof) = Atta (Tulu)
Appena (just) = Apaane (Tulu)
Assaggiare(to taste0 = Saggi (+tuvare....Tulu)
Avere (to have) = Avare (Tulu)
Bastone (stick) = BaDu (Tulu)
Battere (to beat) = Bottare (Tulu)
Bianco (White) = Boldu /Bolle(Tulu)
Boario (ox) = Bori(Tulu)
Buio (dark) = Baia/ Kattale (Tulu)
Calcio (kAlchio=foot ball) = Kalchendu (Kannada) (note, in Italian ca = ka,
cu = ku, co = ko)
Camaleonte (chameleon) = Onti (Tulu)
Cavare (to draw out) = Kalevare (Tulu)
Chiedere (to ask ) = Kenare (Tulu) (chi = ki)
Collina (hill) = Kunja (e.g. haDankoli?)
Collo (neck) = Kekkil(Tulu)
Colpire (to hit) = Kolpare (Tulu)
Colpo (Blow) = Kolpu (Berit Colpu.... Tulu)
Corno (horn) = Kombu (Tulu)
Covare (to hatch) = Kavu (+Koriare.... Tulu)
Cucchiaio (spoon) = Kail /Takkana (Tulu)
Cucciolo (Puppy) = Kukru (Tulu)/Kurle (young one of pig..Tulu)
Culo (buttock) = Kullige (Tulu)
Essere (to be) = Ippare (Tulu)
Farfalla (Butterfly) = Paante(Tulu)
Ferita (injury) = Pett (Tulu)
Fianco (hip) = Pinkan (Tulu)
Fila (Que) = Sal (Tulu)
Fiori (flower) = Pu / Pingara
Foderare (to cover) = Podepare (Tulu)
Fottere (to have sex) = PoTare (Tulu)
Fumo (smoke) = Puge (Tulu)
Fungo (Fungus) = Purngu (Tulu)
Fuori (out) = Pidai (Tulu)
Gatto (cat, male) = Gante (Tulu)
Giacente (lying) = Jessonare (tulu) (Gia = jia)
Giallo (Yellow) = Mangiol / Mangiall (Tulu)
Giovane (young) = Javane /Javaner (Tulu)
Girare (to turn) = Girare (Tulu)
Gufo (Owl) = Gumme(Tulu)
Mannaia (Chopper) = Madu (Tulu)
Marrone (Brown) = Mairre (of ox, tulu)
Montare (to climb) = Mitaavare (Tulu)
Muso (Ugly face) = MusunTu (Tulu)
Nuocere (to harm) = Nuocere (Tulu)
Nuotare (to swim) = Nindare (Tulu)
Orlo (edge) = Aru (Tulu)
Ottima (excellent) = Uttima (Tulu)
Foglia (leaf) = Paale (of kang/Pullu of page.....Tulu)
Paglia (straw) = Pagir (Tulu)
Palla (Ball) = Palle (old tulu, something spherical)
Pari (equal, same) = Pari (pari paDunu - Tulu)
Parte (part, share) = Pal (Tulu)
Partita (match, game) = Parte (of cock fight - Tulu)
Paura (fear) = Podige (Tulu)
Pendere (to hang from) = Pandare (Tulu)
Piedi (feet) = Pada (Tulu)
Pungo (fist) = Pundi (Tulu)
Riti (practice, custom, tradition) = riti (rivaaj) (Tulu)
Scure (axe) = KuDaari (Tulu)
Segare (to saw) = Sigipare (Tulu)
Spalla (shoulder) = Puggel (Tulu)
Strada (way) = Saadi (Tulu)
Tamburo (drum) = Tembare (Tulu)
Tana (lair , den) = Taanya (Tulu)
Tardi (late) = TaDa (Tulu)
Telaio (loom) = (of Taaglia?)
Testa (head) = Tare (Tulu)
Toccare (to touch) = Tagare (Tulu)
Tonda(round) = Tonde (Tulu)
Torcia (Torch) = tUTe (Tulu)
Tubo (pipe / canal) = Tumbu (Tulu)
Unghia (nail) = Uguru (Tulu)
Urlare (to scream) = Ural (padare....tulu)
Veste (garment / clothes) = VEsTi (Tulu)
Vetta (top/summit) = beTTa (kannada)
Villa (villa) = Ill (Tulu)
Zappare (to hoe) = Dappare (Tulu)

Tueor (Latin - to watch) = Tuvare (Tulu)
Nir (Greek - water) = Neer (Tulu)
Anar (Greek - male) = An (Tulu)


5. Places:

Adige = Addinge
Angiari (read as Anjiari) = Anjaar
Calascibetta = KaLasa
Campagna = Kampaan
Catanzaro = Katalsar/Kananjaar
Enna = Inna
Nogara = Nagara
Palermo = Palemaar
Pompie = Pompe (near Kapu)
Puglia = Polya
Tibero = Tiber
Toscana = Todicana


6. Italian Gerundio (Gerund) is formed by -ondo/-indo/-endo to the stem of
first , second and third conjugation infinitives, respectively. Also in Tulu
there is Gerund, formed by -ondu.
e.g. Leggendo (by reading) = Odondu
Andando (by going) = Povondu


7. Italian verb "Dovere" means "to have to" or "must" is same as tulu's
"Du".e.g.: Devi andare (you must go) = PovoDu.

8. Past tense ends with 't'
Fatto (I did) = Malte (tulu); Dato (I gave) = Korte (tulu); Venuto (I came) =
Batte (tulu)

9.a. Wrist is called "MaNi-ganT" in tulu. Small handy bell is called manNi-
ganTte. Whether maani (hands) word is from Italian?
b. The red stone used to construct the wall is called "Mura-Kal" in Tulu.
"Muro" means wall in Italian!
c. In Italian sea is called "mare", "calare" means to go down. Therefore
"cala" means one who goes down. In total mare + cala = maracala = fisher
man in Tulu! May be this word is of Italian origin.
d. The room on the west side (generally) of kitchen is called "Pada-sale". In
Italian "Sala" means room!
e. "Adombrare" means to make shade. Our tulu "dompa" is meant for that!
f. Birba (scamp) some what sounds like "Bira" of tulu. Children's mischief is
called "Bira" in tulu.
g. One who always argue is called "arrogante" in Italian. In tulu is called
"arganTe"!
h. "Colpu" (read as Kolpu) in tulu has got 2 meanings: (i) to touch (ii)
muscle catch. Even in Italian!
i. In old Italian money was called "cassa", our cas (kas).
j. "Funerale" (Funeral) is some thing to do with tulu "Puna" i.e., dead body,
is not it?
k. "Canestra" (basket, read as Kanestra) and tulu "Kanna" (e.g. Kannadi
pudai) are of same origin or not?
l. Childrens are called "jokulu" in tulu. They always wish to play. May be
this act of children is reffered as "Giocare" (jokaare = to play) in Italian!
m. If we speak (or laugh) loudly our elders warn us not to "Kekkerare". In
Italian 'to chat ', 'to gossip'; 'rembling talk' is called "Chiacchierare" read as
kiakierare.
n. Latrin is called "kakkasu" in Kannada. "Cacca" (read as Kakka) means
'shit' in Italian. Our 'kakkasu' of Kannada is nothing but place for......
o. Gi (jU) is down in Italian. Jappare, japuDaavare etc are the acts of
going down in tulu. Mit is up in tulu, so mitAvare is going up (climb). Tirt is
down, but going down is not tirtaavare, but jappare.

Contributed by Narayana T. Shetty,Italy
Posted 8th August 2008 by Ravi Mundkur
Labels: Italian language

4 View comments

Ravi MundkurAugust 8, 2008 at 8:16 PM
Congratulations Narayan! It is a fine observation of similarity between Tulu
and Italian languages.The analogy may not be just coincidence.The fact
may be that both Tulu and Italian originated from a common original
source/precursor language.Similarly reconstructed Sumerian and some of
the African languages contain many ancient words that are found in
present Tulu and other Dravidian languages.Models of Migration of early
tribes/people from African continent ably explains this phenomenon.

Reply

AnonymousDecember 23, 2008 at 4:33 PM
Makran (Urdu/Persian: ?????) is a semi-desert coastal strip in the south of
Balochistan, in Iran and Pakistan, along the coast of the Arabian Sea and
the Gulf of Oman. The Persian phrase Mahi khoran, fish-eaters (Mahi = fish
+ khor = eat) is believed to be the origin of the modern word Makran.[1]

The narrow coastal plain rises very rapidly into several mountain ranges. Of
the 1,000 km coastline, about 750 km is in Pakistan. The climate is very dry
with very little rainfall. Makran is very sparsely inhabited, with much of the
population being concentrated in a string of small ports including Chabahar,
Gwatar, Jiwani, Gwadar (not to be confused with Gwatar), Pasni, Ormara
and many smaller fishing villages.
source :wikipedia
i am from tulu speaking udupi fisherman family, i had the opportunity to
meet italian people and Tamil people. Interestingly i am able to control or
speak better in Tamil than Italian.
g Bangera

Reply

Solomon FlaciusAugust 14, 2009 at 11:45 PM
Solomon Flavius -Toronto-14 AUG.09

That was rather interesting to know the commoness and connection
between Tulu and Italian.

Thank u Mr N T Shetty for your deep study into these two languages and
for sharing this with the rest of the world.

Reply

Kon AbagaApril 10, 2010 at 7:14 PM
i visited your site n was good enough then othere site that i visited last
month



work and study

Reply

AUG
6
Contents Volume 2: Posts 61-120
61. Native Tubers
62. Characterization of Spirits of Tulunadu
63. Baikampadi
64. Puraal and Polali
65. Mayi Kala at Mangalore
66. Tharavada
* Topic Index posts 1-66
67. Bunts and Nairs
68. Pandavara kallu: A burial structure
* Nature-scapes 5
69. Kaipunjal and Kapu
70. Mayi-Kala in Ancient Mangalore II
71. Barakur
72. Tiruvail
73 Satiaputo
74. Alupa kings
75. Nitria
* Abstracts
76. Bhagavathi
* Nature-scapes 5
77. Natha cult at Mangalore
78. A special word: MuTTukaDi
79. The name Kadri
80. Macchendra, Goraka and Pingala
81. Barakur II
82. Buddhism in Karnataka
83. Buddhism vs. mainstream Hinduism
84. The Mogaveera community
* Nature-scapes 6
85. Kadire Manjunatha
87. Mangaruth, the ancient Mangalore
88. The Mystery of Manjunatha
89. Keddasa
90. Mangala
91. Govinda Pai on Alupe
92. Avalokitesvara @ Kadire
93. Pedestrian journeys
94. Antiquity of Siri
95. Chenne or Mangala games
96. Samana-samani-savana
97. Siri paDdana : A Tulu Sangham Epic
98. Changes in Gurupur River mouth, 1887
99. Kundapura
100. Kadamba Dynasty
101. Early dormant Jainism
102. Legends of Parashurama
103. Rituals that remind the religious transitions
104. Formation of Barrier Spits
* Let the Studies..
105. Mrigudis of Kapu
106. Mrigudi II
107. Nagara at Panambur
108. Koraga language: A primer
109. Odipu- the Udupi
110. Mukka
111. Swirling waves of Surathkal
* Nature-scapes7
112. The Temples of Karavali: Early phase
113. Maravoor, Maroli
114. Ayikala
115. Extradition of Maari
116. The Saliana lineage
117. Panambur II
118. Iddya to Yedapadavu
119. Kadaba to Kalavar
120. Bayalare

Continued..
Contents of Older posts I
Posted 6th August 2008 by Ravi Mundkur
Labels: Contents 2

0 Add a comment


AUG
6
Contents Volume 1: Older Posts 1-61
1. Tulu language: Origin & Evolution
2. Traces of Tulu-Kannada-Dravida words in Early Sumerian languages
3. Pirak, Prak and Prakrit
4. Brahma worship: Brahma and Bermer
5. Mundkur, Munder
6. Bermer II
* Language and Culture
7. Banta, Bantu
8. Bantu,Bant II
9. The Moolasthana concept
* Random ruminations
10. Evolutionof Culinary habits
11. Boiled grains to Steam cooked idlis.
12. Rotis: Early oil-free roasted vegetarian food
13. The Tulu script: Origin and revival
14. Evolution of the Kannada script.
15. A charming Tulu word naDeer
16. Mangalore: Kudla and Nitria
17. Historic Mangalore: Port of Bukkapatna
18. Location of Moolasthanas in Dakshina Kannada
19. Moolasthana
20. Earliest popular fruit in Indian subcontinent
21. The Taste of Tulunadu
22. The Taste of Tulunadu II
23. Boiled grains to.. Idlis.II. An Update
24. Chakku Palam > Jack Fruit
25. Pala and antiquity of Tulu words
26. The origin of the concept of Brahma
27. The Sweet Potato
28. Significance of the Brahma
29. The Rice: Vrihi and Arih
30. Multan and Moolasthana
31. Tulu tribes Migration from Pirak:1000-600 BC
32. Origin of Animal and Spirit worship
33. Brahma-Vishnu-Mahesh
34. Ten incarnations of Vishnu
35. Ancient Spirit worship: Horse mounted heroes
36. Planets as Tulu proper names
37. Early Human migrations.
38. Earliest Indian Tribes
39. One human family with many variations
40. Early evolution of words and languages
* A Tulu stage play: Kariajjerna Kathekulu
41. Origin of the word Tulu I
42. Origin of the word Tulu II
43. Evolution of Tulu language
44. The scale of human migration
45. Origin of the word Bant.
46. Proto Tulu migration Stage I
47. Mundevu (Pandanus)
48. Early Tulu: Stage II 2000-800 BC
49. Early human settlements in South India
50. The legend of Rama
51. Stage III: Migration from Pirak 800-500 BC
52. Munda aborigines of Karavali
53. More on Munda influence on Tulu
54. The legend of Bali
55. Identity of Neolithic South Indians
* Nature-scape of Tulunadu 1
56. Assimilation of Indo-Aryans
57. A word that traveled: Ayana
* Nature-scape of Tulunadu 2
58. Evolution of Early Communities
59. The less evolved ancient tribes
60. The Original Rama
* Nature-scape of Tulunadu 3

Continued...
Posted 6th August 2008 by Ravi Mundkur
Labels: Contents

0 Add a comment

AUG
3
133. Kntvara - Kanajr


The charming place name Kntvara was derived from the name of a tribal
woman. The legend describes the origin of the place-name from a tribal
proper name, apart from explaining the prevalence of Shiva cult in the
antiquity among the native tribes.

Kntra
According to the legends prevalent among the people of Kntvara, located
near Mudabidri in Karkal Taluk, a tribal woman called Kntra was severing
bushes and gathering fodder for the cattle in the sub-rural wild environs of
the village. Her sickle touched against a rock amidst green bushes and
reportedly blood oozed from the wounded rock. Apparently, she heard a
faint cry from the hurt rock: Oh,maga Kntra !'
The tribal woman Kntra saw that her sickle inadvertantly touched a holy
rock, a natural Linga stone hidden under the foliage of bushes in the
wilderness. She was pious and promptly arranged to carry the Linga stone
to a safer place and build a shrine for the Lord Shiva, who subsequently
became popular in the region under the name Kntesvara.
Thus the place was named Kntra in Tulu after her name. Subsequently,
the place-name was restyled into 'Kntvara' under the influence of
Kannada rulers.

Kanajr
Kanajr village in Udupi taluk is another illustration for ancient place-names
based on the proper names of the tribal people that inhabited these areas.
Narayana Shetty has pointed out that Kanajar has a Shiva temple and has
a legend of wounded Linga stone similar to that prevailing in Kntvara
village.Note that the tribal woman's wail Oh maga Kanaja(=Oh, child
Kanaja) is a replication of Oh maga Kantara theme.
The village-name Kanajr (Kanaja + r) has been developed on the proper
name of a tribal Kanaja. The suffix ar represents a habitation.
Madaru : Madhur
It seems many temples in Karavali-Kerala have similar anecdotes
describing the discovery of idols by the tribals.Manjunath reports that the
famous Madhur Ganesha idol was said to be the discovery of a tribal
woman called Madaru.

The two photographs in this post depict the scenic splendour of Kantvara


Posted 3rd August 2008 by Ravi Mundkur
Labels: Linga worship tribal name Kantara Kantavara

5 View comments

NarayanaAugust 3, 2008 at 1:41 PM
Same story about Kanajar (kaNamjAru in kannada)a village in Udipi
Taluk.Here the tribal woman calls are demised son "o maga kaNaja" on
seeing oozing of blood. Then the present Bhrhmalingeshwara temple was
built. But the temple ia very famous for kAraNika of "melAmTa" daiva like
ANNappa at Dharmastala.

By the by Mr. Ravi,have you received my article on tulu-Italian language?

Reply

Ravi MundkurAugust 3, 2008 at 6:42 PM
Noted 'Kanajar' story.Possibly, there may be some more like these.
I haven't received your Tulu-Italian article yet. Please send!

Reply

ManjunatAugust 4, 2008 at 2:33 PM
Madhuru Ganapathi temple in Kasaragod also has almost similar story. I
think Ganesha idol was discovered by a tribal woman called 'Madaru'.
Hence the name madhUru.

Reply

NarayanaAugust 6, 2008 at 1:28 PM
Dear Ravi,
Please give me your e-mail ID. I would like that you please first have a look
on it.
Thanks

Reply

Ravi MundkurAugust 7, 2008 at 6:55 AM
bmravindra@gmail.com

Reply

JUL
26
132. Sooda to Surinje
Most of the literates in Sooda (pronounced: sooDa) village may not
attempt to answer your question regarding meaning or origin of the name of
their village. It is but natural, considering the exotic mature of the word. The
word Sooda may not mean anything in present conventional Tulu
language, though it also represents one of the surnames among the Bunts
community.
Sooda is not an inscrutable or unique name as it appears. There is a
similar village known as Soodi near Gadag. In northern India especially in
Punjab and Rajasthan region, Sood is a well known ancient community of
warriors.

Sood
Read the following notes gleaned from a wiki page on Soods:
The word 'Sood' is of Sanskrit origin and means a brave person or a victor
of enemies. It also means a man who can make progress. Sood also
means interest on a loan. Soods were known to be money lenders.
Soods have a very ancient and glorious ancestry with noble qualities.
Soods are the descendants of the Kashatrias and in particular King Parmar
whose second son was named Sood. They are Agnikul Rajputs. At the time
of Ashoka, Buddhist influence spread all over India. Soods helped to re-
establish the Vedic Dharam in one part of India. For eight generations
thereafter the capital of Sood dynasty was Patten in Sindh and later shifted
to Amar Kot.
In 331 BC, after defeating Poras, Alexander's invasion and entry into India
at the banks of River Beas was stopped by the superior forces of Rai Shah
Sood. This event is recorded in Alexanders memoirs and also in the Indian
history books. Alexander recognized the sterling quality of the Soods and
admired their strict adherence to their principles, bravery and practice of
Vedic religion. After the death of Alexander, Sood reigned uninterrupted for
some time and extended their territory and influence to Alwara, Kashmir,
Khandar, Sistan and to Yamuna on the other side. The kingdom was even
extended up to Karachi. Indian sailors escorted by Sood forces used to
trade with Basara, Istanbul and Greece. There are records of 101 Sood
Kingdoms with respective Rajas under Sood Emperor of Alwara.

Bunt connection
Sooda is one of the surnames of Tulu Bunts. Conversely, one of the sub-
castes of Soods of Punjabi-Rajasthani region cited in the wiki is called
Banta!

Soor
The d>r phonetic conversion has been recorded in north Indian languages.
With this the Sood becomes Soor which is Sanskrit equivalent of Shoora,
the brave.
Sooru was a common proper name among Tulu communities in earlier
days.

Surinje
There are many villages in Tulunadu that carry the tribal community tag of
Sooru. These include Surinje, Suralpadi, Suralbettu, Soorikumeru,
Sornad, Jal-sooru etc. These village names remain as testimonials of
Sooda and Sooru tribes that pervaded this land in the antiquity.

Written in consultation with Hosabettu Viswanath
Posted 26th July 2008 by Ravi Mundkur
Labels: Sooru Surinje Sooda Jalsoor Soorikumer Suralpadi Sornad

4 View comments

AJEYA RAOJuly 29, 2008 at 3:58 PM
Thanks for your invitation. I would like to contribute. BUt how?

Reply

Ravi MundkurJuly 30, 2008 at 7:16 AM
Ajeya,
to begin with you can make use of this 'comments' box.Prepare your article
in word; and copy and paste it onto the comments box.And/or send me
your email/gmail id

Reply

AJEYA RAOJuly 30, 2008 at 2:15 PM
SUre. I can do that, but is there a specific pattern you are following or can it
be any article on anything which is related to our Tulunadu?

Reply

Ravi MundkurJuly 31, 2008 at 7:21 AM
Ajeya, let us keep compiling articles, notes and tidbits connected with
Tulunadu.

Reply


JUL
24
131. Belman to Bellarpadi
Belman (pronounced: beLmaNN) is a suburban village to the north of
village Mundkur. It is located on the Padubidri - Karkala Road. Belman is
known as Bolman (boLmaNN) in Tulu.

Belman
Bolman or Belman simply translates to white soil. But if you look around
the village you do not find any white soils or white clays. The whole village
is reddish consisting of laterites and lateritic soils, dotted with dark granitic
stocks. The issue confuses and leads you to infer that the Bel in the
Belman must be having some other esoteric meaning.

There are a number of villages that carry the prefix of Bel. These include
Belle, Beladi, Belve, Belma,Beluvayi, Bellanje, Bellipadi, Bellarpadi,
Bellara, Biliyur, Bilinele, Bellichar,Belur,Bellur etc. Outside Karavali we
have several Bellara villages/hamlets, apart from Bellari,Belur and
Belgaum. What is this prefix bel stands for ? Apart from the obvious
white, the bel can be bright, fair or shining star (belli /bolli).

Bellarpadi
The village name Bellarpadi clears our doubts. Bellarpadi is a village in
Udupi taluk, located next to Perdur. The name Bellara padi clarifies it was a
padi (habitation) of tribes called Bellar. Thus bel or bol in these names
represent the Bell or Bellar tribes. The name also signifies that these
tribes were whites or fair skinned.

Bellra
The place name Bellra, a town in Sullia taluk lends further support to this
notion. Bellra ( beLLa+ ra) was the village inhabited by these Bella
tribes. Apart from the Bellara in Sullia taluk, there are several such villages
in interior Karnataka that are called by the name Bellara. One such Bellra
in Tumkur district is known for gold mineralization. The well known Bellri
town, famous for iron ores is again a variant of Bellara. Linguists have
recognized Bellari language as a variant of Tulu.
Similarly the popular town Belgaum must have been ancient village of
Bellar tribes.Besides,names like Belagola (as in Sravana-belagola),Bellur
and Belur in different parts of Karnataka again point to the spread of these
'fair skinned' Bella /Bellar tribes in the past.

Bolra - Bolr
There are a number of villages or hamlets that are known as Bola,Bolr ,
Bolr, Bolmann,Boliyru,Boluvaru, Bolanthr,Bolije etc. Bol being the Tulu
equivalent of bel or bili we can conclude these to be hamlets where fair
skinned Bellar or Boller tribes resided once upon a time.

Vellars
Hosabettu Viswanath reminded me that Bellar/Boller tribe scattered in
historical Tulunadu and parts of Karnataka must the equivalent of Vellars
described in Tamil literature.The absence of 'b' in Tamil alphabet,
apparently converted the 'Bellar' phonetically into 'Vellar'.


Posted 24th July 2008 by Ravi Mundkur
Labels: Bellarpadi Bellara Bellari Belgaum Bilinele Belman Bolanthur Vellar
Bolur Bolar

2 View comments
JUL
23
130. Todr


The footprints of Kota tribes in the Karavali has been discussed. Another
related tribe is Toda (tDa).Toda tribes at present live in the Niligiri hill
area. The now famous hill station Ooty (Udagamandala) was once
occupied by Todas. There is an interesting story that a British officer John
Sullivan, Collector of Coimbatore, during 1823, purchased the lands that
make up the present Ooty from Toda people for mere one Rupee.
Toda people speak Toda language.
Toda tribes are well known for cattle breeding and diary farming, employing
especially the buffaloes. Todas believe that the goddess Teikirshy and her
brother first created the sacred buffalo and then the first Toda man. The
first Toda woman was considered to have been created from the right rib of
the first Toda man.

Toda
Todar (pronounced tDr) is the signature village of Toda people in the
Karavali during the early history of Tulunadu. The Todar village is located
near Mijar on the Mangalore-Mdabidri road, a part of NH 13. At present
there are no vestiges of Toda tribes in the Todar except in the name of the
village.
However, fossil footprints of a buffalo-oriented culture and lifestyle of the
ancient Toda community has been absorbed by the people of Tulunadu.

Yermal, Yerlapadi
Apart from Todar there are several villages in Tulunad that were known for
buffalo breeding. Village names like Yermal (yeru +mL =buffalo ground),
Yerlapadi (yerla + paDi= habitation of buffaloes) and Ktipalla (pond of
buffaloes) refer to buffalo dominated ancient societies of Tulunadu.

Mund
The Toda hamlets are known as munds. As studied in present Niligiri area,
they usually consist of five huts three of which are used for dwelling, one
for buffaloes and the fifth one for common dairy activities. It is also possible
that most of the villages bearing mund- prefix in Tulunad were initially the
settlements of Toda dairy communities.

Kambala
Toda tribes depended on buffaloes for dairy activity. Possibly these Toda
tribes introduced male buffaloes (Kona, Yeru) for agricultural activity in
Tulunadu. They had the practice of sacrificing male buffalo calf during an
annual celebration called kona shastra.
We can predict that the buffalo-race pastime of Tulunadu the Kambala
was conceived and fostered during the Toda civilization in Tulunadu.

Mahishasura
The raw back-ground data for some of our Puranas involving buffalo-
villains (Mahishsura), Mundsura etc may have been conceived based on
Toda lifestyles by their rivals.

Hosabettu Viswanath adds:
'Masoba' spirit God (Maise/Mahisha) popular in Maharashtra may be
equivalent of or derived from the Toda culture. Similarly,the well known city
Mysore (= Mahisha + Ur ) must have been a habitat of Todas. It is said,
Toda language is more near to Kannada than Tamil. In old History books of
British time, Coimbatore, Arcot and Salem areas are called 'Carnatic'
states. 'Mahishi', mother of 'Mahisaasura', was killed by Lord Ayyappa,
according to lores. This shows that Todas prospered in Kerala also.


Posted 23rd July 2008 by Ravi Mundkur
Labels: Todar Toda Katipalla Kona Kambala Early Munda Groups Yermal
Yerlapadi

4 View comments
JUL
20
129. Puttr
There are several place names in Karavali that were repeated in other
area. For example: Udyvara, Uchila, Alike, Bengare, Kodiyala,
Pndesvara, Puttige, Puttr etc. The repetition apparently occurred along
the timeline and the intention of repetition of name was to repeat the fame,
popularity or importance of the place with that original name.

Ur > Oor
Ur was a very famous city during ancient Sumerian civilization. The name
must have been repeated many times over in different parts of the civilized
world by those tribes who migrated from that region. Even the spread of
fame might have spurred the people of far off places to rename their towns
or villages as Ur. Proto-Dravidians who emigrated from Africa and Mid-east
brought this famous word along with them and now we all know that Oor
(or r) derived from Ur is the popular word for village in the south Indian
languages. Note that even the Sanskrit pur or pur-a is a more refined Ur
that is made up of p + ur ( a).

Puttr
There are at least two Puttr-s in Dakshina Kannada. One is a major and
popular town and a Taluk headquarters on the Mangalore-Mysore road.
The other is a hamlet appended to Udupi civic agglomeration. Even though
the Puttur town, the headquarters of Puttur Taluk is more famous now, at
this juncture it is difficult to recognize which was the first original
town/village in the history that was named Puttur first and which followed it
later. There is also a Puttur in Andhra Pradesh, suggesting the spread of
these common Dravidian words.
The usual current explanation of Puttr is 'Pootta+ oor' or village of
flowers. However an analysis of the word suggests it could have had other
meanings originally!

Beloved village
The word Puthu has three possible meanings: 1.Favorite or Beloved (Tulu
Nighantu) 2. New (puth as in puttari Kodagu; suggested by Manjunat)
3.A combination of 'beloved' and 'new'; and 4. Anthill ( putta >.hutta
Kannada; suggested by Viswanath).
The puthu1 (=beloved) has survived in Tulu (and also in Beary language)
as a pet name used for designating fond children. If you consider the
beloved as the meaning of the prefix puthu then Puttur becomes
beloved or favorite village.
Similarly, in the case of other puth- settlements, it could have been:
Puth+ila (=beloved house) and Puth+ige (=favorite domain) etc.

New village
Other possibilities for these words considering Puthu 2 (= new) are new
village (Puttr), new domain/ habitation (Puthige) and new
house/habitation (Puttila). Alternately, in view of Naga worship cults in the
region the place names could also been derived from the third meaning
namely the puthu 3 (=anthill).

Pudu
One village along NH 48 before Bantval along the Mangalore-BC
Road(Bantval cross) is named 'Pudu'.The word 'Pudu' may be a modified
form of 'Puthu' discussed above.
Similarly,Puduvettu would be a 'new upland'(pudu+bettu) settlement.
*
Puddar
I agree with Manjunat who opines that puthu stands for new like Hosa in
place names like Hosapet or Hosabettu. However, I feel that original
puth conveyed a combined emotional expression of new and favorite/
beloved/ affectionate considering the pet name used for calling fond
children.
The puttari festival of Kodagas is puddar for Tulu people. (Was it
puddari initially?) The festival originally conveyed an emotional
respect/devotion to the new rice or kadire the ear of paddy. The puddar
has later changed into posatt. The posa has become hosa along the
timeline in modern Kannada.

Possibly with evolution, we lost the original sentimental attachment and
concurrent devotion of our ancestors to the arrival of new objects and now
we recognize and distinguish just - old and new!


Posted 20th July 2008 by Ravi Mundkur
Labels: Pura.Pudu. Puthige Oor Puttur Ur Puddar Puthila

4 View comments

ManjunatJuly 20, 2008 at 11:37 AM
There are place names where puttUr act as second name or suffix. eg.
mogrAl puttUr in Kasaragod and kOyamputtUr in Tamil Nadu. Why not
people keeping a name like Mogral and Koyam and adding puttUr to
indicate it's a new Ur? If you observe, we have a penchant for adding
"new". Hosapete, Hosadurga, Hosa-angadi, Hosabettu...

Reply

Ravi MundkurJuly 20, 2008 at 12:18 PM
You may be right! The exact meaning of 'puthu' in Tulu/Dravida possibly
lies somewhere between or combination of 'new' and 'favorite'.

Reply

RanjanAugust 8, 2008 at 4:06 PM
Yes,right. 'Pudu' in Tamil means 'New'. So is the meaning in Tulu also. To
be clear 'Puddar'is 'pudu'+'baar'(new grain).
And one thing we have to be very carefull while tracing a place
name(espisally in Tulunad) is that we should not start from the kannada
name but from the Tulu name itself. Eg.in the list of names,Ravi, you
mentioned 'belman'.Where as the original name is 'bolman',as you
mentioned later.
I stress this point because,it may be misleading in some
instances.Eg.'Kuderebettu'.This is a small hamlet on the Mangalore-
Bangalore high-way(NH-47),near Kalladka. Before Kannadization, the Tulu
name was 'kudurubottu'. i.e.'kuduru'(island)+'bottu'(a type to field in the
hills). Deviating from the root it has become
'kudere'(horse)+bettu(Kannadization of'bottu' meaning the same.)

Reply

Ravi MundkurAugust 9, 2008 at 7:35 AM
You are right,Ranjan! As a consequence of imposition of Kannada and
translation of Tulu names into Kannada during and after the Vijayanagar
period in Tulunad has altered the original meanings of some of the place-
names.
Shall make a note on your point.

Reply


JUL
18
128. Bairs and Munds
Origin of the two Tulu words, bairs and munDs, posed by Manjunat, may
be explained by visualizing and reconstructing the period of initial
interaction between Tulu immigrants and Munda native tribes in the
Karavali zone, probably dating back to ca. 800-600 BC.
The clothing accessory bairs(bahiras) is the ancient equivalent of modern
bath towel and munDs is the popular ancient headgear of the coastal
area.

The Interaction
The immigrant Tulu tribes were in for a cultural shock in the Karavali land
they chose to settle down. The immigrants coming from northern India were
tall in stature, about six feet, fair skinned and wore full body-covering cloths
designed and suited for the cold climates of the north. The native tribes of
that time were shorter generation, about five feet, dark in complexion and
wore minimal clothing that suited the sultry climate of the coastal Karavali.
Basically, the natives wore a sheet of cloth wrapped around their loins.
Another sheet of cloth was cloth was fashioned into a turban. Probably this
was the standard attire of the leader of the native tribal group, known as
Munda.
The immigrants had to coin new words to describe these exotic clothing
accessories used by the Munda. The loin cloth the Munda wore was called
munDu and the headgear was designated munDas. (=munDa + s).
The interaction was deep and strong. Many items were designated after the
MunDa. Most of their ancient tribal habitations were named accordingly.
Reconsider the still surviving place names all over the Karavali such as
MunD-kur, Kalla-munD-kur, MunD-aDi, MunD-oDi, MunD-oli, MunD-aje,
MunD-r, MunD-goDu and so on. The average height of the Munda person
was employed as a unit of measure: One munDu stands for a length of
about five feet. The common prickly shrub used by MunDa tribes for
preparing mats stream-boiled mooDe, was called munDevu. The
conspicuous broad forehead characteristic of MunDa tribes was named
munDa or munDo.

Bairs
The Baira were another ancient tribal group that sauntered across
Karvali and rest of the peninsular India. Bairam-palli is an example of
their ancient habitation. The origin of the cult of tribal God Bairav who was
later considered as a form of Shiva can be attributed to Baira tribes. And
words like bairagi (nomadic recluse) have been derived from Baira-
s'.Narayana Shetty cites the relevant name of a hamlet: 'BairaLi guthu'.
Similarly the word 'baikam' as in place name 'Baikam-padi' meant 'beggars'
or 'nomadics surviving on alms'. Later in the history Bairarasa were
popular rulers in parts of the Karvali.

Bahiras, the towel
Thus bahirs (=bahir + s) is the smaller piece of cloth originally worn by
the natives and adapted by Tulu tribes as bath towel. The word may not be
directly connected to the Baira tribes. The Bahir-as ('bahir' =outer) refers to
the sheet of cloth used to cover the upper part of the body or the sheet
used to wipe the body. The word probably was derived from an ancient
Pisacha- Prakrit sources.The suffix 's'stands for a sheet of cloth, earlier
form of 'hs';one of the component in weaving is also called 'hs'.
**
bairs puni
Viswanath adds a few idiomatic expressions related to 'bairs':
There is a phrase "bairas aapuni" (falling a prey to a yarn /believing the
false statement without checking. Akin to the modern 'April fool'). This could
have been based on the notion that mendicants ('bairas') are given to lying
or fooling.

'ChanDi bairas'( or even 'chanDi Kamboli'; 'chanDi'=wet) mean "lazy fellow"
or 'thing not suitable for the purpose'. The expected utilitarian aspect of
'kamboli'(=blanket) or 'bairas' like warming the body or driving away
chillness or removing water by rubbing is lost when they are wet.
**
The 'Tulu NighanTu' (p.2594) cites a funny and sarcastic Tulu proverb:
AnD'g arive ijji, manDeg munDs nduve!
=No cloth to cover the private parts, yet (he) searches turban for the head !


Posted 18th July 2008 by Ravi Mundkur
Labels: bairs Bairampalli munDs Munda. Baira

10 View comments

ManjunatJuly 18, 2008 at 9:29 AM
Ravi:
:-). Nice humorous take on the etymology. Anyway, I wonder what has
happened to fully clothed people who came here. As far as my knowledge
goes non-brahmins wore mundas to cover their head and bairas to cover
their lower part and brahmins wore only loin cloth(komana...brahmin
philosophers were also known as gymosophists) to cover their lower part.
Situation wasn't much different in north India too until 11th century, I
suppose. Arab/Persian chroniclers had recorded how scantily clad people
were.

Reply

NarayanaJuly 18, 2008 at 5:24 PM
"BairaLi" guttu is also the name of a house in our village

Reply

Ravi MundkurJuly 19, 2008 at 8:19 AM
"fully clothed people.."
I visualized this based on the attire worn by our Yakshagana/ Kathakali
artists.This dance form possibly came to us from the north.

Reply

AnonymousJuly 21, 2008 at 6:41 PM
Dear Ravi,

If you have not done so already, you should visit the following website :

www.viswamurugu.com/tuluweb1.html

While most of the conclusions arrived at by the author are obviously
coloured by his Tamil national pride, what could be interesting are the
primary sources (esp references to Tulu people and Tulu country in the
Tamil Sangam literature) referred to by the author.

While we spend a lot of time following up leads on the migration of
communities from the North, not much emphasis is paid to the "collective
(historic) memory" of Tamils as per which there existed a great and
flourishing "Dravidian" civilisation which was submerged under the sea.
Madurai was the cultural capital of this civlisation but the original Madurai
also went under the sea and what is now Madurai was originally referred to
as "North Madurai" Some of the artefacts that were under the sea and were
exposed post the Tsunami at the turn of the century at Mahibalipuram
when the sea receded once again created a lot of excitement among the
"believers" in this theory.

Rgds
Ashok Shetty

Reply

prajwalJuly 21, 2008 at 7:39 PM
are there any baira tribes left in bairampalli or tulunadu.My house is located
in bairampalli village near perdoor,udupi.

Reply

Ravi MundkurJuly 22, 2008 at 6:44 AM
Baira tribes, once wide spread in peninsular India, obviously have been
absorbed into other folds.'Bairappa' is still a popular name among people of
upland Karnataka.Their spirit God Bairav has been later adapted by
Kapalika, Natha and other cults.

Reply

Ravi MundkurJuly 22, 2008 at 7:02 AM
I have visited 'Viswamurugu' couple of times.I agree with the basic
contention that Tulu language and culture is quite ancient like Tamil.Like
Tamil 'Sangam', Tulu had a 'Sangam', though not well documented.I've
written posts on 'Siri paDdana' and recognise it as a product of 'Tulu
sangam'.
But I find many of the places cited in Viswamurugu intriguing, being un-
relatable to the actual towns/villages of Tulunadu.Ground truth matching
and verification is absolutely necessary for any historical reconstruction.
I am aware of some of the 'collective memories' of Tamils cited by you.We
shall touch upon such things sometime later.The problem with the
collective memories is that many of them contain slender facts admixed
with ample emotions and glorification.

Reply

jeevanJuly 30, 2008 at 1:30 PM
hi ravi ... i appreciate your work....with intresting fact....if that wat u said is
true were are baira s people now the people as u said native of karavali...i
know they are in mlore but their population is very less compared to the
tulu people....how can u explain this...

Reply

Ravi MundkurJuly 31, 2008 at 7:30 AM
'i know they are in mlore..'
Please provide more details on this.
'their population is very less compared to the tulu people....'
Our Population (density),beliefs/faiths and language etc change with time
and history! It is possible that some of them have been assimilated into
Tulu communities during the historical past...just like we have absorbed the
bairaas and munDaas!

Reply

jeevanAugust 1, 2008 at 10:40 AM
hi ravi...
what exact information you want to know......
as you said their was a baira aras in karavali region....
what happened to that kingdom ??
They are the baira s who we find in karavali now?

as far as i know this people speaks in halle kannada which is much similar
to that of kundapur kannada...their custom is much similar to that of our tulu
nadu ...but their marriage custom is unique though i have newer seen this i
have heard from old people....
i would be glad to listen more about baira s...
if you have any further informaion please do provide...

Reply

JUL
15
127. Ancient proper names
What is in a name? Yes, but the style and pattern of names have changed
drastically in Tulunadu over the years. Older generation of Tulu people
carried names that now remain exclusively with illiterate tribes; or are in the
process of getting obsolete. Many of the names are generally unintelligible.
Do you have meanings for these names especially those in the boldface?
The symbol (f) denotes female names.

(Possible logical meanings have been added as running updates.)


aNNu [=boy,brother]
biyalu'
bileyecchi(f) [=very fair lady.'Bili'=white,fair; 'ecchi'=1.more 2.trance 3.shiver
4.form]
bommi (f) [= from bomma <. brahma]
chennu(f) [= beauty]
choma [= <.Soma,moon]
choukaru [?]
dabbu =1.useless fellow,dullard .2.Coin/money (Telugu)3.Force,energy?
Dangu =Bent or hunchbacked ? ;2.announcement as in 'Dangura'?
deyi [=lady]
dooma ?= Smoky?
dugga [=<.'durga',fort]
duggu(f) [=<.'durga',fort, the Goddess Durga]
Gail-akka (f) =graceful?,shrew?
haniya [=<.taniya, shani,saturn]
hukra [=<.tukra, shukra. venus]
kmpara [= a tribal,>.'gmpa',dull fellow?]
kanDu(f)
kargi (f)[=dark lady]
kariya [dark man]
kepu [=red or reddish?]
koira=Kokila , Koyil > Koira, i.e. cukoo?
koraga [= Man,tribal type]
korapoLu(f)[= Woman,tribal type]
koregedi(f)[= Woman,tribal type]
kunji(f) [=child]
kurumbila= one with curly hair.
kuTTi[=child]
mbu= short form of Mahabala?
madara=sturdy man?
madaru (f)=fertile lady?
mda = from Mahadev?
mdi (f)
mayire(f)= [ from mayuri,'mayura'-peacock]
myila [=1.mother. 'Mayi' from Buddhism? 2.cf. 'mya']
Mecchu (f)=favorite
meNku(f)[=shining,star]
monTa [short fellow?]
monTi (f)[short woman]
mudara
munDa [=leader,man; a tribal group]
muTTi
narsi (f)[=from Narsu, female of Narasimha?]
natu : corrupt form of 1) Nath or 2) Nataraj ? 3) a grand child ( Marathi.)
niTToNi= nitt (straight) + Oni (lane ) , a upright and tall person (?)
ODi=sorcerer?
pakira= nomadic
pncha
piletti (f)
sooru=valiant
taniya [=shani,saturn]
tanni-mniga(f)[=sister,>'tangi';respectable(lady}]
toma [=soma,moon]

Other Planetary proper names:
Aita, Aite(f) Choma/Toma, Angare, Booda, Guruva, Tukra/Hukra,
Taniya/Taniyaru(f).
(Planets representing the days of the week from Sun [Aita.< Aditya] to
Saturn[Shani>Tani-ya}
**
Narayana T.Shetty adds some more such older names:

baikle
bekku [=cat]
bermu [=bermer]
biTTu(f)
biylu(f)
boLe [=fair man]
bUche= from 'Bhoja/e'? 2. 'boochi'= a plug
challe
chungle=
donbe [a tribal, street player 'domba']
dogu
doye
dUje=sharp-witted fellow.
jku (f)
giriyamme (f)[ =hilly woman,Parvati 'giriamma']
jru
kDye [=Naga]
kanboLi [woolen blanket]
kanki (f)['kanka/kanki'? a tribal name- cf. place name:'KankanDi']
kattoDi
kOchu
kOtu [=from 'Kota', a tribal]
kuDpe [=Naga? One who 'shivers' or 'stings'?]
kuppe [=stocky man?]
kUsu [=a tribal man,'Koosa'.'Kosar' in Tamil Sangam, later meaning 'a
child']
munglie [='munguli',mangoose]
ntu
pakire [=wanderer,nomadic]
pUnke
pOnkre=prankster, related to pokri/ponkri?
sankri (f)[=Parvati, from 'Shankara']
sUru (f) [=sun,'soorya']
ttu (f)
tungu (f)[=Tunga, river?]
Uvayye [='hoovayya',floral man]
**
Hosabettu Viswanath has added some useful notes on sarcastic tinges in
the ancient proper names:

Most of the names are adjectives, highlighting the types of physique,
physical/mental abilities or defects, generally coming under the word:
'idiosyncrasies', and therefore, invariably sarcastic.

Bittu/Bitte = small. Hence a person with short constitution.
Biyalu' (Woman walking like a galloping horse, i.e. 'vaihali'?)
Challe = A man with bent or afflicted legs. (Ashtavakra), one who walks
unsteadily.
Pincha/e = A man with twisted body
Cheenkre/Seenkre = a man with thin and delicate body
Bikle/Bikkele = A man talking with gasping or a stammerer
Duje = a man with needle-like smartness
POnkre = A dirty and dull man
PUnk = 1.from Pooki (dirty gas coming out of ass) or 2. Mould. Therefore,
meaning a dirty man with bad odour/smell.
Mudar = Fertile soil. Mudarmuttu = attaining puberty. So, Mudara may
mean a sturdy/robust/vigorous/manly person and mudari = a woman with
fertility.


Some houses take names of such old-fashioned names of ancestors
(Tankalthil, i.e. my house, Deralthil, Baddalthil, Mayilthil, Bontalthil,
Montalthil, Keppalthil, Panchalthil, Konikalthil, etc. - all in Hosabettu) (... +
alta + il)

Kurumbila = A kind of weed growing in paddy field. Hence, a despicable
person
Kurumbile = a man with curly and dishevelled hair. A man with 'African'
curly hair?
KOchu = Koche, Kochappa (Gumma). Angular,thin person?
ODi = a tall person(?)
Nodakka = a good looking woman (?)
Bayakka = a loud-mouthed woman? Or from 'Byi',lady.
Achchumakka = A well-shaped woman?
Derakka = ?
Chillakka = ?
Poovanni/Poovanne =Person having the qualities
(smoothness/delicacy/fragrance) of a flower
Abbayakka = From 'Abbaga' = a star.
Dareyakka = Daramakka = Taramakka (Tarame) = A woman shining like
Star.

Mangura
Mangura/Mangure = a deceitful person (?). Mangu is a kind of insect
(resembling the shape of a tortoise or lice), living/hiding inside the loose
soil/sand by burrowing tiny cylindrical pit at undisturbed places. It is
supposed that this insect is at the tip of that cone below but it lives away
from that point. In childhood, it was a competitive game for us to find out as
many 'mangus' as possible. Because of the deceitful nature of hiding,
'Mangu' is identified with deceit/cheating (eg. Mangu pattavuni = to cheat)
'Mangu' also means a she cat. Hence applied to a girl of silly and docile
nature.

natu : 1) Nath (Lord) gets corrupted to Natu as an endearment; 2) Nataraj
is shortened to Natu as a pet name and 3) Natu, a grand child (?), as in
Marathi.
Koira - As Mayoor is to Maira/e, could Kokila mean Koyil > Koira, i.e.
cukoo?
Dangu: Bent or hunchbacked woman.
Dabbu: Worthless coin, hence a good for nothing fellow/dullard
Mabu: Short form of Mahabala
NittOni: nitt (straight) + Oni (lane or line or is it Aeni (Ladder), hence a
upright and tall person ( ? ).
Chungle
= A sticky/troublesome person whom one finds it difficult to avoid.
Alternatively, an obscure person.
Chungu = Dunchi = Sungu = Kuchchi. It means a pointed/protruding
tip/shaggy or thorny edge of grass, hay, fabric/cloth, hair, shoe , etc. It
sticks to clothes or pinches fleshy parts of our body. Study this wise-
cracker in Tulu: 'Poddare salo, Poddeppuda ulayina/da chungu'. This
saying advises a person not to take loan from father-in-law or relatives.
Such loans are as pricking as a thorn in a blanket.
Chungudi = small changes/coins, hence a worthless thing or unimportant
thing.
***

**
Posted 15th July 2008 by Ravi Mundkur
Labels: Old style Proper names

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JUL
13
126. Totems in our antiquity

An image of a totem of Rabbit.

We generally take for granted that totems were traditionally used by the
primitive aborigines of Africa or America. The Oxford dictionary defines
totem as a natural object or animal believed by a particular society to have
spiritual meaning and adopted by it as an emblem.
Our analysis and earlier discussion on the antiquity of Sliyn lineage led
straight into the realm of totems. Analytical inputs from Manjunath and
Ashok Shetty unravelled spider (or Tlya) as an ancient totemic emblem
of the Sliyn/ Tlina lineage of Tulu communities. This leads us to
investigate deeper into the footprints of totemic emblems in Tulunadu.

African heritage
I have emphasized earlier that Tulu people were immigrants and have had
African heritage in their antiquity. This is in conformity with the popular
recent concept of migration of people from Africa. The basic words Tulu
and Bant have been shown to be imported from our African roots.
Similarly our word Kola (the celebration or reception, the custom) is from
Africa. There have been several other borrowed items that have been part
and parcel of our culture: the cult of Spirit worship, Tree worship (Marava),
the tradition of Oral literature (PaDdana), Totems

Totem of Rabbit:Muger
One of the major tribal groups at present in Tulunadu is called Mugera or
Mra. The words muger or mr refer to rabbit. Dr. Abhaya KaukraDi in
his work on Mugeraru (1997) infers that the word Mugera or Mera came
into being because these tribes are experts in hunting rabbits. However
there is a strong possibility of the rabbit being a totem for this tribal
community in the antiquity.

There is one more community not related to Mugera / Mera tribes
discussed above but also called Mugr or Moger especially along the
coast. These are fishers by profession and in Tulu regions they have been
renamed as Mogaveera during the beginning of the Twentieth century. I
have tried to explain the word origin of Moger (now, Mogaveera) earlier
based on the words mogaru or mugr which means river-plains (as in
Jeppina mogaru, Narimogaru etc). There is also a view that Moger is
derived from the word 'moge' to draw water.The availbility of alternate
choice of meanings for the words is inevitable during word-analysis due to
ambiguities in the origin and existence of dual (or more) meanings for many
of our words.
However in the light of our discovery of totemic roots of Sliyn/ Tlina
lineage, it appears that apart from the tribes Muger /Mera, there is a
possibility that Mogera(Mogaveera) tribes in the antiquity also may have
had rabbit as their totem in the antiquity.
More data on these aspects would be welcome.

Iruva
One of the ancient tribes I described based on relics of village names is the
tribe of Iruva or Irava. These may also be related to Irula tribes and
language found in interior Kerala. The name has close affinity to the tiny
animal ant (Iruve) which is a totem among some of the primitive
African/American tribes.

More on elucidation on these aspects and suggestion of other totems may
be expected from knowledgeable persons.


Reference:

Dr Abhaya KaukraDi (1997) Mugeraru: Janjanga, Janapada adhyayana (in
Kannada). Directorate of Kannada and Culture Bangalore. 292 p.
Posted 13th July 2008 by Ravi Mundkur
Labels: Muger antiquity rabbit spider Iruvail Mogera Saliyan Totem
Mogaveera Irula

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JUL
11
125.Kepula

Kepula,Kuntala,Nerala etc berry shrubs /tree end in suffix -la. Kepula is a
wild shrub bearing red coloured flowers and berries,common in humid
country sides.It is also known as 'Jungle flame Ixora'(Botanical name:Ixora
coccinea Linn)
There is also an interior village named Kepu in Bantvala taluk.
'Kepu'2 (derived from English 'cap')nowadays also means small circular
firecracker or a device used in blasting.
The red berries of the native shrub Kepula are edible; rural children use the
berries as a prank bullet in native toys known as 'Kepulabedi' or 'Petlu',
which is a small flute-shaped bamboo reed with openings on both sides.
A kepula berry or a 'petlukayi' is pushed to top side of this 'bedi'
(musket/gun) by a stick (close-fitting shaft) and another berry is again
pushed to shoot out the first berry with a bang.(Tulu Nighantu,p.921).The
prank bullet or 'petlukai' is a small berrylike fruit, borne by a tree with with
odd smelling jasmine-like white flowers ('kelenji tappuda mara') or other
similar berry/seed bearing shrubs like 'allimar' etc.

What is the meaning of the word 'Kepu' or 'Kepula'?
Does the word 'Kepu' designate an older form of the word 'Kempu'(=red)?
Posted 11th July 2008 by Ravi Mundkur
Labels: Kepula Kepu Kempu red

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JUL
7
124. Dissecting Strange words II
There are many strange sounding and unintelligible words around us in
Tulu and Karavali Kannada. Some of these words transgress beyond the
limits of Tulunadu and are found in diverse areas of the subcontinent.
*
Manjunat has added the following place names to the list:

Aerya(Erya)
Karinja(kAriJja)
Parappale(parappale)
Kayyara (kayyAra)
Kukkadi (kukkADi)
Mantampadi

* *
Narayana Shetty has added some more village names to the list of
unintelligible words.

baNl,
dembuge,
domDLi,
hirgna,
kampn,
kawDoor,
kudi,
maNyi?
HaDamkOLi, Hamamja(small hills)
Mumrgi(a rivulet in KawDoor village)
VarvDi,

* *
Regarding the word Kawdoor in his list, I was thinking of the sharp
analogy between the words Kawda and Gauda and possibility of the two
words being variants with the same meaning. Hosabettu Viswanath has
attempted to decipher some of these words. I combine Viswanaths notes
with my stray ideas to logically demystify some of these strange words.

Aerya
Aer+ya=elevated area,ridge.

Heranje
'Haer' = to load, to fill a sack or sack itself filled with goods. 'Herett gaaDi' =
Bullock cart used for transporting goods between ghats and Mangalore in
olden days. Hence 'Heranje'(haer+anje) must be a loading centre, thus the
village taking the name thereof.

Hirgna, Naringna
Hirgana=Hiregana: Hire(=large)+kna(=forest).
Naringana: Narim(=fox, jackal)+kna(=forest).

Kampn
The word kampa may represent a extinct or assimilated tribal sect. There
is a place called Kamparabail in Bantvala Taluk.Similar to Kavada>Gavda
transformations discussed below,it may may be worthwhile to explore
possible kmpa>gmpa transformations.Sloven persons are called as
'Kampari' (woman) and 'Kampara' (man). These names are also used as
proper names.

Krinja
Kar+inja/e=dark/wooded+region/habitation

Kawdoor
There was a tribe of people called as 'KawDer', inhabiting ghat sections of
the district around Puttur and other areas. So it is: Kawdera+Oor =
Kawdoor. The Kawde may be an ancient variant of the word Gauda.
There are people in Maharashtra with surname of 'Kawade' and Gawade
(compare with: Gowda).
ShamBaa has suggested the origin of the word Gauda as
Gawli(=milkman, cowherder)>Gawda. One of the villages in Udupi taluk
near Avarse is named 'Gawali'.
There is a sect called Halu-matha (milk cult) among the Gauda
community of southern Karnataka.
The Tulu Lexicon (p.1009) describes Kaude = Milkman, A man bringing
contribution to temple feasts. The other related words (and meanings) are:
Kaudu = Fraud, Deceit.; Kaudig = smallpox. KawaDe also stands for
cowries (small sea shells; gavva in Telugu), used as money in olden
days.

Kayyra
Kayy+ra=hand/palm shaped(semicircular) ground. Compare with
similar'KaibaTTalu' at Kadire,Mangalore.

Kemrl, Mogrl, Arala.
Kem (kempu=red)+ arl (flower). Ruby- like bloomed flowers. The village
must have been named after trees with ruby - red flowers. (Tulu Lexicon ,
p..904). Kemraal alternatively might be representing a "land abounding with
ponds of Red Lotus flowers". In Tulu parlance lotus is "aralpoo or
allipoo".Compare this with the villages called 'Tavarekere' in other parts of
Karnataka.
If Kemral is red flowers, then Arala village stands for bloomed flowers or
bloomed lotus. Similarly Mogrl would represent mogg (=jasmine bud?)
flowers or lotus buds.

Kukkdi
Kukka+aDi= Kukka, a tribal group+ aDi/pDi(habitation). Compare with
KukkeDi,Kukkandur(Karkal),Kukanur(Raichur),KaukraDi(<.kukaraDi),etc.An
d 'Kukke' of Subramanya.

MNayi, MNi
The place name MNayi has several cousins in southeastern part of
Tulundui like Mni, Mnila etc. There is also another set of places with
shorter vowel like Manipura or Manipalla (>Manipal). For preliminary
observation, the word mani (=gem, pebble stone) looks different from
Mni (=lad or hero).
Generally, the word mNi refers to male lad especially among Tulu
Brahmins. But the word has other meanings beyond this. The MNi is a
spirit God popular in Uttara Kannada. (MNi, MNesvara (male), MNakka
(female) etc are the traditional common names among people in Ankola-
Karawar region. That the spread of fame this Spirit God (a martyred war
hero?), now worshipped in Uttara Kannada was not exclusive to northern
Karavali is proven by the place names Mni and MNila in the southern
interiors of Tulunadu.
MNi also refers to Spirit Oracle/Priest ('darshana ptri'). 'Maanechhidi
barpuni' refers to a Spirit possessing the impersonator (ptri), manifested
by physical shivering of the ptri.
Mani was also the name of an ancient dark skinned tribes of African origin
widespread also in the Southeast Asian countries.

Mantampadi
Mantam+paDi=Mantam (<.manTap?)+ paDi(habitation).

Odilnla, Oddathamuki
One possibility is ODu (Curved Tile, known as dambe) + ill(house) + la
(stream, fluvial course). Does Odilnla represent a stream course by the
side of the tiled house (?). Alternately oD or oDDa were a tribal sect
represented by modern oDDa or VaDDa(stone workers).Note for
example,the hilly place name oDDathamuki (in Sullia taluk). And
'Oddarse'(VaDDarse).

Parappale
Para+ple =Old Ple tree.The bark of the Ple tree oozes a bitter tasting
milky latex that is traditionally considered to be medicinal in value.

Pilya
Possibly represents name of a tribal group. Note pilya piLLe (Keralite)
analogy. Other possibilities of Pilya apparent include relation to pile
(=dirt, pollution)?

Pollya
Again the word Pollya is possibly related to name of tribal sect. Poliya may
be related to tribes Poleya (>Holeya) or even Polla (>HoLLa). Other
possibilities include relation to pollu(to stitch) or poLLu (empty, barren,
without seed).The word may be referring to rattan,cane and creeper
considering its probable affinity to 'pollu'(to stitch or knit).


Posted 7th July 2008 by Ravi Mundkur
Labels: Mani Tulu words Manila Manayi Karinja

1 View comments

NarayanaJuly 15, 2008 at 3:51 PM
What about "mayADi" a house/place name where "mAri" katti and bhanDra
where kept?
Something to do with Gautama Buddhas mother Mayadevi?

Reply

JUL
2
123. Strange words!
I have tried to impress upon the unintelligible nature of several place
names in Tulunadu. Though accustomed to these place names in routine
life and utter them frequently, we invariably use these words without
knowing their exact meanings. Words could not have existed without
specific meaning. Therefore, the logical deduction is that many of these
strange sounding unintelligible words might be the relics of language(s) that
prevailed in this land in the antiquity before Tulu language replaced them
and became the popular medium of communication.

A list of some of the common quizzical village names without apparent
clear meanings in Karavali/ Tulunadu is provided below for you to find the
answers:

ADyaar (shallow ground?)
Ampaar
ArkuLa
Avarse
BagvaDi
Balya
Bantra
Baarya
Hebri
Herga
Gavali
IDikiDu
Inna
Irde
KaDthala
Kalanja
Kaliya
Kanyaana
Karaaya
Karje
Kemraal
Kenya
Kepu
Kervase
KoikuDe
Koila
KokkaDa
KokkarNe
KoLambe (=wet,marshy field)
Kolthige
KooveTTu
Kumbra
Kuriya
Laila
Macchina
MarNe
Mijar
Miyaar
Nanchar
Naaraavi
Naringaana
Neriya
Nettila
NiDDoDi
Nitte
NoojaDi
Noojibail
ODDarse
ODilnaaLa
Parenki (a tribal sub-group/language of Munda group)
Perabe
Pilya
PoLyaa
Puttila (=new+house)[Puth=new;Kodagu]:2.ant-hill?
Sarve
SooDa
Sullia
VanDaar
VanDse
Vogga (=1.Vaghra,tiger;2.Varga,class) [Prakrit]

Try to find the origin and meanings of these words so that they can be
discussed further and understood better. Those with in depth knowledge of
Koraga, Munda(la), Kota, Irava/ Irula and other older set of languages may
excel in this exercise.

Posted 2nd July 2008 by Ravi Mundkur
Labels: place names Kota Koraga Munda(la) Older languages

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JUL
1
Jaamb

A watery fruit called 'Jaamb' or Jamun.
Posted 1st July 2008 by Ravi Mundkur
Labels: Jamun Jaamb

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JUN
26
122. Irvattur, Iruvail and Iraa

A wild shrub, with tiny yellow berries, called 'Mondi' in Irvattur village.

Have you ever been able to visualize how some of the place-names have
evolved over the span of time in a vibrant and dynamic zone like Karavali?
Many of the bygone tribal settlements carried the name of the tribes that
lived there at that time. Some tribal names have also evolved with time and
consequently we find settlements with variant names of the same (or akin)
tribes coexisting together.
Let us consider some of the place names like Irvattur, Iruvail and Ira. To
simplify the issue let me assure you that these names may not mean
anything even if you dig into the meticulously compiled volumes of Tulu
Nighantu. Or, some of these words may have hidden ,now obsolete,
meanings!

IRVATTUR=Yedattur
Irvattur is a sylvan village with rocky outcrops,near Renjala, located to the
south east of Karkala town.
The word Irvattur literally means irvatta + oor (=twentieth village) since irva
generally means twenty in Tulu at present. But does it mean anything
really? If this is the Twentieth village, where are the other nineteen
villages?
The village Irvattur has an alternate name still used by the locals. It is
known as Yedattur! Now, logically it must have been Iruva=Yeda. The
Yeda or Yedia is a modified form of Idiya, the name of a tribe that
inhabited many parts of the southern India and possibly equivalent of
Yadava tribes of northern India. The formula Iruva= Yeda =Idiya leads us to
infer that the Iruva or Irava is a variant of the word Idiya or Iduva or Yedia
or Yeda. Thus we can conclude that a sect of the ancient cattle-herder
tribes (Yadava, Jadon) were variously known as Idiya, Iruva, Irava or Yedia
during different time periods in different parts of Karavali and also in
Karnataka.

IRUVAIL
To test this proposal we have some more villages with analogous
nomenclatures. Iruvail is one such village. It is an abutting village to
Yedapadavu.
Comparison with other Tulu words that start with prefix Ir-(=two) may
tempt you to analyse, Iruvail as Ir + bail (=twin fields), but it would not mean
anything since there are more than two fields in the village Iruvail!
Therefore, the correct word analysis would be Iruva+ illu (=the house of the
Iruva tribe).

IRA
One more village that does not find enlisted in Tulu Nighantu is Ira. The Ira
(pronounced Iraa) presently is a village in Bantval Taluk, populated by Tulu
and other communities. This village would have been known originally as
Irava that with passage of time has been reduced to Iraa.

Relics of a language!
Obviously some of the words and names, especially those relating to
ancient tribes or their ancient settlements do not have any direct meanings
in the present Tulu language. However, these 'unintelligible' words have
survived with us, often tempting us to resort to alternate pun meanings in
our current language of Tulu!
Such a situation of unintelligible words can arise only when an ancient
culture and language(s) has been taken over by another culture and
language. In this case we find pre-Dravidian tribal languages taken over by
Dravidian (Tulu, in our case) language during a specific stage in the past
history.
Thus, many relics of the earlier ancient culture and language have been
preserved as generally unintelligible words in the Tulu language and
culture.



Wild mushrooms called 'Kalla laambu'(=Stoney mushroom) in Irvattur.
Posted 26th June 2008 by Ravi Mundkur
Labels: Yedattur Iruvail Idaiya Ira Yedia pre-Dravidian. Irvattur Yeda.

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JUN
24
121. Kota and Kotiyan
Kota is an urbanized coastal village near Kundapura. And Kotiyan is an
important lineage (bari) among certain Tulu communities. Kota and
Kotiyan: Are these two words mutually related in space and time in terms of
Karavali and overall Indian anthropological evolution?
Let me present some perspective data on these two words so that you can
decide for yourself.

KOTA
Kota is small town near Kundapur, known as the home town of Jnana
Peeta awarded late Dr. Kota Shivaram Karanth. Kota village is also known
as the base or original settlement of Kota Brahmins of Karavali. However
the place name Kota that sounds like a deformed version of Kote (= the
fort) is not unique to Karavali. There are several towns spread across India
that bear the name Kota. Some of the other Kota towns and district places
are:
Kota town in Kota district Rajasthan; Kota in Sonbhadra district, Uttara
Pradesh; Kota in Nellore district, Andhra Pradesh; Kota in Bilaspur,
Chattisgarh and Kotagiri district in Tamilnadu. (Kota-giri means the
mountain of the Kotas). Besides, there are numerous villages that carry the
prefix Kota-(or modified to Koti) in various parts of the peninsula. The
widespread occurrence of the place-names Kota across India leads us to
visualize that these represent ancient settlements of the Kota tribes who
were spread out in different parts of India.

Kota tribes
Kota or Kotar tribes at present speak Kota language and live in Niligiri area
of Tamilnadu. At present they are known as traditional artisans and experts
in pottery and terracotta. In Niligiri region, they are associated with another
tribal community, the Toda tribes, who are the traditional agriculturists in
the Niligiri ranges.
The Kota tribes of Niligiri region have a peculiar custom of smearing the
face of pubescent boys with blue paints. They believe that the transition of
boyhood to manhood is like a death and rebirth and the ritual of painting
the face represents symbolic death before rebirth! The Kota tribes wear
impressive costumes.

Cow-herders and potters
The Kota tribal name is said to be derived from the root ko which means
cow. The Kota people believe that their forefathers were cows. A place they
live in is called a kokkal, meaning resting place of the cows. This leads us
to assume that Kota tribes were originally cow-herders who later adapted to
the profession of pottery. The tribes of Cow-herders were once extensively
spread in India. They were known as Yadava, Jadon, Jadeja etc. in the
northern parts of India and Idaiya(r), Yadia etc in southern India.
The Kota tribes traditionally consume buffalo and other meats but do not
eat cow. This custom throws light on the antiquity and origin of the specific
Indian tradition of worshipping cows.

Kota language
The distribution of ancient Kota settlements all over India and the present
seclusion of Kota tribes to Niligiri hills imply the effect of time and tides on
the evolution of these tribes. Once widespread tribes have been reduced in
number. On the other hand this aspect also connotes widespread
assimilation of these ancient tribes into other existing communities of India
during the course of evolution.
The present Kota language is considered to be a member of Dravidian
languages. The present Kota tribes are living in Tamil/Dravida area and
hence it is natural to expect the influence of surrounding languages on the
language of the Kota tribes. Or in other words, the present language of the
Kota tribes has been modified and evolved in tune with changing times.
Tribes like Gadaba have two regional variants of their languages: one of
(pre-Dravida) Munda heritage and another of superposed Dravida
succession. Similar variants can be expected in the language of Kota
tribes. It is also possible that the older version of the Kota language has
been obsolete or assimilated into other Indian languages during the course
of cultural evolution and assimilation.

KOTIYAN
The word Kotiyan appears to be a variant of the ancient tribe Kota. The
Kotiyans existed as a group during early centuries of the CE as we find
reference to them in Tamil Sangam literature. They were performers in the
courts of Tamil Kings. The comparative Dravida dictionary describes the
word Kotiyan as (a) a fierce young man (b) a glutton or one who hankers
for food. The descriptions derived from ancient Tamil texts possibly imply
that these Kotiyans were originally a strong but poor (and hungry) tribal
community with special talents in performing arts. Or rather they were
compelled to perform before the Kings for the sake of their livelihood.

Lineage Kotiyan
Like many other tribes Kotiyans were spread in different parts of southern
India including Tulunadu during the early centuries of the Common Era.
Obviously they had cultural-matrimonial relations with the Tulu tribes that
led to cultural-genetic assimilations. This is confirmed by the existence of a
distinct lineage in the name of Kotiyan that came into being before the
division of ancient Tulu tribes into various communities.

KOTESVARA
Kotesvara is a well known temple town along the Karavali coast located
between Kota and Kundapura. The place name Kotesvara has significant
hidden clues in terms of the evolution of the Kota tribes that apparently
proceeded in several lines. That they were a significant or socio-politically
dominant group in the Kota - Kundapura area, is further confirmed by the
place name Kotesvara. The Kota tribal groups introduced the concept of
Kotesvara, which has become the dominant form of Lord Shiva in that
region.

It was a general practice in the early centuries of Common Era to name the
God Iswara (Shiva) according to the preferences of rulers or dominant
groups of the land. Alupa Pandya Kings had the God Isvara named after
their dynasty as Pandesvara. There are t two places named Pandesvara in
Karavali.(One in Mangalore city another near Parampalli-Kota).
The inference on the concept of Kotesvara suggests that Kota tribes were
either rulers or a socially dominant affluent group in that region during the
history



Posted 24th June 2008 by Ravi Mundkur
Labels: Yadava Kotiyan Kota Koteswara Gadaba cow-herder Pandesvara

3 View comments

RuthDecember 3, 2008 at 12:23 AM
I was very interested in your information here. I have a question for you, if
you are there to answer. I can't help but notice the connection between
"kota" and "terra cotta" - which the Kota tribes are famous for in their crafts.
The origin of "terra cotta" is Latin, but maybe there is a connection?

Feel free to email me: ruth.mowry@gmail.com

Reply

Ravi MundkurDecember 3, 2008 at 7:08 AM
Dear Ruth
Thanks for the observation and the comment.
There may be connections between 'Kota' and 'Terra Cotta'.
As I have perceived and presented in some of the posts, many of the words
in this world are quite antique,ancient and have been borrowed or shared
by tribes of different colors and countries!
And as you suggested the words 'cotta' and 'Kota' may have had a
common origin.

Let us explore on these further and exchange any data that we may find
interesting.
Please let me know more about your studies and background.

Sincerely
Ravi

Reply

AnonymousAugust 29, 2011 at 2:53 PM
Dear Ravi,
I would also like to share my view about kota tribes living in nilgiri districts.
the name kota is derived form word Kov which means king. kota tribes are
good in pottery, blacksmith, carpentry and playing musics. now their
population is around 1900 and there are settled in seven villages.
kumar

Reply


JUN
23
Kuntala berries

A wild berry shrub called KunTala.
Medicinal plant
Husk of tree of Kuntala ParnD (berry) has curative qualities for diarrhoea
and dysentery. My mother was preparing conji by putting husks of this tree
as well as Nerale when I was suffering from bowel disorders, mostly during
monsoon. Such seasonal fruits are good for health during summer.
- Hosabettu Viswanath.
Posted 23rd June 2008 by Ravi Mundkur
Labels: images berries Kuntala

0 Add a comment
JUN
17
120. Bailare
Most of the Tulu words are becoming dead, mainly because of disuse.
When elderly people speak, we feel like hearing a classic language. Words
like 'Madipu' (both request made to the Spirit and assurance of faith given
by the Spirit Oracle in annual Spirit-worship ( Nemas / Kolas' ) show the
richness of Tulu language. The mammoth Tulu Lexicon has done a great
favour to Tuluvas by documenting and preserving many of the forgotten
words. Tulu is vibrant in spite of onslaughts - then and now.

A Stream
On the western part of NH 17 we find a modest seasonal stream running
parallel to the beach along the fields between Surathkal and Chitrapura.
This stream was debauching into Gurupur River near Panambur before it
was by-passed to sea near Chitrapur (Baikampadi) at the time of creation
of artificial all-weather harbour at Panambur.The stream is called Bayalare
in local parlance. The origin and meaning of this word is quite interesting.
The frequently used Tulu word bailu, the low lying arable field, is
equivalent of the Kannada word bayalu.

Ar(a)e, aruve
In the word 'Bailare', the suffix 'arae' does not mean stone, as in common
Kannada. It is a shortened form of 'aruve' that has been reduced to 'are',
i.e. bayala+aruve > bayala+are. 'Are' also means brim, border, side and
edge. Considering the 'Bailu/Bayalu' as expanse or vastness of low lying
wet land (water-holder), 'are' means sides of it. 'Aruve' means flow of water,
which has a natural course. There is a 'aruve kola' where channelised rain
water enters Hosabettu Bayilu. 'Aruve' may also be a modified form of the
word 'Aluve' that means an estuary or arm of the river in the proximity of
Sea.
Here it is Gurupur River, which joins the sea soon thereafter. Before the
interference of man, the 'aruve' would have been a natural course ('sariya/
sarita' ) for rain water, which formed a lake because of 'aruve kattuni',
which is caused by blockade by land-mass or sand dunes near the bend of
the River Gurupur before flowing southward (at Panambur). This bund
might have breached by the force of water or might have been removed by
man when water dried up in summer. Early settlers might have made canal
in middle of the Bailu to run through upto Panambur in order to reclaim land
for cultivation and to conserve receding water.

Farmers used to dig up or block this canal (passing near their fields) to
store water (after monsoon) to irrigate by using "kontu". A ' kontu' is a
contrivance for lifting water from a water-body. This contrivance is made of
three poles, which are tied crosswise (at the top) to form a tripod and a
trough-like appliance is suspended so as to lift water from pond/reservoir
for irrigating fields.
Note the following idioms under 'kontu' in the Tulu Lexicon:. "Suggida (i.e.
second crop) aaja nir (drying up water), Kartida (Enelda - first crop) tale nir
(pouring water from above), Kolakeda (third crop) aDi nir (oozing out water
under the soil)."
Also consider the word: 'arachattu', which means a channel for irrigation.

'Bailare' is a time-honoured word, coined by first settlers of this land, when
they found perennial source of water, though fed by seasonal streams.
With the rapid growth of industries in Tulunadu and disappearance of
'bailare's, yielding place to concrete jungles, the word 'Bailare' may also go
out of currency.

Contributed by Hosabettu Viswanath
Posted 17th June 2008 by Ravi Mundkur
Labels: Bailare aluve Bailu aruve arachattu

2 View comments

Lakshmi MareddyJune 18, 2008 at 12:57 PM
In Telugu the word "Mudupu" is used when we have a "devara harike"..

In Telugu I think the root is mudi[knot] when we make the wish and tie a
coin in a cloth as a reminder.

Reply

Ravi MundkurJune 18, 2008 at 4:49 PM
The word muDu(i)pu is common to most of the south Indian languages.It is
different from madipu.

Reply

JUN
16
119. Kadaba to Kalavar
The Karavali Tulunadu belt has numerous place names that are vestiges of
ancient tribes that inhabited in the region. These tribal groups are known
for migrations along and across the peninsular India during the historical
space and time. In the process many of the tribes have undergone
evolutionary changes in terms of their culture language and identity.

Kadaba
Kadaba is a town in Puttur taluk that retains the vestigial name of a tribal
group. The Gadaba tribes are a part of the Munda tribes now
predominantly distributed around the Chotanagapur region. The Kadaba
tribes are not presently traceable in Tulunadu as they have been
assimilated with the native population with passage of time. However,
vestiges can be traced. The KaDamba is a surname among Jains of
Tulunadu. The Kadamba kings of Banavasi in Sahyadri are said to be
derived from a tribal group. Many of the Munda tribes were traditionally
known to worship the Kaim/Kadamba tree which became insignia for the
Kadamba dynasty. The Kadam surname can be traced further north in
Maharastra.

Kadava
Shambaa Joshi traces journey of an ancient tribe of Karnataka known as
Kadava(ru).They were physically strong, rustic tribes. Some of them
migrated to Tamil areas where they were called Kalavar. Possibly, some of
these tribes were involved in stealing that imparted the name Kalavar.
The Kalavar were a dynamic and enterprising group in Tamilnadu. With
time they founded a dynasty known as Kalabhra. The Kalabhra were
known in the history for introducing Aryan cultural elements in Tamilnadu.
Similar Aryanization works were done by Kadamba in Karnataka.

Kalavar
The Kalavar tribes were also wandering in southern India. Some of them
migrated to Karavali region and settled in places between Surathkal and
Bajpe in Mangalore taluk. The Kalavara is now a village near MRPL
petroleum complex on the Bajpe road. There is also another Kaalavara in
Kundapur taluk.

The story of Gadaba /Kadaba- Kadamba-Kadam and Kadaba-Kadava-
Kalavar- Kalabhra tribal successions might be a representative string that
helps us to visualize the multiple layers of socio-cultural evolution in time
and space in India.

Posted 16th June 2008 by Ravi Mundkur
Labels: Kalavar Kadava Gadaba Kadaba Kadamba Kalabhra

2 View comments

JUN
14
118. Iddya to Yedapadavu
Some places along the Karavali have names that sound odd, if not
meaningless! Iddya near Surathkal is one of such place-names. Hosabettu
Viswanath opined that it represents an elevated place. Topographically,
the Iddya, now part of Surathkal urban accretions, is an elevated plateau
.But it is possible to relate the word Iddya to one of the ancient tribes of
south India. The tribal angle also answers the origin of mysterious place
names such as Yeda-padavu , Yeda-mangala etc.

Iddya
The place name Iddya has been cited in inscriptions dating back to
Vijayanagar period as Yedeya. The stone inscription in the courtyard of the
Kadire temple dated ca.1386 CE mentions place name Yedeya, along with
Nambur (Panambur), Turithakal (Suratkal), Kollia (Kulai) and Chitrapura
(Gururaja Bhat, 1974.).

Idaiyar, Idaivar
Tamil Sangam literature mentions tribes called Idaivar or Idaiyar.
Descendants of these tribes do exist in different parts of peninsular India as
can be verified from the list of castes and tribes. Apparently there are no
representatives of Idaivar or Idaiyar community in present Tulunadu, even
though the place name Iddya (pronounced as yiDya) or Iddeya near
Surathkal provides mute evidence of the existence of Idaiya(r) tribes during
the early centuries of the Common Era. These Iddaiya tribes might have
been culturally assimilated in the Tulunadu with passage of time.Idaiyar of
Tamilnadu are classified under Yadava or Golla communities

Ideya -Yediyur
The pronunciation of Iddya or Ideya as Yedeya during Kannada
Vijayanagar period throws further light on similar sounding place names in
Karnataka like Yediyur. The Idaiya tribes were apparently known as Yedia
(pronounced yeDiya) in Kannada areas after whom places like Yediyur
have been named. The word Yedia bears close resemblance to the
community name Yadava.Idaiyars of Tamilnadu form part of Yadava group.

Incidentally the present Chief Minister of Karnataka bears the name
Yediyurappa.

Yedapadavu Yedamangala
There are some more villages where the original prefix in the name Idaiya
has been corrupted into Yeda- or Eda- during lingual evolution. Examples
are: Yeda-padavu, Yeda-mangala, Yeda-mavinahole, Yeda-padi, Yeda-
thadi etc. The surname Yedapadithaya also can be cited.
The prefix Yeda or Eda in Kannada actually means left side .But if you
apply this Kannada meaning to the said villages and look for the
corresponding right side villages, there are none!
Therefore, Yeda+padavu originally must have been meant the plateau of
Idaiya tribes. And Yeda+Mangala referred to the war camping ground or
fort of the Idaiya tribes.

Edavolal
Edavolal town has been mentioned in inscriptions of Banavasi Kadamba
period. Eda+volal must have been a colony of 'Ideya' or 'Edeya' people, the
'volal',being the equivalent of (p.>v. transition) 'polal',the town.
Similarly,the places like Yelandur (Mysore district) and Yelaniru/Yedaniru
may have been associated with 'Yeda(v)' tribes.

As usual, if you have better alternate explanations for the origin of place
names such as Iddya and Yedapadavu, or if you feel that my explanation is
hard to digest, feel free to shoot your comments.


Posted 14th June 2008 by Ravi Mundkur
Labels: Yadava Yadthadi Yadamangala Yadapadavu Iddya Idaiyar Yediyur

2 View comments
JUN
13
117. Panambur II
An amendment is desirable on my earlier interpretation on the origin of the
toponym- Panambur. Based on the place name Nambur cited in an
inscription, I suggested earlier that Panambur may be an abbreviated form
of Padu-Nambur.
The available data further suggests that Panambur might have been an
ancient settlement of tribes called Panamb.

Pani and Panamb
ShamBaa Joshi (1967) while discussing on the early tribes of ancient
Karnataka, traces the tribes called Pani (pronounced paNi) to Rigveda,
dated ca.!500 BC. The Pani tribes cited in Rigveda were notorious for
pestering Aryan sages. They used to steal and hide the cattle belonging to
the Aryans.
Joshi mentions that Pani and Hanab tribes migrated to (present) northern
Karnataka and Karavali from the Kalyan region of (present) Maharastra.
The Hanab is a later Kannada version of the Old Kannada word Panab or
Panamb
The Pani and Panamb may have been two related tribes. Signatures of
both of these tribes have remained in the Karavali/Tulunadu.

Paniyadi, Paniyur.
There are several Karavali villages bearing the names of the Pani tribes
such as Paniyadi and Paniyur especially in the coastal Udupi district. These
could have been the ancient settlements of the Pani tribes.
Panikkars may be related to or variants of Panis, as suggested by
Hosabettu Viswanath.
Panambur, Padu Panambur
Another ancient tribal group known as Panambs apparently settled around
places now known as Panambur (the present location of New Mangalore
Port) and Padu Panambur. So, the real derivation of the place name
Panambur must have been Panamb + Oor, rather than Pa(du)+Nambur as
proposed earlier. Interestingly, there is one more Panambur known as
Padu (=Western) Panambur near Haleangadi, north of the New
Mangalore Port. The fact that both Panambur and Padu Panambur are
along the West coast, suggests that the ancient immigrant Panamb tribes
from the north preferred coastal settlements.
The place name Nambur cited in the inscription (that refers to Panambur)
may be (a) a later name preferentially used during Vijayanagar Period (b)
an error caused by the inscription writer or(c) error during deciphering/
interpreting the said inscription.

With spatial-temporal evolutionary changes in the languages, the Panambs
were later known as Hanabs and further as Halabs. Several places with
Hanab as prefix are known in the districts of northern Karnataka. The
Halabs were one of the warrior groups in the Kannada armies. They are
also considered as equivalents of Halepaikas.


Posted 13th June 2008 by Ravi Mundkur
Labels: Halab hanab Panambur Pani Paniyadi Panikkar

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JUN
7
116. The Saliana lineage
Many of us are curious to know what our lineage (Bari or Bali) names mean
or how they were derived. We can coordinate the available data to
understand the origin and antiquity of some of the lineage names.

Bangera Suvarna
Some of the Baris like Bangera and Suvarna are derived from the names of
Moolastanas (or the sites of original inhabitation of the immigrant colonies).
The Bangera word may be a variant of Bangare,or Bengare, the sand spit
beach that formed an initial Bangera settlement or Moolasthana from the
immigrants from the north. The Bengare Moolastana near Hoode is located
on the beach spit developed at the confluence point of Rivers Swarna and
Seetha in Udupi taluk. Similarly the Suvarna is derived from the settlement
on the banks of Suvarna or Swarna River, Udupi Taluk.
However, at least a few Bari names apparently are derived from older
genetic generations and later merged with the Moolastana system in
Karavali/Tulunadu.

Bari
Tulu communities have adopted characteristic Bari or Bali (lineage)
names derived from mothers (matrilineal) and fathers (patrilineal)
hereditary successions since ages. Persons from the same matrilineal
lineage are routinely prohibited from marrying each other. Since the
persons from the same lineage are considered as brothers or sisters and
thus marriage was taboo among them. Modern geneticists also discourage
marriages among close relatives as it may lead to genetic disorders or
abnormalities.

Bari vs. Castes
The Tulu Bari system is basically older than the Tulu Caste system. In
other words, Moolastana concept existed before creation of the castes.The
Baris have been later shared into different castes.For example, some of the
primary Baris like Bangera, Saalian etc.,can be recognised in Mogavira,
Billava and Bunt communities.
**
Early tribes
Sham.Baa. Joshi (1967) has made some interesting analysis of the early
tribes in the peninsular India. One of the earliest tribes were tree
worshippers known as Marava(ru).In other parts of India they were known
as JaaDi or Zaadi, the word being Prakrit equivalent of the word Mara or
the tree. Early tribes had intimate dependency on the trees. They found
many of the fruits, leaves and roots were edible. Trees also protected them
from rains and from the wild creatures. Gradually they believed that trees
contain special spirits that were worshipped for the safety and well being of
the tribes.

Early weavers
They depended on leaves of trees for covering their nakedness. In the next
stage they used thin sheets made out of barks of the trees as primitive
cloths. Further innovations led to separation of fibers from the bark and
other parts of the trees that were woven into cloths. These refined people
who could weave and wear cloths were called Saalis. At that stage of early
evolution and culture, weaving a cloth should have been a special refined
art.
The word Saala and Saali could have been derived from name Sala or the
Salmala (Shalmala), the silk cotton tree or vice versa. The word Saali is
usually pronounced as Taali in Tulu. Taaliye in Tulu refers to the spider that
magically weaves astonishing webs.
However, it needs to be emphasized that the people of Saaliana or
Taaliana lineage are not related to the Shettigars, the community
traditionally connected with weaving. The Shettigars, incidentally have
distinct set of Bari names that are not common to other Tulu communities.
The word Sali also represented a refined artisan as it is further used in
words like Akkasaali (goldsmith), Padmasaali (weaver), Bhanushaali,
Chakrashaali(potter) etc. It would not be surprising if the word Saala and
Saali (art, artisan) led to the derivation of another respectable word Shaala,
the school that taught arts.

Early farmers
The word Saale is also used to represent refined rice (as in Gandha saale,
Jeera saale etc). Similarly the related word Salai represents pulses (as in
togari salai for dhal).
It is also possible that since Saala represented refined art it was further
applied to refined varieties of food grains like special rice breeds and
pulses.

Saalian Taaliana
Thus it is concluded that the word Sali in the Tulu lineage names Saalian or
the equivalent Taaliana could have been derived from the words:
(a) Saali the refined weaver or artisan, and/or
(b) The Farmer who grew refined, special rice varieties and pulses.
(c) Saali, the expert or the refined artist.

The above suggestions are open for debate and learned readers may pose
their opinions for or against the proposal.

Posted 7th June 2008 by Ravi Mundkur
Labels: :crr bangera co

22 View comments

ManjunatJune 7, 2008 at 4:45 PM
It just means spider. I think it is a totemic object.

Most of the South Indian weaver castes are known with spider names in
the local languages.

And the origin of spider names may be in words like 'thread', 'hair' etc...

Jeda, Jada -> in Kannada
Sali -> in Telugu

Probably, Kaikolan,Tamil/Telugu weavers, could be from Koliya(Kolika
guilds during Satavahana period: Pkt: spider, weaver).

Anyway, Tamil, Tulu and Malayali weavers are migrants from Kannada and
Telugu regions with assimilated local population.

I think weavers have their origins in tanner communities.

Reply

Ravi MundkurJune 8, 2008 at 7:56 AM
Good data!However, there are atleast two distinct generations in these,
who carry 'weaver' titles in Karavali.
1.The people of Saliana/ Thaliana Bari are not presently connected to
weaving of an sort!
2.The real weavers by profession 'Shettigars' carry different types of
lineages(-I shall cite some names later-)which do not includes Saaliana or
Thaaliana!
This leads us to suggest that present Tulu Shettigars possibly are later
arrived immigrants than the Saalian and other coeval lineages.

Reply

ManjunatJune 10, 2008 at 4:02 PM
1.The people of Saliana/ Thaliana Bari are not presently connected to
weaving of an sort!

In my opinion, they have 'spider' totemic object not 'weaver'.

2.The real weavers by profession 'Shettigars' carry different types of
lineages

I think Shettigars are basically Sali weavers from Telugu region. I have
heard that until 19th century they used to speak Telugu mixed Tulu. I don't
think they were ever matrilineal.

Reply

AnonymousJune 10, 2008 at 7:58 PM
Many thanks for responding to my earlier request on Baris.

I had heard a very interesting story from my cousin whose husband's bari is
"Comana anna bari". Comana means a loin-cloth and the myth connected
to this is that the founder of this lineage was fast asleep when "God" was
allocating baris. He was therefore the last to approach God and had to be
content with God's Comana which became the bari name.

My mother's bari (and therefore my bari)is Thaliana and I was told by my
grandmother not to kill spiders as it is not permitted for people with
Thaliana bari. So Manjunath seems to be spot on.

My Dad's bari is "Aryanna" - what does this mean. Also his aunt was
named "Sindhu" - was this a common name among Tuluvas. It struck a
chord when I read about our origin from Pirak.

Rgds
Ashok

Reply

Ravi MundkurJune 11, 2008 at 7:16 AM
Ashok, the comana bari anecdote is hilarious!This also highlights the funny
way the Tulu people criticise the traditional aspects around them.
2.Thaliana and Spider:then the theory is right!
3. Aryanna obviously indicates derivation from or back-traces the origin to
an immigrant Aryan breed.The name Sindhu is quite relevant here.

Reply

Ravi MundkurJune 11, 2008 at 7:33 AM
Manju, Spider is a totemic object agreed. The early weavers/artisans must
have been inspired by the artistic ability of this tiny creature.
Incidentally, I feel that the Saaliana equivalent 'Vadiari' lineage of Kerala
(discussed by you earlier)may be derived from the phrase 'people from the
north '.The words 'Vada/Bada' may be 'north' indicators as in other
Dravidian languages.Tamil Sangam literature used the word 'Vadukar' for
the 'northern'(Kannada) tribes.

Reply

ManjunatJune 11, 2008 at 11:45 PM
Ashok: I just wonder why we don't find many such heart warming self-
deprecating explanation!

I would like to know whether Tulu bari-s are hierarchical. My community
bari-s are so and in fact people have made a song and dance of it! Anjari
supposed to be the highest and Tarurutti is the lowest.

I think correspondence between Malayali and Tulu bari-s are due to cultural
assimilation. I think Tulu Brahmins made these correspondences for temple
activities.

Yes, I too have imagined that badiari could be 'person from north' ( I
suppose Tamils generally used it for Telugu region and not Kannada...may
be both then). Though our bari-s are rather random. We have totemic
object like crab (njandari), region specific (konkani), may be a matriarch
(tarurutti) etc... Of course, there are many location (Kerala) specific bari
names.

Ravi:
What are the names for east and west in Tulu?

Reply

Ravi MundkurJune 12, 2008 at 7:16 AM
Tulu Baris are not hierarchical as far as I know.There are apparently no
discriminations based on the baris.Discriminations/hierarchy among people
started after the Caste system was imposed upon.
Tulu Baris indicate subtle cultural/genetic assimilations between the earlier
tribes and Tulu immigrants.Have you observed this in the case of Kerala
baris?
*
'mooDu' is East and 'paDu' is West. (Tulu and Old Kannada).

Reply

ManjunatJune 12, 2008 at 11:32 AM
As far as I know, there was no discrimination. But I have heard a ditty that
says 'anajari' are the highest and 'tarurutti' the lowest(and generally said by
anjari-s only).

The directions in Dravidian languages appear to be later inventions(not part
of PD). Only SD-I and II(to certain extent) show terms for four directions.

Reply

Ravi MundkurJune 13, 2008 at 8:35 AM
What do the words Anjari and Taruratti mean in Malayalam?
The directional words (Moodu Padu etc) appear to have been borrowed
from pre-Dravidian Munda languages of southern India.

Reply

ManjunatJune 13, 2008 at 11:52 AM
Don't have much idea. Anju in Malayalam means five. -tti end in Tarurutti
make it sound like a female name.

There could have been pre-Dravidian languages in South India but none of
them could be Munda :-). Munda is one of the language families of the
world with a strong male genetic signature.

Reply

Ravi MundkurJune 14, 2008 at 7:26 AM
Some of the apparently meaningless sounding words in Tulu are derived
from an older Munda language and culture(My older posts). For example,
the name of the first Tulu month 'Paggu' is derived from a Munda
word,Phagu- a Munda seasonal festival!
Who else could be the pre-Dravidians?

Reply

ManjunatJune 14, 2008 at 8:25 AM
That looks like Magadhi Prakrit. Anyway, Mundas reside in the area where
Magadhi Prakrit was spoken once. If Koragas could be considered as
representative of pre-Dravidians then we can easily rule out Mundas.

Reply

Ravi MundkurJune 14, 2008 at 8:51 AM
Yes Korags are distinctly
pre-Dravidians. But they were not alone!Tamil Sangam other ancient
documents mention so many ancient tribes like Kosars(Koosa
tribe?),Idaivar,Kalavar, Pani,Panamb,Kannar,Korangar,
Bellari,Ga(ka)daba,Karawar etc whose footprints can be traced in the
peninsula-including Karavali!
How do we group or classify them?
Where did Tulu tribes picked up Magadhi Prakrit?

Reply

ManjunatJune 14, 2008 at 9:15 AM
How do we group or classify them?
We don't have to unless we know they all spoke distinct languages.

I am not sure of your idea individual tribes. There are so many Pathan
tribes speaking the same language. Anyway,

Where did Tulu tribes picked up Magadhi Prakrit?
There are so many eastern Indian occupational groups assimilated with
southern Indians. Anyway, Jain Prakrit is descendent of Magadhi Prakrit
and so is Pali, I suppose. At least I have come across articles that Magadhi
Prakrit influenced both Kannada and Malayalam. Let's consider the same
'paggu'. In Tamil, it is Panguni. If you see the Pali word, it is 'phagguni'.

Reply

Ravi MundkurJune 14, 2008 at 4:32 PM
Pagguni is Pali and Panguni is Tamil for Phalguni, agreed.But equivalents
Phagu(Munda) and Paggu(Tulu)are more closer,and more 'primitive'
phonetically.Pali/Prakrit(Jain/Buddhist) pockets are there all over
peninsular India to further confuse the issue.But is it not difficult to decide
who borrowed from whom?Or, which language is older? I mean to suggest
that Munda group of languages are older than Pali and Prakrit.
Is it a sheer coincidence that there are so many settlements with
word'Munda'as prefix in Tulunadu?

Reply

Lakshmi MareddyJune 15, 2008 at 10:08 AM
Ravi, do you have an email I could reach you at? Mine is
lak@mareddy.com

Thanks :)

Reply

ManjunatJune 15, 2008 at 12:05 PM
Is Munda self-designation of Mundas? Even if so, why not IE speakers after
meeting Mundas in central-east India named non-Munda tribes or the
places inhabited by those tribes in South India with the same designation.
In the absence of genetics and linguistics these IE speakers might have
employed dumb anthropometry.

Literary form of Tulu is very recent. Therefore, it might have lost the original
form of paggu (which could be pagguni more directly related Magadhi
Prakrit form than the present Tamil).

I think instead of futile arguments we must wait for the complete genetic
picture Indian population. As of now, Munda presence in South India at
best looks rather tenuous.

Reply

Lakshmi MareddyJune 19, 2008 at 1:18 AM
In Telugu "Padamata" means west and "toorpu" is east even today. Im
focusing on the "Padu -> Pada" and "Mata" may mean direction, so
pada+mata == "western direction"?

Reply

Ravi MundkurJune 19, 2008 at 7:48 AM
I 'feel' your right!('feel' because my knowledge of Telugu is rather limited).In
both these languages,the word 'paDu' may have been borrowed from a
common source.
Tulu and Telugu have many uch similarities. Tulunadu has several Telugu
sounding place names.
I wish you write on Telugu-Tulu lingual/cultural relations.

Reply

Lakshmi MareddyJune 19, 2008 at 11:03 AM
Sure Ravi.. Im sufficiently interested.. Shall do so at my earliest..

Rgds

Reply

AnonymousJune 29, 2008 at 1:31 PM
Hi Ravi / Manjunath,

Further to my comments of 10th June and your responses my views are :

1) Tulu Baris are not heirarchical. It would have been practically impossible
to maintain heirarchy because tradionally (as Ravi has pointed out earlier)
you could not marry people from the same bari. Heirarchy can only be
continued by excluding "others" which was not possible in this case.

2) Tulu Baris have no connection with Brahmins or temple activities. In fact
it is widely accepted that Brahmins in Tulu Nadu were brought in from the
North in the recent past and are perhaps the only major Tulu community
who are not matrilineal. Brahmins also speak a very different Tulu when
compared to the "common" tulu spoken by other major Tulu communities.

3) I am not sure about other Tulu communities but for Bunts, Brahmins did
not form part of any religious activities / rituals in the past. Rituals
connected with Bunt weddings, childbirth, worship ("Bhuta" worship) were
all conducted by Bunts themselves or by other non-Brahmin Tulu
communities some of whom assumed priestly roles. However this has
changed dramatically in the last 50 years and today almost all marriages
are conducted by Brahmin priests though Brahmins are still not part of
"Bhuta" worship rituals in any significant way.

4)Baris do not seem to be linked to profession. For eg the most common
Bunt bari is Thalianna and Bunts have no apparent connection with
weaving.

5) I had come across a very interesting article on a website
on the signifcance of spider as a totem which I am reproducing below
under point 6). It seems that Spider was linked to the worship of the
"Mother Godess" concept. That the Baris are in some way linked to the
ultimate concept of "Father / Mother God" should not be ruled out
considering the fact that the origin of the so-called "Bhuta worship" that is
prevalent in Tulu Nadu was originally the worship of "Mother Godess". A
distinction should be made here between the later additions to Bhuta
worship (worship of Demi-gods and even heroes) and the original Bhuta
worship of "Rajan-daivas". Almost all the "Rajan-daivas" are aspects of the
Mother Godess (eg "Jumadi" which is a corruption of Dhumavati one of the
"MahaVidyas' of Devi along with Kali, Tara, Mahalakhsmi, etc OR
"Kodamandaya" which is a corruption of Kodaman tai another name for
Parvati)

For more info on this you may refer to the article "Power and Ritual in
South Canara" by Marine Carrin and Harald Tambs-Lyche OR the many
works of Peter Claus among others.

6) From www.animaltotem.com/spider.html

"Spiders are very delicate creatures that play an important role in the myths
and lore of many peoples as the teacher of balance between the past and
future, the physical and spiritual.

To the Native Americans, Spider is Grandmother, the link to the past and
future. In India it's associated with Maya, the weaver of illusions.

With its gentle strength, Spider spins together the threads of life with
intricate webs.

Spider knows that the past affects the future and vise versa. It calls us to
make use of our creativity and weave our dreams into our destiny.

For many Native Americans, "spider woman" stories are important creation
mythologies. One of the common feature of those are wisdom symbolized
with spiders' webs (for example, she taught the human how to weave). Also
generally accepted are the ideas that her "thread" connects the human
world and the world of spirits or the "above world" and the "below world".
Spider Woman also weaves the "relationship" of the Web of Life and all
beings.



"In the beginning, there was the dark purple light at the dawn of being.
Spider Woman spun a line to form the east, west, north, and south. Breath
entered man at the time of the yellow light. At the time of the red light, man
proudly faced his creator. Spider Woman used the clay of the earth, red,
yellow, white, and black, to create people. To each she attached a thread
of her web which came from the doorway at the top of her head. This
thread was the gift of creative wisdom. Three times she sent a great flood
to destroy those who had forgotten the gift of her thread. Those who
remembered floated to the new world and climbed to safety through the
Sipapu Pole the womb of Mother Earth.""

Rgds
Ashok Shetty

Reply


JUN
4
Naturescapes 8

A sunset on the way to Punacha
Posted 4th June 2008 by Ravi Mundkur
Labels: images sunset

0 Add a comment

JUN
4
115. Extradition of Maari

The concept of Maari has evolved considerably to represent Goddess of
rain and fertility with passage of time. However, originally the Maari
represented the spread of epidemic diseases from which medieval
societies sought psychosomatic relief.
The Maari deruni festivity described earlier is one indication of the original
Maari concept. The other practice is the symbolic extradition of Maari, the
epidemics, still prevalent in many villages along the Western Ghats.
The image above shows rural custom of leaving the idol of Maari at the
outer boundary of the village after due worship. The photo was captured on
a rural roadside near Kudur village on the way to Kollur. The villagers of the
next village carry on the Maari into their village and after conducting Poojas
extradite the idol to the outskirts of their village. And this chain continues
along the villages.
Posted 4th June 2008 by Ravi Mundkur
Labels: Maari

0 Add a comment

MAY
24
114. Ayikala



A few of the recognizable vestiges of Buddhism that prevailed in the
Karavali / Tulunad region have been traced in some of the earlier posts
herein. There may still be skeptics who doubt the extinct evidences of
Buddhism in Tulunadu. Apart from the eternal confusion between the
parallel paths of Buddhism and Jainism, it may also be true that Jainism
that swayed strong influence over Tulunad during the later centuries of the
Common Era inadvertently masked the older evidences of existence of
Buddhism.

Mayikala
An ancient Mayikala devoted to the worship of Gautama Buddhas mother
Mayadevi is traceable in the Mangalore city of early centuries of Common
Era. It is existing in the form of an older name of the city, Maikala which is
still retained and used by Beary merchants as an equivalent name of
Mangalore.

Ayikala
The village of Ayikala (usually now pronounced as Aikala) in the northern
part of Mangalore taluk. The Aikala village is located east of Kinnigoli town
and to north of Kateel the famed temple town.
One neighbouring place forming the junction between Kinnigoli, Aikala and
Damaskatte is called Mooru Kaveri (or Mooji Kaveri) poetically referring to
three Kaveri(Kayar) trees. Some people have reinterpreted the name as
Moodu Kaveri.
The Puttige village that was a power centre of Jain chieftains in the later
centuries is to the east of Aikala.
The Aikala village on the Mulki- Kinnigoli - Mudabidri road, is known for
granite stone quarries. There is also a temple devoted to Shakti/Durga
worship. The traces of theologic evolution of Ayi.>Bhagavathi.> Durga may
be relevant here. Original location of Ayikala shrine may be quite difficult to
trace now.

Aikala refers to a 'kaLa' (=field; field shrine) occupied by or named after Ay
tribes. Ay tribes were a kind of cattle breeders similar to Yeda, Ida or
Yedava/Yadava tribes. Kings and chieftains from the Ay tribes were known
to have ruled parts of Kerala. It is possible that they settled in parts of
Mangalore Taluk like villages of Aikala.
Aihole in Bijapaur district also reminds us of the Ay tribes settled in various
parts of Karnataka in the antiquity.

Prakrit pockets in Tulunadu.
Sham Baa Joshi has deciphered the existence of pockets of Prakrit
language within southern Karnataka during the period (before 10th Century
CE) when Maharastra and Karnataka shared common socio-political
territories. It can be recalled that the medieval Kannada text Kavirajamarga
(ca. 10th Century) described that Kannada country as the territory
stretched between the rivers of Kaveri and Godavari.

Ayikala proves the Sham Baa Joshis theory of existence of pockets of
settlements that employed pre-Marati Prakrit language in medieval
Karnataka. The pocket settlements of Prakrit language speakers, possibly
represented by Buddhist and Jain monasteries, existed in ancient Tulunadu
also.
One of the possibility is that Buddhists during the early centuries of CE
chose the place Ayikala known for large rocky outcrops, with the intention
of carving out cave temples or Viharas.
Buddhism was dominant in the West coast of Maharastra,during the
historical past, as evident by the presence of numerous cave temples and
rock-cut Viharas, carved in basalt rocks . Thus, the free flow and migration
of monks along the western coastal track can be visualized.

Alternate explanations

The word Aayi of present Marati language was derived from the older
Prakrit language. The aayi is equivalent of the word maayi, the mother.

The word Aikala has several possible alternate explanations.Manjunath has
offered some additional details on the word 'ayi'(see 'comments'
below).One of the interesting points cited by him is that the word ayi
(=mother) has entered Kannada as ta-ayi!
**
Hosabettu Viswanath has explored the word Aikala further.I quote some of
his points :

'Aya' or 'Ayi' has so many shades of meaning. While 'aya' means 'adrishta'
(fortune/goodluck), it has also means 'a kind or mode of tax' (See p.141 of
Tulu Lexicon).So 'Ayakal>Ayikal' may mean a toll gate (Sunkada katte).
There must be some historical clue if it is so. Let the locals come forward
with the explanation.

Following alternative explanations may also be worth noting:

1. 'Ayi' (Five) is shortened form of 'ayin' in compound words, like 'Ayigeni'
(a measure of five spans); 'Ayigoli padpu' meaning 'Panchvati' (a grove of
five fig trees); 'Ayineer' (a ritual bath on the 5th day after menstruation);
'Ayinadu' (a province of five villages), etc.
2. 'Ayigal/Ayigulu' means a teacher or preceptor. In olden days such
teacher's house is known 'Ayigal Math' and lessons are conducted under a
tree. So 'Aigala Katte' may have been shortened as Ayigala>Ayikala.
3. 'Ayi' means ''Sayi', which in English means (to) die or expire. 'Kala'
means small shrine for the departed Soul/ Bhoota (Spirit). Thus, it means a
monument or five monuments for the Departeed Soul or Spirit.
4. 'Ayyalkal', is a stone representing 'Kshetrapala' of a temple.

**
Ay tribes
On overall analysis it appears that the Ay tribes were a kind of cattle-
herders (Yadavas) spread in parts of peninsular India during the early
centuries of Common Era. In southern India, Ay tribes were ruling parts of
West Coast, especially in Kerala during the early centuries of the Common
Era.
Ayikala,(ay+kala) in conclusion, represents a sacred place ('kaLa') of Ay
tribes.

For additional data on the words aya,ayi and iya see post 201 on Aya.


Posted 24th May 2008 by Ravi Mundkur
Labels: Aihole Prakrit Aikala Maikala Ayikala Mayikala Buddhism

8 View comments

ManjunatMay 25, 2008 at 11:49 AM
I think Dravidian dictionaries consider 'Ayi' as a Dravidian word. Isn't 'tAyi'
means 'his/her mother', just like tande means 'his/her father'(Shankara
Bhat)?

I think old Tamil had three types of father.
nantai, untai and tantai(mine, yours and his).

Telugu father is 'nAyana' my + he or my father? (Ayana=he;equivalent to
Tulu Aye).

I guess some Tamil groups used to address mother as 'Ayi' (Goundar).

But I guess it can be of Prakrit origin considering that Maharashtrians and
northern Havyaka Brahmins use it. And I suppose Telugu lower classes
use 'ayya'. May be nAyana could date back Prakrit kingdom of the past
(Satavahana).

Reply

Ravi MundkurMay 27, 2008 at 7:37 AM
Thank you Manjunath.The word 'ayi' has, interestingly, pervaded through
most of the South Indian languages in several forms.

Reply

ManjunatMay 27, 2008 at 10:39 AM
On second thoughts 'Ayi' could be Dravidian. It has been observed in all
Dravidian branches. Another reason is Prakrit or Dravidian, the female
lineages are almost same for West-Central, South and East Indian regions.

Reply

AnonymousMay 27, 2008 at 6:42 PM
Hi Ravi,

I came across this very interesting blog and have been through most of the
pages posted here.

1) Thanks for posting a one of a kind website on Tuluvas. As a layman I
found it very informative.

2)In one of the posts you have mentioned about Baris. I am quite keen to
know more about Bunt baris - Thaalianna, Aryanna, etc

3) In another website I came across 14 Kattu and 16 Kattale - quite curious
to know the details of these.

Thanks and Keep up the good work.

Ashok

4)

Reply

Ravi MundkurMay 29, 2008 at 7:22 AM
Thank You Ashok, for the good words!
Regarding Bari and Moolastana- Some material has been posted earlier
here.Some more data and analysis remains to be added further.

1.Basically, Bari system predates Tulu Caste system.Therefore many Baris
are common to several(now divergent) sister communities of Tulu people.
2.Initially, Bari names were drawn from the names of initial settlements; but
in later stage other types of components were added to.
3.The Bari system apparently was started by the immigrant component of
Tulu people who settled in present Tulunadu ca 800-500 BC.
4.Thaliana appears to be equivalent of Saliana, existing in other sister
communities of Tulu.Thaliana or Saliana apparently was originally derived
from an early profession of weaving or knitting.

Can you please help me by providing a list of known Bari names among
Bunts?

Reply

Ravi MundkurMay 29, 2008 at 7:28 AM
"Prakrit or Dravidian, the female lineages are almost same for West-
Central, South and East Indian regions."
Manju, does that mean that immigrants were largely a male population?

Reply

prajwalJune 1, 2008 at 2:27 AM
here is a list of but balis

http://www.buntsmathrsangha.net/culturetradition.html

Reply

Ravi MundkurJune 12, 2008 at 7:22 AM
Prajwal,Thank You for reference.

Reply


MAY
18
Pejakai


Pejakai. A wild tree common to Karavali, Kerala and Malanad tracts,
though a rare sight for city dwellers.Artocarpus hirsuta.In Kannada it is
known as Hebbalasu or the great jack tree.In Malayalam it is called Anjili.
The fruits are smaller and handy in size compared to that of Pelakai or the
jack tree. Trees grow to large size and the wood is preferred for
construction of boats as well as for domestic constructions.
Posted 18th May 2008 by Ravi Mundkur

4 View comments

ManjunatMay 19, 2008 at 11:59 AM
I am still now clear why the big jack fruit tree is called 'halasu' and the small
jack fruit tree is called 'hebbalasu' :-).

Reply

Ravi MundkurMay 19, 2008 at 9:25 PM
Manju, Hebbalasu refers to the tree that grows to gigantic sizes in the
wilderness (even though its fruits are small in size).The Pela-jack tree- is
relatively smaller in size compared to fully grown Peja tree. Of course fruits
of Pela are larger in size(also tastier) than that of Peja.

Reply

ManjunatMay 20, 2008 at 10:48 PM
Yes, that makes sense. Thanks. Probably, in Kannada default halasu
always means fruit than tree. I mean you would point to the tree and say
'adu halasina mara' and not 'adu halasu'. I guess when it comes to plants
the default identity is always fruit and not tree.

Reply

Research PapersNovember 16, 2009 at 4:47 PM
Many institutions limit access to their online information. Making this
information available will be an asset to all.

Reply

MAY
10
113. Maravoor, Maroli etc.
A village located on the Bajpe Airport road, on the banks of Gurupur River
in Mangalore taluk, is known as Maravoor. The name is deceptively simple
implying a village of tree. But the meaning looks out of place in Karavali
region where trees are a common sight. Some people have replaced this
name Maravoor with Malavoor, which seems inappropriate.
The adjacent village on the southern bank of Gurupur River is known as
Marakada. The 'mara+kada' may not be the 'wooden bridge' as it appears
on the face.The suffix kada is short form of kadapu or the river ferry;
therefore Marakada represents the ferry -river crossing point on the banks
of River Gurupur- to the Mara/ Maravoor village located on the opposite
bank of the river. Incidentally, the name of the ferry- Mara-kada has
subsequently been extended to the entire village on the southern bank of
River Gurupur.
There are also other villages that carry similar word prefix of 'mara' like
Maroli, Maravanthe, Marpadi, Marali,Maraali and Marne and so on.

Tree worshippers
Tree worship was a well known phenomenon in ancient India. The
Kadamba, Ashoka, Banyan, Aswatha (peepal or Bodhi),Kasara(ka) and
other trees were worshipped in ancient India by the early Indian tribes.
S.B.Joshi ( Sham.Baa. Joshi,1967), well-known Kannada researcher, has
discussed the Marava(ru) tribes that once thrived in the Karnataka-
Maharastra region. They were also distributed in other parts of southern
India like the present Tamilnadu areas.

Probably the Marava(ru) tribes were connected with ancient cult of tree
worship.There was also a belief of 'Kaval mara'or protected tree,especially
among the ruling class of people.The tribes believed that a Spirit was
embodied in the trees.The 'Kaval mara(m)' apparently contained the spirit
of the King.In battles between Kings, the winner would make a royal drum
('muracu')out of the wood from the 'Kaval mara' of the defeated King.In
Tamil areas the tree Spirit later, evolved or amalgamated into the cult of
Murugan.

Marahatti.>Marati
Until 10th century CE the Kannada country (Karnataka) was spread
between the rivers Kaveri and Godavari according to the author of
Kavirajamarga composed during the Tenth Century CE. That means the
present Maharastra was a part of Karnataka in those days. This also
explains the similarity of many of the Marati words to Kannada words.
S.B.Joshi has proposed an interesting theory that the word Marati has been
derived from the phrase Mara-hatti, the ancient village(Hatti) of Marava(r)
tribes. According to him the word Marahatti with time was Sanskritized to
the word Maharastra.

Marava(r) tribes
The data on Marava(r) tribes solves the puzzle of our place names like
Maravoor and Maroli. Therefore the Maravoor was formerly the
Marav+Oor, Marakada was Marav+kada and Maroli was Marav+Oli and so
on. Thus it appears that Karavali region had several villages colonized by
the Marava(r) tribes once common to and wide-spread in northern
Karnataka and Maharastra regions. Incidentally, the Marol is also the name
of a suburban village in Andheri East, Mumbai in Maharastra. This Marati
Marol appears to be the equivalent of the Tulu place name Maroli in the
suburbs of Mangalore.The spread of analogous tribes across the
subcontinent makes an interesting point for the early historical studies.

Kannarapadi, Kalavar etc.
The data reminds us that Karavali had colonies of several tribes which are
almost extinct now. The list includes Kanna or Kannar tribes, Koranga
tribes and others. There are Kannara-padi and Kannara-gudde and other
similar hamlets in the Karavali that once hosted the ancient Kanna tribes.
Incidentally, 'kanna' in general refers to the art of breaking into houses in
stealth; but it also could have other meanings or origin.It has been
suggested to be related to 'kaaN' (to see or visualize)and so on. S. B. Joshi
has suggested that the word Kannada might have been derived from the
colonies of Kanna tribes that were once common in northern Karnataka.
Another related tribal group cited by him is of Kalavars.The word Kalavar
apparently connotes experts in the art of theft,but S.B.Joshi opines that
Kalavar were connected with fluids(rasa) as the word 'kalavar' is related to
'kaL', the (intoxicating)liquid. The Maravar and Kalavar were related since
intoxicating liquids like Soma-rasa and toddy were obtained from the sap of
the trees in the beginning.
There is village East of Surathkal on the way to Bajape that carries the
name Kalavar.It is interesting to note that names of some of the earlier
settlements of Kannars and Kalavars have been preserved for verification
of the historians, even though these tribes have been assimilated into the
mass of local population without noticeable tracers.

Tamil Equivalents
Further data on Maravars can be had from the study of their equivalents
distributed in Tamilnadu region.Maravars, Kallars and Agamudyar
communities prevalent in Tamilnadu are commonly known as Mukkulathor
or Mukulathaar or the three clans.These ancient tribes were traditionally
known as tough warriors and fought for Cholas,Pandyas and Chera Kings
during the historical period.The maravars have been mentioned in the
Tamil Sangam literature.
A point of possible relevance to Tulu cultural evolution is that the Tamil
word Mukkulathor bears resemblance to the Tulu word Mukkaldinar that
refers to the priest dedicated to the worship of Spirits in Tulunadu.

Genetic evolutionary strings
It seems that some of the Maravar,Kannar,Kallar(Kalavar) tribals were
initially vagabounds from northern Karnataka and Maharastra who migrated
and settled in different parts of southern India including the Karavali. These
tribes apparently merged into the mass of population in the course of time.
The data from Tamilnadu that Maravar,Kallar and other tribal communities
were traditional warriors in Tamil armies suggest that similarly the Karavali
Maravars might have genetically merged their identities with local Tulu
soldier tribes during course of time.S.B.Joshi suggests that Maravar and
Kalavar,with passage of time became Kuruba(shepard) and
Danagar(cattle-herder) tribes who further were adapted themselves into
farming Kuduva and Okkal communities.These possibilities may be
evaluated by modern geneticists who trace the evolution of genes through
the space and time.



Reference
Sham.Baa.Joshi (1967) Karnata Sanskritya Poorva Peetike., Part
I..[Kannada] Samaja book depot , Dharawad.

Posted 10th May 2008 by Ravi Mundkur
Labels: Marava Kalavar Marol Maroli Maravanthe Marahatti Kanna
.Maravoor Kannada Marati Sham.Baa.Joshi Marakada Mukkaldinar

6 View comments

ManjunatMay 10, 2008 at 9:17 PM
Interestingly, there is/was a Tamil community called Maravar. They were
probably only matrilineal community in Tamil Nadu. In this sense, they look
out of place with other Tamil communities. If they had migrated from Tulu
region then that probably explains it.

Link

Reply

Ravi MundkurMay 11, 2008 at 8:56 AM
Maravar and Marava(ru) or Marah may all be the same tribe in distributed
in different parts of southern India due to native travels,dispersions and
migrations.Tree worship might have started in semi-arid areas where large
trees were rather rare!
Maybe they were more preponderant in northern 'Kannada' country(cited in
Kavirajamarga), that prompted Joshi to derive 'marati' (and 'Maharastra')
from the Mara(v)+hatti.

Reply

Lakshmi MareddyJune 11, 2008 at 10:15 PM
Hailing from Mangalore, I thoroughly enjoyed reading posts on Ayi and
Marav...

Ethnically Im Telugu, but am very interested in History and etymology, and
spent an enjoyable morning reading your blog.

Have you considered Kannur being close to DK, having a relation to
"Kannar"? Or am I in a linguistic haze?

Reply

Ravi MundkurJune 12, 2008 at 7:37 AM
Welcome to the blog!
And thank you for the compliments.
Yes, Kannur could have been an ancient settlement of Kannar tribes as
were Kannargudde, Kannarapadi etc.
But I was thinking of Kannur from another angle:
Paleo-geographically,Kannur formed part of an island between two
branches of Netravathi River. I was just exploring the possibility of
'kaNN'(eye) referring to an island structure.Supporting this notion,are the
ancient name of Mangalore- 'Nitria' and name of the river 'Netravathy'.

Reply

Lakshmi MareddyJune 12, 2008 at 7:57 PM
Ravi, the other linguistic clue I can think of is the 'NN' sound and not the
'nn' sound.

I think we are looking at an eye-like shaped island, and do agree that it
could be so, especially after reading the Nitria, Nethravathy angle, which I
didnt know at all.

So something new for me as well. :)
Looking at the St. Mary's island pic, I remember a novel of na di back in the
80s in Sudha, and after reading that novel, of course my imagination got all
fired up.. But interestingly I have not visited Malpe beach or the island. Its
on my bucket-list now..

And I have done my MA in linguistics, so u would hera a lot of language
analysis in my replies :)

Reply

Ravi MundkurJune 13, 2008 at 7:43 AM
Lakshmi,it is nice to know that you are a linguist.I welcome your feedbacks
as well as analyses.
I suggest that you visit St Mary Islands during summer or after the
monsoons.

Reply

MAY
1
112. The Temples of Karavali: Early phase
The evolution of the art of architecture of Temple construction and
designing of idols in India during the early centuries of the CE were
influenced and shared by various older religions of India like Buddhism,
Hinduism and Jainism.
Buddhists were said to be the pioneers in building religious structures in
India. King Ashoka (ca.273-236 BC) several commissioned construction of
Buddhist monasteries, known as Viharas. A number of large cave
monasteries, meditation halls and temples were dug out of basalts
especially in Maharastra. Most of these were built along the Maharastra
coastline. These were used as monasteries as well as lodgings for
domestic and foreign travelers and merchants who visited nearby ports for
trade. Later meditation halls known as Chaitya were added to the Vihara
complexes. Those structures that preserved relics of Buddha were called
Stupa. The globular super structures of the Stupas appear to have been
influenced by the shape of granaries.

Apisidal: The type of temple architecture initially developed was based on
the Buddhist Chaitya shrines consisted of a plan with a rectangular
entrance and a circular rear. It has been described as Apisidal or horse
shoe shape. The early Hindu temples adapted this style of architecture in
temples. It is also sometimes called gajaprasta or 'elephant back' design.
This appears to have been influenced by the shape of early Buddhist cave
temples.
Mahalingeswara temples at Brahmavara, Hejamadi, Kota,Bantra, and
Puttur. Udupi Ananteswara temple at Udupi, Karinjeswara temple at
Karinja, represent this type of U shaped or horse-shoe sectional plan.
Other temple plans have been developed on Square and on Rectangular
planar sections.
Nagara and Dravida
The temple architecture in India developed along two lines: Nagara and
Dravida. The Nagara style of temple architecture initially evolved in the
northern India, was characterized by development of domes on the main
temples. Whereas in the Dravida style, developed initially in ancient
Tamilnadu, the pyramidal dome known as Gopura (gopuram) was placed
on the entrance gate of the temple.
Subsequent experiments in temple construction involved a fusion of
Nagara and Dravida styles known as Vesara style of architecture.


The oldest known temple in Karavali dedicated to Lord Shiva at
Shambukallu,Udyavara,Udupi taluk.(Front view)

Karavali architecture
The Karavali temples like the native old style tiled houses characteristically
have pyramidal sloping roofs covered with stone slabs, copper sheets or
tiles. Possibly the earlier versions had similar styled wooden roofs in the
past that were replaced by weathering proof stone slabs in the course of
time. Narasimhamurthy (2000) proposed that this style be designated as
Karavali style of architecture.
However, earlier workers like Havel have noted influence of Nepali
architecture on the Karavali shrines and houses.

Skanda worship
It is generally observed that most of the old temples were devoted to the
worship of Lord Shiva in various forms such as Mahalingesvara,
Umamahesvara, Anantesvara etc. This is also true in the case of temples
in the Karavali. The early phase of Shiva worship was followed by the
worship of Ganesha, Durga Parameswari and Krishna I general.
However, it seems that in the post Vedic phase Skanda was the first God to
be worshipped. The worship of Skanda or Devasenani was popular during
the period of Chandrgupta Maurya and mentioned in the Artha Shastra of
Kautilya (ca.250-300 BC). It is said Gautama Buddha saw idols of Skanda
during his childhood.

Murungu and Murugan
Skanda is popular in southern India under the names of Kumara and
Murugan. It has been suggested that the name Murugan has been derived
from the Murungu the African God of Kenya. It is possible that immigrants
from Africa brought the concept of God Murungu to southern India where
the youthful God was designated Murugan.
The Skanda worship was strong during the Satavahana(2nd to 4th Century
CE) and Kadamba period(4th to 6th Century CE) and as pointed by noted
historian Sham.Ba.Joshi. The name Mayura is symbolic of Kumara
worship. There are several villages in Dakshina Kannada that bear the
name Kanda or the Skanda, such as Kandavara, apart from numerous
places of worship of Subramanya. It appears that Kanda-Subramanya
worship was dominant in Karavali during the Kadamba period. Most of the
ancient Skanda temples built of mud and wood may have been destroyed
due to onslaught of weathering and erosion.
The Kanda-Subramanya worship subsequently in the due course of history
in Karavali was amalgamated with Naga worship.It is probable that the
synthesis of Naga-Subramanya represents fusion of two cultural streams,
representing two different worship ideologies(Naga and Subramanya) in
the ancient Karavali society.


An Apisidal or Horse-shoe shaped Shiva temple (renovated)at
Shambukall,Udyavara,Udupi district.(Back view)

Oldest temple in Dakshina Kannada & Udupi
The total number of temples in Dakshina Kannada and Udupi districts
exceeds 1600. A compilation of the temples of Dakshina Kannada and
Udupi districts, edited by Murulidhara Upadhya Hiriadaka and P N
Narasimaha Murthy has been published (2000)by the management of Sri
Janardhana and Mahakali temples of Amabalapadi, Udupi. Dr.
Narasimhamurthy (2000) summarises that the Udyavara Shambukalllu
temple and Vaddarse Mahalingeswara temple, both in Udupi taluk and
district are the two oldest. The Vaddarse temple carries a seventh century
CE inscription of King Alupendra I.
Narasimhamurthy (2000) states that the horse shoe shaped Shiva temple
on Shambu kallu hillock of Udyavara, Udupi taluk, estimated to have been
built originally during 4th to 5th Century CE, (now in renovated condition) is
probably the oldest known temple in Dakshina Kannada and Udupi
districts.The temple is built, without additional foundation, directly on a
large elliptical dome of gray granite locally called Shambukallu.
The other by-product of the above data is that Udyavara near Udupi was
one of the early centres of culture and power.Udyavara, incidentally means
'the ground of the rising Sun'.

Dr Padur Gururaja Bhat



Dr P.Gururaja Bhat (1924-1978) was a pioneer in the systematic study of
temples of Karavali region. He analytically studied numerous temples and
the idols therein and has written some 233 research papers relating to the
history of temples distributed in Dakshina Kannada and Udupi districts. His
books Antiquities of South Kanara (1969) and Studies in Tuluva History
and Culture (1975) richly deserve to be reprinted now for the benefit of
aficionados of the cultural evolution of the Karavali.


References
Murudhara Upadhya Hiriadaka (2000). Samapadakeeya. In: Dakshina
Kannadada Devalayagalu.[Kannada].(Editors: Murulidhara Upadhya
Hiriadaka and P N Narasimaha Murthy). Published by Sri Janardhana-
Mahakali temple, Amabalapadi,Udupi. p.436., pp.31-60
Narasimhamurthy,P.N.(2000) Prastavane. In: Dakshina Kannadada
Devalayagalu.[Kannada].(Editors: Murulidhara Upadhya Hiriadaka and P N
Narasimaha Murthy). Published by Sri Janardhana-Mahakali temple,
Amabalapadi, Udupi.p.436.,pp.61-84.

Posted 1st May 2008 by Ravi Mundkur
Labels: Nagara Skanda Murugan Udyavara kumara Mahalingesvara
Dravida/Munda Kings Murungu

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APR
27
Naturescapes..7

An image of Swarna river near Kemmannu village,Udupi taluk.
Posted 27th April 2008 by Ravi Mundkur
Labels: images Kemmannu River Swarna

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APR
23
111. Swirling waves of Surathkal

A photo-montage of Torathakall beach west of NITK campus.

The place names often change with changes in the attitude and customs of
the people living around the region. The place name Surathkal presently
gives an impression as if it is Surutha (=first) Kall (=stone). People have
often erroneously assumed that it perhaps once represented the first
milestone towards Mangalore or something like that.

Vijayanagar period
An stone inscription found in the courtyard of the Kadire Manjunatha
temple, Mangalore dated ca.1386 CE, belonging to the period of chieftain
Banki Alupendra, who was ruling under the Vijayanagara King
Harihararaya, has described the place Surathkal as Turithakali.The kali
end-form must be an writing error and possibly it was meant Turithakall.

Turithakall <.Torathakall
The inscription rather confirms that the place was known as Turitha-kall
during 14th century CE. This corresponds closely to the ancient Tulu name
of the place Toratha-kall. Even today older folks designate this town as
Toratha-kall! And the Turithakall form in the Kannada inscription is only a
stylized version of the old Tulu word Torathakall.
As usual to understand the meaning of the place, you have to look into the
natural setting of the town, devoid of modern concrete jungles that have
been imposed upon it in the recent years.

Wave-washed Rocks
The Surathkal beach west of National Institute of Technology Karnataka
(NITK; formerly known as KREC-Karnataka Regional College of
Engineering, Surathkal) holds the key for the meaning of the word
Torathakall.
On the NITK beach, we find several large to medium sized dome shaped
exposures of gray granite-gneiss rocks that have been turned jet black on
their exteriors due to onset of marine waves and coastal rains. On one
large exposure we find an ancient temple dedicated to Lord Sadashiva. On
another exposure, there is a modern light house built to guide the ships
safely into the New Mangalore harbour.
There are other numerous smaller exposures of granite in the beach strip
and in the littoral zone on which the proceeding and receding sea waves
play with incessantly often swirling around the rock exposures. This
particular scenery of play of waves with the rocks must have mesmerized
our ancestors.
The name Toratha kall refers directly to the swirling action of waves on the
rocks.
The Tulu place name Torathakall is often shortened to Torth-al.
Magic of torapuni
The words Tere or Sire refers to sea waves in Tulu language. But the
meaning of the word torapuni is far more meaningful in the context. The
verb torapu refers to the ancient practice of protection against evils: it is a
primitive form of sorcery or psycho-somatic healing magic.
In the olden days, grandmothers used to conduct the art of torapuni on
children who were unusually afraid or sick due to psycho-somatic reasons.
The art of torapuni consists of taking a small stone in the fist and circling it
around the head of the infected child, in clockwise direction, a few times,
corresponding with chanting of spells that wished all that evils that affected
the child should go away or vanish. Finally the stone use for torapuni or
torat deepuni is thrown away and it is considered that all the evil effects
are removed from the child. There are several other variants of the torapuni
act which essentially is magical practice of the ancient Tulu people
designed for the psycho-somatic well being of the children.

For those who stand and watch the play of waves on the beach it appears
as if the swirling waves do the magic act of torapuni on the rock exposures
strewn in the beach of Torathikall or the torat-kall.

Sire Kallina deva
Ramesh Puthran of Suratkal writes vachanas in 'Mogaveera' (magazine).
He terminates the vachanas in the pen-name of 'Sira kallina deva' referring
to Lord Sadashiva of Surathkal beach. Sira, sire or 'tere' means sea
waves. The Sadashiva temple is located on the rocky mound, which is
washed perennially by the incessant waves of the Arabian Sea.


Acknowledgement
The post is written in collaboration with Hosabettu Viswanath
Posted 23rd April 2008 by Ravi Mundkur
Labels: Suratkal Toratkall Sadashiva Torathkall torapuni Surathkal

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APR
20
110. Mukka

Bhagavathi temple at Kadike,northern beach of Mukka-Sasihitlu.

Travelling northward from Mangalore to Udupi, after Surathkal you shall
find places called Mukka and Sasihitlu, where Pavanje and Mulki rivers
confluence before debouching into Arabian Sea. A northern part of this
coastal beach area is called 'Sasihitlu' or 'Kadike'. Sasihitlu can be
translated as a compound consisting of seedlings and the Kadike refers to
short native grass or the garike.
The part of Mukka beach is known as Mitrapatna,possibly signifying
influence of Buddhism .However,it is said that the name Mitrapatna is a
recent one,ca. 1920 (Hosabettu Viswanath). Near Kadike in the northern
part of Mukka,is a Bhagavathi temple evincing eroded marks of transition
from Buddhism to Hinduism.Some more studies may be requirred to prove
or disprove the Buddhist heritage of Mukka, apart from the Bhagavathi
temple.
A part of the beach area between Mukka and Sasihitlu is designated
Lacchil meaning a garden with cultivated plants.Note the analogies
between the words Sasihitlu and Lacchil.

Mukka
Mukka appears to be an unusual place name. The word Mukka means
deformed. It also means blow with the fist signifying destructive attack. Of
the several words derived from the Mukka, the interesting one is mooka
(=dumb).
Sea erosion
Well, to explain why the place acquired such a negative or ominous name,
we have to take the help of coastal geomorphology and geography of the
area. The Mukka beach is known for severe sea erosions during the
monsoon period. Severe sea erosions involve destructive attack of
powerful storm surged sea waves that destroy the delicate sandy beaches.
The coastal wave attack destroys, in successive stages, everything that is
near the beach such as plants, buildings and structures.
It seems the beach was destroyed many times in the historical past due to
severe sea erosions which prompted our ancestors to name the place as
Mukka!
This again proves that our ancestors were highly conscious of the
geography of the places they lived in.

Mukha.>Mukka
There is one more interesting legendary angle to the derivation of the place
name Mukka.
A divine connection is cited by Mithrapatna Narayan A. Bangera in his book
'Kandevu Kshetra Mahatme'. As against the several reincarnations of Lord
Vishnu, Lord Shiva has a few ones. He established 'Tulasi vrindavana' in
every home by destroying Tripura. He bestowed longevity to
Maarkhandeya, son of Muni Mrikhandu. He became the main deity of
Dravida Race by appearing before Hunter Kannappa, who offered his own
eyes in devotion. In the guise of a hunter, he bestowed Pashupataasra to
Arjuna. He appeared as 'Dharmarasu Ullaya (meaning 'Swayambhu)' in
River Nandini in the form of a face. The west of River Nandini where he put
his face is called mukha(=face)>Muga>Mukka. The place where he 'espied
to stay' is now called as Kandya/Kandevu (also Khandige). Thus these
western and eastern sides of Nandini are considered as sacred places.The
Yermal Festival is harbinger of festivals of Tulu Nadu and Kandevu festival
signifies end of festivals in a year. Hence the famous saying: "Yermal jappu
Kandevu Adepu".

Acknowledgments: Hosabettu Viswanath

Posted 20th April 2008 by Ravi Mundkur
Labels: Mukka Mitrapatna sea erosion Sasihitlu Kadike

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APR
20
109. Odipu - the Udupi
Talented entrepreneurs specialized in the culinary art have immortalized
the name of the modest town Udupi world over. Udupi Hotels may be more
famous than the Lord Krishna or the Madhvacharya who symbolize the
town of Udupi. However, the word Udupi is only a stylized form of the
original Tulu name Odipu. Rural folks even today refer to the town as Odipu
rather than modernized Udupi.

Odipu
Someone writing on Udupi had expressed that the meaning of the place
name Odipu is uncertain. The Tulu word Odipu (Odi+pu) means an
elevated village. Tulu Nighantu (Volume2, p.509-510) lists some 15
variants of the word Odi, but the bettu meaning has not been enlisted.

Posodi
Hosabettu Viswanath in a communication was describing that the village
Hosabettu was formerly known as Posodi. Posa+Odi is the Tulu equivalent
of Hosa (new)+Bettu (raised or elevated land). Therefore the word Odi
means Bettu or the elevated land. When viewed from the low lying coast,
the strip of land around Udupi forms an elevated area.

Related words
The suffixes apu, -ipu and ape in Tulu refer to village hamlet or
settlements. Similar to Odipu, we have several related words like Mudipu,
Belapu, Alape, Didupe, Bajjodi,etc.
The word Odi also appears in. Odiyur which means an elevated village.
There are also places like Odilnala, Odabhandesvara etc.

Ode
Apart from the raised or elevated status, the Odi can also means swollen
as we find in Ode ( Uddina Ode, Ambode etc) the swollen or inflated oil
fried South Indian dish.

Other Odis
There are several 'oDi'and 'ODi' words in Tulu Nighantu with variety of
meanings to mislead the original meaning of the word Odipu.Some of the
meanings attached to these words can be enlisted here for the benefit of
analytic thinkers.1.Branch of plant laden with fruits,2.Drip,3.Cease
flowing,4.Control or regulate,5.Raised divider between the agricultural
fields,6.A narrow strip of field,7.A field canal,8.sorcery,9.A measure,10.A
tumour,11.A hunters lodge,12.defeat,13.evil eye,14.A pair,15.to pull or
pluck(oDipu)etc.16.ODi= an union of members,as in 'ODi kaTTu' 17.A
competition like cock fight.
The word 'oDi' also is a personal male name among the ancient people of
Karavali. The name is still found among some of the Scheduled castes.

Udupi
On the other hand there are alternate Puranic style explanations as to why
the place is known as Udupi(uDu=star; +pa=king of).Hosabettu Viswanath
cites an introduction by Krishnapur Mutt on Udupi.
"The Roopya Peetha land is now popularly known as Udupi. The name has
been derived from the Moon. The moon was once cursed by Daksha
Prajapati. To ward off this curse, the moon performed penance in
propitiation of God Iswara in a forest in this land. Iswara being pleased,
appeared before the moon and removed the evil effects of the curse. This
place has since been known as Chandramouleeswara and there is an
ancient temple of this name in this place. The actual spot where the moon
performed penance is known as Abjaranya. There is a sacred tank
Chandra Pushkarani by its side. In Sanskrit, 'Udu' means stars; 'pa' means
'lord of''. Hence 'Udupa' means lord of stars, that is moon. The place where
the moon performed penance and obtained grace is known as
Udupi."[Udupi-An introduction.By Krishnapur mutt].

Acknowledgement:
Written in collaboration with Hosabetttu Viswanath.

Posted 20th April 2008 by Ravi Mundkur
Labels: Odipu Hosabettu Posodi Udupi Ode

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APR
13
108. Koraga language: A primer
A simple word can prompt different people to think in different dimensions
and probe different shades of meanings leading to better appreciation of
the genesis and evolution of the words.
Kavu:>Kapu
The derivation of the word kavu:>kapu / kayu in one of my previous post
elicited some further analysis by Manjunath where he concluded that kavu
could be a Dravidian word. The word kavu has been cited as a Koraga
word (Ramakrishna Shetty, 2007). The frequency of occurrence of the
words Kavu and Kapu as place names in Karavali Tulunad tempted me
to conclude that Tulu word Kapu has been derived from the pre-Tulu word
Kavu
The word kavu has several shades of meaning, as reminded by Hosabettu
Viswanath, which includes (a) heat (b) husk(c) dark-coloured cloth or soil -
kavi (d) to wait etc., apart from the place names that mean (e) reserved
area (common in place names such as Kavu, Kavur, Kavugoli, Kapu,
Kapikad, Modankapu, etc).

Early Munda groups
Normally, the Indian people have been classified into Dravidian, Aryan and
Austro-Asiatic origins. In the earlier posts I have tried to support the
existing theories that the point that Aryan and Dravidian ancestors
immigrated into India during the period 1900-800 BC. At the time of arrival
of these Aryan and Dravidian groups, the ancient India was not an empty
zone. It was already manned by inhabitants who are generally designated
as Austro-asiatics .The Austro-asiatics are at presented represented by
Munda group of people who are distributed mainly in Chotanagpur and
surrounding tribal areas. Various evidences and cultural vestiges in Tulu
and other Dravidians suggest that these tribal groups were once distributed
widely in different parts of India. To account for the pre-Tulu and pre-
Dravidian lingual-cultural elements, I introduced the concept of Early
Munda tribes that inhabited whole of southern India, especially at the time
of arrival of Dravidians ca. 800-600BC.Somehow the phrase Early Munda
groups has confused many of the readers because of the present Munda
tribes whose present distribution has been reduced to certain tribal pockets
of India. Added to this, tribal groups like Koragas and Bhils are usually not
classified as part of the present Munda tribes.

Early Indians tribes
My concept of introducing the phrase Early Munda groups was to
represent all those tribes that inhabited India before the arrival of
Dravidians/Aryans into India. Since the usage of the phrase (Early Munda
groups) in my earlier posts has lead to confusion, I would to replace it with
the phrase Early Indian tribes to encompass the whole gamut of early
settlers in India before 1900-800 BC periods.
These distinctions may be of help in further detailed philological and
genetic studies of our evolution.

Koragas
Koragas are a distinct usually dark coloured tribal group that inhabit the
Karavali area. It is not certain right now whether these tribes should be
classified under Austro-Asiatics or under those migrated from Africa during
the initial or subsequent stages of human evolution. Evidences of presence
of relict Koraga words in Kannada, Tamil and Malayalam suggests that the
Koragas groups thrived in different parts of southern India. Kurumba,
Korava, Korama, Kuruvan and other tribes may be variants of Koragas of
Tulunad. Kannada researcher, Sham. Baa.Joshi has suggested that the
Kannada word Kuruba (=Shepard)is derived from Kurumba, wherein the
word Kuru stands for hilly region.
Koraga Subgroups: Several subgroups have been distinguished among
Koragas of Karavali zone.Edgar Thurston (1975) recognized Ande
Koraga,Vastrada Koraga,Tippi Koragaand Panti Koraga subgroups. D.N.
Shankara Bhat (1971) recognized Ande Koraga, Onti Koraga, Tappu
Koraga and Moodu Koraga,. Aravinda Malagatti and Odeyar Heggade
distinguished Ande Koraga, Soppu Koraga, Chippu Koraga, Mundu Koraga
and Bakuda Koraga. The 'bakuda', apparently is also a part of the Munda
group of tribes.Ramakrishna Shetty (2007) concluded that the Koraga is
not a sub-dialect of Tulu and it is an independent language. The following
analysis of Koraga words is based on the cited research paper by
Ramakrishna Shetty.

Koraga words adapted into Tulu language
During the spatial- temporal evolution, the Tulu ancestral people have
borrowed several words that were in usage among the native Koraga
tribes. Some of the Koraga words that were adapted into Tulu language
are:

gaDi1 (=wound),
gaDi 2 (=mark made on the land to distinguish boundary),
koTTa>koTya (=hut,shed),
booru (=sleep)>booru (to fall),
koru:>keru(=kill),
ijji.>ee (thou,you),
nikal:>nikul (=you people),
nakal.>.nama (=we people),
ayi:>aye (=he).
pakki =bird),
dina (=day),
pooja (=worship)
pari.> par (=drink)
oli.>olipu/leppu(=to call)
kudpu.>kudpu (=to peck)
kavu.>kapu (=to wait, reserve?)
laak.>lakk(=to get up)
kall.>kalpu(=to learn)
chanka.>tanka(=heart)

.. etc.

Koraga words adapted into Kannada language
Adoption of Koraga words was not restricted to Tulu people. Ancestors of
Kannada Tamil and Malayalam ancestors have borrowed Koraga word
from their respective areas. Some of the Koraga words that were adapted
into Kannada language are:

gaDi 2(=mark made on the land to distinguish boundary),
koTTa.>koTTige.,
koru:>kollu(=kill),
nakal:>naavu (=We),
ayi:>ava(=he),
add.>adu(=it),
nikal.>neevu (=you people),
kavu.>kayu(=to wait)
kall.>kali(=to learn)
kel.>keLu (to listen,hear)
ganDe.>ganDu (=male)
maavu.>maavu(=mango)
puDdu/ huDdu.>hiDi.(=to hold)

..etc.

Koraga Weekdays
The immigrant Tulu ancestral people brought the names for seven days of
the week from the north. Thus the Tulu week names are similar to or
derived from Sanskrit (or Prakrit derived) week-names based on names of
solar planets and the Sun. Aitara (<.adityavara), Somara(<.Somavara),
Angare(<.Angaraka is Mars),Budaara(<.Budhvara) etc.
But Koraga week names are distinctly different and not imitated from
Prakrit/Tulu week names. For example, Koraga tribes use the word Pooja
dina for Sunday! It leads us to conclude that words like pooja(=worship),
dina(=day), pakki (=bird), kodanTi(=wooden club) etc are originally derived
from Koraga language.

Week days in Koraga language
Sunday= Pooja dina
Monday= Kunjar dina
Tuesday=Gadige dina
Wednesday=Pakki dina
Thursday=kodanTi dina
Saturday=Maral dina

Koraga community words
Similarly Koraga words that refer to certain communities of the Tulunad
throw light on some ancient words. For example the word Ajal refers to
authority, jurisdiction, religious rights etc (Tulu
NighanTu,Vol.I,1988).Before the arrival of Tulu/Dravida tribes into Karavali,
the Billava (a part of the ancient Bhil tribes) were the authorized people to
conduct the religious ceremonies in the Early Indian society. So the Koraga
tribes used the words 'Ajalai' and 'Ajalthi' to refer to the religious authority of
the Billava men and women during the pre-Vedic days. It is a pity that the
word Ajal has lost its original shade of meaning with passage of time.
The Baida were the native doctors of that time. Hence the word baida in
Koraga means medicine! The Baider sect later merged into Billava-Poojari
community.
The fishermen constructed pattana (colony) or patna in their fishing
villages and settlements. Hence they were referred to as Patle (one from
Patna) and Patandi( woman from the Patna)

Community words in Koraga langauge
Ajalai= Poojari billawa
Ajalthi=Billawa woman
Bonkudayi=Kumbare,Odari
Bonkudadd=Odari woman
duverdayi=Beary
kanchallayi=Christian
kanchald=Christian woman
Korre korai=Koraga male
Korr korti=Koraga woman
Melade=Kelasi(barber)
Patle=Marakale(Fisherman)
Patandi=Fisherlady

Pre-Dravida Koraga
It appears that the Koraga may be one of the pre-Dravida languages that
supplied root words to Tulu and other Dravidian languages during the
course of lingual evolution. Assimilation of the pre-Dravidian roots in the
Dravidian languages must have taken place in the course of time after 800-
600 BC.

*
Reference:
Ramakrishna T Shetty (2007) Tulu-Koraga Bhashe(in Kannada)..In: Tulu
Sahitya Charitre.(Eds: AV Navada et al), pp.300-307. Kannada University,
Hampi.
Posted 13th April 2008 by Ravi Mundkur
Labels: Poojari kavu Bakuda kurumba dina Koraga pakki

6 View comments

ManjunatApril 13, 2008 at 10:19 PM
I would to replace it with the phrase Early Indian tribes to encompass the
whole gamut of early settlers in India before 1900-800 BC periods.

That is certainly better, Ravi! I am all for it.

Anything is better than those pathetic categorizations based on pseudo
scientific anthropometric studies. People have grown tall and short. People
have changed their head shape (even in the last 20-30 years) without any
external gene flow but purely because of food habits and geograhpical
reasons. And we have categories that is somehow deemed binding forever
based on your shape.

Regarding, Ramakrishna Shetty's study, Isn't it going to be controversial
that fundamental words like avanu, adu are borrows from Koraga
languages?

what about pakki and dina?

Reply

Ravi MundkurApril 14, 2008 at 1:30 PM
Manju, I am sorry for conveying a wrong impression. Dr Ramakrishna
Shetty has given only the basic Koraga words . The 'controversial' proposal
is entirely mine! He is not to be blamed!
If we agree that Koragas are part of the 'Early Indian Tribes' that lived and
evolved in this land much before the arrival of 800-600 BC immigrants
(including Dravidians),then we can expect that Dravidians borrowed many
of the words that already existed with the Early Indian Tribes.
Hard to swallow, in view of our stubborn existing opinions, but the scenario
looks quite realistic for me!

Reply

ManjunatApril 15, 2008 at 9:05 AM
What is Dr. Ramakrishna Shetty's proposal about Koraga language? Does
he say Koraga is an independent Dravidian language belonging to SD-II
group? The picture I get here is it is a variant of Tulu with a strong pre-
Dravidian substrate.

Reply

Ravi MundkurApril 16, 2008 at 7:10 AM
Dr Shetty does not classify Koraga in the cited paper. He opines that it is
an independant language in relation to other Dravidian langauges. It is only
a preliminary study of Koraga language.
The 'pre-Tulu/Dravida' inferences were drawn by me.

Reply

AnonymousApril 27, 2008 at 1:11 PM
The exact meaning of'' Kavu'' in Tulu is heating process for example
Kori Kavu koripini.Hence your your concept of Kapu in derived from Kavu
of Buddhism looks abserd.

Reply

Ravi MundkurApril 27, 2008 at 1:34 PM
You are right! Kavu also means heat.
The conversion or adaption of the word Kavu(from Koraga) to Kapu (middle
to modern Tulu) does not affect your suggestion and
implication.Incidentally I did not connect Kavu with Buddhism.

Courtesy demands that Comment writers need to generous enough to sign
their names.

Reply

APR
7
107. Nagara at Panambur
Ancient Temples that contain preserved epigraphs provide interesting
historical information during the study of the inscriptions etched in the past
in order to perpetuate the celebration of rituals connected with the
Temples.
One of such interesting historical tidbit is that Panambur, now the site of
New Mangalore harbour was once also known as Nagara from Tenth
Century upto the beginning of Fourteenth Century CE.

Nagaresvara
The ancient temple of Nandanesvara located inside the Port area at
Panambur was preserved intact during the construction of New Mangalore
Port that involved massive displacement of the habitations in the area
during the construction of the man-made harbour. The Temple also has
been renovated due to dedicated involvement of local people in the recent
years.
An inscription in the Temple dated 1305 CE (pre-Vijayanagar period) has
described it as Nagaresvara Temple. It means that the area was popularly
known as Nagara or the city. Between the period of 10th and 14th Century
CE, the coastal zone near Panambur must have been well developed as a
city judging by the standards of those times. Alupa and Hoysala Kings were
ruling the Karavali at that time. Since, Alupa had headquarters around
Alupe, Maroli and Kulashekara areas of Mangalore, it can be surmised that
Hoysala Kings contributed to the growth of Nagara around Padu Nambur.
Murulidhara Upadhya and Narasimhamurthy (2000) suggest that the
Panambur Nagara was an important commercial centre during the Hoysala
period.

Nandanesvara
The Nagaresvara Temple may have been renamed as Nandanesvara
Temple during the Vijayanagara period. During the Vijayanagara period the
and township and the port was shifted southwards to Bokkapatna( Bolur)
and Urwa area.

Padu Nambur
The place has been recorded as Nambur in inscriptions connected with
Kadire Manjunatha Temple, Mangalore. The stone inscription in the
courtyard of the Kadire temple dated ca.1386 CE corresponding to the
period of Chieftain Banki Alupendra,who was ruling under the Vijayanagara
King Harihararaya .The inscription mentions place names like Nambur
(Panambur), Turithakali (Suratkal), Yedeya (Iddya), Kollia (Kulai) and
Chitrapura (Gururaja Bhat, 1974.)

The Nambur village might have been a large village in the past and the
western portion of it was designated later as Padu Nambur. The word
Padu stands for the 'West'. The word Padu Nambur has become
Panambur with passage of time.

References:
Gururaja Bhat, P. (1974) Kadri Shri Manjunatha Devalaya: Kshetra
Mahatme mattu Itihasa (Kannada).Published by: trustees of the Kadri
Manjunatha temple.73p.

Murulidhara Upadhya Hiriyadaka & Narasimhamurthy,P.N. (Editors)(2000)
Dakshina Kannadada Devalayagalu.(Kannada). Publication Committee of
Shri Janardhana and Mahakaali Temple, Ambalapadi, Udupi, .472+76 p.

Posted 7th April 2008 by Ravi Mundkur
Labels: Nagaresvara Hoysala Panambur Padu nambur Nagara Alupa
Nandanesvara Kadire Vijayanagara

2 View comments

n:O:nJanuary 22, 2009 at 3:24 PM
>>> An inscription in the Temple dated 1305 CE (pre-Vijayanagar period)
has described it as Nagaresvara Temple. It means that the area was
popularly known as Nagara or the city.

In south indian inscriptions "Nagara" is also means "Nakhara" merchant
guild which was popular in South Canara in medieval times.
We can find Nakharesvara Temples in both Basrur in Udupi Dist and
Kembhavi in Dharwar Dist.
I strongly believe that the Panambur Temple could also be a Nakharesvara
Temple built by this famous Nakhara Merchant Guild.

Reply

Ravi MundkurJanuary 24, 2009 at 7:11 AM
H.Viswanath adds the following points:
"The Panambur Deity is called as 'Nandaneshwar'. The transition from
'Nakhareshwar' to 'Nandaneshwar' needs further search and research. If
'panam' in 'Panambur ' means money, then 'Nakhara' merchant guild has
relevance to the place-name. 'Naga = Sailing Vessel/ship' gains importance
here. 'Nakare/Nakre/Nakranna' personal names are common in Tulunadu.
Tulu Lexicon (P.1696) gives the meaning of 'nakara' as 'Village, town,
community, colony, area'. It is 'nagara ' in Kannada, 'house or town' in
Tamil, 'nagaru (place)' in Telugu and 'town' in Malayalam. 'Nakarer' means
'Citizens/Members of a place or colony'. Nakha = Finger nail is not relevant
here.
Reg. 'Koorikatta' area in Panambur, it might have been coined because of
bunding (after monsoon) of Bailare water near the last 'Adibayi' (P.63 -low
lying submerged field) before it joins Gurupur river to store water for
summer irrigation."

Reply


APR
7
106. Maarigudi II
In Tamilnadu the Maariamman is considered as the Godess of Rain and
fertility, whereas in Karnataka (including Karavali) 'Maari' is the village
Goddess/Deity of misfortunes and epidemics diseases. Hosabettu
Viswanath has added some more points below to complement the previous
post on the Maarigudis.

Maaripooje
It appears that originally the concept of Maari worship was conceived to
drive out epidemic diseases. The Maari-pooje is traditionally held in many
villages of Karavali usually on a specific day in the following week after the
Car festival event of the village Durga temples.
'Maari gidapunu/ derunu', 'maaripuje' in village level (the Maari without
having a temple) is a common annual feature in some villages. It is
performed under a tree with raised platform around by offering food/animal
sacrifice. Similar village cults are reported from Tamilnadu also. It is also
likely that the original concept of (driving out the epidemics) is being
interpreted in different ways, like addition of concepts of rain and fertility, in
these days. The cult of emphasis on rains may have been derived from
prevention against the draught situations.
During outbreak of epidemics, to chase out the 'maari' out of village limits
such rituals are performed. In the fishing villages, the Bhajana Mandira
undertakes singing of bhajans through out the 'Mogaveera pattana',running
corner to corner, to chase the 'Maari' out. Such events have played a
significant role in providing psychological relief to the people by removing
fear.

Kuttipooje
In the days of 'ramponi' in the fishing colonies of Karavali villages,
'kuttipooje' was performed prior to commencement of fishing season. It is
another form of 'maari gidapunu'.

Maari
'Maari' also means great, big, terrifying, as in 'maaribale'(=huge fishing net),
'maari barsa' (=intensive rainfall) etc.Usages like 'maari pondu', 'ayik maari
baradu' are also in vogue. Worship of mother Maari appears universal and
it may have existed in native form even before the arrival of Ikkeri Kings to
Tulunad.. However, it was more popularised with the exodus of Konkanis
from Konkan to Tulunadu and with the construction of Maari Gudies' during
Ikkeri rule.

Mohanappa Thingalaya
Arya Samajists in the Karavali,like late Shri Mohanappa Thingalaya, have
played a significant role in the beginning of the Twentieth Century in
crusading against the cruel practice of animal sacrifice .

Posted 7th April 2008 by Ravi Mundkur
Labels: Maari Mohanappa Tingalaya kuttipooje maaripooje maaribale

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APR
2
105. Maarigudis of Kapu
Religion is a sensitive issue in the minds of devotees. The faith and
devotion inherent in the religion contribute to the basic psychological
strength and well being of the people since ages. The core concept of
Maari cult is of Spirit worship origin in the ancient peninsular India and later
in time sequence was absorbed into or developed in tune with the Shakti
worship. Analogy with the Bhagavathi worship is most obvious.
The concept of Maarigudi was introduced to Tulunadu by the Ikkeri rulers. It
appears that the original Kapu Maarigudi was initially modeled on Sirsi
Maarikamaba temple. Under the rule of Ikkeri Kings, the Maarigudi had a
strong influence on the local people.
Over the years, Maarigudis proliferated in the Kapu area. The religious
history of Kapu area may be an example to show how people live with and
adapt to diverse religious cults over the years.

Kapu
The area around Kapu (older British spelling: Kaup) has several interesting
aspects of historically significance. In the Early centuries of Common Era, it
appears to be a centre of Buddhism that superposed on an earlier period of
Spirit worship.
The Tulu/Kannada word Kapu (=reserved area) is derived from the pre-
Tulu (Koraga /Munda) word Kavu (=reserved grove). The Uchila
Mahalingeshvara temple shows evidences of relics of Buddhism in the
region. An early period of Buddhism was succeeded by the worship of
mainstream Hinduism represented by Mahalingeshvara (Shiva)
Janaradhana (Vishnu) and Mahalakshmi. Later Jainism has also played a
key role in the region. A Tulu Jain Basadi (Dharmasthana) under the
custody of State Mujarai Department, in Kapu still bears the title of
Rakshna Sthana (protected area), suggestive of the reserved area status
in the place name.
The cult of Bobbariya, a spirit of Muslim Beary merchant was also evolved
in the Kapu area.

Ikkeri Nayakas
Nayaka Kings of Ikkeri (now part of Shimoga district) ruled over parts of
Tulunadu after the fall of Vijayanagar Empire. Ikkeri Nayakas were
Lingayaths in faith. In the year 1607, Ikkeri Nayakas overpowered the ruling
Jain Chieftains of Barakur and destroyed much part of the historical city.
The army of Jain Chieftains consisted mainly of Billava and other backward
castes.
During the time, the trade in the Kapu region was dominated by Konkani
merchants (GSB,Gauda Saraswath Brahmins) who had settled in the area
for business purposes during the period of Ikkeri Kings. The Karavali
coastline was brimming with export related trade activities and the
Portuguese were in a powerful position in the West Coast. The Konkani
merchants maintained flourishing trade relations with the Portuguese. In
the ambient atmosphere there was a strong business rivalry at that time
among the GSB Konkani Brahmins, Jains, and Bearys of the area.

Maarigudi
The Maari worship is common in peninsular India (mainland Karnataka,
Andhra Pradesh and Tamilandu.). The word Maari refers to contagious
diseases in Kannada, whereas in Tamil Maari also means rains. The latter
meaning also exists in Tulu language. (Note the Tulu word mariyala that
refers to rainy season.).The Maari was a pre-Vedic village deity (grama
devata) originally but nowadays she is worshipped as a form of Durga or
Shakti.
The tradition of worshipping Maari was introduced to Tulunadu by the Ikkeri
Kings who held sway over the Karavali from Gokarana in the north upto
Nileswara in the south in the Seventeenth Century CE. The few Maarigudis
existing in the Karavali Tulunadu region are distributed in Kapu and
Surathkal.
In the 17th Century CE Ikkeri Kings constructed the first Maarigudi at Kaup,
where the idol of Ucchangi, a Maari Spirit prevalent in the Malnad area
was installed. Animal sacrifice was in vogue according to the old customs
of the Maarigudi. Livestock like ox, sheep, goat and chicken were
butchered in the name of sacrifice to please the wild Spirit deity. It was
practice since Ikkeri days to bring butchers of Rane community from the
Malnad region to carry out the ritual of animal sacrifice. Ikkeri Kings who
were afraid of the rebellion against their rule had no faith on the local
people. They brought soldiers from the upland Malnad area known as
"Rama kshatriyas'.Some analysts opine that Ikkeri rulers perpetuated
animal sacrifice to induce fear psychosis among the locals and to contain
any possible rebellion.
Mahatma Gandhi who visited the Mangalore during 26 October 1927
advised the natives to abolish the cruel practice of animal sacrifice.
Members from backward castes including Billava were not allowed inside
the Maari temple in those days until the State Government imposed rules to
ban the communal discriminations after 1973 and 1976.
After the Ikkeri period the administration of the said Maarigudi was
managed by Gauda Saraswaths and Bunts of the area.

Tippu Sultan
Tippu Sultan captured Kapu during the latter part of Seventeenth Century
CE. Tippu was irritated over the Maarigudi probably because it was
controlled by the Ikkeri administrators and their henchmen. He prohibited
natives from participating in the Maarigudi. Subsequently, he ordered
demolition of the Maarigudi and constructed a Mosque in its place. After the
construction of Mosque (Palli) the locality was known as Palli padpu. After
Tippus defeat and death, in the year 1799 the British who took over the
administration of the region, allowed the locals to shift the Mosque and
rebuild the Maarigudi in the old place.

New Maarigudi
The religious influence of Maarigudi on the natives increased. Since the
administration of the Old Maarigudi was controlled by the Gauda
Saraswaths, a new Maarigudi was separately built by the Bunts of the area.
Subsequently several other communities in the Kapu have built
independent Maarigudis controlled by their individual communities. In the
course of time, a Maarigudi was also built in the Tadambail area of
Surathkal.

Conversions
Kapu also holds a record for massive conversion of members of lower
Tulu communities into Christianity. In the Nineteenth century, Tulunad
witnessed communal discordances and social disparities. Experts in the
Basel Mission, Mangalore were actively involved in the systematic learning
of the local languages like Kannada and Tulu. Missionaries exploited the
social discordances and during 1851 massively converted disgruntled
members from Billava and other lower communities of Kapu area into
Protestant faith. The consequent Protestants preferred to use their mother
tongue the Tulu language.


Acknowledgement:
The post is based on the material collected by Dinesh K.Mulki
Posted 2nd April 2008 by Ravi Mundkur
Labels: Billava Maari Protestant Portuguese Konkani Kaup Maarigudi
British Rama kshatriya Ikkeri Nayakas Kapu

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APR
2
Let the Studies...
Dr H.S. Venkatesha Murthy ,noted Kannada writer and poet, has cited the
following positive and meaningful Sanskrit verse in his weekly column Ee
mukhena in Udayavani dated 30 March 2008 (p.3 Sunday magazine). The
verse cited below is relevant to everyone of us in this society.
Sahanaa vavatu
Sahanau bhunatku
Sahaveeryam karavaavahai
Tejasvinaavadhi tamstu maa vidishwavahai
The English translation of the verse is based on his translation note in
Kannada:
Let the studies protect us,
Let the studies feed us the results,
Let us recall the powerful ideas
Let studies make us glow and let us not despise each other
Posted 2nd April 2008 by Ravi Mundkur
Labels: positive prayers Sanskrit verse Dr .H.S. Venkatesha Murthy studies

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MAR
24
104. Formation of Barrier Spits
A barrier Spit is a coastal sandy strip of land bound by the Sea on one side
and river on the other. The Bengare to Tannirbavi coastal strip west of
Mangalore is a Barrier Spit. As explained in a previous post in this blog, the
Bengare- Tannirbavi Barrier Spit was formed by the migration of Gurupur
River in the year 1887.
However, this not the only Barrier Spit formed in the recent past history.
Oral tradition preserved with the elderly people of Karavali, suggest that
several Barrier Spits along the Karavali were formed in the recent past
centuries, even though the exact dates are not remembered.

Mulki Sasihitlu Spit
The Bappanad temple, Mulki, has been shifted and re-built at the present
location about a couple of centuries ago. The elderly people at Mulki report
that the Bappanad temple was located on the banks of Mulki River near the
old port of Mulki, about half a kilometer east of the present position of the
temple. At that time the merchant ships have had direct entrance to the
Mulki River from the Sea.
The data suggests that the mouth of Mulki river has been shifted
southwards during the recent past centuries like River Gurupur.

Hoode Bengare Spit
Similar anecdotes are available for the Hoode-Bengare Spit in Udupi taluk
where Swarna and Sita Rivers join the Sea. Oral reports from the elderly
people to their young ones explain how the rivers changed their course of
flow during a story monsoon.

Kapu-Udyavara Spit
One more barrier Spit exists along the Kapu-KaipunjalPolipu-Udyavara
coast. The Udyavara River takes a northward bend parallel to the coastline
forming a thin Barrier Spit that ends near Malpe. This also could have
happened during the recent past like the other Spits cited above.

Time of Spit formation
Documentation of date/year of these Spit formation is important for
historical as well as geo-morphological studies. It appears that this type of
information is available only obscurely in oral tradition, where
grandfathers/grandmothers describe the wonder of the nature to their kids.
Or it is possible that some people with sharp sense of history and
documentation may have recorded the date/year and nature of such
changes. Anybody having any authentic relevant information on these
natural changes may kindly pass on the information to this blogger for the
benefit of the society in general.

Posted 24th March 2008 by Ravi Mundkur
Labels: Rivers geomorphology Barrier Spit Tannirbavi Udyavara Hoode -
Bengare bengare Sasihitlu Gurupura Mulki Polipu Kaipunjal Kapu

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MAR
22
103. Rituals of religious transitions
The Karavali/Tulunadu is a mini India where one can study the cultural
vestiges of the transition of religious cults that occurred down the time lane
of history. The Spirit worship was introduced to Karavali/Tulunadu ca.750-
600 BC followed by Buddhism and Jainism ca.300BC and mainstream
Hindu temple culture ca.350-400 CE. Infact, all these religious cults are
related to each other in some way or the other, being born and grown in the
Indian subcontinent under different spatial-temporal environments.

Mainstream Hinduism
Our writers and philosophers have a tendency to brand the mainstream
Temple culture, relating to the worship of Gods Shiva, Shakti, Vishnu etc as
Vedic culture. That may not be the true picture of facts. Many of the core
concepts of the Temple culture are pre-Vedic in origin and some of the
concepts have obviously been added in the post Vedic period. And if we
are referring to the word Hinduism to the set of beliefs and practices
grown and practiced in this country then the word Hinduism should
rightfully include Spirit worship, Jainism and Buddhism along with the
mainstream Temple culture. Therefore this blog has preferred to use the
distinguishing word mainstream Hinduism to represent what other authors
generally refer to as Vedic culture.


An image of flag-hoisting ceremony, Bappanad Durga temple,Mulky.

Rituals of transition of cults
The temples of Karavali evince a number of traditional rituals whose
meanings have been obscure with passage of time. Have you ever
analysed the nature and meaning of some of these rituals? I would like to
draw your attention to a few rituals in the temples of Tulunadu/Karavali that
reminds the conflicts developed during the shift of faiths.

A temple flag hoisting ritual
Flag hoisting is a ceremony that marks the beginning of festive activities
(usually a week long) that culminate in the car festival of the temple. The
occasion is known as Kodi Eruni (=flag hoisting).In front of the temples
there is a tall wooden flag post, usually covered with copper or brass
sheets. The ceremony is centered on hoisting a flag (koDi) representing a
Vetala or Garuda (that looks like an image of a naked man) on the ornate
flag-post called kodimara.
The flag hoisting ceremony of the Bappanad (pronounced: bappa naaD or
naaDu.) Durga Parameswari temple, Mulki, located about 30 kms north of
Mangalore city, recently occurred on March 20, 2008. The Bappanad
temple is known to have been built by a Muslim sea-faring merchant called
Bappa.


A Procession of Utsava-murthy at Bappanad after the flag-hoisting event.

Symbolic conflict of cults
An interesting sub-event of is celebrated on the occasion at Bappanad
temple. This is symbolic of historical confrontation of the Spirit and Kapalika
/Natha cults with Shakti cult. A group of people led by two persons dressed
in the costumes of a human medium of a Spirit (darshana paatri of Bhoota)
with a traditional curved sword (kaDsale) in the hand and a trident holding
Kapalika/Natha arrive at the southwestern gate of the temple. The two
characters are shivering in the typical style of Spirit trances. They watch the
flag-hoisting proceedings with rapt attention and while the flag is being
hoisted suddenly turn their bodies in the opposite direction of flag-post as if
they do not wish to see the hoisting ceremony. They revert back to normal
position after completion of hoisting event. The darshana patri of the
Goddess who carries the utsava murthy on his head and walks around the
temple in ceremonial procession approaches the two representatives of the
Spirit and Natha cults. The Spirit-Natha duo confronts the Goddess-bearer
as if questioning or complaining rebelliously that their rightful place and
honour have been confiscated by the Goddess! (Eyewitnesses report that
earlier days in the history scolding and foul languages were used).These
Spirit-Natha duo are selected from the Malayalee Thiya(formerly
Buddhists)community residing at nearby Sasihitlu village.
This enactment forms an integral part of the annual flag-hoisting ceremony
at Bappanad. Similar events can be witnessed in Durga temples in the
Karavali. The Bali ceremony in Durga temples (like in Mundkur) also
displays similar symbolic rebellious confrontation between the Goddess-
bearer and the Spirit medium.


The spirit-medium (in red headgear)and Kapalika/Natha (with trident)at
Bappanad.

Throes of transition of cults
The origin and the socio-psychological interpretation of the above ritual are
candid and clear. Infact, the cited celebrations are the representative
vestiges of the historical confrontation between the rival cults. The native
people worshipped Spirits since early historical days. The basic psychology
of faith on the Supernatural works out in the same way irrespective of
whether one worships a Spirit, a God or Goddess. When a new system of
faith, another cult, was thrust upon them they were confused. While the
common man was confused, the protagonists of the two rival cults were at
loggerheads. At that time, the common man had to be convinced that cult 2
is superior to cult1.The new temples at that time in the history were
architecturally and aesthetically superior, patronized by kings and chieftains
and were more organized with ornamental and floral decorations, music,
lights and rituals compared to that of the older cults.

OTHER STATIC EVIDENCES OF TRANSITION
Apart from the rituals of the sort described above there are a number of
static evidences or relics of evidences in and around the Temples of
Tulunadu that point towards the effect of transition from the Spirit cult to the
Temple culture.A few of them are cited below:

Kshetrapala
Most of the temples have a khetrapala (=protector of the premises) with a
small shrine analogous to the modern security guard or chief with a cabin.
The kshetrapala is mostly a vestige of Spirit formerly worshipped in the
area.In the Bappanad temple the Kshetrapala Spirit was the Panjurli.
Again the psychology of the nomination of Kshetrapala is candid. A Spirit
worshipped by the natives formerly was not destroyed (as it would raise a
rebellion) but was absorbed into the temple culture and psychologically
reduced to the post of a security chief of the newly built temple!
In many temples initially the shrine of Kshetrapala was quite large like
regular Spirit temples (Sana). With periodic modernization of temples
(known as Brahmakalasha) the size of shrine of Kshetrapala were reduced
consistently. Some of the lesser known Kshetrapala have been removed
altogether during ceremonial renovations.

Vetala
The Vetala (Betala) raised as a flag in the temples is also a form of Spirit
worshipped formerly in parts of northern Karnataka, Maharastra and
Andhra. Similar to the concept of Kshetrapala, the ancient cult of Vetala
worship was absorbed into the temple culture and was made into a flag.

Brahma, the Jain Yaksha
The concept of absorption of Spirit cult as Kshetrapala is not exclusive to
mainstream Hindu temples. The Jain temples have an imposing rock-pillar
called mana-sthambha in the front. Many of these rock pillars have Brahma
as a Kshetrapala or Yaksha. The Brahma on the mana-sthambha is not the
four headed creator popular in the post Vedic traditions, but the Bermer,
the horse mounted Spirit deity traditionally worshipped by the Tulu
communities.

Posted 22nd March 2008 by Ravi Mundkur
Labels: Bappanad Kshetrapala Natha Jainism Kapalika Vetala. Bhoota
Brahma Bermer Betala Yaksha Spirit temple flag hoisting cults Durga
Parameswari

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MAR
13
102. Legends of Parashurama


Most of the myths in Indian culture are quite ancient in origin and have
evolved in multiple chronological stages over the years in tune with the
periodic phases of cultural renaissances mostly sponsored by various
regalities. In other words the same set of myths have been polished,
reedited and repackaged several times in the history to suit the demands of
the environment and time of the reprocessing.
The legend of Rama is an example. An ancient folk-lore theme of primitive
Bhil archer hero was enriched and updated by Valmiki; it was either re-
edited or recomposed subsequently by numerous other bards in several
renaissance stages. The original composition conceived by Valmiki based
on older folk-lores as well as the revised versions by bards of successive
generations have altogether enriched the overall cultural fabric of India for
centuries.
Another example for the chronological evolution of legends relates to the
indefatigable hero Parashurama, the Rama with an Axe.

Parashuramas
There are evidences of heroes with axe in the ancient history in the
Mediterranean area like Storm God. The axe was an ancient implement in
terms of human evolution. In the Stone Age, stone axes were in use, which
were later replaced by iron axes. The original folk-lores of an axe wielding
indefatigable hero Parashurama (Axe- Rama; or Rama with an axe;
Parashu =axe) was apparently repeated or revived several times in the
early literary history by several generations of bards with deliberate addition
of doses of supernatural myths. Thus, we find the Parashurama re-
appearing in Ramayana, Mahabharata and other ancient works
representing distinctly different time periods.

Vedic Parashurama
The Parashurama renowned in Vedic age was the son of sage Jamadagni
and his wife Renuka. In a fit of anger on his wife, the short tempered
Jamadagni ordered his son Parashurama to chop of his mothers head!
Parashurama obligingly carried out his order which pleased his father.
Parashurama was allowed to ask for a boon in return for the deed he
accomplished; and Parashurama immediately asked his father to revive his
mother!
The couples, Jamadagni and Renuka had in their possession, Kamadhenu,
a mythical cow that gave whatever is wished. One mythical, fantasy
character of King Kartha Veerarjun, endowed with one thousand arms (!)
intervened and desired that this Kamadhenu should belong to him. He
carried the Kamadhenu against the wishes of Jamadagni couple, which
enraged Parashurama to pursue the fellow, subdue him and chop of his
extra arms.
The legends of Vedic Parashurama may have originated around the
northwestern India as these are to be popular in this region. Temples
dedicated to Renuka, mother of Parashurama can be found in Himachal-
Punjab region.
These legends of Vedic period appear to have been developed on an
ancient platform of folk-lores that prevailed around the Mediterranean-
Central Asian region.The cult and imagery of Parashurama evidently was
an influential one at that time and that prompted Vedavyasa to include it as
one of the ten incarnations of Lord Vishnu.

Kadamba Parashurama
The Parashurama legends reappeared and were evidently repackaged
during the Kadamba period ca. 4 to 6th century CE.
Mayura Sharma (later Varma) during early part of fourth century CE,
founded a new dynasty at Banavasi, near Sirsi (present Uttara Kannada
district) under the mast of Kadamba (a wild flowering tree, traditionally
considered as pious by the ancient Munda tribes of India).The young
Mayura went to Kanchi, the ancient Tamil capital of Pallavas, in order to
pursue (Vedic) studies. A guard of Pallava king somehow insulted Mayura
which forced him to abandon studies and build an army to subdue the
haughty Pallavas. He succeeded in recruiting local people at Banavasi into
an army and staging armed attacks on the Pallavas.
The story of Kadamba Mayura Varma bears striking similarity to the
legends of Parashurama who subjugated the ruling class
(Kshatriya).Therefore it can be deduced that Mayura Varma or one of his
descendants commissioned court bards to compose the updated myth of
Parashurama. Or a few official bards, who equated the Kadamba Kings to
incarnation of Parashurama, composed the legends in praise of the
Kadamba rulers. The Parashurama legend now popular in the West Coast
of India is a part of Sahyadri Chapter (Kanda) of Skaanda Purana. The
composition of Sahyadri chapter can be related to Kadamba Kingdom at
Banavasi, which is an integral part of Sahyadri or the Western Ghats.
On the basis of these circumstantial evidences, the Sahyadri Kanda and
the composition of Parashurama Shristi (creation of land) legend can be
dated at ca 350-500 CE. Temples dedicated to mother Renuka also
popular as Ellamma are found in northwestern Karnataka, in the region of
ancient Kadamba kingdom.

Parashurama Srishti
The Sahyadri Kanda visualizes that Parashurama threw his axe into the
Sea and retrieved as much land as the Axe flew from the King of Sea. A
marvellous fantasy that has inspired and mesmerized the coastal folks for
hundreds of years! The retrieved coastal land is called Parashurama
Srishti (creation) or Kshetra (land). Further Parashurama allocated the
newly retrieved lands to Brahmins to settle down comfortably. This again is
in tune with the works and ethics of Kadamba Kings, who provided lands to
immigrated Brahmins to settle down in Karavali and Sahyadri.

Marine transgressions & regressions
The most curious anecdote the Kadamba/Sahyadri bards weaved into the
legend is the retrieval of land from the Sea. Infact the transgression
(onward march of Sea into the land) and regression (withdrawal of Sea
from the land) are periodical natural phenomenon controlled by several
factors connected with the earth movements.
From the standpoint of logic and geological science it needs to be clarified
that no human being can ever modify or induce such regressions by
wielding his modest tools in front of the mighty powers of nature. Infact,
there has been several episodes of marine transgressions and regressions
in the geological history of the Earth.

However, we may predict that this event of retrieval of land from the Sea
visualized in 'Sahyadri Kanda' was based on an actual event of marine
regression witnessed by folks that occurred in the past before the Kadamba
period. The regression event by all means was a stunning imagery for the
innocent folks; and it was described in detail to their kids for several
generations.
Thus inclusion of the Parashurama legend in 'Sahyadri Kanda' served to
explain a seemingly unexplainable past natural event to the innocent folks
and at the same time it glorified one of the mythical (Parashurama) while
the Kadamba King was indirectly projected as an incarnation of the
mythical element.

Parashuramas marine regression
The marine regression (retreat event) attributed to Parashurama along the
West Coast of India must have actually happened sometime before the
composition of the Kadamba Parashurama myths. The historical records of
Srilanka discuss a marine regression that took place in the region ca.
300BC.The event must have been a regional one that affected Srilanka and
southern India. Apparently the Arabian Sea receded by a distance of a
kilometer or two. Since there are evidences of many regressions in West
Coast, the actual affect of this particular event (the Parashuramas
regression) needs to be studied in terms of actual geological data.

Natha Parashurama
Parashurama legend did not end with Kadamba-Sahyadri episode during
ca. fifth to sixth century CE. Further during tenth century CE, the Natha
bards slightly modified and repackaged the Sahyadri legends of
Parashurama in Kadali Mahatmye in Bharadwaja Purana to add glory and
aura to the Buddhist-Natha-Shaiva center at Kadire, Mangalore.
According to the modified legends, Parashurama retrieved lands around
Kadire, Mangalore and handed over to Natha Jogi monks to maintain the
temple.


Posted 13th March 2008 by Ravi Mundkur
Labels: Storm God Kamadhenu Jamadagni axe Ellamma Kadamba Natha
cult Renuka Parashurama

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MAR
7
101. Early dormant Jainism
Readers may have noted that the earlier posts in this blog have marshaled
a few strings of evidences to assert that Buddhism was present in Karavali
/Tulunadu since ca. 300 BC from the times of composition of Siri paDdana
upto 10 or 11th century when Shaivism gradually overtook the Buddhism
as mass favoured religious cults. While the evidences in favour of
Buddhism are strong during the early period (ca.300 BC to 500 CE) similar
evidences are not distinctly available in favour of early Jainism in
Karavali/Tulunadu.

Jainism and Buddhism
Gautama Buddha and Mahavira were contemporaries and hailed from the
same province. Buddhism was founded by Gautama Buddha ,but Jains, in
general, believe that Jain philosophy was founded by the first Tirthankara
known as Rishaba and Mahavira has been considered as the last
TIrthankara in the sequence of 24th tirthankaras. This assertion of pre-
Vedic antiquity possibly suggests to the existence of basic ascetism in pre-
Vedic cultures. It can be b noted that the concept of Shiva, with tiger -skin
loin cloth and ash covered body, which was subsequently developed into
Shaivism during post-Vedic period, is also basically a primitive path of
ascetism.
Jain tradition also believes that Chandragupta Maurya (grandfather of King
Ashoka) adopted Jainism and travelled to Sravanbelagola along with Jain
monk Bhadrabahu. These data suggest that Jainism was introduced to
southern India before the introduction of Buddhism.
However, the available evidences in the Karavali are in favour of imprints of
Buddhism rather than Janinism especially during the early centuries of the
Christian Era.
Dormant Jainism in Early CE
This apparent paradox has been answered by scholars. The early Jainism
(Nirgrantha) was highly ascetic that did not attract common people. The
Buddhism and mainstream Hinduism followed paths of Bhakti to attract
common people. The Jain monks had to compete with these devotional
cults like Buddhism and mainstream Hinduism, which they resorted to after
5th century CE to enhance the mass appeal according to scholars and
religious analysts like M.A.Dhaky and John E .Cort.
Thus we find proliferation of Jainism only after 5th century CE in different
parts of southern India including Tulunadu/Karavali.

Posted 7th March 2008 by Ravi Mundkur
Labels: Karavali Early Jainism Tulunadu Buddhism

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MAR
3
100. Kadamba Dynasty

An image of Halmidi inscription with Buddhist wheel at the top.

The period of Mayura Sharma (later he was known as King Mayura
Varma), who established possibly the first Kannada dynasty and his
successors (ca.345-525 CE) at Banavasi (near Sirsi in the present Uttara
Kannada district) is a significant milestone for both Kannada and Tulu
history. There is a viewpoint that he came from northern India and settled in
Banavasi area.

Kadamba tree
The traditional accounts describe him as a Brahmin turned Kshatriya.
However there are claims that he hailed from an ancient tribe known as
Kadambu tribe, who worshipped Kadamba tree. The early Munda
civilization that was prevalent in peninsular India since ca.3000BC had a
cult of worshipping Kadamba trees. The Kadamba trees are worshipped as
apart of festivals even today by the Munda tribes presently living in
Chotanagapur areas.
It is possible that the selected from brighter students from the population
were trained in Vedic studies and made priests (Brahmins).It is possible
that Mayura thought high of an educated priestly career but could not
accomplish it because of the humiliation he suffered.

Mayura Sharma/Varma
His background is quite interesting. He was said to be a student and went
to Kanchi, (now a part of Tamilnadu), a major educational centre of that
time for pursuing Vedic studies. On an occasion, he was slighted and
insulted by Pallava guard at Kanchi. The young Mayura could not bear the
humiliation and vowed to avenge for it. He returned to his place, organized
the people and built an army. He fought against the ruling Pallava Kings
and retrieved the Kannada areas around Banavasi and other areas. The
Alupas of Tulunadu were chieftains under the Kadamba Kings.
Obviously the Mayura Varma was influenced by the Tamil language and
literary activities. He was impressed by the use of Tamil script for
documenting literary works and temple culture of the Tamils. The Tamils
had a flourishing temple culture at that time.


Introduction of Script for Kannada
Therefore when he established a new kingdom at Banavasi, he introduced
a script for the archaic form of Kannada (now known as old Kannada)
prevalent at that time. The script was based on the Brahmi script but was
deeply influenced by the Tamil script of that time.

Halmidi inscription
The Kadamba period is a datable event since the Halmidi inscription
(ca.450CE) belongs to the reign of Kakusthavarma. Possibly, he can be
credited for laying the foundation for evolving and popularizing the initial
form of Kannada script. The script used in Halmidi (near Belur, Hassan
district) used Brahmi characters but was influenced by Tamil script.
Interestingly, a wheel has been sculpted at the top of the Halmidi
inscription. The wheel is a symbolic of existence of Buddhism and the King
who installed the Halmidi inscription (Kakustha varma?) may have been a
Buddhist in faith. However, some have interpreted the wheel as Sudarshan
Chakra of Lord Vishnu.It seems that the Kadamba kings favoured all
religious cults including Jainism and Buddhism.

Introduction of Temples and Brahmins
Mayura Varma, influenced by the Tamil temple culture, initiated the temple
culture in Karnataka and Tulunadu. He built several new temples and
organized people to run the temples in an orderly manner. This
necessitated the immigration of priests (Brahmins) to regularly carry out the
ceremonial pooja in the temples. He is said to have brought Brahmins
(those trained in Vedic studies) from Ahicchatra and granted 144 villages
(agrahara) for Brahmins to settle in the area. The exact location of
Ahicchatra has been disputed with opinions ranging from banks of
Godavari River to parts of Uttar Pradesh.
Until then the spirit cult was the dominant form of religious faith in both
Karnataka and Tulunadu. The Spirit cult was largely centered on families
and landlords, whereas the temple cult became a community affair that
involved the people of the whole village or cluster of villages. New
communities like Sapaligas were introduced to play musical notes in the
Karavali temples. Devadiga were introduced to look after sundry works in
the temple premises.

Parashurama cult
The cult of Parashurama was re-introduced during Kadamba period. The
story of Mayura Sharma and his conquest of Pallava kings bear similarity to
the legend of Parashurama.. Moreover the legend is a part of Sahyadri
Kanda, the Sahyadri being the environs of Banavasi, the Kadamba capital.
It was probable that myths of his time considered Mayura Varma to be an
incarnation of Parashurama the saviour of sages and priests (Brahmins)
from the tyranny of the ruling class (Kshyatriyas).
Consequent upon the introduction of Parashurama cult and the associated
myths, the coastal Karavali, Malabar, Konkan people were made to believe
that their land was retrieved from the Sea.

Posted 3rd March 2008 by Ravi Mundkur
Labels: Karavali early Kannada Mayura Varma Early Munda Groups
Halmidi Kadamba Banavasi Parashurama

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MAR
1
99. Kundapura
The place name Kundapura is quite interesting. The Kunda is a Pali and
Prakrit word signifying the gold. The word 'Kunda' also means 'lake' or
'pond'.There are also other meanings attached to the word such as
melt,pillar,flower etc in different contexts.

Kundagrama
The historical significance is that it is the name of the village (known as
Kundagrama or Kundapura) near Vaisali in Videha (part of present Bihar)
where Mahavira was born. Thus evidently the place name Kundapura
signifies the role of Jainism in the Karavali.

Jainism & Buddhism
Since Mahavira (ca.599-527 BC) and Buddha (ca.563- 483 BC) are
contemporaries it can be considered that the Jainism and Buddhism
flourished simultaneously. Jains, however, believe that Jainism was
founded by Vrishabha the first of the twenty-four Tirthankars. Yet critics
opine that during early period upto 5th century CE was not emphatically
present. The usage of the word Jainism, like the word Hinduism, itself is
said to be rather recent.
The antiquity of the place name Kundapura is historically significant as it
may throw light on the ascent/spread of Jainism in the Karavali/Tulunadu.

Kundavarma
Because of the presence of the word Kunda in Pali (Buddhist) and Prakrit
(Jain) literature it is difficult to distinguish the exact religious connotation in
the said word. The word Kunda also exists in Tulu: it means either (a)
pillar or (b) melt.
The Alupa King Kundavarma, who installed the idol of Avalokitesvara at
Kadire, Mangalore, has been interpreted to be a Shaivaite by Dr. Gururaja
Bhat. But his very name suggests that he was either a Buddhist or a Jain. It
may also mean that religious affiliations were not emphatic in those days
among the ruling class.

Kundaran
An interesting surname among Mogaveeras is Kundaran. In view of the
significance of the word Kunda, the surname Kundaran possibly carries
implications of the Jain/Buddhist heritage of a sect of Tulu Mogaveera
people.

Posted 1st March 2008 by Ravi Mundkur
Labels: Prakrit Kundagrama Pali Jainism Buddhism Kundavarma Kundaran
Kundapur Kundapura

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FEB
29
98. Changes in Gurupur River mouth, 1887

A reconstruction of Mangalore, without barrier spit, before the year 1887

Do you know that the barrier spit west of Mangalore city, known as
Bengare, was formed by the shifting of Gurupur river mouth, only 120 years
ago?
The shape of a river is formed by its usual flow channel. Do you have an
impression that the present shape (morphology) or the location of flow path
of rivers is a permanent feature of landmark?
Changing river morphology
The rivers and their shapes are guided by the nature of surrounding
landforms and these are bound to change in response to any earth
movements. The coastal rivers of India have changed their shapes several
times in their life history!
The rivers of Tulunadu or coastal Karnataka are not an exception to this
rule! Especially the Gurupur River that surrounds Mangalore has changed
several times during the last three millennia.


Sultan battery
Interestingly, one such change occurred in 1887 during the British rule of
Mangalore. Tippu Sultan conquered Mangalore during the late eighteenth
century and built a battery at Mangalore, known as Sultans Battery to store
ammunitions to be used against invaders from the Sea. The battery was
built facing the mouth of or entrance to Gurupur River from the Arabian Sea
at that time. (The Mangalore port was near Bokkapatna during the
Vijayanagara period).

Shifting of River mouth
One fine rainy day in the year 1887, the Gurupur River decided to change
the way it was flowing into the Sea till then. Instead of flowing into the Sea
directly near Tannirbavi, opposite Sultans battery, it changed its fluvial
course, flowed straight south towards the mouth of River Nethravathy some
five kilometers south and joined the Sea along with Nethravathy. The whole
change occurred instantaneously, without advance notice, in response to
an earth movement! Thus, consequently a sand spit was newly formed
between Mangalore city and the Arabian Sea.

Bengare
And this event occurred in the year 1887.The historical change of river
mouth produced a new barrier spit parallel to the coastline, bordering the
Sea, now known as Bengare.



Reference: Mangalore City Municipality Centenary Souvenir 1866-1966.
An anonymous compiler in the Centenary souvenir of Mangalore city
Municipality (1966) has enlisted this notable event, possibly based on an
older (British) version of the District gazetteer
Acknowledgement: Thanks to Shri Sheena Moolya for providing the
reference material.
Posted 29th February 2008 by Ravi Mundkur
Labels: Mangalore 1887 Tulunadu Spit formation Gurupur river Sultan
battery Bokkapatna port River Nethravathy bengare Vijayanagara

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TULUNADU FLAGFebruary 6, 2009 at 10:46 PM
TULUNADU SHOULD BE A SEPERATE STATE : It has such a beautiful
culture & rich history even in mordern days ,It is being dominated by
kannadigas & trying to make TULU extinct.

Reply

FEB
26
97. Siri paDdana : A Tulu Sangham Epic
Antiquity of the Siri paDdana dates back to the period of Tamil Sangham
literature. There are several Pali proper nouns in the Siri paDdana that
show the backdrop of Buddhism during the composition of the oral epic.
Buddhist elements have also been recognized in the environs of Tamil
Sangham. The word Sangham (=association) itself is a word associated
with Buddhism.
Tulu Sangham
Analogy between the Siri paDdana and the story of Kanaki in Sangham
literature suggests that both epics were two different regional versions
been built on the same story element. As noted by Peter Claus there are
some tantalizing similarities between the Siri cult and that of Pattini, and
also between the Siri legend and that of Kanagi (Pattini).The similarity of
story element in the Sangham Kanaki and Tulu Siri, leads us to conclude
that the composition of Siri paDdana was contemporary of Tamil Sangham
literature.
This leads us to visualize a period of an oral tradition of literary association
that flourished for some time before Christ in Tulunadu that can be
designated as Tulu Sangham. The Tulu Sangham tradition apparently
added subsequent sequels in the due course like (a) Abbaga-Daraga and
(b) Mayaga-Maipage to the original Siri paDdana by different bards. Minor
contradictions in the different sequels possibly point to compositions by
different bards at different times.

Sonne and others
Sonne is the name of daughter of Siri, the tragedy heroine. The meaning of
Sonne is not zero! Sonna means gold in Pali language. The Hindi Sona
and Sanskrit Suvarna are related to this word. Similarly, the proper names
like Mayage (<=Mayakka), Maipage (Mayi-page) suggest Buddhist
influence during the composition, the Maya(devi) being the name mother of
Gautama Buddha. Even,the place names Lokanadu or Lankanadu evince
Buddhist flavours. Other proper nouns Gindi (=bronze kettle type of
vessel), Abbaga (=constellation of Krittika), Daraga (=constellation of
Mrigashira) are not found in common Pali names and may be the usual
Tulu female names in usage at that time. The usage of (male) period
surnames in the paDdana like Alva, Ballaveru, Marla and Thola needs
further analysis.

Chenne, the game
The word chenne is derived from the Pali word that means to relish, but the
game and the cult evidently has been imported by the Tulu immigrants.
Folklorist Peter Claus concludes that many of the elements found in
Tulunad were imported along with the game as sort of historical baggage.
The earliest representation of the game in Egypt would suggest that the
game originated in the Middle East and traveled along trade routes even
before Christ. The game symbolizes intelligence and cunningness and is
played among peers. In India and Africa the game is represents rites
connected with puberty and marriage.

Bermer
Though Pali words connected with Buddhism make interesting backdrop in
the Siri paDdana, the ruling deity is Bermer, the ancient spirit God of Tulu
people. The Shiva and Parvathi appear as characters in a sequel of the
PaDdana, but there is no indication of their worship. Possibly the Siri
PaDdana predates the period of initiation of Shiva worship.
The chief character of the paDdana, the landlord of Satyanapura is also
called Berma Alva .or Berma Ballaveru in a sequel. Initially, he is
issueless and the suggestion he gets is that his problem would be resolved
if he arranges for the renovation of Bermer shrine.

Time and Tides
This leads us to interpret that Bermer worship was grossly neglected during
the ascent of Buddhism in Tulunadu. The initial Buddhism being a religion
without Gods, the people neglected the cult of Bermer and spirit worship
that was prevalent among them. The bards of Tulu Sangham contemplated
to revive the neglected Bermer worship on the wake of ascent and spread
of Buddhism in the region. The story of Siri paDdana revolves around
adultery and prostitution that was the major concern of thinkers of that
period. Apparently, to discourage women pursuing paths of adultery, like
their errant husbands, the bards poetically conceived special dignity and
powers (to curse or bless) to women following paths of disciplined life.


.
Posted 26th February 2008 by Ravi Mundkur
Labels: Pattini Siri Shiva Parvathi Buddhism Bermer Mayaga Tulu
Sangham Abbaga Daraga Tamil Sangham Maipage Sonne paDdana
Kanaki

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FEB
24
96. Samana-samani-savana
Some more discussion on the words: Samana, Samani and Savani.
Hosabettu Viswanath has pointed out the analogy between the words
Samani and Savani. He also cited related surnames like Somani among
Gujarathis and frequency of proper names like Soman in Kerala. The Wiki
on Shramana provides some additional leads on the word.

Shramana
Shramana> SamaNa (Pali, Prakrit) means wandering ascetic. The
Shramana ascetic wandering movement was founded by Mahavira and
Gautama Buddha. The word was apparently used by Buddhists as well as
Jains owing to similarity (asceticism) of their faiths. It is opined that the
word Samaas (wandering monks) were more common during the early
phase of Buddhism. The word was less used after the Vihara (Buddhist
monasteries) were established and the wondering monks preferred to settle
down. Related words like Samanera, Samaneri (=novice Buddhists),
Sikhamn (= Buddhist novice nun) were also used.
The Tulu/Kannada word ShikhamaNi may have been influenced by the
Buddhist word Shikamn.
The word Samanaeans was used by Greek philosopher Porphyry (233-
305CE).The word Samanis was related to or influenced by the usage
Samanaeans or vice versa. Possibly the word Samani was used for
nuns.On the other hand, Jain ascetics earlier were usually known as
Nighanta.Tamil Jains call themselves Samanar.

Sravana
The medieval Jains used the word Sravana>Savana more commonly than
Samana or Samani. Sravana-belagola is a good example. Savaur as well
as Sur (near Karkala) are derived from the same source.

However, there were no airtight demarcations between the two religions -
Buddhism and Jainism-as far as usage of words are concerned as some of
the Jain nuns even now have titles like Samani.

Posted 24th February 2008 by Ravi Mundkur
Labels: samana Savana Sanur Sravanabelagola Shikhamani Savani
Samani

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FEB
23
95. Chenne or Mangala games
Chenne (or Chenne mane) game was popular in the rural Tulunadu since
the time of Siri or even before. It is played on a wooden board with two
parallel rows pf pits. The game is played using large seeds of local trees
like that of ponge/pongar or coral tree.
Manqala
However this ancient game is not unique or original to Tulunadu. It is
played widely in many parts of the world and there are some two hundred
or more versions with as many names for the game! Now, they are
generally known as Manqala (also spelt as Mancala) group of games.
Origin
Manqala games have been considered to have originated somewhere in
central Africa ca. 5000 BC, according to the evidence gathered by National
Geographic sponsored archaeological diggings. The word Manqala is
derived from the Arabian root naqala that means to move. Some of the
names for different variants of the game include Adji-Boto, Adjito, Awale,
Awari, Aware, Awele, Bantumi, Bao,Congklak, Dakar, Dao, Dara, Darra,
Endovoi, Geshe, Halusa, Jodu, Kalaha, Kalah, Kale, Kalle, Lamlameta
Mangala, Mandoli, Omweso,Oware, Ot-Tsjin, Solo, Songo Duala, Vai Lung
Thlan, Wari, Warri,Wouri etc.
Mangala
A variant of the game played in Turkey is known as Mangala! Also note,
for the sake of curiosity, that it is also called Kalah in parts of Africa. The
word kalah has shades of resemblance to the Tulu word kala (=field).
A wealth of data is available on the internet on Manqala group of traditional
games. Also a number of modified and modernized versions of the games
ahave been evolved to suit the modern tastes.
Immigration
The game variant Lamlameta played in Ethiopia is quite similar to Tulu
game of Chenne (Cenne) according to Peter Claus.
The antiquity and distribution of the Manqala group of games and their
similarity to the ancient Tulu game of Chenne, clearly suggest that the
game concept originally evolved in Africa-Mediterranean region was
brought to Tulunadu by early Tulu immigrants, possibly corresponding with
the broad period of immigration ca. 750-500BC as discussed in the early
posts in this blog.

Posted 23rd February 2008 by Ravi Mundkur
Labels: Mangala Poojari Ethiopia mancala immigration. manqala Chenne
Cenne kalah

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FEB
21
94. Antiquity of Siri
The living oral ballads in Tulu language known popularly as paDdanas are
unwritten ancient documents that evolved along with the Tulu people,
culture and language over a prolonged period of time. They not only reflect
the poetic emotive talents of our ancestors, but are also mirrors of the
changing culture, values and ethos of our people.

Evolved paDdanas
But the paDdanas that survived amidst us at present are the intensely
evolved versions. Since paDdana are orally transmitted folk ballads
generation to generation, it is logical to expect modifications over the years
reflective of the environmental perspectives of the person reciting it. In the
current digital parlance, they can be compared to the Microsoft Windows
Vista or the Adobe Photoshop CS3. I take the liberty of this odd
comparison just to convince you the difficulty of visualizing and
reconstructing the earliest version of paD-danas using the current versions.
And given the prolonged evolutionary history Tulu people incurred the
oldest, original form of any paDdana is nebulous to decipher. Still there are
some glowing indices in the current versions of paDdanas that through light
on their antiquity and overall Tulu cultural evolution.

Ancient Siri paDdana
The evidences discussed below permit me to propose that the original
version of the Tulu paDdana on Siri may have been orally composed during
ca. 300 BC or earlier.

1.Satyanapura
The first proof: King Ashokas Girnar rock edict in Pali language (ca.300
BC) describes a southern State of Satiyaputto that can be translated as
Satyapura. The name of the palace in the Siri paDdana, Satyanapura is
akin to Satyapura or Sati(y)aputto.
Now there are no towns having the name of Satyanapura in Tulunadu.
However, it can be presumed that Satyanapura(.>Satiaputo) was a
prominent Tulu City-State during the period of King Ashoka.

2.Siri -A Pali word
Second proof of the antiquity of Siri is the word itself. Siri is the heroine of
the Siri paDdana. The name Siri is not commonly used name for present
day Tulu females.
The word Siri exists in Tulu language and it means tender leafy shoot of a
plant like coconut palm. In Pali language the word Siri represented the
Godess of luck.There is some parallelism between the two meanings: (1)
tender shoot (Tulu) and (2).luck (Pali). The growth of tender shoot (Siri) is
perceived as lucky.
Normally, we are taught in schools that the word Siri is the derivative
(tatbhava) of the Sanskrit word Shri. But this is questionable and the truth
may be the other way round, since the mythology of Lord Vishnu and his
wife Shri (Lakshmi) evolved as late as 500BC or still later. The Pali and
related Prakrit language existed before Vedas and it can be considered
logically that Sanskrit (= refined) was a refined, evolved language after the
older Prakrit (=natural) language. Since, it can be established that religious
cults have borrowed from each other, it can be proposed that Siri, the
Godess of luck of early Buddhist period, eventually evolved into Shri, the
Godess of wealth.
To summarize: Siri.> Shri.
Thus the Pali word Siri in the said PaDdana displays unmistakable
shadows of early Buddhism in the early Tulu history dating back to ca.300
BC.

3. Ancient cult of Possession.
Third proof for the antiquity of the original Siri paDdana is the persistence
of the ancient cult of possession attached to the Siri festivals.
The annual celebration of Siri festival is quite unique and unlike other kola,
nema etc celebrations associated with other Tulu spirits. It is a celebration
of the ancient art of trances or possessions. This cult was prevalent during
the early history of the southern India and is well documented in Tamil
Sangham literature that is estimated to have been compiled between the
periods ca.200BC to 200AD.George Hart discusses some aspects of the
cult of possessions described in Sangham literature.

4. Chenne mane: An ancient game
Peter Claus reports that Chenne Mane, a rural game associated with the
Siri cult (or Mancala game as known in other parts of India and Srilanka) is
known to have been played by rural folks since ca.200 BC. The game is
prevalent in parts of Africa and Middle East, a fact suggestive of origin of
the game in Africa-Mediterranean region. The game may have been
brought to Tulunadu by the Early Tulu immigrants.

Evidently, the Siri paDdana has evolved extensively since its inception
during early years of Buddhism in Tulunadu. The implicit indications of
Jainism attached to it in the current versions of Tulu Siri paDdana are only
reflective of the theological evolutions in the Tulunadu with the passage of
times.

Posted 21st February 2008 by Ravi Mundkur
Labels: possession antiquity Siri Peter Claus Pali Tulunadu Buddhism
Satyanapura Ashoka paDdana Satiyaputto

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FEB
20
93. Pedestrian journeys
In the olden days walking was an essential part of life. Now it has been
reduced to a dignified exercise designed to burn the extra calories we tend
to accumulate.
It can be hardly believed now that most of the human migrations in the
history were covered on foot. Here is an example of Natha Zhundi to
remind us how our ancestors covered long distances by walk
systematically over a prolonged period.
Natha Zhundi
The Kumbha Mela at Triambakesvar (now, Maharastra) recurs once in
every twelve years. Twelve regional heads of Natha (Barapanth) monks
assemble at Triambakesvar during the Mela and customarily elect the
Natha monk to head Kadire Jogi Mutt for the next duration of twelve years.
Following the selection, a ritual holy vessel (the patra devata) is handed
over to the newly elected chief of Kadire Matt and a troupe of some 600 to
700 Natha monks used to commence their long pedestrian journey from
Triambakesvar to Kadire in Mangalore, a distance of about 1150
kilometers.
The pedestrian troupe covers the distance in about six month time. They
halt and rest in some 78 places before reaching the destination,Kadire. Jogi
Ananda Nath (2003) describes the 'Zhundi' and lists the rest points
between Triambakesvar and Kadire as follows: 1.Nasik 2.Saikheda
3.Sinnar 4.Drodibudrak 5.Nadursigot 6. Sangamner 7.Haibargaon
8.Chandanapuri 9.Dolsa 10.Dhargaon 11.Peepalbandi.12.Gunjalvadi.
13.Arti. 14.Savargaon. 15.Paunda. 16. Chincholi. 17.Khilarwadi.
18.Mahalunge. 19.Badagaon..20.Manchar. 21.Khedagaon 22.Chakan
23.Mosi 24.Bhosari 25.Pune 26.Aranyesvar 27.Bairavanala 28.Hadapsara
29.Sasvad 30.Bhivandi 31.Kikvi 32.Sivale 33.Buij 34.Udthara 35.Satara
36.Koregaon 37.Kumata 38.Rahimathpur 39. Ogalewadi. 40.Karad.
41.Vadagaon..42.Macchendragad..43.Islampur. 44.Retaredharan..45.Battis
Sirala 46.Mangalegaon. 47.Mohuregaon. 48.Kollapur .49.Gandhinagar.
50.Kagal. 51.Nippani. 52.Sankeswar. 53.Belgaum depot. 54.Belgaum
city.55.Khanapur. 56.Donagregaon.57.Kharola.58.Balevadi.59.Londa.
60.Handibadanga..61. Nagargali. 62.Godagiri. 63.Mangalvad. 64.Haliyal.
65.Keralkatte. 66.Sambarani. 67.Yellapura. 68.Manchagiri. 69.Sirsi.
70.Chandragutti.71.Sagara. 72.Hosanagara. 73.Nagara. 74.Halavari.
75.Barkur. 76.Udupi. 77.Mulki. 78. Panambur.

Consistent long pedestrian journeys were a common feature in the
historical past.

Posted 20th February 2008 by Ravi Mundkur
Labels: zhundi walking Migrations Natha cult journeys

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FEB
19
92. Avalokitesvara @ Kadire


The charming bronze idol in the Kadire Manjunatha temple represents the
Avalokitesvara (or Lokeswara), a former Bodhisatva, who was considered
as embodiment of compassion and an incarnation of Buddha during the
Tenth century CE.
In Nepal, Macchendra Nath is being worshipped as an incarnation of
Avalokitesvara, a form of Buddha modeled after Shiva. It appears that
Alupe King Kundavarma installed the bronze idol during ca.968-1068 CE
posthumously in honour of Macchendra Nath whose cult was absorbed into
Vajrayana Buddhism and was worshipped as Avalokitesvara in Nepal and
other areas. The date of installation of the idol written in the inscription at
the bottom of the idol has been interpreted as 968 CE by Dr. Gururaja
Bhat, whereas Manjeswara Govinda Pai reinterpreted the date as 1068 CE.
The idol reflects the art of bronze casting that was perfected in Tamilnadu
during the Chola period of ca.850-1150 CE. The bronze might have been
cast in situ at Kadire or brought from the Chola kingdom.
Macchendra Natha
A chronological recapitulation: Macchendra Natha, a disciple of Adinatha,
who founded the Shaiva Natha cult, a school of Hatha Yoga, came from
Chandragiri in Bengal to Kadire by walk around the early tenth century CE,
with his disciple Gorakh Natha and settled near the Buddhist monastery
known as Kadarika Vihar, near Kadire, in Mangalapura. Natha historians
claim that Macchendra and Gorakh along with some of their
contemporaries discovered the Kundalini system of Yoga which was
advancement over the older Patanjali Yoga. The Jogis of Natha cult are
known for traveling widely all over the country. Natha cult was practiced by
split-ear mendicants who wore large circular rings in their ears.(Victor M
Fic, 2003) Macchendra also founded the Kaula cult at Triambakeswar, in
present Maharastra. During the Tenth century Karnataka, according to
Kavi-raja-marga, is said to have spread from River Kavery to River
Godavary, encompassing the present Maharastra.
After his death, the Natha cult of Macchendra was absorbed into Vajrayana
Buddhism, which was also known for experiments in Tantra. The Natha cult
also influenced the Baula cult (Sufism). Jnaneswar or Jnanadeva (b.1275
d.1296 CE) was a disciple of Natha cult, but later his disciples founded the
Warakari cult

Manju Natha
Macchendra while at Kadire installed a memorial stone in memory of his
departed son Manju Natha in the tradition of spirit worship that was vogue
in the region. The selection of the name Manju shows combined influence
of native Tulu word manji (=dew, snow, fog) and Buddhist Pali word
manju(=beautiful, charming).Following Macchendras incarnation as
Avalokitesvara, the Manju Natha was regarded as incarnation of Manjusri,
the Buddha of Wisdom, or Buddhist equivalent of Lord Brahma of Hindu
pantheon. A bronze idol of Manjusri was installed. The township around the
temple was designated Manjarur. The name Manjarur has been recorded
by Arabian travelers like Ibn Battuta during 1342 CE.
Manjunatha
With passage of time the native spirit worship was absorbed into the
mainstream Hinduism and Manjunatha was regarded as a form of Lord
Shiva. The Manjunatha temple is estimated to have been built around 14th
century CE by Dr. Gururaja Bhat.

Thus Kadire Manjunatha temple is a window to the theological heritage of
Mangalore, a convergence of cascading transitions of overlapping religious
cults of Buddhist, Natha, Spirit and Shaiva traditions.



Posted 19th February 2008 by Ravi Mundkur
Labels: Macchendra Nath spirit worship Avalokitesvara Manjunatha Budha
Shivalli Kadire Gorakh Nath Kundavarma Alupa kings

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FEB
19
91. Govinda Pai on Alupe
In an earlier post, I proposed that Alupa kings, were referred to as Alupa
because were actually from Alupe village in the eastern part of Mangalore.
A cross-reference to a published research note by Manjeswara Govinda
Pai, in his reprinted paper in Tulu Sahitya Charitre, hints to me that
Govinda Pai also did propose a similar suggestion earlier.

I am in search of his paper.
Posted 19th February 2008 by Ravi Mundkur
Labels: Manjeswara Govinda Pai Alupe Alupa kings

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FEB
17
90. Mangala
The sheer range of meanings the word Mangala carries provides us some
insight into the nature of evolution it has undergone through the ages.
1. The word Mangala evidently began its career as a male name. Early
Buddhists used it extensively. One of the incarnations of Buddha was
known as Mangala. Later, several monks, Bhikkus, were also called
Mangala as recorded in the Pali literature. In Srilanka, Mangala is a very
frequently used name.
2. However the word Mangala is not exclusive property of Indians. Some of
the African males carry the word Mangala as part of their name or
surname. The word may be of quite ancient origin having a remote African
or Mediterranean heritage.
3. One of the Bantu languages is called Mangala. The Bantu word Ngala
possibly refers to language as there are related Bantu words signifying
allied languages such as Bangala and Lingala.
4.According to the folklore of Tanzania, Mangala is the first man created on
Earth
5. Some towns in Africa are called either Mangala or Mangalane
(Mozambique).
6. The original meaning of the word Mangala appears to be reddish
coloured. The reddish planet Mars was called Mangala.
7. Cats having a reddish or mixed, variegated colour are called mangu
pucche or mangle in Tulu.
8. The word Mangala was associated with war. The God of war Mars was
named Mangala.
9. The military camping grounds during the regal wars were called
Mangala. The war was waged with an aspiration of the success in the
expedition. The name of Mangalur for the city of Mangalore came from the
Mangala, the camping ground used by the armies of Pandyas and
Chalukyas during early eighth century CE.
10. The Mangala was used for the forts built for security around King and
his palace. Thus several fort towns in ancient India and Srilanka were
called Mangala.
11. The aspiration of success in war possibly led to attachment of feeling of
auspiciousness to the word Mangala. The Mangala came to be associated
with the meaning of auspiciousness.
12. Auspicious marriage ceremonies were called Mangala in several of the
Indian languages, like Malayalam, Kodava and Tulu. In Tulu Mangala was
later distorted to Mangila, evidently to accommodate other meanings
implied by the word.
13. Several religious or quasi religious ceremonies were known as
Mangala. Buddhists ear piercing ceremony was called Mangala.
14. Tulu people use Mangala(m) to refer to safe and successful completion
of missions, assignments or ceremonies. The concluding part of a
traditional devotional singing (Bhajana) session or a folk drama
(Yakshagana) play are called Mangala, meaning the end.The conclusive
chant" Mangalam, Jaya Mangalam" in Tulu ceremonies appears to be
derived from the Buddhist heritage in the past.
15. The followers of Natha cult extended the conclusive part of the
ceremony to refer to the ceremonial obituary customs associated with
Natha monks and nuns.
16. The word Mangala now generally represents a female name.
17. Mangaladevi became a form of Godess Shakti, possibly after the
crusading missions of Shankaracharya, evidently evolved from the older
Buddhist cult of Tara Bhagavathi and allied deified female spirit forms.
Besides the well known Mangaladevi at Mangalore, there is another similar
Mangaladevi in Idukki district of Kerala. This Mangaladevi of Kumili(Idukki)
is a form of Shakti deified from the spirit of Kannaki, a heroine of Sangham
age of Tamil literature.

Mangalam!

Posted 17th February 2008 by Ravi Mundkur
Labels: Shankaracharya Tara Bhagavathi Mangala.Ngala Mangaladevi

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FEB
13
89. Keasa
Festivals are celebrations to mark meaningful events in our life or society.
Nowadays we celebrate events of personal importance (anniversaries,
birthdays, wedding etc) or of socio-political importance. In the earlier
farming days people worshipped Mother Earth and respectfully.
Keddasa
Tulu festival of Keddasa (pronounced KeDDasa or keDDaso) is a unique
ancient celebration in honour of the annual initiation of the fertility season
(agriculture) of the Mother Earth. Our ancestors firmly believed that Earth is
a woman, a mother. They conceived that Mother Earth would have an
annual transitional period comparable to the menstrual period in women,
after which she shall be ready to bear fruits and crops for the benefit of
people. The three day period falls on the last three days of the Tulu month
known as Puyintel or Ponni (equivalent of Makara month), from 27th of
Puyintel upto Kumbha Sankramana. A mixture of nine grains (navadhanya,
which invariably include horse gram and rice) are spiced and fried and
distributed as kuDu-ari( horsegram+rice) among well wishers.
The three day festival celebrates the transition of seasons and initiation of
cropping season. During the three days no harms, destructions can be
done to Earth: digging, trenching, cutting trees etc are banned.
Marker festival
Origin and meaning of the word keDDasa is not readily available. The word
keDu means a raised hard boil or hard growth on the skin; keDi means
jewel or precious stone. Following these words we can infer that
keDD+asa stands for the marker festival.
Do you have any better explanation for the word? Please chip in!

Posted 13th February 2008 by Ravi Mundkur
Labels: Makara Kumbha Keddaso Keddasa Puyintel.kudu-ari

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FEB
12
88. Baale
Puns are fun. There are many words having dual sense of meanings in
Tulu like in other languages. One such proverb in Tulu is like this:
Bele danthina Aachari baaleda pinkan kettiye!
Freely translated it would mean: A jobless carpenter chiseled at the bums
of baale.
The word baale is cited as such, since it is a pun. Baale in Tulu means (1)
a kid (2) tail or end portion of a wooden boat. The word baale2 referring to
the end part of the boat is akin to baala or the tail as in Kannada.
The interpolation of the word bums (pinkan) in the proverb, is merely
reflective of the rustic sense of humour of our people. And similarly, the
reference to the professional, the Aachari is only incidental to the act and
not of any disrespect for any community.
A jobless carpenter who could not sit idle simply, chipped the lower tail
portion of the wooden boat absent-mindedly. The unwarranted work
damaged the sensitive part of the boat and made it prone for sinking in the
water.
It essentially means a person, indulging in unwanted, unproductive work
without purpose. We can find similar shade of meaning in "Ee enchina
kolambeda bela malpuniya?" .The Dictionary meaning of 'kolambe = a
marshy land/field".

After years, the original meaning of the proverb cited at the beginning has
been forgotten. Now it generally implies that the jobless carpenter chiseled
at the bums of a kid.
-
*Content: Hosabettu Viswanath*
Posted 12th February 2008 by Ravi Mundkur
Labels: Kolambe tail of boat baale pun proverb kid

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FEB
10
87. Mangaruth ! -the ancient Mangalore
An odd sounding word, Mangaruth is what a foreign traveler described this
city of Mangalore during Sixth century CE. At the first instance we get
skeptical of the word, under the blanket impression that the foreigner might
have erroneously pronounced/spelt the name of the town, normally known
as the Mangalur.
545. CE. Mangaruth
The traveler who called himself was Cosmas indiko pleustes (= the
voyager of India) visited India during the year ca.545 CE. Earlier, during the
year ca.150 CE, Ptolemy reported the name of the city as Magganour!
Ptolemys accounts are said to be based on third party reports, hence his
accuracy can be questioned, but we expect this traveler to India, Cosmas,
to be more authentic and nearer to the real name of the town at the time of
his visit.
Mangara-kariya
There is one old name of the town orally preserved by those who used to
cross the River Nethravathy, usually by boat. In the remote,
undocumented, historical days, the ferry on the Mangalore side of River
Nethravathy was called Mangar kariya. The word Kariya refers to the ferry
point. (For example, Kadapu-kariya, Sankala-kariya etc).This word
Mangara kariya has found entry in the Tulu Nighantu. Since there is
some correspondence between the words Mangar and Mangaruth we can
infer that Cosmas was almost accurate in describing the said place name.
Mangar
It appears that the Mangalore town was called Mangar or Mangarur, during
the sixth century. Since, this word specifically refers to Mangar, we can
omit incidental allusion to the manga (= the monkey) part in the name.
.Mangar is an ancient word from Munda group of languages. It has been
found specifically in Santali language. The word mangar means crocodile.
[Mangar. (Santali/Munda). > Maggar (Prakrit/ Hindi).> Makara (Sanskrit)].
The word Mangar, apparently, is not used in the Tulu or any other
languages presently prevalent in the area. The general word for crocodile
in Tulu is mudale. Thus it appears to be an ancient word used by pre-Tulu
tribal civilization (older than 600-800BC) that prevailed in the region.
Thus the name Mangar or Mangarur may be one of the oldest names of the
town. The word Mangar is also used in certain Tulu pad-dana in the form of
Mangarda gatta (=hill of Mangar) as cited in the Tulu Nighantu.

An incidental byproduct of this word verification is the information that the
River Nethravathy that flows by Mangalore was infested with crocodiles
once upon a time.

Posted 10th February 2008 by Ravi Mundkur
Labels: maganur Santali Cosmas. Early Munda Groups mangaruth mangar
mangarur

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FEB
8
86. Samani
Glancing through the descriptions of foreign travelers to west Coast of India
during the historical period, in Hobson Jobson dictionary, I chanced to
stumble upon the word Samani used by Rashidudeen during the end of
thirteenth century CE.

Rashiduddeen
The entry on Rashiduddeens report on the West Coast of India during
ca.1300CE is cited below:
c. 1300. -- "Beyond Guzerat are Konkan and Tna; beyond them the
country of Malibr. . . The people are all Samans (Buddhists), and worship
idols. Of the cities on the shore the first is Sindabr, then Faknr, then the
country of Manjarr.

In the above passage, replace and read Gujarat (for Guzerat), Thana (for
Tana), Malabar (for Malibar), Goa ( for Sindbur), Barakur (for Fakanur) and
of course Mangalore (for Manjarur).The explanation for the word
Samanis(=Buddhists) is presumably given by the editor of the dictionary.
The origin of the word Samani is rather obscure with a random opinion
that it is possibly of Polynesian origin. However, the Pali dictionary of
proper names describes Samani as a princess. In Cambodia, neophytes to
Buddhism were called Samanis or nens where as senior monks were
designated as bhikkus. In Srilanka, the word Samani was applied to
Buddhist nuns, specifically wandering female monks. Now the word
Samani is also used by Jain nuns.
It appears that Rashiduddeen employed the word Samani to Buddhist
monks in general.

A Surname: Samani
The significance of the word Samani lies in the fact that it is one of the
surnames of a Tulu community, specifically the present day Bunts. Some
surnames help us to trace episodes of historical evolution. It has been
opined that during the course of time, the Buddhists of Karavali were not
driven out but eventually assimilated with the local population.
The historical Jain-Bunt and vice-versa conversions in Tulunadu are rather
well known so far. The present string of data adds to our knowledge that
Tulu people also have vestiges of Buddhism in their historical heritage.

Posted 8th February 2008 by Ravi Mundkur
Labels: surnames Rashiduddeen Tulunadu Buddhism Samani Bunts

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H.VishwanathFebruary 9, 2008 at 11:28 AM
Dear Ravi,

I know, Jains are called 'Shravans' (Savanur, Shravanabelagula and
'savanaru marulare?' - A Jain story I read in my sister's Kannada Text Book
in early fifties). In Maharashtrian Jain Marwadis, surname 'savani' is
common. There is a road transport by name: "Savani Transport". The trace
of footprints of Budhisim in Tulunadu is established by your various Posts.
So far, I was under the impression that Budhism did not flourish in
Tulunadu, except upto Sidhapur. Cudos for your joining the slender threads
of historical past.

Reply

ManjunatFebruary 9, 2008 at 6:42 PM
This again shows dominant class (probably, merchant class) orientation of
Buddhism and Jainism in South India. It is possible many of these
Buddhist/Jain merchants converted to Islam and Christianity in the past as
those two groups were dominant in commerce in Tulu and Malayala region.

Reply

Ravi MundkurFebruary 10, 2008 at 8:47 AM
Dear Vish
The analogy between Jain Savani and Buddhist Samani surnames is quite
interesting! The present Jain nuns(seniors) are using the title of Samani
also.
Religions and languages have grown by borrowing from each other!

Reply

Ravi MundkurFebruary 10, 2008 at 8:55 AM
Manju,
Religions had to depend on the rulers and the affluent class for growth and
sustenance.Therefore,it is the rich who propagated the religions and cults
in the real sense.These cults on their part used subtle techniques to
impress upon the ruler and the affluent.One of the common strategy
employed was to consider king as the incarnation of the deity.
2.Yes, conversions to Islam and Christianity have absorbed the earlier
faiths and cults.

Reply

FEB
6
85. Kadire Manjunatha
In an earlier post I suggested that the original name of the locality, the
environs of the temple of Manjunatha in Mangalore was Kadire. The
present corrupted form of Kadri may be a modification consequent of
Portuguese or British period of rule in the region.
Kadire
The word kadire in Tulu (and local Kannada) means spike of paddy corns.
The locality was designated Kadire because the tradition of distribution of
auspicious paddy spikes during annual Puddar festival. The name Kadire
can be found in the inscriptions available in the area. Dr. P. Gururaja Bhat
(1974) has provided the transliteration of inscriptions available at Kadire
Manjunatha temple. Italian traveler Della Valle had also visited Kadire
during 1624CE.

968 CE. The famed Lokeswara (Avalokiteswara) bronze idol of Kadire
dated 968 CE contains an inscription at the base. It describes that it was
installed by King Kundavarma Alupendra in the Kadarika Vihar. The word
Kadarika is a Sanskritized version of the Kadire. Secondly, at the time of
installation of this idol, the place was a Vihara, a Buddhist monastery.

1386.CE. The stone inscription in the courtyard of the Kadire temple dated
ca.1386 CE, belongs to the period of chieftain Banki Alupendra. and King
Harihararaya (at Vijayanagar). The line 6 mentions bhogikkadaliya, line
8 and 17 mentions Mangalur (coins).
Line 23 cites: .Kadiru nekkilu..as one of the boundary of the Manjunatha
temple. The bhogikkadali has been interpreted as Jogi Kadali by
Dr.Gururaja Bhat.

1475.CE Inscription dated ca.1475 was made by Vitarsa Odeyar, a
governor Mangalore and Barakur provinces, under the King Veera Pratapa
Prouda Virupaksha of Vijayanagara. Jogi Mangala Natha was the chief of
Jogi Mutt. The place name Kadire is mentioned twice in the inscription. The
Jogi Mangala Natha was declared as Ruler (Arasa) of the Kadire. Kadire is
described as the central area (headquaters) of Mangalore province.

1624 CE - P.Della Valle, an Italian traveler who visited Mangalore and Ullal
during (1624) Portuguese period (Abbakka was ruling at Ullal) reports that
he met Batinata, the King of Jogis at a place called Cadira(Kadira).

Manjunatha
It is said that the Manjunatha is not in the traditional list of Lord Shivas
names. Therefore it appears that the name Manjunatha was coined
specifically at Kadire, Mangalore for the first time in the history. Earlier
writers have visualized that the name Manju-natha was derived from
Macchendra Natha, in the order of Macchendra>Mancho>Manju.
But, the Kadali Manjunatha Kshetra Mahatme describes that Macchendra
had twelve wives from whom he had twelve sons. The son of the last wife
was called Manjunatha. Another account describes that Macchendras
youngest son was known as Manju-Natha, who was installed as the ruler of
Kadire by Macchendra Natha. Thus, it follows that the name of the deity
Manjunatha was derived from the name of son of Macchendra Natha.
The Natha chief traditionally calls the installed 'God'Manjunatha as
'beta'!One story recounted by Jogi Ananda Nath cites an event when one of
the (later period) Natha chief was sidelined by the Brahmin Tantri in charge
of temple during a car festival. The temple car(chariot) did not move
forward. Finally the the Natha chief(Arasu) was brought in and he said Aao
Beta! And the car rolled forth!
The 'beta' legend suggests that the installed 'God' was originally the son of
the founder Natha, the Macchendra.

Manjarur
One of the interesting facts somehow ignored so far by scholars is that
Mangalore was known as Manjarur for some time, possibly till the arrival of
Vijayanagar rulers. It may have been ignored under the impression that
foreign Arab travelers may have failed to note down the name of this
properly. But at least two Arab travelers Rashiduddeen (1300 CE) and Ibn
Battuta (1342 CE) have unmistakably recorded the name of the city as
Manjarur. Rashiduddeen uses the phrase: the country of Manjarur. Ibn
Battuta has used both the Manjarur and Budufattan (<.Bokkapatna), the
port at the beautiful estuary or simply Pattan (Bokkapatna).
If we analyze the word Manjara +Ooru =Manjarur, it follows that the
Manjarur was named after the Manju Natha, the youngest son of
Macchendra Natha who ruled Kadire, after his father. Manja-ra stands for
the respectable form of Manja.
It is possible that Manju Natha was deified after his life and worshipped in
the tradition of Spirit worship. It may be recalled that the recluse queen
Pingala (who became Mangala after death) was worshipped in the similar
style and the area around her temple was named after her (Mangalapura).
In honour of Manju Natha the area was called Manjarur.

Om-Manjur
There is one more Manju-oor in Mangalore. A minor suburb in the outskirt
on the way to Mudabidri is known as Vamanjur. This place probably was
originally known as Om- Manjur. It is customary to add the word Om to
sacred names, as in the case of Om Namah Shivaya.



Reference:
Gururaja Bhat, P. (1974) Kadri Shri Manjunatha Devalaya: Kshetra
Mahatme mattu Itihasa Published by: trustees of the Kadri Manjunatha
temple.73p.
Posted 6th February 2008 by Ravi Mundkur
Labels: Vamanjur Omanjur Ibn Battuta Manjunatha Rasheduddeen Kadire
Della Valle Manjarur Dr Gururaja Bhat

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ManjunatFebruary 7, 2008 at 12:12 AM
Isn't 12 sons from 12 wives an afterthought? I think there is an easy
explanation in Manjusri an important deity in Tantrik Buddhism.

Reply

Ravi MundkurFebruary 8, 2008 at 7:10 AM
12 sons from 12 wives- is included in 'Kadali Kshtera Mahatme'written in
the style of Puranas.12 was a significant number for Natha cult.
(Barapantha).But the point I picked up from it was that his last/youngest
son was named Manju Natha.(Another source reports that Macchendra had
two sons from Pingale,it is said.)
Manjusri.>Manjunath explanation dies not answers why Manjusri was
opted for when Avalokiteswara idol was there. It appears weak in the light
of the fact that the Avalokiteswara was more powerful God(Bodhisatva
turned incarnation)at that time.
The son Manjunatha theory I proposed has another legend to support.The
Natha chief traditionally calls the installed 'God'Manjunatha as 'beta'!One
story recounted by Jogi Anannda Nath cites an event when one of the (later
period) Natha chief was sidelined by the Brahmin Tantri in charge of temple
during a car festival. The temple car(chariot) did not move forward. Finally
the the Natha chief(Arasu) was brought in and he said Aao Beta! And the
car rolled forth!
I feel the 'beta' legend arose because the installed 'God' was originally the
son of the founder Natha, the Macchendra.It is also possible that the son
Manju Natha died before his father, leading to consecration-deification in
the Tulu tradition of spirits.Note the parallelism between Pingal/Mangala
and Manju-natha spirit deifications.And also names of the places
Mangalapura and Manjarur!

Reply

Ravi MundkurFebruary 8, 2008 at 7:13 AM
A typing Correction in the above reply:
"dies not answers" should be 'does not answer'

Reply

ManjunatFebruary 9, 2008 at 7:34 PM
The Mangale legend that I heard when I was small goes something like
this.

Mangale is the queen of Malayala region. Matsyendranatha and his disciple
Ghoraknatha visit her. She falls in love in with Ghoraknath and they marry.
They have two children. She follows both Guru-Shishya to the region of
Tulu Nadu.

One day, both children cry for something. Matsyendranatha gets disturbed
and asks Ghoraknatha to take care of the children. Ghoraknatha isn't
happy that his guru can be moved by worldly matters. He kills both his
children. Heartbroken Mangale dies soon after.

Have you heard of this story?

Avalokiteswara may be superior but when it comes to Tantrik Buddhism
Manjusri is an important deity and why should Saiva Tantriks bother about
Avalokiteswara anyway. Both Buddhist Tantriks and Saiva Tantriks could
find common ground in Manjusri. Minor deities can become superior as the
religious outlook changes (eg. Visnu, Siva among Vedic pantheon, Samash
in West Asia etc...).

But I am puzzled by the fact that Natha cult still exists as a separate entity.

Reply

Ravi MundkurFebruary 10, 2008 at 5:28 PM
I have not heard about the story,especially the tragic end part involving
killing of the children.(At least, that is not included in any of the four books I
referred to.).But one mentions that Goraka on reaching the present
Mangalore, looked for Macchendra. He laid his danda at that station
(Jeppu)which is known as-Gorak danda.
2.There is a technical hitch in accepting Manjusri>Manjunatha.Vying with
mainstream Hindu Gods, the Buddhists modelled the Bodhisatvas
incarnations in the concept of Hindu Gods.Avalokiteswara was modelled on
Shiva, Manjusri was modelled on Brahma/Vishnu.(The web Literature says
Manjusri is equivalent of Brahma and Padmapani is equivalent of Vishnu
but Dr Gururaja Bhat who studied the Kadire bronze idols opines that it is a
form of Vishnu).
So how can Vishnu be made into Manjunatha, the declared form of shiva?
So I folowed the son of Macchendra theory to account for that. Manjusri
bronze idol, undated, may have been brought later to add deification
attributes to Manju Natha, the son.
I still have a tinge of feeling that Macchendra named his son from a local
Tulu word Manja.

Reply

ManjunatFebruary 11, 2008 at 12:21 PM
Unfortunately, identification of Bodhisatvas with Vedic/Hindu deities is not
very clear cut. Avalokiteswara himself can be modelled after Vishnu and
Padmapani is one his names. Also, it is said that Avalokiteswara can be the
complete essence of Brahma, Vishnu and Shiva. It must be noted here his
original name was Avaolitasvara and suffix ishwara was a later
development(Source: Wikipedia)

Unless that story(of Managle) is a result of my hallucination then it may be
a stronger proof for spiritification of two people Mangale and one for her
childern(what has happened to the other child?). Many spirits in our region
are spiritification of persons meeting tragic ends.

If Pingala can become Mangala, her son whatever might be his original
name might have got Manjusri's name due its prominance in Tantrik
tradition.

Reply

ManjunatFebruary 13, 2008 at 9:54 AM
Pingala is the name of the prostitute in the Bhagavata. Some allusion? Was
this name popular in the past in our region?

Reply

Ravi MundkurFebruary 13, 2008 at 1:22 PM
The name Pingale is specifically used by Jogi Ananda Nath in his book
published by the temple.She is described as Queen of a women-
dominated state, where there was no entry for the men!Gorakh Nath had to
assume the guise of a female drum beater to get into the inner circle and
contact Macchendra,who was deeply involved with Pingale, it is
said.Actually the legend describes that Pingale wanted a virile man for
having male children for herself.She prayed to Lord Hanumantha, who in
turn deputed Macchendra for the job.So,in return for the favours
Macchendra installed an idol of Hanumantha at kadri. This is the story.The
Pingal in Bhagavatha may be another character.
It also needs to mentioned in passing that (elsewhere) some of the Purana
writers have also indulged in the intentional character assasination of the
persons in their rival camps.

Reply

Ravi MundkurFebruary 13, 2008 at 1:25 PM
Manju, (a) spiritification and subsequent (b)deification-conversion into
Godship- of the two individuals(Pingala and one son of Macchendra) was
the sequence of events at Mangaladevi and Kadare.

Reply

ManjunatFebruary 13, 2008 at 3:29 PM
I am not convinced of any of these Maccendra stories.

We have origin account of Mangala unconnected to Maccendra
(http://en.wikipedia.org/wiki/Mangaladevi_Temple). I believe all other
stories involving Maccendra are mythologies developed by Natha cult.

The fact is we have physical evidences for Buddhist past of Manjunatha
temple. But only stories about Maccendra's son Manju Natha. I am not sure
what kind of sequence we can observe here.
spiritificaioin-> bouddhization -> hinduisation?
Do we have any evidences that priests were once belonged to Natha cult?


By the way, I was checking on the web and I found the name Pingala
(tawny) is strongly associated with Buddhism (Pali).

Reply

Ravi MundkurFebruary 14, 2008 at 1:57 PM
Lot of confusions possible! We have to be careful in sifting chaff from the
grain.Mangaladevi wiki page is a heavily edited version to bolster up the
image of the temple(We cant blame, that is but natural.They have to
promote temple).
Spiritification and deification was a trend in South India.Kannaki of Tamil
Sangam was spiritified at Mangaldevi hills,near Kumily,Idukki district on the
border between Kerala and Tamilanadu.She was later deified,she is now
Mangaldevi!(Available in the web ). Note the parallelism between that
Mangaladevi(<.Kannaki) and this Mangaldevi(<.Pingale).Both seem to
have occurred during the period of Buddhism.(Pingale's name was cited as
Premila by historian Ganapati Aigal.). The Kadire temple was a Vihar
(Buddhist monastery)complex in the beginning.Macchendra came and
settled near the Vihara!The 12 wives allusion may be referring the nun
inmates of Vihara.(Add,..visualise, the secret tantric rites).Kundavarma
Alupa, I think, was a Buddhist.Kunda is among Pali names.It is not a
Shaiva name!Not a common name of Tulunad!As you noted, Pingale is a
Pali name.Macchendra initially was not Buddhist (may be he was a
Kapalika(they worship Bairav,whose statues found in Kadire mutt) He
founded Natha cult after his Guru Adinatha, but associated himself with
Buddhists).
The sequence may be: Buddhism>Natha-ism>Spirit-
ism>Brahman/Hinduism.The last event(Hindu-Shiva) occurred during
Vijayanagar period.They changed the place-name from Manjarur to
Mangalur.
The Natha people ('Kadire Araser')administered/supervised the temple and
surrounding area.Maybe they did not directly involved in the pooja/preistly
works.Natha(naa+tha) ,I saw a new interpretation (Srilankan Natha
temple): formless and shapeless!
Mysteries!!

Reply

FEB
5
Naturescapes...6 Parpikal.

A charming waterfall within the river at Parpikal near Kokkada, Belthangadi
taluk.


Pot holes in the rocky river bed of Parpikal near Kokkada.

A set of images of river-cut rocks,pot-holes and waterfalls from Parpikal
area near Kokkada on Dhamasthala to Gundya road, Belthangadi
taluk,Dakshina Kannada.
Posted 5th February 2008 by Ravi Mundkur
Labels: Parpikal geology images Dakshina Kannada waterfalls pot-holes

3 View comments

rajeshwariNovember 22, 2010 at 5:20 PM
thanks for giving details of mogaveera

Reply

rajeshwariNovember 22, 2010 at 5:21 PM
thanks for giving details of mogaveera

Reply

Ravi MundkurNovember 24, 2010 at 5:43 PM
welcome! Thanks for kind comment. Please remind me if any essential
data is missing in the report.

Reply


FEB
3
84.The Mogaveera Community
The Mogaveeras (also spelt, 'Mogavira') represent the native fishing
community of the Karavali Karnataka. In the Udupi area they are also
known as Marakalas.To the south of Ullal they are known as Bovis. In the
southern Karavali from Brahmavara southward they speak Tulu and in the
north they speak Kannada or Konkani towards Karawar.
Edgar Thurston describes them as Mogers, the Tulu speaking fishermen of
South Canara (Thurston & Rangachari, 2001, p.65). Buchanan(1807)
reported that these fishermen are called Mogeyar and are a caste of
Tuluva origin.. The Mogeyar are boatmen, fishermen, porters and
palanquin bearers Some Mogers are taken to agriculture, oil pressing
and playing on musical instruments. The ordinary caste title for Mogers is
'Marakaleru'.. in Kundapura taluk, the title Naicker is
preferred.(Buchanan, cited in Thurston & Rangachary, 2001).
In Uttara Kannada mostly Kannada or Konkani speaking fisher-folk are
known as Harikantra, Kharvi and Bovi. In the interior Karnataka, they are
Kannada speaking fisher-folks known variously as Ganga-mathastha,
Besta, Ambiga or Koli. In Kerala fishing community is known as
Mukkuvan. In Andhra fishing communities are known as Agnikula-
kshatriya, Vadabalija, Suryavamsi, and Pallekaru etc. Fishing communities
living in different areas may not be related owing to geographic and
ethnologic separations.

I. A historical evolutionary outline
Fish in Indus seals: It appears that a cult of Fish God worship existed
during the Indus valley civilization. Seals recovered from the excavation of
Indus valley (3000-1900 BC) contain pictograms of fish that have been
variously explained. Asko Purpola proposed that these pictograms possibly
represent the cult of Fish God. Later in the history (ca.500 BC) the Fish-
God (Matsya) was adopted as the first incarnation of Lord Vishnu.
Apart from the theological implications, the fish pictograms point to the
familiarity of the fish in the Indus society. Fish catching as well as
consumption of fish as a food appears to have been in vogue during the
Indus period.
Migration of Tulu tribes: Presence of Tulu words in Rigveda point to the
existence of Tulu tribes in Pirak region of Northwestern Indian subcontinent
during ca.1900-1500 BC. Following adverse environmental conditions, ca.
800 BC, Tulu tribes along with many others migrated into Indian mainland.
The Moolasthana concept originated or prevailed in the NW Indian
subcontinent, as evidenced by existence of places like Multan (mool-taan
>.Moolasthana).
Daasha Raja: During the composition of Mahabharata, ca.500BC, fisher-
folks were conspicuous by their presence. The writer-composer of
Mahabharata, Veda-Vyasa was the grandson of Daasha Raja, a fisherman
who ferried people across the River Yamuna. (The surname Dasa still
exists among some of the Tulu Mogaveera.).

1. Early historical period
Moolasthanas: The Tulu tribes immigrated into Karavali ca.700-600 BC and
settled along beaches and river banks. The initial places of settlements
became their new Moolasthanas in Karavali. Thus many of the surnames of
Tulu communities including Mogaveeras refer to location of their initial
settlements (Moolasthanas) like Bangera (<. Bengare), Suvarna(<.River
Swarna),etc.
Lineage surnames: There is common a saying that the major Tulu
communities of Karavali-Bunts, Billawas and Mogaveeras- are the children
of sisters of a single family. This notion is verified based on the fact that
many of these communities originally shared common Moolasthanas and
common lineage surnames like Bangera, Suvarna etc. Members of the
same Moolasthana, with passage of time pursued divergent professions
that led to formation of different communities in the course of time.
Mogaveeras follow the Moolasthana system of Tulu lineages (Bari system).
The origin of Moolasthana notion dates back to some ca.800 BC or earlier
corresponding with the migration of Tulu tribes in the Pirak region of NW
Indian subcontinent. Mogaveera families have acquired lineage surnames
based on Moolasthana or the place of their original settlement. The
following lineages based surnames are commonly found among the
Mogaveera group of communities (in alphabetical order):
Amin, Bangera, Chandan, Gujaran, Kanchan, Karkera, Kotian, Kunder,
Maindan, Mendon, Naika, Pangal, Puthran, Rao, Salian, Sapaliga, Shriyan,
Suvarna,Thingalaya, and Tholar
Some of Mogaveera of earlier generation had the word Tulu in the
name/surnames, suggestive of their ancient Tulu heritage that migrated
from North.
Prior Natives: While projecting the immigrant nature of Tulu tribes (ca. 750-
500 BC), it should be clarified that a component of the present Mogaveera
community is made up original inhabitants of the Karavali. Some of the
ancient surnames may have vanished with time, yet surviving Mogaveera
surnames like Tholar, suggest derivation from one of the Early Munda
tribes, who were natives to the Karavali since ca.3000BC. Assimilation of
native and immigrant fishing tribes occurred in the historical past.

2.Early Alupa period
Barakur: Barakur region appears to be one of the early settlements of
immigrant Tulu tribes and Mogaveeras in particular. Many of the
Moolasthanas are located on the sea coast of Barkur, around Hoogde and
Bengare. The island of Benne-Kuduru, near Barakur, formed one of the
centres of Mogaveeras. The temple of chief deity of Mogaveera community
Kula Mastree Amma is located at Benne-Kuduru.
Barakur was a center of royal administration since remote historical dates.
Some of the Kings/chieftains that ruled from Barakur could have been from
Mogaveera community. Rich Mogaveera merchants owned merchant
boats/ships in the earlier days. The pandi was the usual word that referred
to large boats used for carrying goods in the sea. The owner of a pandi is
likely to have been called a Pandia or Pandya. Several Pandya
chieftains ruled Barakur and Mangalore during the period 2nd to 14th
century CE.
Alupe Kings: One of the questions frequently posed is whether the Alupe
(Alupa) Kings were fishermen in origin. What is known about these kings is
scanty. Earlier the word Alupa was analysed in a number possibilities. Now,
it is deduced that they belonged to and ruled from Alupe, a cosy suburb
near Kankanady in the Eastern Mangalore. Community background of
these chieftains is not known. However, it has been deduced that the
surname Alva (now a part of Bunt-Nadava community) has been derived
from the word Alupa.
Mogera: It appears that the fisher-folks of the Karavali Tulunadu were
originally known as Mogera. Manjeswara Govinda Pai had suggested that
the word mogera was derived from the word mudgara. Conversely, it also
may be true that mudgara is a subsequently Sanskritized version of the
original word moger or mogera, (since the Sanskrit was introduced into
the region during Kadamba period after 4th century CE.)
Francis Buchanan (1807) has used the term Mogeyar in his description of
castes of south India.. The word was used in the literature of British period
to represent the fisher-folks of Canara (Karavali) and Malabar (Kerala).
Buchanan reported that Mogeyar people worship Shiva, Vishnu or
Mastriamma (<.Maha Stree Amma).
The Tulu word moger represents the low lying flood plains by the side of
rivers. Possibly, the term was applied to people who initially inhabited in
riverbanks and side plain lands and pursued professions of fishing and
boating. Most of the original settlements or the Moolasthanas of
Mogaveera and other related Tulu people, are located on the river banks,
estuaries or beaches. Alternately, the word may be related to the verb
mogepu that means to swish or paddle in water.
Mogeyar is essentially a Kannada word possibly coined during the
Vijayanagar reign of Barkur a region of Tulunadu. There is a view that the
northern part of Karavali were originally Tulu speaking areas that became
Kannada areas partly during the regime of Kadamba kings(Uttara
Kannada) and later during Vijayanagar kings(Udupi to Kundapur area). The
word Mogeyar represents those who swish or paddle in the water.
Incidentally, the Malayalam equivalent word for the community, Murukkan
also has the similar meaning.
Now, consequent upon socio-political changes over the years, the
Mogaveera of Dakshina Kannada speak Tulu, whereas those in areas
North of Kalyanpur and Brahmavar speak Kannada.

3.Kadamba period

Sapaliga: During 4th century CE, a new Kannada dynasty was established
based on Banavasi (now part of Uttara Kannada) by Kadamba King
Mayura Varma. He established new temples in Tulunadu dedicated to
Shiva, Ganesha etc within his territory that included Tulunadu. At that time
the culture of temples was new to Tulunadu and only different forms of
spirit worship and the cult of Buddhism prevailed until then. The Alupe
Kings who ruled Tulunadu, were chieftains under the Kadamba king.
The newly established temples were manned by Brahmins brought from
Ahicchatra. The location of Ahicchatra has been disputed; it may be either
on the banks of Godavari or near Bareily, in Uttar Pradesh. The temple
proceedings demanded musical artists to orchestrate the pooja and other
ceremonies. A set of Mogaveera youth were trained, in parts of ancient
temple towns of ancient Tamilnadu like Kanchi and Madhurai, to play
instruments like Nadaswara, drums and other musical instruments, now
vogue in the temples. These musical artists were later designated
Sapaliga or Sapalya. The word sappala means sound. The families of
these musical artists were settled around agrahars around the temples and
these with time became a sub-community known as Sapaliga-s.

Early Brahmins: Kadamba King imported male Brahmin Priests from
Ahicchatra to conduct Pooja rituals in the newly built temples of Karavali
Tulunadu. Some of the immigrants were uncomfortable in the new environs
and wanted to return. Therefore, the King allowed them to marry with the
Tulu tribes and settle in the agraharas around temples. Oral anecdotes
among the Mogaveera people, suggest that the young Brahmin priests
were married to girls of fisher-folk community.(Shriyan,2005; Ramachandra
Baikampadi,2006). Sturrock (1894) has reported this event in his manual of
Madras District. Dr Gururaja Bhat, (reprinted in Tulu Sahitya Charitre,
2007), while reviewing castes cited in the manual of Sturrock, opined that
girls for marriage were drawn from the Bunt community. Consequent on the
event, the descendants of earlier generation of Tulu Brahmins acquired
lineage surnames characteristic of native Tulu communities. The event may
be of relevance to human genetic haplotype studies and interpretations.

Ganiga: (pronounced gaaNiga). The Karavali being a region replete with
coconut palms, the extraction of coconut oil was a special profession, some
of the Mogaveeras ventured into since early history. The oil extraction unit
was known as gaaNa; hence those worked with gaaNa became Ganiga-s.
These have become an independent sub-community but maintain
equivalent relations with Sapalya sub-community.

Bovi: During the regime of ancient Kings and chieftains, one of the menial
professions was carrying palanquins of royal persons. Fishermen adapted
to this job were known as Bovis. Now the members of Bovi sub-community
are concentrated in the Ullal to Manjeswar region in the southern part of
Karavali.
Similarly, in Uttara Kannada, there are Konkani speaking members of Bovi
sub-community under Harikantra and Kharvi fisher folks.

4.Vijayanagar Period
Marakala: A sub-community of Mogaveera, especially around Udupi area is
known as Marakala. Origin of the word Marakala, the caste name used for
a subgroup of Mogaveera people in the Udupi area has an interesting
history.
During the time of ancient regal wars, the Mogaveera youth were employed
as soldiers in the advance force in the Vijayanagar army. These were
specialized in the art of breaking fortified wooden main doors of the enemy
forts. They were called marakala The origin of the word is mara (=wood,
~wooden fort door) and kalapuni (=removing; Tulu usage special to Udupi
sector). Thus, the experts in the art of mara-kalapuni were designated as
Marakala. The word mara-keela (keeL, means to remove, in Kannada)
was also in some usage in earlier days. (Narayana A Bangera, Mitrapatna,
2007). The special professional word was said to have prevailed during the
period of Vijayanagar reign over Tulunadu (14 Century AD). It is also
possible that the profession existed before the Vijayanagar rule, during the
reign of Alupa chieftains.
Matti Brahmins: During the fourteenth Century CE, it is said that Vadiraja
Acharya of Udupi Mutt converted Mogaveera families of Mattu village into
Brahmins (Buchanan, 1807). The descendants of the community continued
to follow some of the marriage practices native to Mogaveera heritage.
Buchanan reports that these Matti Brahmins have a Bobbariya gunda in
their village like other Mogaveeras.

5.Abbakka to British Period
Abbakkas army: During the 14th Century CE, Queen Abbakka was ruling
at Ullal. Once she was at Surathkal beach to worship at Sadashiva temple.
After pooja at the temple she visited the nearby beach. The sea was
ferocious and she was almost about to be drowned in the sea. Local
Mogaveera youths saved her in time. She applauded their bravery and took
some of the youths with their families to Ullal, where she employed them in
her navy and army. Mogaveera youth were known for their bravery. Queen
Abbakka could confront Portuguese army because of her faithful navy and
army.

The word Mogaveera: Hoige-bazar Mohanappa Tingalaya, a freedom
fighter, is credited with. Coining the new word Mogaveera, in the early
years of twentieth century, to replace the old fashioned Mogera or
Mogeyar.(Ramachandra Baikampadi, 2006). Accordingly, the Mumbai
Sangha was named as Mogaveera Vyavasthapaka Mandali (MVM),
registered in the year 1929. The first Kannada monthly published from
Mumbai, from the house of MVM was named Mogaveera. Now the name
Mogaveera has almost completely replaced the old words Mogera and
Mogeyar.

II. The community institutions
Oral traditions describe that the early Tuluvas could be found as navigators
on all the seven seas (Sapta Sagaras) or literally all over the world. The
traditional marine fishing is a valiant profession that demands energy, skill,
perseverance and above all boldness. In the earlier days when shipping
technology were in nascent stage, marine fishing on country boats entailed
exceptional bravery. The adversities of the profession made Mogaveera
community a well knit and organized society that respected brotherhood
and community feelings.
Pattana: Mogaveera fishing communities traditionally lived in coastal
habitations called Pattana (=town). The self governed fishery townships or
Pattana may be an ancient feature of common to Dravida culture, since
even the coasts of Tamilnadu have similar historically old habitations called
Pattanas.
Ibn Battuta, a traveler from Morocco (ca. 1343 CE) mentions, alighting at a
port called Pattana, for some time, while returning from Honavar, along the
west coast of India. Ibn Battuta possibly was referring to Bokkapatna, the
fishing village and port in Mangalore during the Vijayanagar regime of 14th
Century.
Grama-sabha: The fishing communities at Pattana level are well organized
into Grama-sabha (village council) with a group leader called Gurikara.
The Gurikara was a hereditary leader and traditionally wore a steel or gold
bangle around his wrist and a single ring on his ear, as insignia of the
leadership. The role and authority of Gurikaras is diminishing with rise of
democratically elected bodies. The group leader of a fishing team is called
Tandela. Under the masthead of Dakshina Kannada Mogaveera
Mahasabha (established in 1923), there are 146 Gramasabhas that have
been federated into ten Samyukta sabha-s. Earlier the three traditional
centers of Karavali Mogaveeras were Bagwadi, Barkur and Mangalore.
Subsequently, Gramasabhas of Mangalore and Udupi from Uppal to Kota
joined to form the Dakshina Kannada Mogaveera Mahasabha. The
Kannada speaking Mogveeras of Bagwadi formed a separate federation
(Mogaveera Mahajana Sabha).
Kulaguru: Mogaveera had a Kulaguru or Mangala Poojari drawn from the
Mogaveera community since antiquity. He was traditional chief priest of
Benne-Kudur Kula Mastree Amma temple. In recent years, several leaders
are advocating for the revival of Kula Guru Tradition.
Other Trivia: Buchanan reports that ordinary barber (Kelasi) does not shave
Mogaveeras and they have their own community barber called
Melantavam, who is entitled to have a share in the catch of fish.

III. Religious faiths
The nature of the religious faiths has changed among the Mogaveeras
during the evolutionary period of past 2700 years in the Karavali Tulunadu.
In the beginning Mogaveeras worshipped exclusively spirit deities like
Bermer, Panjurli etc. Subsequently, several spirits were added to the list
like Bobbariya, Korathi, and Haiguli etc.
Spirit worship: Mogaveera worship a number of spirits like Bermer, Panjurli,
Bobbariya, Korathi and Haiguli. Some of the places of worship, interestingly
also contain idols of Vedavyasa and Atharva Muni.
Bobbariya: Bobbariya spirit was a benevolent Muslim merchant who was
amicable with fishermen. Folk-lores suggest that Bobber was an influential
trader married to a Tulu Shetty lady. He commissioned merchant boats and
conducted sea-trade in the ports of West Coast. He was popular in the
Mogaveera Pattana of Kapu. Folklores suggest that died fighting with
pirates at the Sea.
Most of the Mogaveera Pattanas have Bobbariya gunda in them.
Mogaveera traditionally believe that the benevolent Bobbariya spirit brings
them good luck and ensures safety in a wild Sea.
Vedavyasa and Atharvamuni : Some of the Mogaveera worship centres,
contain idols of Vedavyasa and Atharva Muni. It is an historically interesting
feature since Vedavyasa, born to Matsyagandhi or Satyavathi, was a
product of the fishing community.
The exact character of Atharva Muni is not clear, since it is believed that
the Atharva Veda was compiled by sage Bhrughu and his clan, with inputs
from sages of the Angirasa clan.
The fact that Mogavirs hold these ancient sages (ca.700-.500BC) in
esteem suggests that they were connected in some way in the remote
historical past. This may also be suggestive of the migration of Mogaveeras
from northwestern India.

Vishnu and Shiva:.With advent of mainstream Hindu Gods into Tulunadu
during (4th century CE) and after Kadamba period, Mogaveeras adapted to
the worship of Shiva, Vishnu.

Mangala Poojari
Mogaveeras have a caste priest known as Mangala Poojari.(Uchila,2004)
The Mogaveera families pay prescribed amount to Mangala Poojari to
maintain the temple of Ammanor or Mastiamma.(Buchanan,1807). The
designation of Mogaveera Kulaguru, or the caste priest Mangala Poojari
helps us to understand the evolution through the ages. The designation
Poojari(=priest) was imported along with the Tulu immigrants. Earlier
Poojaris were the priests for Spirit worship. Later on, Poojaris separated
and formed a component of Billawa Group, while Mogaveeras retained a
few Poojaris exclusively for Pooja purposes within the community.
Mangala is a word commonly used in Buddhist Pali literature and the
adoption of the designation Mangala Poojari for the community priest of
the temple, implies the broad temporal relationship to the Buddhist period
ca. 2nd to 8th Century CE.

Kula Maha Stree Amma
During the early centuries of CE, when Buddhism prevailed in Tulunadu,
worship of Tara Bhagavathi was in vogue. Several locally prominent ladies
were deified and worshipped during the period. Mogaveeras built a temple
for a deified lady known as Kula Maha Stree Amma at Benne Kuduru near
Barkur and worshipped her. The temple, recently renovated, is an
important centre of worship for the Mogaveeras. Buchanan states that
according to some Mastiamma is the Maari, the Godess of small pox and
others say that she is Mohini, a spirit (Buchanan has used the word female
devil for spirit).

Mahisha-mardini & Mahalaxmi
Shankara Acharya revived Hinduism along the Karavali and most of the
former Tara-Bhagavthi temples were converted to temples of Shakti
worship. Under the influence of regional Shakti worship in the Karavali ,
Mahisha-mardini (Kundapura) and Mahalaxmi temples (Ucchila) were
constructed and consecreted.
Association with Kadri
Kadri temple at Mangalore represents fusion of Buddhism into Shaiva
Natha cult, founded by Macchendra Natha. Macchendra Natha has been
considered to be from a fisher community of Bengal.
Mogaveera community has associated with the Kadri temple festivities
during the past thousand years. They actively participate in the flag hoisting
ceremony (dwaja-arohana) of the temple. On the initial day of marine
fishing season, every year, Mogaveeras invite the Natha chief of Kadri Mutt
to conduct the Samudra pooja and pray for their welfare.
*
Acknowledgement:
The post is written in collaboration with Hosabettu Viswanath, Pune.
*

References
Buchanan, Francis (1807) A Journey from Madras through the Countries of
Mysore, Canara and Malabar . T. Cadell and W. Davies, London.
Gururaja Bhat.P. Reprinted in Tulu Sahitya Charitre, Kannada University,
Vidyaranya, Hampe.2007.
Gururaja Budhya and SolomonBenjamin(2000 )The politics of sustainable
cities: The case of Bengare, Mangalore,in coastal India. Environment and
Urbanization, vol.12,
No2.www.bvsde.paho.org/bvsacd/cd26/enurb/v12n2/27.pdf
Narayana A Bangera, Mitrapatna, 2007 Mogaveera Mumbai ,2007,
Ramachandra Baikampadi. (2006).Tulunadina Adi Brahmanaru moolata
Mogaveerare? Mogaveera,(monthly) Mumbai, November 2006,
Mumbai.pp.23-25
Shriyan,T.C. ( 2005) The Mogaveeras. Mogaveera, Mumbai, March 2005.
pp 19-23
Sturrock,J:(1894) South Canara District Manual, vol. I. Madras .
Thurston, Edgar and K. Rangachari (2001) Castes and Tribes of Southern
India. Asian Educational Services. p.3366. Original Edition published in
1909.
Venkataraja Punimchattaya.(1993)Mogaveerara Sanskriti. Karnataka
Sahitya Academy, Bangalore, 157p
Uchila, S.K (2004) Mogaveera Kulaguru. Mogaveera. Mumbai, November,
2004. pp.17-43.
Uchila, S.K (2005) Mogaveera Institutions. Mogaveera. Mumbai,
December, 2004.pp.37.
Posted 3rd February 2008 by Ravi Mundkur
Labels: Mangala Poojari Sapaliga Ganiga Marakala Bovi Mogaveera
Mogavira Kadamba Mattu Brahmins

15 View comments

PrashanthFebruary 4, 2008 at 10:10 PM
Great!! I sincerely thank the effort of author and contributors for compiling
such worthy details on Mogaveeras.

Reply

MauriceJuly 18, 2008 at 12:46 PM
What is the significance of the word 'mogaru' in relation to fisherfolk or the
'marakala'/Mogera/mogaveera' community? There are a few places named
mogaru e.g. panji-mogaru somewhere near Mangalore. Does 'mogaru'
mean landing spot for the fishermen's 'pandi' fishing boats?

Konkani Christians call fisherwoman as'mogorlem' and fisherman as
'mogor' this must have a definite relationship to their place of dwelling??

Like Mangalore even now is known in Tulu as 'Kudla' meaning 'Kodi-ALive',
Kodiyala (even Konkani Chirstians know or address Mangalore city as
'Kodiyal', Tipu sultan called it 'Curiel).'

Thanks
MD.

Reply

Ravi MundkurJuly 21, 2008 at 7:06 AM
The 'mugear'(Tulu) or 'mogaru'(Kannada) or 'mogor'(Konkani)stands for
river plain or the shallow land by the side of river.
1.Early communities who settled in river plains resorted to fishing activity.
This could be the origin of the word 'mogera'.
2.Second possibility is that 'muger'(=rabbit)was a totem for an ancient
community that settled in river plains and resorted to fishing as an natural
activity. Because of the 'muger'/'moger' settlers, the river plain was called
'moger'.
Also read post on 'Totems in our antiquity'.

Reply

Ravi MundkurJuly 21, 2008 at 7:10 AM
Regarding 'Kudla'/'Kodiyal' some posts have been written earlier herein.
Some more updates are likely to appear shortly with additional new data.

Reply

RaghavendraAugust 6, 2009 at 1:52 PM
thanks for giving details of mogaveera .Mogaveera Community was army of
Rani Abbakka peroid they fight against forthugies.Mgaveear's brave & hard
work people

Reply

MauriceAugust 7, 2009 at 7:30 PM
Thanks for your belated feedback. Much appreciated.

Also,

Rani Abbakka used extensively the Mogaveera community to fight the
Portuguese, I had heard a story when I was little that Rani and her
Mogaveera troops, prepared coconut leave missiles (sudi?)painted them
selves black (with charcoal, sailed quietly in 'many 'voda'(small boad) and
approached Porthuguese battleships moored close to Ullal river, and in
lightning attack, set the soodis on fire and tossed them on the battleships,
thereby setting the battleships on fire and vanished in the darkness in ther
voda or small donis. Ultimately the Portughuese had to abandon their effort
that time. That was the story I heard.

Reply

MauriceAugust 25, 2009 at 7:33 AM
I donotknow how far this is true or where I read it.

MATTU BRAHMINS:
Mattu Brahmins: During the fourteenth Century CE, it is said that Vadiraja
Acharya of Udupi Mutt converted Mogaveera families of Mattu village into
Brahmins (Buchanan, 1807). The descendants of the community continued
to follow some of the marriage practices native to Mogaveera heritage.
Buchanan reports that these Mattu Brahmins have a Bobbariya gunda
(gudi?) in their village like other Mogaveeras.

Reply

Ravi MundkurAugust 26, 2009 at 8:09 AM
Maurice, We have discussed this in earlier posts.
Your citation is probably from 'Thurston and Rangachari' on Castes of
Southern India.The data is in the memory of older generation still because
of the stark differences between the two communities.
Documentation just is an example of how various communities in this land
evolved during the course of time. Similar data on integrations exist
elsewhere also.Wish it(historical truths) should not hurt any of the sensitive
minds.

Reply

zionAugust 1, 2011 at 9:42 PM
Hi Ravi,
I have a querry.. Nair's and Bunt's claim to be Nagavanshi Kshatriyas.. Are
Mogaveeras Nagavanshi Kshatriyas too??

Reply

ZionAugust 1, 2011 at 9:50 PM
Hi Ravi..
Are Mogaveera's too are Nagavanshi Kshatryias as Bunts and Nairs..

Reply

Ravi MundkurAugust 13, 2011 at 9:06 AM
Regarding the epithet 'Nagavanshi Kshatriya' I shall post my opinion and
analysis in current post No 285. Please check!.

Reply

AnonymousAugust 23, 2011 at 4:58 PM
hey....you dint add anything about Shri Mariyamma Temple (Urwa). There
is some good information in Wiki http://en.wikipedia.org/wiki/Mogaveera .

Reply

Ravi MundkurAugust 24, 2011 at 8:04 AM
Sorry, could not visit the page recently.Incidentally, the original page in wiki
was created by this blogger.Thanks.

Reply

xxAugust 24, 2011 at 9:53 AM
Mogaveera/Marakala/Marakalti
History and Traditions
As per tradition, the Tulu Nadu, was known as Parushurama Kshetra(This
is a fabrication of Brahmans). It was also called as Shurparaka Kshetra
and Aparantakadesha since ancient times. The coastal belt was the
dwelling place of the descendants of Adishesha. Therefore the Dakshina
Kannada became the continent for Naga (Serpents) and natives became
the worshippers of Naga Devaru or Serpent Gods.

(all the above BS is fabricarion of Brahmins. Shettys do not recoginze them
during wedding or any other function. That's why I have great respect for
them, and during 'bhuta kola, the yajman is addressed as 'guttinare' I had a
great opportunity to observe the 'Kola' this time, one guy even asked me if
i'm from foreign press!!!(because I am above average fair!! and they werw
surprised when I spoke in TuLu!!)

Reply

xxAugust 24, 2011 at 10:02 AM
Ravi,
Mistakenly I had deleted your earlier e-mail message. Please give me ur
email address, I would like to send u some files, re:Marakala, Koraga etc,
Regards
Maurice/Toronto
mmdmello@gmail.com
mmdmello@yahoo.ca

Reply

FEB
1
83.Buddhism vs. mainstream Hinduism
The parallel theological evolutions in Buddhism and mainstream Hinduism
coupled with historical rivalries and interferences led to eventual
assimilation of Buddhism especially in southern India.
The immigrant Indo Aryans who settled in northwestern Indian subcontinent
are credited with the composition of earlier Vedas. Rigveda is known to
have been composed by a set of about twelve sages of Indo-Aryan lineage.
If we accept that the population of the Vedic poets is about a dozen or two,
there is no meaning in the hypothesis of Indo-Aryan invasion. The small
group of Indo-Aryans soon must have been absorbed into the Indian
mainstream. Most of the remaining Vedas must have been composed by
descendants of the Indo-Aryans and natives. This is evident by successive
generations of sages of native origin.
Veda Vyasa
The sage Veda-Vyasa, the highly talented and creative writer of
Mahabharata and the compiler/arranger of Vedas is a shining example.
Veda-Vyasa, ca.500 BC, was clearly an educated native, born to sage
Parashara and Satyavathi (Matysagandhi), the daughter of Dasharaja, a
boatman who used to ferry people across River Yamauna.
Veda-Vyasa is also credited with the concept and compilation of ten
incarnations of Vishnu. He obviously wanted to establish the greatness of
Lord Vishnu, who was a minor God during the time of Rigveda. He
assembled various ten legends that existed prior in different regions of the
subcontinent and welded them into a continuous collage of incarnations of
the Mahavishnu.
Gautama Buddha
Gautama Buddha entered the scene around the same time, with his
revolutionary agnostic philosophy. Soon he was very popular and many
people embraced the philosophies propagated by him. The popularity of
Buddha was detrimental to the propagation of Vishnu cult. Therefore
disciples of Veda-Vyasa, modified their original scheme of ten incarnations
and adapted the legend of Buddha as ninth incarnation of Vishnu. This was
in a way psychological rivalry of theologies and battle for supremacy. The
conversion of Buddha into an incarnation was an effort to denigrate his
status and supremacy.
Mahayana
Buddhas disciples retaliated by promoting incarnations of Buddha. Initially
24 to 28 incarnations of Buddhas were visualized. In the next stage, a
number of Bodhisattas who would attain Buddha-hood in the future in
future were visualized. In a way, it was an open invitation that any person
can achieve Buddha-hood by following specific path laid by the Mahayana
school.
One channel of mainstream Hinduism was glorifying Vishnu and other was
promoting Shiva and Devi or Kali, yet another school propounded the
virtues of Brahma. Buddhism tried to absorb the basic concepts of these
deities into Buddhism. The Avalokiteswara, the Bodhisatta (Bodhisatva) of
compassion was remoulded to embrace the virtues of Shiva. Manjusri, the
Bodisatta of wisdom, was modified to represent attributes of Brahma.
Padmapani was a variation of Vishnu. Similarly, parallel Dhyani Buddhas
were created to represent other divine elements of the Vedic mainstream.
Even the concept of a future Buddha, Maitreya, who would be born after
4000 years (shade of Kalki) was conceived.
Ajanta and Ellora (6-8 c CE) in Maharastra, Krishna valley in Andhra
Pradesh, Kaveripatam and Nagapattanam in Tamilandu, Banavasi, Aihole,
Mangalore in Karnataka, Ratnagiri in Orissa and Srimulavasam near
Ambalapuzha in Kerala were major centres of Buddhism in southern India
Vajrayana
Vajrayana cult of Buddhism delved into Tantric rituals like various groups of
tantric Shaivite Kapalika, Siddha and Shakta cults during 7th and 8th
centuries. The parallelism and collaborations amongst these groups led to
dissolution of thin boundaries that separated them. Natha cult is clearly a
fusion of Buddhist and mainstream Hinduism.

The Buddhism was not blatantly driven out of southern India as made out
by some analysts, but was eventually absorbed into the mainstream
Hinduism. Only those sects that were denied entry to Hindu temples at that
time, like Thiya (Malayalee Billawas), continued to practice a weakened
form of Buddhism.

Posted 1st February 2008 by Ravi Mundkur
Labels: Avalokiteswara Vedavyasa Vishnu Matsyagandhi Budha Shivalli
Buddhism Satyavathi Manjusri Dasharaja Parashara Rigveda

0 Add a comment
JAN
30
82.Vestiges of Buddhism in Karnataka
King Ashokas edict (ca.250 BC) of Girnar mentions his people-friendly
services in several regions of southern India.Buddhism, in southern India
apparently was introduced during Ashoka's regime. The word 'Sangham' in
the early literature of Tamils was influenced by or borrowed from
Buddhism. During the beginning ten centuries of the CE Buddhism thrived
well in southern India coexisting side by side with mainstream Hinduism
and Jainism.
The Bhagavthi cult of Kerala and Karavali is a direct descendant of
Buddhist Tara Bhagavathi cult that was widespread in southern India.
Statues of Tara have been found at Kolivada, Banvasi, Balligave and
Dambala (Dhammavolal). Buddhist idols have been found at Kadri
(Mangalore) and Kapu area (Udupi district). The architecture of Aihole
Durga temple,of early Chalukyan art(6 to 8th Century CE) in Bagalkot
district, has been considered to be of Buddhist style.There are also an
ancient temple in Aihole dedicated to Bhagavathi.

Prof. Rahamath Tarikere (2006) lists numerous geographic locations and
lakes/ tanks in Karnataka that have names connected to icons of
Buddhism. He cites several ancient places that have names connected to
typical Buddhist words like Dharma, Hema, Vajra, Manju, Avalokita,
Lokeswara, Tara,Bhagavathi, Chandra, Kadali and Joga.Some of the
places with Buddhist names are enlisted below:

1. Tara. (Tara,Taare,Tavare) Places reminiscent of Tara Bhagavthi:
Tavarekere or Tarikere at Kadri (Mangalore),Tavarekere (Tarikere,
Bangalore, Mandya, Nagamangala, Magadi, Mangalore, Chennagiri, Shira,
Turuvekere, Nelamangala, Tumkur, Arasikere); Taarikere (Hoasadurga,
Holalkere), Tarikere (Tarikere, Kunigal, Maddur).
Taarihalli (Hospet), Taarehalli (Jagalur), Tavargera (Kushtagi),
Tavarekoppa (Shimoga, Hanagal), Taariahaal(Hubli), Tavaragi (Hirekerur),
Tarapura (T.Narasipura).

2.Bhagavathi:
Bhagavathi kaaDu (Hosanagar, Belthangadi), Bhagavathi kaTTe (Tarikere),
Bhagavathi kere (Bhadravathi, Hiriyur), etc.

3.Dharma/Dhamma:
Dharmastala (Belthangadi), Dharmapura (Hiriyur, Devanahalli),
Dharmaapura (Sandur, Arakalgud), Dharamsagar (Hospet), Dhammavolal
(>.Dambala).
Dharma-Shastavu temples of Tulunad are considered to have originally
been Buddha Chaitalayas that have been later converted to Aiyappa
shrines. Dharma-Shastavu was one of the names of the Buddha.

4.Loka,Lakya,Lakka: (places dedicated to Avalokiteswara/ Lokeswara)
Lokapur (Mudhol), Lakya dam, Lakkavalli (Tarikere), Lokavalli (Mudigere),
Lakka/ Lokki(Chikmagalur), Lakkolli (Mundagodu), Lakkanahalu,
Lokadoallu (Holalakere), Lakkundi (Gadag),Lokkigundi(?), Lokikere
(Davanagere, Kudligi, Tarikere), Lakkeguli(Ankola), Lokanatha
temple(Rona).

5.Vajra: .( places reminiscent of Vajrayana Buddhism)
Vajra (Hosadurga),Vajralli(Yellapura),
Vajrahlli(Nelamangala),Vajradahalli(Madhugiri), Vajramatti (Mudhola),
Vajrahoshalli (Dodballapur), Vajjanakurke (Koratgere) etc.

6.Manju . (places named after Manjunath or Manjusri)
Manjeswar (Kasargodu), Kirimanjeswara (Kundapura), Manjenahalli
(Kadur), Manjuguni (Ankola) etc.

7.Mangala: There are three Mangalurs in Karnataka (Dakshina Kannad,
Badami, Yelaburga).The Mangala is a word frequently used in Buddhist
literature and is also name of one of the 24 Buddhas.

Besides,there are several villages with Mangala as prefix or suffix in their
names. Mangalapade, Nagamangala, Nelamangala, Binnamangala, etc
may be places where centers of Buddhism existed in the past.
Similarly,the Bhaagamandala (Kodagu), place-name of origin of the River
Cauvery, may be of Buddhist origin.

Posted 30th January 2008 by Ravi Mundkur
Labels: Lokeswara Vajra Hema Joga Dharma Manju Kadali Tara Avalokita
Chandra

5 View comments

JAN
27
81. Barakur II
Some more explanation on the origin of the word Baraka+Oor!
Viswanath pointed out an interesting and related Tulu word barakane that
helps us to understand the meaning and significance of the word baraka
or barka in Barakur/ Barkur. The word barakaNe finds entry under the
variant barankaNe in the Tulu nighanTu (p.2236; Vol. 5).
barakaNe
The word barakane is used commonly along the beaches of Kapu,
Kaipunjal, Polipu where the devastating effect of severe sea erosion is a
commonplace event during monsoons. The severe sea erosions along
beaches of Karavali initiate during the peak monsoon, with development of
beach-parallel linear faults (fractures) in the near-shore seabed (triggered
by storms, as a consequence of increase of pore water pressure in the
beach-estuary environs).On the linear fault, the seaward sandy layer
usually slumps vertically downwards leaving a depression or gundi. The
opposite, beach-ward face raises vertically upward like a wall, one to two
meters in height. The process is called barakaNe.
Hence, the word baraka refers to the raised or elevated part of land by the
side of river. There are several related words in Tulu that provide shades of
similar meanings: bare (=linear ridge), barike (=large house/manor on an
elevated ground), barak (=raised, filled), barata (=high tide), barakel
(=filled, flooded), etc.
Earth movements
The Karavali region has undergone several periods of earth movements
even during the recent history (of last four to five thousand years).The
Barkur- Hoode -Bengre area has also experienced such changes in the
morphology of the earth.
Our observant ancestors have employed meaningful place names that
document the significant past events.

Posted 27th January 2008 by Ravi Mundkur
Labels: barakane Barakur Kaipunjal sea erosion earth movements Barku
Kapu

0 Add a comment
JAN
27
80. Macchendra, Goraka and Pingala
The Natha cult represents the fusion of Buddhist Avalokiteswara and
Shaivaite tantric (Kapalika, Kaula) cults. Macchendra Nath and his disciple
Gorakh Nath were the prominent exponents of the Natha cult. The Natha
cult eventually spread to different parts of India and Srilanka during eighth
to tenth centuries. Subsequently, twelve subdivisions (bara-pantha)
evolved in the cult. The Natha Jogis used to travel for long distances on
foot. Influence of Nath cult can be seen in major Shaiva centres like
Srishaila. The Natha is short for Lokeswara Natha, according to in the
Buddhist literatures of Srilanka.
Macchendra Natha was able to acquire the goodwill of the ruling kings who
awarded him the administration of lands around Kadri temple and the title
of Kadri Arasaru.

Natha tantric philosophy
The practice of Yoga and Tantra was common to the Vajrayana Buddhism
and (the Kapalika, Kaula and other) Shaiva cults. Natha cult was the result
of the fusion of the two streams of rival cults, based on the common factor
of Tantric yoga. Occult sexual practices and experiments were integral part
of the Vajrayana and Kapalika Tantra philosophies.
The Natha cult advocated the physical and mental development of the
individual (Yogi or Jogi). It consisted of a set of yogic techniques called
Tantra for developing mental abilities through sustained control of physical
activities and respiration (pranayama). The techniques were intended to
activate the dormant power of Kundalini, hidden in the bottom of the spinal
column of the individual; and redirecting that power upwards to the brain to
attain a samaadhi state of bliss. Experiments in retention and redirection
of semen upward were conducted in achieving these goals. Exponents like
Gorakh Nath apparently emphasized on the virtues of celibacy.
Concentration of the mind on light leads to a state of mindlessness
(amanaskate) or zero mental activity that is described as
brahmanubhava. Attainment of this state is considered as elevation of the
person to the state of God. The cult believes that God lies within the
person, or that divine state can be reached by the individual.
Philosophically, there is no concept of separate external God like in Advaita
or Dwaita philosophies. Natha Jogis utter aadesh while they greet each
other, showing mutual respect.
Natha and other contemporary philosophies (like Vajrayana, Kapalika and
Kaula) possibly influenced the growth of later philosophies like Varakari,
Veerashaiva, Mahanubhava, Soofi, Kabir, Datta and Nanak cults.

Macchendra Natha
Macchendra (Matsyendra) Natha hailed from a fisher community of
probably Bengal area. (However, the sculptures show him riding on fish
and the legends metaphorically describe his birth from the semen of Shiva
swallowed by a fish). The maccha is a Pali word for matsya or the fish.
The Alupe kings of Mangalore probably adapted the emblem of fishes after
Macchendra Nath. Macchendra Nath is the fertility God in Nepal and a
national festival is celebrated in his honour.
Macchendra also had another disciple named Chourangi Nath.

Gorakha Natha
The Nath cult is alternately known as Gorakh panthi or Gorakh cult.
Gorakha (Goraksha) Natha, probably was native of Nepal. He was a
discarded child and was collected from a gobar pit by Macchendra,
according to the legends. Gorakh was renowned proponent of Natha cult all
over India.
Nepal, also known as Gorakh-Desh or the land of Gorakhs (>.Gorkhas,
the tribe), adopted the Natha cult as official religion. Several towns in
Northern India and Nepal have been named Gorakhpur after him. Coins of
Nepal carry emblem of Shiva Gorakh Nath.

Pingala
Pingala, a queen of all-womens domain (Stri-rajya), desired to have male
offspring and prayed to Lord Anjaneya. At this juncture, Macchendra travels
to her place and meets her. They develop mutual attraction and in the due
course they beget two male children. Macchendra forgets himself in her
company settles there for several years. In the meanwhile Gorakha,
Macchendras prime disciple, goes in search of his Guru and finds that he
is lodged in a female-domain, where men were not permitted. So he
dresses himself like a woman and beats a maddale (a kind of drum), in a
tune that sounds Chal Macchendra, Gorak Aya. Macchendra awakens
from the marital pleasures and returns with Gorakha to pursue yogic
practices.
On another occasion Pingala travels with Gorakh towards Triambakeswar,
but expires on the way at Mangalore. The burial related 'concluding'
obituary ceremony (mangala-acharane) was conducted at Mangalore in
the due Yogic tradition of Natha cult. Later, she was honoured as an
incarnation of Tara Bhagavathi and the shrine erected in her memory
became the Mangaladevi temple in the course of time.

From the point of reconstruction of history, the question that remains is
whether the town was named Mangalore after her or the place name
existed even before.


References:
Rahamath Tarikere (2006) Karnatakada Nathapantha(in Kannada).
Prasaranga, Kannada University, Vidyaranya, Hampi.p.xii+348+xii
John Holt (1991) Buddha in the crown: Avalokitesvara in the Buddhist
traditions of Srilanka. Oxford University Press. 304 p.
Posted 27th January 2008 by Ravi Mundkur
Labels: Mangalore Tara Bhagavathi Tantra Natha cult Kadri

5 View comments

CFynnFebruary 26, 2009 at 8:39 PM
Matsyendranath is very closely associated with (Vajrayana) Newar
Buddhism in Nepal. There are two famous Lokeshvara images known as
the "White Matsyendranath" (in Kathmandu) and the "Red Matsyendranath"
(in nearby Patan) in temples founded by Matsyendranath

Matsyendranath is credited with establishing the temple architecture of
Nepal which has many similarities with the wooden temple architecture of
SW India.

Reply

Ravi MundkurFebruary 28, 2009 at 7:27 AM
"Matsyendranath is credited with establishing the temple architecture of
Nepal which has many similarities with the wooden temple architecture of
SW India"...
-Then it follows that Matsyendranath carried at least some of the temple
architecture concepts -and related cults- from SW India to Nepal.
Mr Flynn,Can you please elaborate on this?

Reply

ravi dhurandharJune 24, 2010 at 5:08 PM
please visit

http://gorakhmantras-ravidhurandhar.blogspot.com

Reply

AnonymousJanuary 27, 2011 at 11:06 PM
Hello Ravi,
You've got an informative blog going on here, I'm doing some ongoing
research in regard to Macchendranath, and found your pieces about the
Alupe dynasty most interesting.

In regard to your mention of the Matsya heraldry of the Alupe dynasty,
could I enquire, that do you have illustrations or photographs of this
emblem ?.

And also, do you have any of the Macchendra statuete, that resides in the
southern niche of the Manjunath Temple, and if so, would it be possible to
email some copies to me, or direct me to someone who may have these
images ?.

If you know of any 'scholarly papers,' regarding Macchendranath within the
Mangalore/Kadri locality, I would be eager to hear about them (although
they must be in English).

Yours sincerely, H. Salza.

Reply

Ravi MundkurJanuary 30, 2011 at 5:57 PM
Hello Salza, I am enclosing some images requested by you. Check post
269.Macchendra image was taken at the tombs at Kadri.
//tulu-research.blogspot.com/2011/01/macchendranath-and-kadri-
mangalore.html

Reply

JAN
22
79. The place: Kadiri
Kadri is one of most significant places in Mangalore in terms of historical
evolution.Even though,now the place is commonly called Kadri, earlier local
people used to refer to it by the name "Kadire". Manjeswara Govinda Pai
has popularised the word 'Kadire' in his research works.
Many of our experts have endeavored to explain the meaning and or origin
of the word. The most favored explanation is that it is a word derived from
kadali (=banana). The kadali is also a small and sweeter variety of local
species of banana that is popular in the district. But there is an alternate
explanation with proof in the form of inscription under the bronze idol of
Avalokiteswara installed by Alupa King Kundavarma which describes the
place as Kadarika vihar. The word Kadarika is Sanskritised version of
Kadari or Kadire. (A Vihar is a Buddhist monastery or hostel).
Kadali
In support of the aforesaid word Kadali, the place is ostensibly described as
Suvarna Kadali vana(=golden banana grove). Infact, there is an suitable
anecdote to match this epithet. However, on analysis of available historical
data, it appears that the notion of Kadali vana came from Srishaila, another
renowned Shaiva- Sidda- Natha holy place in Andhra Pradesh. At Srishaila
there is a kadali vana. Historically, there was good theological relations
between Kadri and Srishaila. It appears that the notion of Kadali vana may
have been borrowed from that site at Srishaila.
Puddar
Tulu farming people traditionally celebrate the annual opening of harvesting
season with a festival known as Puddar or Puddvar. The origin of the
word has been explained as 'pudda' (=new)+ 'baar' (=paddy).The word
Puddar has become Huttari among Kodava people. Puddar >.puttar
>.huttar >.huttari.
The festival is alternatively called pasatt(=new!) or kural parba(=spike of
paddy+ festival), the latter word being more common among those
converted into Christianity.
The festival is of quite ancient in origin derived from our early/proto-Munda
heritage. The present Munda people of Chotanagapur area call it Karam
festival. It seems that the puddar or huttar(Kodava) was the original word
used by early Munda people who inhabited the Karavali/ Kodagu region
during the early historical period.
Kadir
The key factor in the puddar festival is a newly harvested spike of paddy
called kadir or kural is brought from the designated place of community
worship and tied to places in the entrance of the house and/or nearby
trees, cattle-shed etc. It is a community festival of farmers since ages.
I suggest that the word kadiri came from kadir, the new spike of paddy.
Kadiri was the ancient designated locality where they used to distribute the
ceremonial kadirs since ages.
Puddarkatte
There is a Puddar katte near Kadri temple, where the kadir was being
distributed ceremonially since ages. The Kadri Jogis, the administrators of
the temple have continued the popular ceremony of distributing kadir-s
during the annual puddar festival, as cited by writer Rahamath
Tarikere(2006).

Posted 22nd January 2008 by Ravi Mundkur
Labels: KadaliPuddar puddarkatte Kadarika Vihar Huttari Posatt Karam
kural Kadiri Kadri

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JAN
19
78. A special word: MuTTukaDi
Few years ago, elderly people used to scold the younger lazy ones in
TuLu, something like: Nikk dada muTTu-kaDi aatini? (Roughly translated,
it means what bad thing has affected to you?)What is the meaning and
origin of this word-muTTukaDi ?
Tulu nighantu
The TuLu nighanTu describes (page 2617) the noun muTTukaDi as-(a) a
critical condition (b) urgency or critical state or (c) a narrow path.
Even though the explanation holds good to understand the usage cited
above, it does not clearly explains the usage of the words muTTu and
kaDi in the idiom.
The word muTTu has several shades of meanings in Tulu as given in the
TuLu nighanTu: (1) reach (2) touch (3 ) commence (4) pile up (5 )kick (6)
fight (7) bite (8) terminate (9) stool (10) menses (11) prohibition (12)
sandals (13) stairs (14) footprint (15) unfavorable conditions.

The word kaDi generally means the narrow entrance. These words
generally do not explain the origin or meaning of the cited word.
An Old Kannada word
However, the word muTTukaDi is found in VaDDaaradhane, the first
known text in old Kannada language composed by Shivakotyachar
ca.930CE.Dr. D. L. Narasimhachar, an eminent Kannada scholar has
explained the meaning of the word in Notes to the published text. The old
Kannada word muTTukaDi is equal to muTTugolu(=to confiscate) in
modern Kannada usage. In the earlier regal days of monarchy, it was a
practice to confiscate all the entire property of the person who has
disobeyed the laws of the State. The word muTTu means all movable
properties. The representatives of the King used to carry a pole or stick
(gaDe or kaDe or gaDi) that is used to officially declare that all
properties belonging to the convicted person are confiscated by the State.
Therefore a person who has been ordered to be muTTukaDe is rendered
utterly penniless and poor.

The old Kannada word muTTukaDe has been in use in Tulu language and
culture probably since ancient days (Vaddaradhane, 10th Century CE), as
a consequence of transactions between the Tulu and the Kannada people.

Posted 19th January 2008 by Ravi Mundkur
Labels: muttukadi Vaddaradhane Dr D.L.Narasimhachar Old Kannada
word

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JAN
18
77. Natha cult at Mangalore
The Kadri Manjunatha temple at Mangalore in the present form was
founded by Jogi Matsendranath of the Natha pantha (=cult) during the rule
of King Kundavarma Alupa (ca. 968 CE). The Natha cult sprang from the
Mahayana school of Buddhism but revived the Shaiva tradition. It marks
the waning stages of Buddhism in southern India and transition of faiths
from Buddhism back to mainstream Hinduism. The Jogis and the Jogi Mutt
of Kadri are involved with the administration of Kadri temple since historical
days. The place was known as Kadarika Vihar during the hay days of
Buddhism in Mangalore. The word Natha means lord, owner or God.
The name Manjunatha generally means the Lord of the Snow (Himalaya or
Kailasa). But, in the evolutionary terms, originally it may be the Natha
representation of Manju Ghosh (Manjushri) Bodhisattva, a key disciple of
Gautama Buddha. In the later case it follows that the Kadarika Vihara
initiated as centre of spirit worship that eventually graduated into the
worship of Lord Shiva, the Manjunatha.

Mangala of Pingala
Most of the published materials suggest that the name MangaLoor or
MangaLur came after Malabar queen Mangale came to this town and
died here. We may have to make small corrections in this anecdote, after
perusing the version provided by Jogi Anandanath (2003) of Kadri Jogi
Mutt.

Pingaladevi
The queen who relinquished her regalities and followed Jogi Gorakshanath
to Kudala was Pingaladevi ( not Mangale or Mangaladevi ) according to
Jogi Anandanath. Her original place was described as Strirajya(literally
means Womens kingdom, possibly an allegory for the matriarchial, women
dominated state in Kerala).She was disciple of Jogi Matsendranath and
was the first Yogini (=female Jogi). She was actively involved in the
propagation and activities of the Natha-pantha and introduced several
female disciples to the Natha cult.
On the occasion of Kumbha mela at Triambakeswar, near Nasik,
Maharastra, she was traveling from Kerala on foot with Jogi Goraksha
Natha along the coastal path to attend the festival that recurs every twelve
years. (The number twelve has auspicious significance in the Natha cult).
Goraksha Nath was the eminent disciple of Matsendra Nath. Goraksha
Natha halted in the southern part of (present Mangalore) town near Jeppu
by installing his danda(ceremonial stick), at a place that became known as
Goraksha danD.
Queen Pingaladevi attained mangala in a nearby location. (Attaining
mangala apparently is an idiom used by Natha Jogis for death. Like
Veerashaivas use the word lingaikya or shivaikya for death.).The specific
timeline has not been given in the report for any of these events.
The word mangala has several meanings, like (a) auspicious-
[ceremony,marriage etc]- (b) fort (c) end (end part of events like bhajana
session or yakshagana) and (d) end of life (death).
Thus, the location where ex-queen Yogini Pingaladevi attained mangala
(=end of life) was later named as Mangalapura and a shrine was built
there.
It follows that the worship of Mangala was initially a spirit cult in honour of
the expired Yogini. Subsequently in the history, the Mangaladevi was
accepted as a form of Durga or Shakti. Thus this is a clear case of eventual
conversion of spirit cult into deity cult of mainstream Hinduism.


Reference:
Jogi Anandanath (2003) Nathapantha kStetra Jogi maTa, Kadali,
MangaLoor.(in Kannada). Natha pantha prachara samiti, Mangalore.
p.10+99.
Posted 18th January 2008 by Ravi Mundkur
Labels: Matsendra Nath Goraksha Nath Kadarika Vihar Mangalapura
Buddhism Pingaladevi Kadri

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JAN
17
Nature-scapes..5


The Southern part of Kudremukh hills,in Sahyadri ranges. Two views from
Mittabagilu village, Beltangadi taluk,Dakshina Kannada.
Posted 17th January 2008 by Ravi Mundkur
Labels: Mitta bagilu Kudremukh Sahyadri Beltangadi

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JAN
16
76. The Bhagavathi cult
The worship of Bhagavathi is popular and widespread in Kerala and the
southern part of Karavali areas traditionally dominated by matri-archial
system of families. The cult of Bhagavathi often transcends the spirit
worship and overlaps into the field worship of Mother Godess or the Shakti.
Thus a fusion of the cults of the Spirits and Godesses can be seen. In
Kerala, the Bhagavathi worship is a part of Teyyam (spirit) worship.

The word Bhagavathi has interesting connotations and history. It is said to
be the product of Buddhist heritage of southern India. The word Bhagavathi
appears as female equivalent (Godess) of the word Bhagavantha, the God.
However, the word Bhaga basically has dual meanings such as: (1)
prosperity and (2) female genitalia. Thus, shades of primitive genital
worship notions can be found in the word. Thus the Bhagavathi essentially
stands for honorable woman, the creator and a symbol of prosperity.

Tantric origin
The second meaning of the word, the allusion to genitalia, is remnant of the
Tantric origin of the Bhagavathi concept. During the course of evolution,
Mahayana Buddhism developed a branch known as Vajrayana. The
Vajrayana philosophy revolved around the sexually oriented tantric yoga
that emphasized the occult worship of generative (reproductive) organs. In
this cult, codes were used to refer to the genitalia. The word
vajra(=diamond scepter) was a code for phallus and padma(=lotus) for
the vulva. The germinal Buddhist mantra Om mani padme hum is
explained as code for sexual union, where the term, mani(=jewel)
represents the male organ.

Tara Bhagavathi
The Bhagavathi cult was in vogue during 9th century, since a specific
reference to the cult appears in the writings of the Kannada poet Pampa
(born.902 AD)
The Kodangallur in Kerala is considered to be one of the oldest Bhagavathi
shrines. The area appears to be originally was a Buddhist shrine devoted to
the worship of Tara Bhagavathi, a Buddhist Godess. Tara is Buddhist form
of Kali .The Bhagavathi cult possibly, initiated as a part of the Tantric
Vajrayana practice within the Buddhism. With the downfall of Buddhism in
south India and under the dominant matriarchial setting, it was gradually
sanctified and absorbed into the mainstream Hindu cult of Shakti and Spirit
worship.

Padmavathi
In Jainism the mother Godess is worshipped in the form of Padmavathi.
With the Padma (=lotus) being a code for feminine sexuality as in texts of
Vajrayana Buddhism, it appears that Tantric sexual cults with passage of
time evolved in to honorable Mother Godess worship in Hindu as well as
Jain philosophies..

Parallel schools
The worship of Durga, Bhagavathi and Padmavathi in Hindu, Buddhist and
Jain philosophies respectively shows that similar theologic concepts
developed in these religions during the historical period of 7th to 10th
centuries.

Template for Divinity
The post-Buddhist Bhagavathi is a divine concept. It is not a single identity,
with a sequence of martyred women occupying the status of Bhagavathi-
hood. Dr.Amrita Someswara has pointed out that it is a multiple identity
consisting of many Bhagavathi-s consecrated during different time periods
and backgrounds. Thus, the concept of Bhagavathi has perpetuated as a
template for attribution of divinity or the spirit-hood to notable women after
their death.

Multiple Bhagavathis
The Bhagavathi at present is not a single identity. Several forms of Shakti
and numerous martyred women are being worshipped under the form of
Bhagavathi in different parts of the south India. Some of the renowned
Bhagavathis are Anka Kulangara Bhagavathi, Kodangallur Bhagavathi,
Pullurali Bhagavathi, Agrasahala Bhagavathi, Karingali Bhagavathi, Ambala
Kadavil Bhagavathi, Cheerumba Bhagavathi, Dayaramangala Bhagavathi,
Kaapad Bhagavathi, Ponnakal Bhagavathi, Kannamangala Bhagavathi,
Kalarathri Bhagavathi, Mucchalotu Bhagavathi, etc.

Forms of Shakti/Durga
Similarly there are numerous Bhagavathis inspired from or bearing relation
to the Shakti or Durga cult like Agni Chamundi Bhagavathi, Rakta
Chamundi Bhagavathi, Rudra Chamundi Bhagavathi, Veera Kaali
Bhagavathi etc. Godesses like Chamundi, Kaali etc have been considered
to be various form of the Godess Durga or the Shakti.

Convergence of Spirit & Deity worships
The Spirit worship in Karavali-Malabar region was introduced about 800-
600 BC. Subsequently, during the reign of major Kings like Kadamba,
Chalukya and other Kings the institutionalized (well-organized Temples)
worship of several forms of Deities (Shiva-Ganesha-Vishnu-Durga) was
introduced with effect from 4th century AD. Since then Deity and Spirit
worships continued to survive at different social levels among the folks of
West Coast.
Bhagavathi cult bridged the narrow gap between the two parallel schools of
worship during post 10 century period, leading to distinct convergence of
Deity and Spirit worships.
Posted 16th January 2008 by Ravi Mundkur
Labels: Padmavathi Convergence Bhagavathi Shakti Buddhism Durga
Tantra

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JAN
16
ABSTRACTS
1.The early Tulu tribes originated in northern Africa, under adverse
environmental conditions migrated (c.2000 BC) and settled at Pirak in
central Asia (upto c.800 BC) and further migrated to the present Tulunad
where they eventually assimilated with the pre-existing early Munda tribes.
The outlined coeval history is also shared by the other early South
Dravidian sister tribes like Tamils,Kannadas and Malayalees.

2.The Karavali (and major part of southern India) displays vestiges of an
older substratum of early Munda lingual and cultural heritage that
eventually merged with the immigrant early Tulu (and early Dravidian)
lingual-cultural phase around ca. 400-700BC.


3.The Karavali (and major part of southern India) displays vestiges of an
older substratum of early Munda lingual and cultural heritage that
eventually merged with the immigrant early Tulu (and early Dravidian)
lingual-cultural phase around ca. 400-700BC.


4.Vestiges of Buddhism (ca. 300BC-1100 CE) that eventually fused into
Shaiva cults, can be recognised in Karavali/Tulunadu and mainland areas
of Karnataka.
The Natha cult, expressive in Kadire, Mangalore, (ca.9 to 10 century CE)
possibly initiated the process of fusion of Mahayana - Vajrayana Buddhism
with Shaiva philosophies in this part of India.

5. The period of Kadamba rule centered on Banavasi (Uttara Kannada)
introduced the Temple culture in Tulunadu with accent on the worship of
present mainstream Hindu deities like Subramanya,Shiva, Ganapati,
Shakti/Durga Devi and Vishnu/Krishna etc.

6.Many of the older words in Tulu constitute verbal fossils of past history
and culture. Analysis of some of the village names throw light on some of
the extinct or assimilated tribes that inhabited this region in the past.

7.Alupa kings possibly hailed from the village called Alupe, near
Mangalore. They were Pandi cargo boat-owners (Pandia) who amassed
wealth and consequently acquired the title 'Shri Pandya Dhananjaya'.

8.Tulu language has preserved numerous ancient words in the place-
names that have analogous old words in other parts of India. Detailed study
and analyses of these words would help understand the early evolution of
languages in India in a better perspective.
Posted 16th January 2008 by Ravi Mundkur
Labels: Older Abstracts

2 View comments

johnySeptember 23, 2009 at 10:55 AM
tulu ppl originated from africa ! ,you have vivid imagination,r u sure we
came from africa and not mars..do u have any proof to substantiate your
claim..

Reply

Ravi MundkurSeptember 25, 2009 at 8:27 AM
Yes, Africa not Mars.Numerous related strings have been discussed herein
earlier.
Biology, human evolution studies and human genetics have substantiated
that early man originated in Africa and migrated to different continents in
the due course.
I am only extending that theory with additional strings of available data.. not
exclusively my ..vivid imagination!

Reply

JAN
15
75. Nitria
Greek reports dating back to the beginning centuries of the Christian era
describe a port in the west coast of India named Nitrias (in Pliny, ca.23-29
CE), or 'Nitra' (Ptolemy, ca.110 CE). Our historians like Manjeswara
Govinda Pai have identified the port of Nitrias or 'Nitra' as the port of
ancient Mangalore.
The port name Nitria has been related with the similar sounding name of
River Nethravathy. The name Nitria apparently related to the word
Nethra, may have been originated due to eye (nethra) shaped landform
near the port of ancient Mangalore.
Possibilty 1
There was a historical town known as Nitria on the bank of River Nile in
Egypt. There is a possibility that our historians may have misinterpreted
location of Nitria described in the Greek report

Possibility 2
If we consider that the word Nitria was referring to the ancient Mangalore,
the Nitria does not appear to be a natural Tulu word. Accepting that the
Greeks might have distorted the actual word, we may presume that the
original native word may be something like Nettara or Nettaru. Since
Sanskrit had not taken roots in Karavali during the First or Second century
CE, we can rule out the name Nethra. There are places known as
Nettarakere near the River. There are also places pronounced NeTTar.
The place names Nettar in Nettara-kere may possibly be the original
ancient word from Early Munda languages that gave rise to Nethra in later
Sanskrit.
Similarly, the name of the River Nethravathy might not have been exactly
like that during the said period. The River might have been renamed/
modified in the Sanskrit style after Fifth Century CE. The former name of
the River might have been Nettaral or something similar.
Before analyzing further on the word Nitria, it is necessary to verify the
original Greek records for the nature of actual reference to the town Nitria

Posted 15th January 2008 by Ravi Mundkur
Labels: Nitra Nettar Ptolemy Manjeswara Govinda Pai. Pliny Nitrias
Nethravathy

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JAN
14
74. Alupa kings

Map showing the locations of ancient 'Alupe' and 'Kulashekara' in the
eastern part of present Mangalore city. Blue shade represents interpreted
river water (fluvial courses) of Nethravathy during the cited historical period.
One of the questions ignored by historians so far relates to the actual
location of the capital or headquarters of the Alupa Kings. It is generally
presumed that they were ruling from Mangalore town. But the fact is that
there was no town called Mangalur in the beginning of the Christian Era.
The name Mangalapura or Mangaloor came into being only after the
Malabar Queen Mangale, who was traveling through the town, during late
Ninth/early Tenth century CE, died here by ill-health.
Then, what was the name of the town before Tenth century CE?
The Tulunad was ruled by Alupa Kings, possibly since the beginning of
Christian era till the region was occupied by the rule of Vijayanagara Kings.
Nature of the word Alupa has been discussed by many of the earlier
historians. One of the interpretations suggested that Alupa was indicative
chieftain status of the rulers that were generally subservient to the Kannada
Kings. (aaLu (=rule) + upa (=subordinate) or subordinate ruler).Some
have suggested that Alupa name came from the aluve(estuary) of
Mangalore city.
Kudala
One of the important facts regarding the history of Mangalore town is that it
has changed its geographic form several times during the last two
thousand years! The two rivers Gurupur and Nethravathy joined together
near the Sea, giving the name Kudala to the town. The word Tulu word
Kudala means joined (= kooD ) rivers (=aala ).And these two rivers joined
together near Kudroli in the past and not near Bengre and Ullal as it is at
present!
Alupe Kings!
But the analysis of the available historical and spatial data shows that the
Alupa Kings were not ruling from Kudala, but from Alupe! Yes, they were
ruling from Alupe, so they were called Kings of Alupe. However, Kannada
inscriptions and writers stylized the word Alupe into Alupa. Consequently,
the original Alupe town was totally ignored by the historians!
The ancient Alupe habitation still survives in eastern part of present
Mangalore city, located between Kankanadi and Padil. The word Alupe,
apparently, derived from Early Munda languages, means the town by the
side of River.( Aal=river,+ upe=town, habitation. There are several similar
sounding place names in the District: Alupe, Bajape, Didupe etc.).
Kulashekara
Two of the Alupa Kings were called Kulashekara I and Kulashekara II (early
14th century CE). The place Kulashekara, north of Alupe in the present
Mangalore city, is named after the said Kings.
It is suggested that archeologists and historians should investigate these
Alupe-Kulashekara and surrounding areas for any possible clues and
evidences for reconstruction of the past history.

Posted 14th January 2008 by Ravi Mundkur
Labels: Mangaloor Mangalapura Alupa Kulashekara Kudala Alupe Kudroli

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JAN
13
73. Satiyaputto-Satyapura
A rock epigraph of King Ashoka found at Girnar, written in Prakrit language
describes several states of southern India under the control of Ashoka the
Great. There is mention of Satiyaputto along with Ketalaputto. The
Satiyaputto has widely been considered as the ancient Tulunad or Karavali
since it is found associated with Ketalaputto (Kerala).

Timeline: ca.250 BC.Ashoka
Original of second rock inscription of Priyadarshi Ashoka in Prakrit is as
follows:

Sarvatra vijitammi devanam priyasa priyadasino raajno evamapi
prachantesu yatha choDa paaDa satiyaputto ketalaputto aatamba paraNi
antiyako yonaraajaye vaapi tasa antiya kasa saameepam raajano sarvatra
devanam priyasa priyadasino dvechikeechakataa manusachikeechaa
chapasu chiki chaacha osaDaani chayani manusopagaanicha pasopagaani
chayata naasti saravatra haarapitani cha ropapiatni cha moolaani cha
falaani cha yata yata naasti sarvatra haarapitani cha ropapiatni cha
pandesu koopa khaanapita

Translation of above(from an online source):

Everywhere within Beloved-of-the-Gods, King Piyadasi's domain, and
among the people beyond the borders, the Cholas, the Pandyas, the
Satiyaputras, the Keralaputras, as far as Tamraparni and where the Greek
king Antiochos rules, and among the kings who are neighbors of Antiochos,
everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for
two types of medical treatment: medical treatment for humans and medical
treatment for animals. Wherever medical herbs suitable for humans or
animals are not available, I have had them imported and grown. Wherever
medical roots or fruits are not available I have had them imported and
grown. Along roads I have had wells dug and trees planted for the benefit
of humans and animals.

In the original it has been written as Satiyaputto. Putto in Prakrit is same as
putra (as in Patali putra) or pura in Sanskrit.
Satyapura
Hence, the word Satiyaputto can be considered as Satiyaputra or
Satyapura.It follows that the Karavali/Tulunad was known as Satyapura
during Ashokas period ca.250 BC. The nature and origin of this epithet
Satiyaputto has been discussed by many investigators.
The Tulu Spirit-Gods are generally referred to as Satyolu (in the sense of
real, supreme powers or supreme faiths). From this line of usage, the
place/State name Satiyaputto may have been derived. Similar line of
opinion has been expressed by Dr. Vamana Nandavar in his thesis on twin
heroes Koti Chennaya.
The word Satyo(=supreme power) might have originally been derived from
the Early Munda languages, as was the words Karam and Dharam.
Satyanapura
The nearest reference to Satyapura occurs in Tulunada Siri PaDdana. The
folklore (paDdana) of Siri revolves around the palace of Satyanapura. The
exact historical time of Siri is not known, but reference to Satyanapura
which corresponds with King Ashokas Satiyaputto is notable.
It seems the Satyanapura was a major landmark in the history of Karavali
since the time of Ashoka (ca.250 BC), even though it is difficult at this
juncture to decipher the original location of the Satyapura or the
Satyanapura. The theme, apparently, was further repeated through the
history for several centuries in the oral tradition of paDdanas.
Satyadevata - Satya-narayana
Theme of Satyolu was revived further along the timeline in the mainstream
worship of Gods. Evolution of special Satya deities such as Satya- devata
and Satyanarayana may be the byproducts of this saga of ancient Satylou.

Posted 13th January 2008 by Ravi Mundkur
Labels: Satylou Satya(na)pura Girnar Prakrit Dr. Vamana Nandavar
Ashoka

2 View comments

AnonymousJanuary 14, 2008 at 12:44 PM
Some says Alupa dynasty was ruled by KORAGAS. Why such a royal
peoples life become so miserable .

Alupa dynasty emblem is fish does that mean moger ruled the place.

Billavas are very old and civilized people may be they ruled the place, but
the question is
Why they become slaves of Bramans.

As per historians Bunts never ruled, either they are farmer , soldiers,
commanders or like Nairs who are slaves of Bramans.

What about harijans ? who are they? Same language same customes.

Mundas are native people, again Billavas also native people, Munda is old
name Billava name is modern name, is it true.

Does that mean these Koragas, Moger, Billavas, Bunts, harijans, Mundas
are same people later subdivided?

Is it true that prahald born in Multan (Pakistan) and Baliyendra was his
grandson.
But Baliyendra born in kerala why so? Did Aryans forced them run from
multan.

As per my knowledge kadambas called Brahmins to Tulu nadu.
Somewhere 6th cen AD.
(Brahmins first entry to Tulunadu)

But Vaman killed Bali (vaman is a Brahmin ) Vaman and Bali time frame
was before Ramayana and Mahabharatha that means before 5000 BC.

These are just my queries .

Raj moger

Reply

Ravi MundkurJanuary 14, 2008 at 10:14 PM
I shall try to answer some of your queries sequentially in the future posts.
1.Most of the major Tulu communities have dual genetic sources:(a) from
ca. 3000 BC old Early Munda groups and (b)immigrant Tulu tribes.
2.Regarding Bali's native place I am not sure yet,it may be anywhere within
India, since the legend is pervasive through all Munda tribes and their
inheritors.
3.The core story of Ramayana may be older than the date of its compilation
by Valmiki.
4.Mahabharata has been deduced as a blown up fantasy built around a
small battle(event,the battle of ten kings recorded in Rigveda.
5.A part of Bunts group actually ruled. The Alva surname is said to be
derived from the word Alupa.

Reply

JAN
12
72. Tiruvail


Tulu people in the past history have paid devoted attention to their natural
geographic environs and the changes in it. Changes in the natural river
morphology have been recorded and preserved for posterity in the
respective place names, in the sheer absence of written historical records
or popular epigraphs. The village name Tiruvail represents one such
documentation of the natural phenomenon of historical drift in the drainage
course of the River Gurupur (or Phalguni).
Tir(g)-voil
The name Tiru-vail appears like a name of Tamil origin for casual glance,
something like Tiru Vale. (Tiru in Tamil represents the title Shri and the
Tamil word Vale stands for lance as in Velayuda. However, this may not
be Shri lance as it appears.)
Geological evidences collated (by this author) reveal that River Gurpur was
flowing in the Tiruvail -Vamanjoor - Kudupu valley during the Alupa period.
Sometime in the early centuries of the Christian Era due to earth
movements, the River Gurupur abruptly changed the orientation of its flow-
path and began flowing along westerly course. The people living at that
time in the area recognized this event and renamed the area as Tirugina
voil or Tir-voil. The Tulu compound word Tiruvoil can be split as follows:
Drifted/Turned(= Tirgina/Tirchina) + Flow (=Voi) of + the River (=Al).The
Tulu word voi-il (<. voi+al ) is normally used to describe the river flow.
Old river valley
The old fluvial course of the River Gurupur(shown in light blue shade in the
above map)has totally dried up now and the only evidence remaining is that
of a beautiful old river valley abandoned by the former course, but the
name 'Tir(g)-Voil' still remains for the posterity to be reminded of the past
historical event.

Posted 12th January 2008 by Ravi Mundkur
Labels: River morphology Tiruvoil Alupa River Gurupur Voil

2 View comments

BalajiAugust 18, 2009 at 3:22 PM
Tiru-voil- spell it thiruva(a)il- thiru+vaali, Thiru is (god)+ vaail
(entrance)Passage.
Near chennai we have a place called thirumullaivail..

Reply

Ravi MundkurAugust 19, 2009 at 8:48 PM
Thank you Balaji for your kind response.Though Tulu and Tamil today are
distinctly separate languages, once upon a time in the past they were (or
even most of the Dravidian languages)very much closer , probably more
like regional variants of a single language.
Similar sounding place names only prove this point.There are many more
similar ones: Adyar, Katpadi etc.
Thiru(God, Sri) exists in Tulu as Siri as well as Tiri.
Regarding derivation of vaal, please also check variants of Dravidian suffix
-va at tulu-research.blogspot.com/2009/07/197-dravidian-spatial-suffix-
va.html among the posts here.
Let us explore further on this and other ancient Dravidian words. Please
feel free to post your further comments.

Reply


JAN
11
71. Barakur


Barakur is one the well known ancient States of Tulunad/Karavali. Under
the reign of Vijayanagar kings the Karavali was divided into Mangalur and
Barakur administrative units or States. Barakur is located near the
confluence of Seetha and Swarna Rivers in Udupi district.
Baraha Kanyapura
What is the original meaning of the word and the place Barakur?
The Puranic style vogue in the region, explains the name as an
abbreviation of the epithet Baraha Kanyapura that translates glamorously
into the town of twelve virgins. Naturally, there may be a matching
anecdote in the Puranas to explain the exotic saga of the twelve virgins.
However, besides the Puranic lores, there is a more mundane explanation
for the origin of this place name. It is simply Baraka + Ooru or the village of
Baraka.
Baraka
The word Baraka initially appears as an unusual or less used Tulu word.
However, it is definitely an ancient word. The African word Baraka means
blessing. The word exists in Egyptian, Swahili, Hebrew and Arabic
languages. Several African places in Oman, Libya, Sudan, Sierra Leone
and Eritrea are called Baraka. Even a river between Eritrea and Ethiopia is
named Baraka. The word baraka has been used in the Bible in the sense
of lightning. In French language baraka represents lucky.
In northern India, in Sanskrit/Hindi the barka means rains, possibly
related to the Prakrit/Tulu word barsa(=rains). A river in Manipur,
northeastern India, is known as the Baraka River.
Baraka, the estuary
There is also a lesser known word baraka in northwestern India, possibly
of Prakrit origin that means the gulf or marine creek of a river or simply the
estuary. Tulu immigrants, may have borrowed this word, while migrating
southward through the northern India. This particular meaning has
geographic/geomorphic connotations that Tulu ancestors were fond of.
Some of the Tulu moolasthans like those of Bangera(<.bengare),
Suvarna(<.swarna) are located on the banks of the rivers Seetha-Swarna
and the proximal Bengare-Hoode beach.
The town of Barakur is located on the eastern side of the confluence and
estuary of the Rivers Seetha and Swarna. The imposing majesty and
charm of the natural environment may have prompted the immigrants to
name this place as a village on the banks of Estuary or Barak+Oor.
Barke
For the above explanation in terms of geomorphology, a further proof would
be in order. We have places named Barke. (This Barke is not same as the
barke (=solid, sturdy) variety of jack fruits).
The Barke is an adaptation of the word baraka, discussed above. One such
Barke is located between Bokkapatna and Kudroli in Mangalore. The
confluence and the estuary of Gurupur and Netravathy rivers was actually
near Kudroli region in Mangalore during the past period of Vijayanagara
reigns in the Karavali and then Bokkapatna was the location of the Port.

Posted 11th January 2008 by Ravi Mundkur
Labels: geomorphology barke Vijayanagar Barakur River Seetha Kudroli
baraka River Swarna

3 View comments
JAN
10
70. Mayi-Kala in ancient Mangalore II
Where was the Buddhist Mayi Kala located in the ancient town of
Kudala/Mangalore? In the earlier days people had to enter Mangalore
through boats that landed at the southwestern corner of Mangalore (or
through the Railway, subsequently, in the British period). Therefore it is
presumed that Mayi Kala and the ancient township of Kudala (Mangalore)
existed somewhere near the old port area.
Maya-Kala at Old Port
Vishwanath Hosabettu adds some authentic information on the Mayi Kala
theme:
A piece of information about 'Mayi-kala', which I learnt during my earlier
school days at native place:
Mayi-kala is a place where Bearys burnt wood in lots for preparing 'iddalu'
for local consumption as well as for export by sailing ships near the old port
areas of Kudala. Kala is a place for specific purpose/activity, as in 'bara-
kala', meaning a place for pounding paddy to get rice.
It is true that Bearys perpetuated the word 'Mayi(Mai)-kala', as it is heard
(Maikaltu poyi/ povu) very often from Bearys, engaged in fish trade.
Posted 10th January 2008 by Ravi Mundkur
Labels: Bearys. Mayi kala Mangalore Old Port Buddhism

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JAN
10
69.Kaipunjal and Kapu

Friend Vish recently visited his relatives at Kaipunjal near Kapu. His poser
on the word Kaipunjal, prompted me to analyse the meaning of the word.
Tulu people evidently loved the geography of their land since ancient times.
This is amply illustrated by the fact that most of the habitations have been
named after the salient geographical/ geomorphological features of the
area.
Kai-punj-al
An explanation of the basic geomorphology of the Kaipunjal area, may help
better appreciation of the word. The Kaipunjal habitation is north of Kapu
village, located about 10 kilometers southwest of Udupi town. Udyavara
river flows westerly towards the coast and further takes a long northward
turn parallel to the coastline upto Malpe town, where it joins the Arabian
Sea. There is a small southward blind tributary to River Udyavara that flows
(or rather fills up) mainly during the rainy season. The name Kaipunjal
evidently refers to the seasonal inflated stream-limb.
The word Kai+punja+al therefore means tributary/branch (=kai) of
swollen/surged (=punja) river (=Aal). The word punj/panj, apparently
derived from our ancient Munda heritage, is the root of Tulu words panji
(=swollen animal) as well as panja and punja (=raised/ inflated land).The
word 'panja' still exists in Kui (Gondwana)langauage.
Kapu
The word Kapu means a reserved or protected area, possibly derived from
the protected status of area during the period of regal armies. Possibly, an
army of soldiers was kept at Kapu area during historical period when
Udyavara was under the rule of Kings/Chieftains.

A kapi-kad represented reserved forest of earlier days. A community of
ancient guards is called Kapu in Andhra Pradesh. The verb
kapu(<.kapuni) in Tulu also means to wait.
Posted 10th January 2008 by Ravi Mundkur
Labels: Kapikad Aal Kaipunjal Kapu

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JAN
8
Nature-scape ..4


Sahyadri range of hills at Charmadi,Belthangadi Taluk.
Posted 8th January 2008 by Ravi Mundkur
Labels: images Sahyadri Naturescape Charmadi

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JAN
8
68. Pandavara kallu: Neolithic tombs


On the Bantwal Belthangadi road, take a deviation at Madyanthar
township off Uppinangadi cross road for about three kilometers, you shall
reach Pandavara kallu, a site of archeological importance that forms a part
of Badaga Kajekar village (Belthangadi taluk, Dakshina Kannada district.).
Archeological site
The name Pandavara kallu (Stones of Pandava) has come from an odd
group of stone structures consisting of erect slabs of granite, covered by
flat slabs of granite. Eye witnesses inform that the structure was intact
several years ago but now dilapidated with stone slabs scattered helter-
skelter thanks to the intervention of land developers as well as
irresponsible urchins. However, a local institution has put up a sign post
declaring the area as historical monument.
Sasandiri
The structure was called 'Stones of Pandavas' because of their large size.
Local people believed that Pandava brothers on exile came and lived in this
village for some time, hiding inside these stone structure specially created
by them.
But this assumption of local people may not be true. The structure is a
megalithic burial structure called dolmen or Sasandiri.(Sasan=burial
ground or Smashan; diri=erected stone slabs) among Munda
tribes.Similar Neolithic 'dolmen' burial structures have been reported from
different parts of the world. Malini Srivastava (2007) in a research paper,
available online, describes the Sasandiri burial structures prevalent among
Munda tribes of Chotanagapur.
Significance
The stone burial structure (Sasindiri) at Pandavara kallu is a vestige of
Early Munda culture that predated the present Tulu culture and civilization.
It was a general practice among the early tribes to bury the dead, before
the arrival of Tulu immigrants, ca. 800-600BC, who introduced the custom
of cremating the dead bodies. The notion of cremation of dead bodies was
initiated during the cemetery H culture of Indus valley.
There could many more such vestiges, unreported and lying in various
stages of preservation in other remote corners of the District. Those who
can recognize such structures should make it a point to report them
promptly to the archeologists/historians for further studies.
Posted 8th January 2008 by Ravi Mundkur
Labels: sasandiri Pandavara kallu Archeology burial Early Munda Groups
Neolithic

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JAN
7
67. Bunts and Nairs
Contributed by Narayana T.Shetty

The tulu proverb says mara puttinalpane, naramani poyinalpane (tree
remains where it grown, man remains anywhere he goes). But a curiosity to
know our past, origin still remains in major parts of human beings, including
Bunts.
According to paDdanas (oral tradition of tuluva legends) we came from
aichatra maDastana. This ahichchatra according to purananaama
choodamani is a city in uttara paamchaala country of Drupada, the father
of Draupadi. This is in Uttaranchala state today which is surrounded by
Tibet in north and Nepal on east. The city is now called Ram Nagar.
According to another legend ahikshetra was a place on the banks of
Saraswati river. ahi means snake (chiefly serpent). It is believed that we
Bunts were naga or serpent worshipers prior to being buta/boota or spirit
worshipers. Of course, we worship our ancestors in spirits (kule) too and
thus have various ways/rituals to pray and remember them (agel to
kulekulu, new dress to kulekulu, marriage of kule etc.). So there is reason
to believe that bunts were mainly serpent worshipers and many groups of
us might have come from north.
Nairs or Nayars and bunts belong to same cast. Like Bunts and Nadavas
(and other tuluva people) Nairs too follow their own form of inheritance
called Marumakkathayam, which is ali katt. Bunts have Nayaranna bali
(bali = matriarchal lineage). Last ruler/king of Kanajar (a village in Karkala
Taluk) was Nayar Hegde. In this village it was prohibited to take name of
the king. So Kanajar folks always called the plough equipment commonly
known as nayer/naver in tulu as guddal (from kannada guddali). The royal
house (oMjane ill) of my village Kowdoor (adjacent to Kanajar) is Naayara
bettu. Nayara is one of the 93 Bunts surname. Varma is a common
surname of Nairs and Bunts.
According to K. M. Parinikar "The Nayars [Nairs] were not a caste, they
were a race. Some think nair is the honorific plural of nayan which is
derived from the Sanskrit nayaka (leader).
Again Nayak is a Bunts surname, mainly from Nakre village in Karkala
Taluk. Majority of Nadavas of North Canara have got surname Nayaka.
Father of famous queen Chennamma was Siddappa Shetty and her
husband was (Siva) Nayaka.
Others derive nair from the naga (snakes) which they worship. The
Brahmin-inspired Keralolpathi regards them as the descendants of the
Sudras who accompanied the Brahmin immigrants from outside Kerala.
There is a theory that they came from the Nepal Valley, adjacent to Tibet.
Some consider them to be early descendants of the Newars of Nepal.
Serpent worship is one of common custom between the Newars and Nairs.
Dr. Zacharias Thundys theory is that groups of Newars who were partially
Aryanized and would be later Dravidianized joined the Munda exodus and
finally settled down in Kerala after a long period of sojourn in the eastern
plains of Tamil Nadu. The Nairs were in Kerala before the Brahmins arrived
in the seventh century A.D. The Chera kings were Nairs, and the Nairs
were also Dravidians and not Kshatriya Aryans; the Brahmins, in fact,
considered them as Sudras.
If I am not wrong Mundal of Tulunadu and the Munda have same
synonym.
There is also a belief that the Nairs are Nagas and were already present in
Kerala when Namboodiris came to Kerala. Nairs were martial Dravidian
Nagas who had migrated like them, from the North. Like Bunts, affinity of
the Nair community to Serpents and Serpent worship is indisputable. The
mythical version says that Nairs being Kshatriyas belonging to the
Nagavansham who removed their Janivara (sacred thread) and escaped
to south to evade Parasurama. In the old Tamil texts, the Nairs were
mentioned as Naka (Naga) Lords who ruled as feudal lords in the Chera
kingdom.

-Contributed by N.T.Shetty
Posted 7th January 2008 by Ravi Mundkur
Labels: Ahichhatra Naga Newars Nayak Nairs Bunts Keralotpathi

11 View comments

JAN
6
Topic Index : posts 1-66
Tulu language
1. Tulu Language: Origin and Evolution/Feb.07
13.The Tulu script: Origin and Revival/Apr 07
14. Evolution of the Kannada script. ./Apr 07
43.Evolution of Tulu language. ../Oct 07

Tulu words
2. Traces of Tulu-Kannada-Dravida words in ..Sumerian .. /Feb.07
5. Mundkur, Munder /Feb.07
7 .Banta, Bantu /March 07
8. Banta, Bantu II. /March 07
15. A charming Tulu word: naDeer. ./Apr 07
25.Pala and antiquity of Tulu words /June 07
36.Planets as Tulu proper names. /Sep 07
41.Origin of the word: Tulu I. ../Oct 07
42.Origin of the word: Tulu II. ../Oct 07
45.Origin of the word: Bant ../Oct 07
57.A word that traveled: Ayana./Dec 07
63.Baikampadi./Dec 07
64.Puraal and Polali./Dec 07
65.Mayi-kala at Mangalore/ Jan 08

Evolution- Migration-Pirak
3. Pirak,Prak and Prakrit /Feb.07
31.Tulu migration from Pirak1000-600BC. ./Aug 07
37.Early human migrations. /Sep 07
44.The scale of human migration.. ../Oct 07
46.Proto-Tulu migration Stage I ../Oct 07
48.Early Tulu Stage II: 2000-800BC../Oct 07
51.Stage III: Migration from Pirak. 800-500BC. ../Oct 07


Religious concepts/cults: Origin
4. Brahma worship. Brahma and Bermer./ Feb.07
6. Bermer II. /Feb.07
26.Origin of the concept of Brahma. /June 07
28.Significance of Brahma./Aug 07
32.Animal and Spirit worship /Sep 07
33.Brahma-Vishnu-Mahesha. /Sep 07
34.Ten incarnations of Vishnu. /Sep 07
35.Ancient Spirit worship: Horse-mounted Heroes. /Sep 07
50.The legend of Rama. ../Oct 07
54.The legend of Bali./Nov 07
60.The original Rama./Dec 07
62.Characterization of Spirits..1../Dec 07


Moolasthana-Taravada
9. The Moolasthana Concept. /April 07
18. Location of Moolasthanas ./Apr 07
19. Moolasthana. ./Apr 07
30.Multan and Moolasthana. ./Aug 07
66.Taravada concept


Fruits,Tubers and Food
10. Evolution of culinary habits./Mar 07
11. Boiled grains to steam cooked Idlis/Mar 07
12. Rotis: Early oil free roasted vegetarian food./Apr 07
20. Earliest popular fruit.:(Jack). ./Apr 07
21.Taste of Tulunadu. ./Apr 07
22. Taste of Tulunadu.2 ./Apr 07
23. Boiled grains to Idlis: An update. /May 07
24.Chakku palam>Jack fruit. /May 07
25.Pala and antiquity of Tulu words /June 07
27.The Sweet Potato. /June 07
29.The Rice: Vrihi and Arih. ./Aug 07
47.Mundevu (Pandanus). ../Oct 07
61.Native tubers/Dec 07

Mangalore geography -history
16. Mangalore: Kudla and Nitria. ./Apr 07
17. Historic Mangalore:Port of Bukkapatna. ./Apr 07

Evolution-Early Munda civilization
37.Early Human migrations/Sep 07
38.Earliest Indian tribes. /Sep 07
39.One human family../Oct 07
40.Early evolution of words and languages. ../Oct 07
49.Early human settlements in Southern India. ../Oct 07
52.Munda aborigines of Karavali./Nov 07
53.More on Munda influence on Tulu./Nov 07
55.Identity of Neolithic south Indians. /Nov 07
56.Assimilation of Indo-Aryans. /Dec07
58.Evolution of Early Communities./Dec 07
59.The less evolved ancient tribes/ Dec 07

Ruminations
Language and Culture /Feb.07
Random Ruminations /March 07
A Tulu stage play: Kariyajjerna Kathekulu. ../Oct 07
Posted 6th January 2008 by Ravi Mundkur
Labels: Index to posts 1-66

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JAN
6
66.Taravada concept
The Nairs of Malabar have traditionally adapted to the custom of Taravada,
which is a custom of reverence to the original joint-family house. The Nairs,
are considered to have been immigrants from Nepal who settled in the
West coast (Karavali and Malabar) during the early centuries of the
Christian era. In Nepal they were known as Neyers, according to Zacharias
Thundy. The immigrant Nair fraction settled in Tulunad adapted to farming
and subsequently merged with local farmers, the Okkelakulu(Gururaja
Bhat,1970). Thus as a consequence of assimilation of Nair fractions that
followed Theravada customs, the Tulu farming community, now known as
Bunts or Nadavas have also adapted to the Taravada custom. This
indirectly suggests that Buddhism was prevalent in Tulunadu, along with
the cult of spirit worship, in the early centuries of the Christian Era.
Moolasthana and Taravada
The concept is chronologically later extension and evolution of the
Moolasthana concept. The Moolasthana concept (origin and
development: ca. 2000-800 BC) emphasized on the original place (hamlet
or part of village) of settlement which was held sacred for the progeny of
the particular group or clan (which may include several later formed
communities).Whereas the Taravada or Theravada concept evolved during
early Buddhist period, derived from the Theravada school (ca. 250 BC),
concentrated on the reverence to the Family house of origin. The
chronological evolution of notion of original habitation to original family
house is notable.
Buddhist school
The concept and school of Theravada Buddhism, coincides with the life
and times of King Ashoka. Theravada in Pali language means the path of
the elders. [Theravada (Pali)> Sthavira-vada (Sanskrit)]. It is said that the
Nairs were brought along with Brahmins by Kadamba King Mayura Sharma
(ca.450 AD) to maintain newly built temples of Tulunadu. However,
available evidences point to the existence of Buddhism in Tulunadu (Mayi
kala and Kadarika Vihar, at Mangalore).Thus it is not clear at this moment
whether the Buddhist concept of Taravada was introduced to
Tulunadu/Malabar by the Nairs or by other Buddhist monks that arrived
here before the Nairs.
Gujarat connection
The word Taravada has several connections with Gujarat. Taravada,
incidentally, is also the name of a village in the Amreli district of Gujarat.
There is another Haripar Taravada village in Lodhika Tehsil of Rajkot
district of Gujarat. In Gujarat, presently some Vaishnav Gurukuls like
Swami Narayan are also called Taravada.
Posted 6th January 2008 by Ravi Mundkur
Labels: Karavali Mai kala Buddhism Taravada Theravada Nairs

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JAN
4
65. Mayi-kala at Mangalore

Left:An image of Queen Mayadevi in Nepali-Tibetan Art form

Who is the first patron Godess of Mangalore city? If you ask this question
to any of the bright kids of this city, you are likely to get the answer:
Mangaladevi. Yes, it is true that Mangalore city is named after a Queen of
Malabar called Mangale who visited this place in the early 10th century
and expired here on account of her ill-health.
Mayadevi
But, analysis of the available stray strings of historical data on Mangalore
suggests that there was another Queen, who lent her name to the city
before Mangale came here! That was, incidentally, the Queen Mayadevi of
Lumbini, Nepal. Mayadevi was the mother of prince Siddartha who became
famous as Gautama Buddha and founded the religion of Buddhism. During
the initial phase of Buddhism, the Theravada school, there was no worship
of idols or Gods. Further, during Mahayana period, Mayadevi and Buddha
were worshipped. Mahayana school of Buddhism itself is said to have been
originated in Southern India, as a result of movement to reach Buddhism to
the masses ca.100 CE and became influential and active during 2nd to 5th
century CE.
Mayi kala
A historical temple devoted to Mayadevi, mother of Gautama Buddha /
Siddartha, is found in Lumbini, Nepal. During the early centuries of
Christian Era the ancient Mangalore was evidently under the influence of
Buddhism. A similar temple devoted to Mayadevi existed in the ancient
Mangalore city, somewhat built in the local style of saana or kaLa
devoted to spirits. Possibly, here she was worshipped as a spirit Godess.
The Tulu word kala is derived from the Early Munda language, meaning a
holy field (temple or saana) devoted to spirits. The Mayi-kala, the kaLa
devoted to Mayadevi (Mayi) existed in heart of ancient town of Mangalore.
It is customary to designate localities using names of nearest landmarks.
For example, the locality name Hampana-katta in Mangalore was derived
from a small katte( a rectangular structure for sitting under the shade of a
tree) used by one philanthropic Appanna, some hundred year ago, to
dispense drinking water to the passers by. Similarly the Lalbagh locality in
Mangalore is named after a house in the locality called Lalbagh!
In this way, the town area around Mayi kala was called Mayi kala. The
name Mayi kala was applied to the old town of Mangalore. The said Mayi
kala (place of Buddhist worship) may have been destroyed later due to
change of faiths by the rulers or due to dominance of other schools of
religious thoughts.
Nepal connection
The existence of a temple devoted to Mayadevi at Mangalore, suggests
transfer of people, ideas and relations between Nepal and Mangalore on
the West Coast during the early centuries of the Christian Era.
Beary community
The members of the Beary merchant community of Karavali and Malabar,
who frequented the ancient township around Mayi kala, used this word to
refer to the city of Mangalore since historical days and continue to use the
word Maikala even today, while other communities have totally forgotten
about the origin or significance of the word Maikala.
In this way, the Bearys have preserved a significant string in the historical
and cultural vestige of ancient Mangalore, and an evidence for prevalence
of Buddhism in Tulunadu during ethe Early centuries of the Christian Era.
.
Posted 4th January 2008 by Ravi Mundkur
Labels: Mayi kala Mangalore Beary community Maikala Mahayana
Buddhism Maya devi Buddhism

3 View comments

ntshettyJanuary 6, 2008 at 1:32 AM
Bunts and Nairs
The tulu proverb says mara puttinalpane, naramani poyinalpane (tree
remains where it grown, man remains anywhere he goes). But a curiosity to
know our past, origin still remains in major parts of human beings, including
Bunts.
According to paDdanas (oral tradition of tuluva legends) we came from
aichatra maDastana. This ahichchatra according to purananaama
choodamani is a city in uttara paamchaala country of Drupada, the father
of Draupadi. This is in Uttaranchala state today which is surrounded by
Tibet in north and Nepal on east. The city is now called Ram Nagar.
According to another legend ahikshetra was a place on the banks of
Saraswati river. ahi means snake (chiefly serpent). It is believed that we
Bunts were naga or serpent worshipers prior to being buta/boota or spirit
worshipers. Of course, we worship our ancestors in spirits (kule) too and
thus have various ways/rituals to pray and remember them (agel to
kulekulu, new dress to kulekulu, marriage of kule etc.). So there is reason
to believe that bunts were mainly serpent worshipers and many groups of
us might have come from north.
Nairs or Nayars and bunts belong to same cast. Like Bunts and Nadavas
(and other tuluva people) Nairs too follow their own form of inheritance
called Marumakkathayam, which is ali katt. Bunts have Nayaranna bali
(bali = matriarchal lineage). Last ruler/king of Kanajar (a village in Karkala
Taluk) was Nayar Hegde. In this village it was prohibited to take name of
the king. So Kanajar folks always called the plough equipment commonly
known as nayer/naver in tulu as guddal (from kannada guddali). The royal
house (oMjane ill) of my village Kowdoor (adjacent to Kanajar) is Naayara
bettu. Nayara is one of the 93 Bunts surname. Varma is a common
surname of Nairs and Bunts.
According to K. M. Parinikar "The Nayars [Nairs] were not a caste, they
were a race. Some think nair is the honorific plural of nayan which is
derived from the Sanskrit nayaka (leader).
Again Nayak is a Bunts surname, mainly from Nakre village in Karkala
Taluk. Majority of Nadavas of North Canara have got surname Nayaka.
Father of famous queen Chennamma was Siddappa Shetty and her
husband was (Siva) Nayaka.
Others derive nair from the naga (snakes) which they worship. The
Brahmin-inspired Keralolpathi regards them as the descendants of the
Sudras who accompanied the Brahmin immigrants from outside Kerala.
There is a theory that they came from the Nepal Valley, adjacent to Tibet.
Some consider them to be early descendants of the Newars of Nepal.
Serpent worship is one of common custom between the Newars and Nairs.
Dr. Zacharias Thundys theory is that groups of Newars who were partially
Aryanized and would be later Dravidianized joined the Munda exodus and
finally settled down in Kerala after a long period of sojourn in the eastern
plains of Tamil Nadu. The Nairs were in Kerala before the Brahmins arrived
in the seventh century A.D. The Chera kings were Nairs, and the Nairs
were also Dravidians and not Kshatriya Aryans; the Brahmins, in fact,
considered them as Sudras.
If I am not wrong Mundal of Tulunadu and the Munda have same
synonym.
There is also a belief that the Nairs are Nagas and were already present in
Kerala when Namboodiris came to Kerala. Nairs were martial Dravidian
Nagas who had migrated like them, from the North. Like Bunts, affinity of
the Nair community to Serpents and Serpent worship is indisputable. The
mythical version says that Nairs being Kshatriyas belonging to the
Nagavansham who removed their Janivara (sacred thread) and escaped
to south to evade Parasurama. In the old Tamil texts, the Nairs were
mentioned as Naka (Naga) Lords who ruled as feudal lords in the Chera
kingdom.
N.T.Shetty

Reply

Ravi MundkurJanuary 6, 2008 at 3:57 PM
Thank You, Sri N.T. Shetty for a lengthy and informative comment.Here,I
shall briefly answer some of the points in your comment,the rest are being
covered periodicaly in my posts.
1.One component of the present Bunts came to Tulunadu/Karavali along
with temple priests(Brahmins) at the request/order of Kadama King Mayara
Sharma/Varma during 5th century AD from Ahi chatra area: they were
originally Nairs ('Neyers' of Nepal/Tibet as Prof.Thundy reports)and now
have merged with Bunt identity.
2.The cult of Naga worship might have been brought by these Nair
immigrants.
3. Nayak is a general surname derived from the profession/service under
kings and /associated with regal armies.It is also found in several other
communities not related to Tulu people.
4.Mundala represents one stream of Early Munda Groups.Many such tribal
streams existed and still continue to exist in Karavali like
Koosa,Bakuda,Mera,Mugera,Kudia,etc.
5.Some of the ancient tribal Munda streams have now evolved and become
part of the current forward communities.These include Bhils(=Billavas),
Bhumiputra or Bhumij(=Okkelmer)etc.
Please continue to visit the blog periodically and offer your valuable
comments and feedback.

Reply

raghu dharmasenJune 22, 2010 at 8:28 PM
maya devi"s kala mayikala[mangalore] absolutly right.thanks to baery
community for preserving buddhist mayikala

Reply


DEC
29
64. Puraal and Polali

Ancient river course of Gurpur river shown in brown short-dash
lines.Present river course in blue shade. Purple double line shows main
roads.

Polali is a well-known temple town on the banks of the River Phalguni (also
known as River Gurupur). There is a historical temple dedicated to
Rajarajeswari, one of the seven forms of Godess Shakti (or one of the
Nava Durgis).
1.The place is known as Puraal in Tulu.The word Pural means flute
according to the Tulu Nighantu.I feel that this word puraal is originally
from Mugera language ( a member of Early Munda group, since it is also
used in some pad-danas connected with Mugera kolas and folk dances.
2. There is also another meaning for the word puraal, not included in the
said Dictionary. It means stale or putrid. (For example: Meen puraal
moori barpunDu means that the fish smells stale.).
3. But the geomorphology of the area suggests an altogether different
view.The puraal town is located on the river bank, where the said river
takes a swift and abrupt turn.The Tulu pural or purel means to change
sides.
I believe the original Tulu name of the place Pural came on account of the
river geometry of Phalguni which takes an abrupt turn.
4.However, the word Polali is a Kannada word which means
town.Obviously the Kannada word Polalu or the Polali must have been
introduced by Kannada rulers (Dwarasamudra Ballals or Vijayanagar
Kings) in this area.The Kannada rulers must have mis-translated the
original name of Pural as pura+al, considering that pura in Sanskrit
means a town.
The old Kannada word 'Polalu'('Holalu' in modern Kannada) is equivalent of
Tulu 'Purelu'.These words puraal and Polalu signify the historical change in
the course of River Gurupur.
Posted 29th December 2007 by Ravi Mundkur
Labels: words Kannada Polali Puraal Tulu

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DEC
28
63.Baikampadi
North of the Mangalore city near the New Mangalore Port is a place called
Baikampadi, now occupied by an industrial estate sponsored by the
Government. The area is flanked by marshy area of Tokur lying between
Baikampadi and Jokatte.Geologically, the area was a paleo-fluvial channel
which subsequently diverted by natural processes.
This place is called Baikampadi: a bit odd sounding word.What is the
meaning of the word Baikampadi?
Local Tulu people rather funnily describe that Baikampadi stands for Bai+
kanth+padi, which means bring and put the hay!
An Old Kannada word
The Baikam appears to be an Old Kannada word, meaning beggar. It is
found in Oddaradhane, an old Kannada classic text of 10th century AD.
ThePadi is an common Tulu word meaning shrubby land.Therefore
Baikampadi possibly means the camping ground reserved for beggars,
vagabounds or recluses.
The word appears to have been coined during the reign of Kannada rulers
during the Ballal or Vijayanagar period between 10th and 13th centuries
AD.
Posted 28th December 2007 by Ravi Mundkur
Labels: place names Baikam Baikampadi

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DEC
24
62.Characterization of Spirits of Tulunadu .1
Tulunadu has a tradition of Spirit worship possibly dating back to 700-800
BC coinciding with the immigration of the Early Tulu tribes who introduced
the initial cults of Bermer (also pronounced as Birmer or Bermeru) and
Panjurli. The subsequent history has seen introduction of a host of Spirits.
Tulu communities since early days believed in the personal powers of their
community heroes and believed that they continue to roam around after
sudden martyred deaths. They believed that worshipping their spirit forms
would absolve them of their frailties and ensure protection against
adversities like crop failure, famine, diseases etc.
Following the traditions of Tulu oral literature, oral anecdotes pertaining to
some of the spirits prevalent among Tulu elder people were gathered and
presented here.
The Jarandaya- Bobbariya historical encounter reflects the conflict of egos
that plague our society even today.
I wish that our compatriots shall consciously overcome these frailties like
clash of egos that lead to meaningless revenges and live a life of mutual
understanding, friendship and universal brotherhood.
Jarandaya
Jarandaya was the ninth son of a Jain King of Barkur. He used to travel
along the west coast from Barkur to Nileswar dispensing justice and solving
disputes among the general public. He had an assistant (banta) called
Koteda Babbu also referred to as Kotdabbu.
Koteda Babbu
Koteda Babbu (means Babbu of the Fort; koTe=fort) was a talented
professional, a fort-building expert, from the Mundala community, who is
said to have migrated to Barkur, from the upland Kannada area. He was a
sorcerer, expert in witchcraft, water divining and native medicine.
During his sojourns from Barkur to Nileswar, the Jain Prince Jarandaya,
used to take Koteda Babbu along with him, as his personal assistant. After
sometime, Koteda Babbu voluntarily stopped accompanying Jarandaya as
there was some difference of opinion between them.
Bobbariya
Bobbariya was a tall and well-built Muslim trader, who was influential
among the fishing community of coastal Kapu area. Bobbariya was born of
an alliance between a Muslim father(Sulikall Murave) and a converted Bunt
woman(Patima).Born in Goa and grown up in Kochi according to Pad-
danas He was engaged in fish trading and was popular in the region
among the local Mogaveera community. He was usually associated with a
band of dedicated youth probably drawn from the fishing community.
Bobbariya owned a provisions store near the fishing village and was having
flourishing business. Gradually, he employed special carpenters from the
upland area and commissioned a large boat (padavu) for carrying out sea
trade. He had band of sailors consisting of local fishermen and Muslims.
Soon he prospered and became a leading figure in the area, on account of
flourishing trade through his padvau.
Conflict of egos
Somehow, Bobbariya did not like the interference of Jarandaya, an outsider
from Barkur, trespassing into his domain to solve minor local skirmishes.
During one of his journeys, Jarandaya was humiliated by Bobbariya, in the
Kapu area, especially when his assistant Koteda Babbu was absent. He
blocked the path of Jarandaya with the help of his henchmen and asked
him to kneel down and pass between his astride legs.
Jaranadya could not stomach the insult and later he consulted his advisor
cum assistant Koteda Babbu, on the modus operandi of avenging the
insult. Koteda Babbu thought for a while and designed a plan involving
another character called Neecha Taniya.
Neecha Taniya
The revenge plan contrived by Koteda Babbu involved using pork and beef
to intimidate or flabbergast Bobbariya and his team. Neecha Taniya, as
the name describes (neecha=lower; taniya=Saturn), was from a lower
community who generally do not have inhibitions towards beef or pork.
The Revenge
Neecha Taniya went ahead with the Jarandaya revenge project. He threw
cut leg of a pig at Bobbariya who was totally dumb-founded. During this
moment of utter confusion, Neecha swished a sword, slashed at Bobbariya
and severed one of his legs. Bobbariya, with one of his legs amputed, bled
to death.
Tulu Spirits
In Tulunadu, the spirit of Jarandaya is worshipped even today along with
his assistant( banta daiva ) Koteda Babbu. Similarly, Bobbariya is
worshipped with Neecha Taniya.Mogaveera pattanas invariably have an
Bobbariya gunda amidst the colony. Tulu fishermen believe that the spirit of
Bobbariya shall protect them in the rough sea and help them get a good
catch of fishes.
Neechag balsuni
Many Tulu families traditionally keep aside some food at the beginning of
the dinner on all auspicious days, devoted and earmarked to Neecha. They
call the custom of serving food to Neecha as Neechag balsuni.
Treachery
The popularity of Koteda Babbu was not tolerated by his rivals. Some of the
upper caste rival soothsayers planed to bump him of. They invited him to
inspect a problematic open well at Kanchinadka, near Padubidri. Koteda
Babbu descended into the well to verify the problem. By then they covered
the opening of the well with stone slabs, with the intention of burying him
alive. Somehow, Koteda Babbu realized that he was trapped inside the well
and began shouting for help.

Tanni Managa
A local lady of Mugera community, while was passing by, heard the wails
from the closed well. She came near the well and slided the slabs covered
over the well. She found a person trapped inside the well and felt pity.
Koteda Babbu, trapped inside the well, asked the lady to help him out of
the well. But the lady had no appliances to pull him out. Babbu suggested
that she lower her sari so that he can hold it and come up. She hesitated,
because the poor lady was wearing only a sari, with no other clothes
underneath, as was the general custom with poor class women then. But
she agreed to save him when Babbu promised that he would not look up at
her nakedness.
While ascending up the wall inside the well, Babbu turned his head up to
verify how much distance remained to be covered. But the lady was upset.
When Koteda Babbu realized that he offended her sensibilities, he slashed
his forehead several times with his sword as penance against the error he
committed unknowingly.

(Acknowledgement: The oral anecdote data is gathered by Shri K Dinesh
Mulki).

Posted 24th December 2007 by Ravi Mundkur
Labels: Bermer Tanni Managa spirit worship panjurli Bobbariya Neecha
Taniya Jarandaya Neechag Balasuni.Birmer Koteda Babbu

6 View comments

GladiatorFebruary 13, 2008 at 12:08 PM
Awesome...i just loved the stories...i am fascinated by the spirit worships
and their origin..the stories really made me happy.....
Thanks

Reply

Ravi MundkurFebruary 13, 2008 at 9:04 PM
Thanks for visiting and writing the comments.

Reply

malcolm imrieDecember 3, 2008 at 8:05 PM
Dear Ravi Mundkur,
I just found your very interesting blog and I wonder if can ask some advice.
I am helping with a translation from English to German of a long essay on
the mythology, ritual performaces and handicrafts of Tulunada, and on the
Butas. The problem is that German versions of the various specialist terms
or local names differ from the English. Do you happen to know of any
German specialists on the subject, or of any books in German? Any advice
would be much appreciated.
Malcolm Imrie malcolm@imriedervis.com

Reply

AnonymousApril 22, 2009 at 10:05 PM
I read with great interest your valuable research work. In Zurich,
Switzerland, there will be an exhibition on rituals and masks of South India,
with emphasis on Tunuladu, at the Rietberg museum www.rietberg.ch, from
May 17 thru October 18. Just for info

Nadine
blochjmb@iprolink.ch

Reply

krishnaApril 13, 2010 at 8:16 PM
bobbariya was born of outcasted brahmins and bought up by foster
muslims(beary) parents according to paddanas and what i have seen in
kolas

Reply

Ravi MundkurApril 14, 2010 at 5:57 PM
Like PaDdanas the relevant legends are also passed on orally through
generations. It is natural to expect several variants of the history and
legends. What appears more relevant is that religion/class/caste
considerations have taken a back seat as far as Spirit cults are concerned!

Reply


DEC
23
61.Native tubers

Ancient tubers
Our ancients ca. 2800-2500 BC were growing assorted tubers according to
the archeo-botanical findings discussed in earlier posts.Many of the ancient
tubers are on the way to extinction.
The image above shows some of the tubers currently available in an urban
market at Mudabidri.1.Sambrani 2.Tevu kande 3.Tuppe kireng('butter
tuber') 4.Roma kireng ('Hairy tuber') and 5. Kireng (sweet potato).
Posted 23rd December 2007 by Ravi Mundkur
Labels: Tuppe kireng Roma Kireng Sambrani Tevu kande

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DEC
22
Nature-scape of Tulunadu 3

Balebare
A seasonal waterfall on the Balebare Ghat,Kundapura taluk.
Posted 22nd December 2007 by Ravi Mundkur
Labels: images waterfalls Nature-scape Balebare

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DEC
20
60. The Original Rama
In a previous post on the legend of Rama, inference was that Ramayana
was composed and built around a folk-lore on a tribal hero, specifically a
Bhil archer. The hero of the epic, the Rama as well as the compiler of the
epic, Valmiki both hailed from the ancient Bhil archer community.
It is generally believed that the name Rama is a Sanskrit word. However,
the available clues show that the name Ramaor Ram also may have
been borrowed from the ancient/pre-Sanskrit folklores.
A research paper by Malini Srivastava (2007) on Munda culture and
customs describes some interesting Munda customs and festivals. Munda
tribes celebrate an annual festival called Karam. The origin of the Karam
festival is explained as a simple story that is quite interesting.
There were two brothers known as Karam and Dharam. Dharam did not
work whereas Karam worked hard in the agricultural fields, got good crops
and became rich. Munda tribes celebrate the victory of Karam over Dharam
in the form of a festival called Karam!

Karam and Dharam
The origin of the ancient Karam festival shows some new insight into the
nature of Early Munda words. As it is obvious from the story, Karam
means action or work, whereas Dharam stands for philosophy. The
ancient Munda anecdote reinstates the evergreen wisdom that work is
worship.
These same words Karam and Dharam have subsequently been taken into
Sanskrit and, may be, all present Indian languages. Now, both the words
have detailed shades of meaning far more complex than the original simple
connotations.

Karam-Kadamba
Karam in Munda language also represented a tree called Karam or Kaim.
Later this tree was known as Kadamba tree. The Kadamaba tree must
have been quite auspicious since early historical days. The royal clan
founded by Mayura Sharma at Banavasi (5th century AD) designated
themselves as Kadamba dynasty.
Karam is the festival of victory of the farmer (agriculturist), celebrated on
the eleventh moon day of the month bhado(September). A twig of Karam
(Kadamba) tree is brought and worshipped in the courtyard of the house.
Later on the day, young shoots (ears) of grain are distributed among
friends and relatives.
This festive custom has been adopted by Tulu people in Posatt (new crop
festivity) or the Koral parba. The impact of the koral parba on the regional
populace is so deep that it is also celebrated by local Christians, converted
from Hinduism. Onam (Kerala) and Huttari (Kodagu) are regional variants
of this festival.

Ram-Rama
The byproduct of the story is that if Karam and Dharam are antique
words from Munda/Bhil languages, then the word Ram also was derived
from the same source.
The existence of ancient Munda personal names like Karam and Dharam
suggests that there may have been personal name like Ram or Rama.

Posted 20th December 2007 by Ravi Mundkur
Labels: Dharam Ramayana Huttari Onam Kaim Koral Parba Posatt Karam
Palthadi Ramakrishna Achar Early Munda Groups Bhil

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DEC
15
59. The less evolved ancient tribes

Some of the Early tribes resisted development and remained in forest
phase or hunter-gatherer phase for a prolong time, leading to gaping socio-
cultural differences between the evolved and the poorly evolved. These
less evolved tribes constitute the scheduled castes and scheduled tribes of
present generation.
The District Gazetteer of South Kanara (1973) enlists the following
scheduled castes and tribes in Dakshina Kannada (formerly South
Canara).
The scheduled castes: (1) AdiAndhra, (2) AdiDravida, (3) AdiKarnataka, (4)
Ajila, (5) Arunthathiyar, (6) Baira, (7) Bakuda, (8) Bandi, (9) Bellara/i (10)
Chakkaliyan, (11) Chalavadi, (12). Chamar (Muchi), (13) Chandala, (14)
Cheruman, (15) Devendra, (16) Kulathan , (17) Godagali, (18) Godda, (19)
Gosangi , (20) Holeya , (21) Jaggali, (22) Jambuvulu, (23) Kadaiyan, (24)
Kalldi, (25) Karimpalan, (26 ) Koosa, (27) Kuduban, (28) Kuruvan, (29)
Madrai, (30) Madiga, (31) Maila, (32)Mala, (33) Mavilan (34) Moger, (35)
Mundala, (36) Nalke, (37) Nayadi, (38) Pagadi, (39) Pallan, (40)
Pamabada, (41) Panchama, (42) Pannaiandi, (43) Paraiyan, (44) Puthinai
Vannan, (45) Rancyar, (46) Samagar, (47) Sambai (48) Sapayi (49) Seman
(50) Thoti (51) Tiruvalluvar, (52) Valluven , ( 53) Bathada, (54) Hasti , (55)
Paravan.
The following are the scheduled tribes enlisted:
(1)Adiyan, (2) Aranadan (3) Irular (4) Kadar (5) Kammara (6) Kattunayakan
(7) Konda kapu (8 ) Konda reddis (9) Koraga (10) Kota (11) Kudiya/
Malekudiya (12 ) Kurichchan (13 ) Kuruman (14) Mahamalasar (15)
Malasar (16) Maleya kandi (17 ) Maranthi (18) Mudugar (19) Palliyan (20)
Paniyan (21) Pulavan (22) Shologa (23) Toda .
Similar list of tribes exist in the neighbouring Kerala also.( Madhava Menon
et al (2002) People of India : Kerala : Volume XXVII.Anthropological Survey
of India)

Notes on Early Tribes/languages
1. The Koosa tribe may be Kosar tribes of Karavali described in the Tamil
Sangam literature.

2. The Karavali Bakuda and 'Bathuda' tribes may be equivalent/variants of
Bathudi tribe of Chotanagpur.

3. The Bellari language, originally might have been a variant of the Munda
language, but apparently changed with time by induction of Tulu words and
was later considered as a variant of Tulu rather than Munda.(Refer
Manjunaths post on Bellari). There are several places in Karavali and
Karnataka mainland having names such as Bellara or Bellari.

4. Several tribal/sub-language names have remained as place names.
These ancient cultural vestiges include Bellara/Bellari, Parenki, Gadaba
(Kadaba), Kharawar, etc.

5. Many place names with unknown or unexplainable meanings in the
current languages in Karavali and other parts of Karnataka/southern India
may have been inherited from the Early Munda substratum language and
culture that existed earlier.

The native Early Munda languages prevalent in southern India before
ca.800-600BC, appear to have merged with the Early Dravidian and Early
Tulu languages. The vestiges of these native languages in southern India
are on the way to gradual extinction due to overprinting impact of cultural
changes.

Posted 15th December 2007 by Ravi Mundkur
Labels: Gunda Bakuda Koosa images Bellari Kosar Parenki Kadaba
Kharwar

8 View comments

KabiniAugust 31, 2008 at 11:42 PM
i guess i am what you would call an example of what is happening to Tulu
today. never having lived in Mangalore, i can speak tulu, but only when it is
mixed with a whole lot of english, and get confused at times when a speech
is given in tulu.And today im desperately trying to get back to my roots.
your work is very intresting. i was wondering if you could help me with
information regarding tribes of dakshin kannada.
please do reply, you will be helping another urbanite who is plain confused.
thanks
kabini

Reply

Ravi MundkurSeptember 1, 2008 at 7:49 AM
Kabini,Welcome to the blog!
Tell me more about you and nature of your work.I shall be only glad to
share whatever data I do have or explore eventually.

Reply

kabiniSeptember 4, 2008 at 6:16 PM
well i am intrested in the clothes and jewelery of the tibals of dakshin
kannada.ive gone through several books and many google "searches" but
with no success.
my intrest was sparked this summer when i saw a tribal woman near
mangalore (we were driving from Mumbai to Mangalore)she wore simply a
large piece of cloth knotted around her neck and a load of beaded chains
around her neck.she was beautiful.my father told me she belonged to the
Nayak tribe of north karnataka.
i would love it if you could send me pictures or links to pictures of tribals of
dakshin kannada.
thanks

P.S. please try to change the colour of the fonts (the ones which say "post
a comment" etc.)its very light and very hard to read.

Reply

Ravi MundkurSeptember 5, 2008 at 8:11 AM
Kabini,
1. The 'comments' font color was not accessible for 'editing' in the blogger
layout. So temporarily I have changed the post body color.
2.You were referring to 'Halakki' tribes of North Kanara. Some published
Halakki photos are posted in www.kamat.com.
3.Your blog is also nice, especially the way you give importance to the
compilation of details. Your 'About me' is almost blank!

Reply

kabiniSeptember 6, 2008 at 3:34 PM
um um um......this is intresting, i dont have blog!!!!
we have an occasion where we are expected to be dressed in clothes
traditional to us. and i find it hard to believe that tuluva women always wore
plain simple saris.
any ideas what kind of clothing is supposedly our "own"?

Reply

Ravi MundkurSeptember 9, 2008 at 7:14 AM
'Tradition' is chronologically evolutionary in nature and a very long
duration.For stage and occasions of celebratory nature,select the better
looking Tulu attires from the last two centuries.Possibly,the bridal attire with
jewellary would be apt for the occasion.

Reply

kabiniSeptember 11, 2008 at 3:12 PM
would you have pictures of such clothings? i tried looking online and on the
kamath website, i found a truckload and dint know how to sort through it.
would you have any specific pictures?

Reply

Ravi MundkurSeptember 12, 2008 at 7:43 AM
sorry,right now I do not have the pictures to describe it.What I suggest you
is visit any of the rural/traditional Tulu weddings,where you find the bride
dressed in rich silk with numerous golden ornaments that adorn not only
neck, ear and forearm but also forehead,upper arm and hip.Altogether they
make up a gorgeous sight, probably reserved for the royal princesses in the
past.
For stage shows, I believe, most of these accessories may be available on
hire.

Reply

DEC
15
58. Evolution of Early communities
Archeological researches have unearthed evidences for the primitive
agricultural communities in the river valleys of south India. Similar
agricultural-cattle breeding communities existed in Karavali also, though
detailed data are not available. However, the sporadic evidences of relics
such as megalithic burial structures (Sasindiri at Pandavara kallu, near
Madyanthar, Belthangadi taluk) suggest that ancient Munda tribal
settlements existed in the Karavali.
The Karavali being a zone of intense rainfall and sea-level fluctuations,
many of the delicate archeological evidences might have been washed
away or obliterated due to the impact of the natural hazards. Further,
systematic searches may yield invaluable new archeological data.

Early Munda Groups
The early agricultural-pastoral communities that pervaded before the arrival
of early Tulu/ Dravidian immigrants into southern India evolved into
elaborate subgroups and communities in India. The word Munda means
headman of a village. Presently in the Chotanagapur area, several Munda
tribes and languages have survived.
Some of the Munda languages that exist presently in India (in parts of
Chotanagapur (Jharkhand), Chattisgarh, Bengal, Orissa and Andhra
Pradesh) and Bangladesh are:

Agariya, Bijori, Korku, Mavasi, Mundari, Bhumji, Asuri, Koda, Ho, Birhor,
Santali, Mahali, Turi, Kharia, Juang, Gata, Bondo, Bodo Gadaba, Parengi,
Sora, Koraput, Korba, Bidaho, Kurmali,Nagesia, Sounta (Toori),Majhi,
Majhwar etc. Some of these tribes are called Asur, Baiga, Banjara, Bathudi,
Bedia, Birhor, Bhumij, Karmali, Kharwar, Lohra etc. Many of these tribes
and their dialects are on the verge of extinction. Similarly there are Bhil
tribes have survived in the western and central parts of India.

Early Munda tribes in Karavali
Anthropological socio-cultural evolution proceeded from primitive phase to
hunter-gatherer stage to pastoral (cattle-breeding) and agricultural stages.
This evolution, however, was not an en masse progressive transformation;
it progressed in batches and there could be phases of reversals. It may be
visualized that a part of hunters adopted themselves to farming and
agriculture, while many others remained in the hunter/gatherer or still
primitive stages.

Bhil/Billava
Primitive hunters devised tools stone axes to begin with and further
developed bows and arrows. The specialists who were able to use the bow
and arrows (the archers) were called bhils (bhil=bow) in central and
northern India; similar tribes in Karavali were called billavas. The mark in
the timeline was ca.5000-4000 BC.
The core story of the original Ramayana was built around the legend of a
bhil/billava (archer) called Ram or Rama. It was popular for ages among
the early cultures in the form of folk-lore or pad-dana. Later, ca. 500 BC,
the folk-lore story was retold by another bhil called Valia (the sage
Valmiki) in the form an elaborate epic, with ample elements of fantasy
thrown in to increase the mass appeal of the story.

Mogera Fisherfolk
The Karavali, with mighty Arabian Sea and many of rivers, hosts enormous
fishery wealth. A section of hunter-gatherer tribes evolved the art of marine
and inland fishing. They lived collectively in fishing community villages that
were later called pattana(=towns). They had group leaders called
gurikara or gurkara. The custom of having community leaders who take
judgments and decisions on behalf of the group is a common feature of
surviving Munda tribes even today.

Bhumiputra/Okkelme
The native farmer is called Okkelme and the group was called
Okkelakuluin Tulu language. Bhumij is a farming tribe among Mundas. In
Tuluvala Baliyendra (the Tulu version of Baliyendra folklore) the legendary
Bali is referred to as bhumiputra. Note analogy between the words bhumij
and bhumiputra. The time of initiation of agriculture in Karnataka
according to archeological data is ca.3000-2800 BC.
Posted 15th December 2007 by Ravi Mundkur
Labels: Billava Ramayana Pandavara kallu bali Mogera Bhumiputra
Okkelme Early Munda Groups Sasindiri Rama Bhil

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DEC
12
Nature-scape of Tulunadu 2


Splendour of a Sahyadri hillock near Gundya
Posted 12th December 2007 by Ravi Mundkur
Labels: images Nature-scape

0 Add a comment

DEC
11
57. A word that travelled : Ayana
The word Ayana is used in several contexts in many Indian words, such
as Ram-ayana, Nar-ayana, Satya-nara-ayana, Uttar-ayana, Dakshin-
ayana, S-ayana, Nir-ayana etc.
Besides in Indian languages it is also found in several African
Mediterranean languages. A perusal of the meaning of the word ayana in
different languages helps tounderstand its antiquity and the range of
meanings it conveys. A site www.sarbadhikari.com/ayan/ayanmng.htm lists
some of the many shades of the meanings the word ayana carries in
diverse languages across the world.

Sanskrit: The marching in; The path, The path of suns travel in the sky; The
solstice; The shift in the path; Soaked in divine glory; The speed; The
mirror; The name of Radhas husband Ayana Ghosa,(Radha in the
Krishna legend).
Tamil: The creator, the Brahma.
Tulu: The annual festival in ancient temples; the celebration;half year; a
pronoun denoting 'belonging to him'.
African: The central part of the soul.
Nigeria: The drum beats; Spirit within the drum.
Somalia: The bright (feminine name).The lucky one.
Egypt: The division between two lands or worlds.
Persian: The clear one; Obvious; Notable.
Turkish: The obvious.
Hebrew: The Peace.
Arabic: Gods gift.
English (Bible): To arrive.
Posted 11th December 2007 by Ravi Mundkur
Labels: Ramayana Ayana

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DEC
9
56. Assimilation of Indo Aryans
The Indo-Aryan invasion hypothesis needs to be mended and modified in
the light of recent scientific data! The fact is that Indo-Aryan immigrants did
not invaded India as proposed earlier. The number of Indo-Aryans who
immigrated was quite few.
The Y-chromosomal genetic data compiled by Sanghamitra Sahoo et al
(2006) suggested a minor influx, of people of the Indo-Aryan language
family from regions north and west of India. The Vedas were composed a
group (about a dozen in number) of sages. With time the Vedic sages
apparently had marital relations with natives and were gradually absorbed
and assimilated into the pre-existing lingo-cultural fabric of India.
S. Sharma et al. (2007) in their recent paper (The Autochthonous Origin
and a Tribal Link of Indian Brahmins: Evaluation Through Molecular
Genetic Markers - abstract-cited in Dienekes anthropological blog)
reported as follows:
..we screened 621 Y-chromosomes (of Brahmins, Dalits and Tribals) with
fifty-five Y-chromosomal binary markers and Y-microsatellite markers and
compiled a data set of 2809 Y-chromosomes (681 Brahmins, 2128 Tribals
and Dalits) for conclusions. Overall, no consistent difference was observed
in Y-haplogroups distribution between Brahmins, Dalits and Tribals, except
for some differences confined to a given geographical region.
A peculiar observation of highest frequency (upto 72.22%) of Y-
haplogroups R1a1* in Brahmins, hinted at its presence as a founder
lineage for this caste group. The widespread distribution and high
frequency across Eurasia and Central Asia of R1a1* as well as scanty
representation of its ancestral (R*, R1* and R1a*) and derived lineages
across the region has kept the origin of this haplogroup unresolved. The
analyses of a pooled dataset of 530 Indians, 224 Pakistanis and 276
Central Asians and Eurasians, bearing R1a1* haplogroup resolved the
controversy of origin of R1a1*.
The conclusion was drawn on the basis of: i) presence of this haplogroup in
many of the tribal populations such as, Saharia (present study) and
Chenchu tribe in high frequency, ii) the highest ever reported presence of
R1a* (ancestral haplogroup of R1a1*) in Kashmiri Pandits (Brahmins) and
Saharia tribe, and iii) associated averaged phylogenetic ages of R1a*
(~18,478 years) and R1a1* (~13,768 years) in India. The study supported
the autochthonous origin of R1a1 lineage and a tribal link to Indian
Brahmins.
Brahmin-ization
The cited genetic study suggests that the native Indian tribes evolved in the
land since 11 to 16 thousand years BC. The study also points to brahmin-
ization of native tribes. And this could have happened ca.800-600BC, the
magic period when Indo-Aryans and Early Dravidians entered the Indian
mainland from the northwest. The Vedas were composed by a group of
Indo-Aryan immigrants to NW Indian subcontinent ca 1900 to 800 BC. The
Indo-Aryan immigrants were few in number as they immigrated into the
Indian mainland and they gradually culturally assimilated with the natives.
Select natives must have been absorbed into Vedic schools and were
educated in Sanskrit.
The native tribes had evolved pockets of well developed religions and
cultures. Some of them joined the Vedic tradition and contributed their
talents in composing the great Puranas and Epics of India. Many examples
exist in the legends in support of this theory. Valmiki who compiled and
composed Ramayan was a bhil, a native archer. Sage Agasthya was a
former washer-man (dhobi) from the fold of natives. Jabali was originally
from the native tribes. Vedavyasa, the famed dark-skinned (Krishna
Dwaipayana) and talented composer of Mahabharata was born to a woman
of lower caste.
Therefore the Early Indian caste system (500-300 BC) was created out of
the evolved fraction of native groups.
.
Posted 9th December 2007 by Ravi Mundkur
Labels: Vedavyasa Valmiki Brahminization assimilation Y chromosomes
tribes

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DEC
7
Nature-scape of Tulunadu 1


Gundya: foothills of Sahyadri
A charming nature-scape to break the monotony of textual posts.An image
captured along the Subramanya-Gundya road.
Posted 7th December 2007 by Ravi Mundkur
Labels: images Tulunadu Naturescape

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NOV
21
55. Identity of Neolithic south Indians
Who were the Neolithic tribes that inhabited south India in terms of
ethnicity?
The archeological pre-history of human evolution is conventionally divided
into (a) Paleolithic [=Old Stone Age] representing age characterized by use
of primitive stone tools by the early human beings and (b) Neolithic [=New
Stone Age] representing use of polished or refined stone tools like stone
axes. In some areas an intermediate Mesolithic [=Middle Stone Age] age
has been recognized between the two.
Paleolithic usually refers to pre-LGM (Last Glacial Maxima, ca. 18,000-
10,000 years ago) or prior to the Last major Ice Age on the Earth. Neolithic
usually refers to post LGM evolution that heralded domestication of
animals, farming, agriculture, and establishment of villages and also
development of crafts such as pottery and weaving etc. Neolithic Age has
been recognized at slightly different time periods at different places.
In the southern India, Paleolithic stone tools have been reported in
association with volcanic deposits (formed out of the aerial spread of
emanations from the massive Mt Toba volcanic eruption, in Sumatra,
ca.74, 000 years before present) from the archeological excavations
carried out in Jwalapuram (Kurnool district, Andhra Pradesh) and other
areas. These suggest the existence of early human tribes in southern India
since that estimated age.
Similarly, archeological evidences for the existence of Neolithic civilization
have been excavated in the formations dated ca. 2800 to 1200 BC from
several sites spread in Krishna and Tungabhadra river basins of Gulbarga
(Budhihal, Watagal), Bellary (Sanganakallu, Hiregudda, Tekkalakota) and
Bijapur districts.
Archeological data on Karavali sites are not reported adequately so far
either due to paucity of studies or due to destruction by natural elements
such as heavy rainfall, changes in river channels and fluctuation of sea
levels.
The archeological excavations studies by Paddaya, Korisettar and others in
peninsular India (parts of Eastern Karnataka and Andhra Pradesh) followed
up with archeo-botanical studies by Dorian Fuller and others indicate a
pastoral (ash mound culture) and agricultural society that was growing
millets, tubers and pulses like urd, green gram, horse gram with minor
wheat and, barley. The occurrence of rice granules associated with
younger formations suggests that rice was introduced later around ca.800
BC in the area.
The above data reveals that the early human beings settled in South India
since Paleolithic Ages and evolved agricultural-farming inhabitations during
the Neolithic Age. The inhabitants grew pulses (Tovar, green gram, horse
gram and black gram), millets, tubers with minor wheat and barley. The
ethnic identity of these early Indians corresponds with the Early Munda
lingual-cultural substrata described in the earlier posts. Secondly, the rice
was generally unknown to them until it was introduced by early Dravidian
immigrants around 800 BC or later.
Basic lingual-ethnic fabric of India
In spite of the fact that the present generation of Indians are admixtures of
several ethnic groups, the study of constituent ethnic groups may be of
some interest to those who look for our early roots.
Basically, three major lingual-ethnic groups have been recognized in India:
(1) Austro-Asiatic (or Munda) (2) Dravidian and (3) Indo-Aryan.
Of these, the Austro-Asiatic/Munda ethnic group that arrived and settled in
India sometime during early Paleolithic apparently evolved into several
lines of hunting-farming-artisan communities, as understood from the
spread of extant and remnants of Munda group of languages and cultures.
Early views held that Indo-Aryans invaded the country that was dominated
by Dravidian natives. Subsequently, Prof. Michael Witzel and others, based
on the linguistic analyses of Vedas proposed that early Dravidians also
migrated into India like Indo-Aryans. Similarity of Indo-Aryan Vedic stanzas
with those of Iranian Zend-Avesta suggests mutual influence. Similarly the
presence of Dravidian borrowed words in Vedic texts suggests that
speakers of Dravidian languages co-existed with Indo-Aryan Vedic sages.
(In the meanwhile, some orthodox patriots have resented the Indo-Aryan
invasion /migration theories and have introduced counter-proposals of out-
of-India emigrations.)
Southworth Hypothesis
Prof.Franklin Southworth (2006) attributes the recent Neolithic archeo-
botanical remains reported in Southern India to Dravidians. Southworth
correlated the said archeological finds with proto-Dravidian words and
proposed that Dravidian tribes and languages originated around Godavari
basin. He suggests that Since languages of all three subgroups (of
Dravidian languages) are found in eastern central India, in the lower
Godavari River basin, it would be most economical to assume that Proto-
Dravidian was spoken somewhere in that region. Dorian Fuller also
followed Southworth proposal of Neolithic Dravidian culture.
Obviously, the present distribution of Dravidian languages and culture in
southern India has influenced the thinking of Southworth and Fuller. Munda
inhabitations are almost absent in present southern India. Munda tribes are
presently distributed around Chotanagapur region. Thus, Southworth and
Fuller have overlooked the Munda undercurrent that assimilated with the
Dravidian culture in south India.
Southworth, however, notes that the list of faunal remains and depictions
compares favorably with those listed for Late Proto-Dravidan words, though
canids, felids, bears, and primates (along with several smaller animals such
as the mongoose, squirrel, porcupine have not been reported in the
archaeological findings. Similarly, while chickens found in 21.7% of
archeological sites, (Korisettar et al., 2001) are missing from the inventory
of proto-Dravidian words.
Early Munda vestiges
These discrepancies reflect that the south Indian Neolithic archeological
finds represent the early Munda ethnic culture, rather than Dravidian as
proposed by Southworth. Assimilated remnants of early Munda language
and culture have been found in present Tulu and other Dravidian
languages and culture in the form of vestiges of Munda words, customs
and legends (like that of King Bali).
Later arrival of Dravidians (post 800 BC) into the region is also reflected by
finding of the rice grain remains in archeological formations younger than
ca.800 BC, suggesting that the immigrant Dravidians introduced the rice
cultivation in southern India.

Posted 21st November 2007 by Ravi Mundkur
Labels: proto-Dravidian words Michael Witzel.Paleolithic Munda
Southworth rice Dravidians Tulu Neolithic

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NOV
18
54. The legend of Bali
Deepavali is a very popular festival in India and the significance is
explained as a celebration symbolic of our innate aspiration to progress
towards light from darkness, towards knowledge from ignorance and
towards prosperity from poverty. It is also described as a festival of thanks-
giving to the Mother Nature. Deepavali means array of lights.
In spite of this modern, positive-thinking style of explanations, the fact
remains that the festival was originally conceived and celebrated by his
subjects as an annual welcome- back ceremony for their beloved exiled
King Bali. King Bali variously described as Baliyendra or Bali or Maha-Bali
or Bali Chakravarthy (emperor).Remnants of what was originally a pan-
Indian custom in ancient days of early civilization remains even today in
Tulunadu and Kerala.
Vamana incarnation
The legend of King Bali and Vamana, the dwarf, has been absorbed into
Purana-s, with Vamana considered as one of the incarnations of Lord
Vishnu. (cf. Post 34: Ten incarnations).According to the viewpoint of
Vishnus followers, Bali (a follower of Shiva cult) was pictured as a
despicable Asura who deserved to be subjugated. This was in conformity
with the Sura-Asura conflict of pro-Vishnu and pro-Shiva cultures in ancient
India.
However, the other side of the story is more interesting and throws light on
the theological-cultural conflicts during the early historical period.
Asura King Bali
What was the great sin done by this Asura Bali?
He was a philanthropist to the core, who willingly gave away free gifts to
the needy people!
If we brush aside all humanly impossible fantasies woven into the said
legend, the remaining core story is that King Bali, was fond of giving away
gifts desired by the recipient! The standing offers was that Bali would give
whatever is asked of him! One clever, dwarf beggar (Vamana) came and
begged him to grant land enough to place his three steps.(Or maybe, he
asked that he should be given wherever he places his steps ).King Bali
agreed to provide him whatever the dwarf desired and the mischievous
Vamana placed his foot on Balis head! Thus, Bali had no other choice than
offer himself to the wishes of the dwarf, who sent him to exile to a place
called Patala.
The word bali-daan (means sacrifice, but literally gift of Bali) might have
been coined from the self-sacrificing act of King Bali.
Patala
The concept of Patala in Purana-s, describe it as a nether world, a parallel
world beneath the Earth. Since, there is no realistic/scientific basis for such
a illusory world, we can presume that the Patala fantasy represented a
sinking island beneath the sea level. Early historical Greek reports like
Indika report a sinking island called Patala near the Gulf of Cutch.
Deepavali in Tulunadu
In spite of depiction of Bali as a villain by the followers of Vishnu, the actual
subjects of Bali fondly remembered and continued to respect their exiled
King! They believed that their King would return and pay a visit to his
subjects once in a year. They celebrated annual welcome their King festival
in the form of Deepavali!
The chant of Poli Poli Baliyendra in rural Tulunadu during the Deepavali
night echoes the age-old custom of welcoming King Bali. Similar customs
prevail in Kerala also.
Onam
Dr Zacharias Thundy in his Kerala story reports similar legends on Bali
from Kerala. Onam, in Kerala, is the celebration of the return of Maha
Bali,(or 'Maveli') the legendary former and future king of the land. The King
Bali according to the folklores, ruled over the Kerala during the Golden Age
before castes existed, "when all men were equal, when no one was poor,
when there was neither theft nor dread of thieves.
Mahabalipuram, Mavalli
It appears that in the early historical (pre-Sangam) period, the legend of
Bali pervaded throughout the south India. In Tamilnadu, Mahabalipuram in
the East coast is a town built in honour of King Bali.
Similarly,the town Mavelikkara in Kerala is named after the Maveli or the
Mahabali.There are villages named Mavalli in Karnataka also.(One such
'Mavalli' is part of Bangalore city now)
Asura-Munda culture
Dr.Thundy reports that the Munda tribes of Chotanagapur area also have
legends (somewhat different from those prevalent in Tulunadu and Kerala)
built around their Asura King Bali. Asura is a group within Munda tribes.
Bali is a common name among Munda tribes.
Munda substratum
All these data lead to the suggestion that King Bali was ruling Munda
people in early historical days before. It was before the castes existed
according to folklores. Caste system was systematically enforced ca.300
BC during the reign of Maurya dynasty. A large section of Early Munda
people that inhabited all over southern India once upon a time were a
civilized society that honored truth, democracy, philanthropy and other
good values of life. Munda tribes were ruled by benevolent Kings like Bali.
Possibly this led to the conceptual classification of civilization era into
Satya, Treta, Dwapara and Kali Yuga-s (epochs).
Assimilation of cultural components
The immigrant Tulu, Malayali and Tamil and other (south) early Dravidian
tribes that came and settled in various parts of southern India during the
period 700 to 400 BC, peacefully coexisted, merged and assimilated with
the early Munda culture. In the subsequent years Dravidian languages
became powerful vehicles of mass communication. Consequently, the
independant identity of early Munda culture in southern India was totally
masked under the burden of evolving societies. Remnants of original
Munda tribes in southern India are represented by some of the tribal groups
living today.
Genetic studies
The genetic haplogroup studies apparently are in favor of such a theory of
assimilation of immigrant tribes with the aborigines that settled and evolved
in southern India during Paleolithic- Neolithic period. Manjunath is making
concerted efforts to compile the available data on the genome studies done
so far.

The current Tulu, Malayalam Tamil and other south Dravidian languages
still carry an implicit undercurrent of Munda cultural elements and words in
them. The persisting legend of King Bali in Tulunadu and Kerala is only an
example of such assimilated undercurrent of Munda elements in our unified
culture.
Posted 18th November 2007 by Ravi Mundkur
Labels: Deepavali bali-daan Kerala Onam bali Vamana Mahabali Munda
assimilation Mahabalipuram Early Tamil pre-Sangam

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NOV
2
53. More on Munda influence on Tulu.
The substratum of Munda language and culture that prevailed in the
Karavali region has been amalgamated with the overall Tulu culture during
passage of some past 2500 or more years of recent history. Yet the
present Tulu language and culture has still hidden vestiges of Munda words
and culture that can be deciphered. I have compiled some of the Munda
words and cultural characteristics from online sources.
The Munda words cited here below are adopted from Munda Kharia lexicon
compiled by Patricia J.Donegan and David Stampe (2004) base on field
studies in present day Chotanagapur region in North-Central India. Apart
from the chance of missing many original ancient words in the cited
dictionary, it should be remembered that Munda words also have evolved
regional variations like Dravidian or other languages. Some of the actual
original, ancient proto-Munda words of south India may have been more
nearer to present Tulu and other Dravidian words. And there could be
many more words missing in this list that were eventually absorbed by Tulu
language.

Tulu words adopted from older Munda language
Ajja ( aja=grandfather), aeri (aer =ridge), ajao (ajoD =dry up),
appa(apa=father), anDu (anDu =testicle), arka(arkhi=liquor), baar(ba), bala
(bha=come on), batti (bati=wick), bave (bav=brother-in-law), churi
(churi=knife), aena (ena=what,for), anjov (anDia=male), kanile
(karil=bamboo shoot), sapura (sakura=thin), saal(sa:l=year), muDi
(muDhi=puffed rice), pura (pura=complete), punnime (puni=fullmoon),
Samudra (Samudra=sea), purku (purkha=generation), satyo(sat=truth),
suru (suru=begin), Taari (ta:R,taaRi=palm), ter(=temple car)<(ter=to
prepare, apply)>tayar., theriya( =round, necklace like)( theriya =plate,
round necklace), tiga (tiG=to weave (hive?),toppi (Topi=cap), tuj / duj
(tuj(=arrow), umma (um=no), ulTa,(ulTa =topsy turvey, upside down), urdu
(urid=black gram), tude (tuDa=to float, water)


Munda based Tulunad place names!
Tulunadu has several villages with odd sounding or unintelligible place
names whose meanings cannot be ascertained in present Tulu language!
Meanings of many of these puzzling names can be solved by tracing their
Munda roots.
Sirwa (=red thread), Parkala (=mirror), Parengi (= a variant of Munda
tribe/language, meaning unknown presently), Nagori (= a variant of Munda
tribe/language, means Naga settlement), Ubar (=two) For two-rivers? Uphe
(=three) > Uppinangadi?. Bold words above indicate Munda words.
Some village names of Tulunadu are similar to Telugu words and earlier
were considered to have been derived from the latter. For example: Rayi
and Manchakal. It has to be verified whether these words came from
Telugu or from proto-Munda, that gave words to both Tulu and Telugu.

Munda inspired Tulu month names!
In traditional Tulu calendar, the year start with the month paggu, beginning
someday in January or February. The word paggu, apparently, does not
have any understandable meaning in the current Tulu. Phagu is an annual
Munda festival celebrated at the beginning of Munda New Year, during
Jan-Feb every year! So, some of the unusual or seemingly odd sounding
month-names in the Tulu calendar may have been borrowed from the
proto-Munda!

Munda inspired Tulu festivals
Origin of some of the traditional Tulu (also Malayali and Kodava) festivals
may have roots in the ancient Munda culture. The Munda Karam festival
may have influenced the Koral parba/Posatt, Onam and Huttari
festivals! The Munda word Karam also known as kaim or kaddam refers
to Kadamba tree. The Munda Karam festival begins with bringing flowers
from the Kadamba tree. (Mitragyne parvifolia).The festival has similarity
with Kural(=posatt) festival of Tulu people that starts with bringing home
new Kural (fresh ear of paddy grains).
The Kadamba tree was considered auspicious during the earlier historical
days. The Kannada dynasty founded (5th Century AD) by Mayura
Sharma/Varma was known as Kadamba dynasty. It is said there was a
Kadamba tree in front of Mayura Sharmas residence at Banvasi.

Direction names in Tulu and Kannada?
The roots of two direction indicators in Tulu, Kannada and other Dravidian
languages are derived from Munda language. muDu and paDu. Mudu
=east .< (mu=come out), paDu (=west) .<(puD=jump, sink?).
The data relating to the origin of other two directional words: baDa(=north)
and tenka(=south) is not available at present.

Munda words in Kannada
Early Kannada and early Tulu languages during and before Kadamba
period were very similar to each other except for local variations and local
influence of proto Munda words in Tulu and Kannada areas.
Note that the following Kannada words are of Proto-Munda origin.
Ajja (aja), aeri(aer=ridge), anDu (anDu),Hege (ighay=how?) enu
(ena=what?), banda (banDa=castrated), churi (churi), bava (bav), baa
(bha=come), baDagi (baDhi=carpenter), appa (apa), bhaga(bhag=share),
bati (bati=wick), dhoti (dhoti), iswi (iswi=year), joru (joar, johar=greet),
kamba (=pillar), kumbar(=potter), kaRba (karba=plough handle), mudhaliar
(mudha=village head), suru(suru=begin), suley(suley=hot), ter (ter=to
prepare, apply)>tayar, toppi(Topi=cap), turtu (turte=quick),
ele(ula=leaf),Ri,re (re,ri =form of address).

Debatable origin of few Sanskrit words?
Some of the words are currently commonly used in Sanskrit and we
generally assume them to be original Sanskrit words. However, there is
need to verify whether these could be the words borrowed into Sanskrit
from earlier Munda roots. For example:
Puja (=sacrifice), balidaan (=sacrifice), dharama (=supreme spirit), sa:t
(=truth, seven). The word Puja has previously been suggested to of non-
Sanskrit origin. Balidaan is a special word. Bali is a common Munda
name. It is also the name of a righteous legendary Munda king, who
sacrificed all of his territories in favour of a dwarf (Vamana) only to ensure
his promise of Gift. It may not be surprising if this word balidaan (=gift of
Bali) has originated from that legendary/historical event.
The Tulu word parba is generally assumed to be derivative of Sanskrit
word parva. Could the Munda parab (=festival) be the original word from
which Tulu parba and Sanskrit parva were evolved?
Posted 2nd November 2007 by Ravi Mundkur
Labels: Karavali early Kannada Early Tulu Proto-Munda Munda words
Kadamba Kharia Festivals

5 View comments

rama shettyNovember 14, 2007 at 12:28 AM
Can I expect some kind of response on my earlier observation ?

Reply

Ravi MundkurNovember 14, 2007 at 8:58 PM
Yes certainly! I have promptly replied to your earlier observation, under
'comments' beneath post No 52.
Any new observations welcome!

Reply

IIoo 'rv:c:/ January 3, 2011 at 12:15
AM
what do you have to say about Mahabali/Maveli legend and Onam festival
and why this festival is not velebrated in Munda regions or Tulu area?

Reply

Ravi MundkurJanuary 3, 2011 at 9:43 AM
I have written about the persistence of Mahabali legend in Tulunadu in
older posts.
Rural Tulu people believe in King Bali staunchly but the festival is
celebrated here during Deepavali.They call him 'Balindra' or 'Bali
Chakravarti'.There are few posts devoted to this ancient legend herein.
These legends they apparently acquirred from older Munda cultures in the
region.

Reply

Ravi MundkurJanuary 3, 2011 at 12:43 PM
Krishna Prakash
'Bali Padya' is observed all over India, including Jharkhand and Tulunadu,
primarily by farmers. Read: Post198 on 'Bridge on mud-crack'.

Reply


NOV
1
52. Munda aborigines of Karavali
When Early Tulu tribes migrating from Pirak region came and settled in
Karavali (coastal tract) of present Karnataka around 750 -600 BC, they
found the coastal tract was already inhabited by civilized people living in
village type settlements with agricultural, farming and pastoral occupations.
The whole of southern India, especially all hospitable river banks and
estuaries were inhabited by proto-Munda tribes.

Proto-Munda (south)
Let us use the word Proto-Munda (south) to denote these aborigines of
southern India because the generally prevailing socio-anthropological
impression is that there are no Munda (language/ culture) groups in
southern India at present. But there are distinct and strong evidences for
their presence in southern India and by the time Early Tulu and Dravidian
tribes arrived on the south Indian scene ca.750-600.
The Munda tribes are currently distributed in parts of central and eastern
India. This present limited distribution of Munda tribes may be only the
relics of a bygone vast empire of Proto-Munda groups that were spread all
over India during the Neolithic period. They evolved into several subgroups
and sub languages of their own before the arrival of relatively later entrants.
The civilized among the Proto-Munda tribes during the course of
subsequent history, were eventually assimilated with later entrants into the
region like Dravidians and Indo-Aryans.

Early Tulu and Proto-Munda encounter
Early Tulu tribes initially settled in favorable estuaries of rivers proximal to
the sea. Probably the estuaries and river banks of Sharavathi (around
Honnavar), Swarna-Seetha (around Hoode-Hangarakatta), Haladi (around
Barkur-Kundapur), formed the initial settlements of Early Tulu tribes judging
by the distribution of major ancient primary settlements
(moolasthanas).Adequate archeological supporting data may not be
available for want of detailed studies or because of destructions due to
extensive rainfall, fluctuation in the sea levels, changes in the river courses
and floods that characterize the region.
Proto-Munda tribes must have been a dominant cultural group in Tulunad
when people with Tulu tag arrived from the north. As the Early Tulu tribes
encountered Proto-Munda tribes, the former noticed that the latter are
relatively a shorter breed, a physiology characterized by broad foreheads,
Munda were wearing different attires or dressing styles. Early Tulu people
coined several words containing Munda affixes to denote items new or
strange to them but common for the pre-existing Mundas! Obviously,these
words are not from Munda language but coined by early Tulu people.
So Tulu language acquired a few new words like mundu1 (= a sheet of
cloth traditionally wrapped around the hips) mundas(a sheet of cloth
wrapped around the head), mundu2 (a measure about five feet, average
size of a Munda man in those days),mundu3 (=knee),munda(=forehead)
etc. (The Munda tribes apparently had prominent, high or wide foreheads
and their knees were exposed, unlike the new comers from colder region
who covered their entire body in the beginning).
Newcomers from the northwest were of tall breed. They called themselves
aaL (=literally means one person) One aaL represented six feet of height.
Both these relative height measures of mundu and aaL co-exist even
now in rural Tulu usage.
Tulu tribes slowly encroached into the Karavali inlands, where Munda tribes
already had built settlements. For convenience of refernce, Tulu tribes
named these Munda dominated settlements like Mundadi,
Mundukur,Mundaje etc.

Munda related words in Tulu
Some of the Munda related words coined in Tulu language are cited below:
1. Names of Munda villages/settlements:
Mundukur, Mundagaru, Mundagodu, Mundadi, Mundodi, Mundaje, Mundur,
Mundrupadi, Mundaka, Kallamundukur etc
2.Names of Munda plants:
Mundevu (Pandanus utilis), Mundu tevu, Munda kalli,
3. Names for Munda Attire:
Mundu(waiste cloth, a standard part of rural attire even now in
southwestern coastal India), Mundas (=a native headgear, fashioned by
rolling and tying a longer cloth around the head),
4. Names of Munda measure:
1.one Mundu=about five feet. (Average height of a short Munda man).
Possibly Munda men were of shorter stature than the newly arrived Tulu
tribes.
2.one AaL= about six feet (An average height of a tall man).
5. Names of parts of the human Body:
mundu= knee, munda =forehead. (Kasha ) mundana =shaving head.
(The word munda in Kannada refers to the trunk or the body part below
the head, as against runda=head .
6. Name of Tribe/language: Mundala.
Posted 1st November 2007 by Ravi Mundkur
Labels: Mundkur Karavali mundu Mundaje mundevu Proto-Munda Indo-
aryans Mundala mundas Munda Dravidians Karnataka

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OCT
26
51.Stage III: Migration from Pirak . 800-500BC
The Pirak civialization phase was reported to have culminated around 800
BC. Tulu language even today has the retained word pirak that means
ancient or aspects connected to remote past.This can be considered as
the fossil memory of Tulu people of their residence at Pirak. In other
languages like Kannada the word survived as prak(=ancient) and Prakrit
can be considered as the language of the pirak (prak) area. Prakrit is also
considered to be the unrefined form of Sanskrit. Tulu and other south
Indian languages have ample Prakrit words in them. Mostly, these were
borrowed and assimilated during their residence in Pirak area. At the same
time, early Tulu and other early Dravidian language groups lent some
words that were absorbed into prakrit and Sanskrit.
During the 800-500 BC period most of the resident groups left Pirak region
and entered India proper (as is now) and settled in comfortable areas
nearer to water sources like rivers and perennial springs. Possibly, the
groups left in different batches, maybe each of some 5 to 10 individual
families of able bodied members and found their ways through the new
territory before settling in relatively comfortable zones. It is possible that
early South Dravidian groups consisting of early Tulu, Tamil, Kannada and
Malayalam tribes migrated in different batches during the period.At this
stage these early Dravidian languages were similar to each other and were
more like regional variations of a single language. Predictably they settled
intermittently at several places on the way before reaching their ultimate
destinations in select parts of Southern India. The identity of early Kannada
and early Malayalam ancestors probably carried different name tags then,
since the present identity names Kannada and Malayalam were coined
chronologically later and in situ in the present habitat.

Theological evolution
During the period Upanishads and Puranas were being compiled. The
Rigvedic Gods Mitra, Indra,Varuna, Agni and others took back seat in
favour of ascendacy of Brahma, Vishnu and Mahesha independantly
among three different tribal groups. Brahma atained the status of Almighty
Creator. The concept was further extended to include the all-pervasive
cosmic force of Brahman. Valmiki, a hunter turned into bard and sage
compiled the epic of Ramayana, based on primitive legend of Rama, that
originally dated back to the post-LGM period when the sea-levels receded
and Srilanka was accesible from Indian mainland on foot.The epic that
highlighted the supremacy of the Lord Brahma, was subsequently edited
and interpolated by several later authors, with liberal addition of fantasies
and exaggerations.During the period, the Mahabharata was also being
compiled, as an expanded and blown up version of battle of ten kings
described in the Rigveda.
Another group, possibly led by the cattle-herders (Yadavas), upgraded and
expanded the ancient legend of Vishnu. Vishnu, worshipped by early pre-
Vedic, dark-colored tribes, was a minor god of lesser grade than the lord of
Sea, Varuna for the Vedic sages during the compilation of Rigveda. Ten
different theologic legends of the region were compiled together under the
ten incarnations of Vishnu.(More on Vishnu and ten incarnations, cf. post
34 ).
Similarly, another group advocated the supremacy of Lord Shiva, who was
tribal superman who possibly advocated the cult of phallus worship. Thus
the phallic worship gradually merged with the Shaiva cult.Several tantric
and mystic cults evolved during the period.
Yet there were many who did not subscribed to any of these theological
cults.These dissatisfactions led to the development of Jainism and
Buddhism. In response these diversions the followers of Brahma, Vishnu
and Mahesha joined hands together and formed the concept of Trimurthy.
Similarly the primitive cult of Yoni worship assimilated with parallel Mother
Godess worship that eventually evolved into the cult of Shakti or the Durga
later in the history.
The Panjurli (Boar or Varaha) cult apparently originated in N Africa and
Central Asia. The boar (or swine or Sus scrofa) is native of central Europe,
Mediterranean, Atlas mountains, N.Africa and Asia. In Celtic mythology
boar was sacred to Godess Arduinna. In Persian (Iran) Sassnid Empire, the
boar was respected as a brave and fierce animal; the title of boraz or
Goraz (=boar) was added to the personal names of the braves. In
Belgium, boar is the mascot of one of the infantry divisions of the Belgian
army. In Chinese horoscope, boar is one of the twelve months of the zodiac

Early Tulu migration
Tulu tribes carried the Panjurli and Bermer cults of spirit worship from Pirak
to Tulunadu as described in earlier posts. The early Tulu tribes were not
inspired or influenced by theological evolution of Brahma, Vishnu or
Mahesha. They adhered to their cults of spirit and serpent (Naga) worships.
Tulu tribes picked up words from the languages existing in the regions they
travelled through. Throughout the route from Rajasthan border to Tulunadu,
we find numerous settlements named after Naga: Nagur, Nagor, Nagori
etc. Similarly along the same route we find relics of Bermer (horse
mounted deity )worship that were later converted to Brahma(the creator
God) worship especially in north India(example: Pushkar, Rajasthan).

Early Tamil migration
The early Tamils carried the Shiva cult, along with the assimilated primitive
phallus worship cult, with them when they migrated and eventually settled
in the present Tamilnadu. The early Tamils were inspired by the style of
compilation of Vedas and Upanishads were by group of Vedic sages. They
adopted the concept and composed the Tamil Sangam literature in early
Madhurai kingdom, established near Kanyakumari during ca.300BC .
Posted 26th October 2007 by Ravi Mundkur
Labels: early Kannada Early Tulu varaha migration Theological evolution
Stage III early Malayalam early Madhurai.Vishnu Panjurli (Boar) Early
Tamil Mahesha Brahma

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OCT
22
50.The legend of Rama
The character of Rama is one of the most influential ever portrayed in the
history of India. The basic Indian ethics of righteousness is modeled on the
legend of Rama. He has influenced the lifestyle and temperaments of many
Indians, including the Mahatma Gandhi. In the words of Swami
Vivekananda: Rama, the ancient idol of the heroic ages, the embodiment
of truth, of morality, the ideal son, the ideal husband, and above all, the
ideal king.
The original legend of Rama appears to be an ancient folk-lore, dating back
to some thousands of years and was passed on orally from generations.
The original story may also have evolved with spicy additions, of fantasy,
when passing down the ages.
The Ramayana, built on the mass legend of Rama, is the first epic of India..
Based on the analysis of linguistic style of the text, Ramayana is
considered to have been compiled between 500 BC and 200 AD. A portion
of Ramayana was added even during 4th 12th century AD. But the core
story could be as old as 700 BC considering reference to the kingdom of
Kosala. The epic of has undergone numerous modifications and
interpolations during the course time. A large number of fantasies have
been added to increase the mass appeal of the product. So Ramayana as
it is available now was not written by Valmiki alone. Sages of Bhrgu clan
who composed AtharvaVeda also contributed to the text of Ramayana. The
chief composer Valmiki is considered a descendant of Bhrgu. Apart from
the Valmiki Ramayana there are also other versions.
As S.S.N.Murthy (2003) has summarized Ramayana was compiled and
written when the cult the Brahma was held in high esteem in the pious
society. The numbers four, seven and ten symbolic of the Brahma cult have
been profusely used in the Ramayana compiled during that period.
Besides, a lot of symbolism has been included. Sita (the word means
furrow) is an symbol of agriculture. Similarly astrology and geographic
details have been profusely added. However, archeological excavations so
far have not confirmed any of the historical aspects cited in Ramayana.
According to various scholars the places mentioned in the epic are from
northwestern Indian subcontinent and the surrounding areas. Many
scholars including Murthy have suggested that Lanka mentioned in
Ramayana literally means an island and need not be the Srilanka of today.
In southern India many locations are describes as part of Rama legend.
The Srilanka is described as the Lanka of Ramayana with the land
connection between India and Srilanka as the Rama Sethu built by
Vanaras.
Pushkar Bhatnagar has dated Ramayana based on the digital analysis of
position of stars and planets described by Valmiki and the date of birth of
Rama arrived at is 10th January 5011BC.The date of birth looks accurate
but does not tallies with the dates inferred by linguistic analysis. Simply it
put Rama in an age older than Indus Valley Civilization.
Ancient folklore of Rama.
Rama was a simple ideal son who willingly took trouble of living in a forest
for years just to ensure his fathers oral agreement. The Rama, however, is
not of an infallible superman: he made mistakes like ordinary mortals. He
ordered for his wifes ritual testing (agnipariksha) to appease his subjects.
He killed Vali (or Bali) in an unrighteous manner. Had the legend been a
creative masterpiece without factual basis, Rama would have been totally
infallible in righteous judgments.
There are several interesting backdrops in the legend of Rama that indicate
a primitive environmental setting.
1.Rama (the word means 'pleasant') has been described as blue-skinned.
Either this is pure eulogy for the dark skinned charming young man. Or
maybe at some point in the early history, almost gray-blue appearing men
existed during the course of post-glacial evolution. The dark skinned Rama
can be visualized as a primitive Indian young man.
2.He used primitive bow and arrows like those used by hunters and
nomadic tribes.
3.The legend curiously describes Vanara tribes, the primitive homonids that
were existing before the evolution of homo sapiens(Nara)! It is possible
that in the early history species of homonids (Vanara) co-existed with
homo sapiens.
4.The cart was a rare vehicle in those primitive days. The chariot used by
the kidnapper Ravana, spelled wonders to the beholders.

5.The land bridge between India and Srilanka has been described. The
land bridge in fact is a natural structure formed on the earth when the super
Gondwana continent broke into several smaller continents some 90 million
years ago. Since then India and Srilanka are attached through this natural
continental link. The land area between India and Srilanka was evidently
exposed during major recession of sea levels during major global droughts
like those between 135,000-75,000 years and during the last glacial
maxima some 10.000 years ago facilitating to and fro migration of human
beings.
The continental connection is a natural structure of the earth. The rocks
found at the top of the Rams bridge zone, at present under the shallow
sea (about 1 to 30m deep), consists of coral reefs. Some people have
suggested that the light weighted coral reefs were carried to the sea and
dumped to form the bridge by the homonid army. Coral reefs are built by
living corals, a kind of primitive life forms, and do not grow on land; they
grow naturally under favorable shallow marine conditions. The sandy
formations reported by some geological studies in the Rama Sethu link
area indicate that it was an exposed land bridge in the historical past.
One possibility is that where only a small part of the continental connection
was under water, it could have been filled by sundry material as a
temporary measure.

6.Recent excavations and archeo-botanical studies have proved existence
of early primitive men some 75,000 years ago in southern India. And in the
Post Glacial Neolithic age,due to decrease in sea levels, the natural land
bridge exposed and was accessible for journey to and fro between India
and Srilanka by foot.Archeo-botanical studies have confirmed the existence
of extensive agricultural habitations in various river valleys of India.

In the light of these it appears to me that the legend of Rama is a very
ancient folk lore (paD-dana) built on the original story of a dark,
righteous,primitive, unassuming young man whose wife was abducted to
Srilanka through the natural land bridge during the Early Neolithic age. And
with the help of Vanara hominid friends he fought with the kidnapper and
brought back his devoted wife.
Valmiki, a hunter himself, representing the lineage of ancient Neolithic
aborigines of India, made employed this folklore as a back ground story to
compose the famed Valmiki Ramayana.Valmiki and numerous other later
anonymous writers and editors have added and contributed their bits to
blow up the simple, original legend into a fantasy filled Ramayana as we
find today.
Posted 22nd October 2007 by Ravi Mundkur
Labels: folk-lore ramayan Vanara Rama Sethu Rama

5 View comments

multisubj ybOctober 22, 2007 at 1:03 PM
The basic story of Ramayana might have taken place. The adjective
"righteous" may be an imagination. The rulers of Central/ North India who
wanted to build a great image of their ancestors spread the Ramayana
story by encouraging balladeers. ramayanayb.blogspot.com

Reply

Ravi MundkurOctober 23, 2007 at 8:00 AM
Yes, the central Indian setting is evident in Ramayana.
An obedient son who went to live in the forest exclusively in honour of his
papa's words of mouth is undoubtedly 'righteous'!What makes you feel that
righteousness is an imagination?
It was common practice in ancient India for various groups to eulogise and
propagate lores dearer to them.
What do feel about the original location of Ayodhya?
Your blogs are spellbinding! I was surprised to see the wide range of
contents in your blogs.

Reply

ManjunatOctober 23, 2007 at 5:50 PM
An obedient son who went to live in the forest exclusively in honour of his
papa's words of mouth is undoubtedly 'righteous'!

patriarchy?

Reply

Ravi MundkurOctober 26, 2007 at 4:21 PM
Yes,the legend of Rama highlights patriarchy.The matriarchy common in
Tulu-Malayali region appears to be of later age (post 5th C AD)

Reply

ManjunatOctober 30, 2007 at 2:20 PM
I don't think Rama and Sita have any historical importance. Both names
have been picked up from Rg Veda. Of course, there is absolutely no
connection between Rama and Sita in Rg Veda. While Rama is an Asura,
Sita is an earth/fields goddess. The legend of Sita being found in the fields
is clearly envisaged from Rg Vedic figure.

The first and the last sections of Ramayana (Bala Kanda and
Uttara/Ayodhya Kanda) are believed to be later additions as they deal with
mostly eastern regions.

The matriarchy common in Tulu-Malayali region appears to be of later age
(post 5th C AD)

No idea. But if Megasthanes and Mahabharata accounts that talk about
matrilineal traditions of certain groups point to these regions then certainly
it looks older than 5th century CE(by almost a millennium).

Also, birth of Ravana..that is... from a relation between a Rakshasa woman
and a Brahmin can be viewed from "Sambandam" tradition of Malayali
regions in the past.

Reply


OCT
19
49.Early Human settlements in South India


Recent archaeological excavations at Jwalapuram, in Kurnool district of
Andhra Pradesh, by Dr. Michael Petraglia (University of Cambridge, U.K) in
association with Prof.Kori Settar (Karnataka University) and
Dr.Venkatasubbaiah (Kurnool, Andhra Pradesh) showed evidences for
settlement of anatomically modern humans in southern India before 74,000
years ago. The eruption of the Toba volcano in Sumatra some 74,000
years ago was a major volcanic event in the human history. The ash thrown
up high into the atmosphere by the volcanic explosion reached India and
deposited as layers of volcanic tephra found at Jwalapuram excavations.
Apparently, the early inhabitants of south India survived the volcanic
eruption without pronounced devastation as assumed by earlier studies.
(see also, Post. 38).
Excavations at Jwalapuram have unearthed fine stone flakes used tools for
various purposes by the primitive human settlers. The stone tool
assemblages used by early men at Jwalapuram were similar to those
produced in Africa at the same time. Similar stone implements have been
unearthed in Malaprabha river valley, Hunsigi and Baichbal valleys.
Neolithic Bronze Age South India
Archeological studies by Dorian Fuller (England) in association with Ravi
Korisettar and. Venkatasubbaiah and revealed existence of numerous sites
of the Neolithic cultures (2800 BC-1200 BC) spread in the Krishna and
Tungabhadra river valleys of Karnataka and Andhra Pradesh. These
ancient villages and settlements on the southern peninsula are roughly
contemporaneous with the Bronze Age settlements of the Indus valley in
Northwest India and Pakistan. Two important categories of Neolithic sites
have been recognized: habitation villages and cattle-herd settlements.
Agriculture was the mainstay in the permanent habitation sites. Villages
were located margins of granite hills, possibly in the vicinity of springs or
river. The studies showed evidences for the cultivation of small millet-
grasses (like brown-top millet, Brachiaria ramosa, and bristley foxtail grass,
Setaria verticillata) and pulses [like urd (black gram,Vigna mungo), green
gram (mung bean, Vigna radiate), and horsegram, Macrotyloma uniflorum].
These crop species are native to Southern India and were probably
domesticated in the region. In addition there is evidence for the use of tuber
foods. During the later Neolithic (from ca. 1800 BC) a number of other
crops including Wheat (Triticum sp..) and Barley (Hordeum vulgare) were
introduced from the northwest (Indus-Pirak region) and Hyacinth Bean
(Lablab purpureus) and Pearl Millet (Pennisetum glaucum) of African
Origin. Rice (Orizha sp.)is supposed to have been introduced at a later
stage.
The 'ash mound' sites consist of large, heaped accumulations of burnt
cattle dung, the largest about 8 meters in height and 40 meters in diameter.
Archaeological evidence from a couple of the ash mounds indicates sites of
ancient cattle penning where dung was allowed to accumulate and
periodically burnt, perhaps in seasonal rituals. The ash mound sites were
camps of groups linked to the agricultural production sites.
Posted 19th October 2007 by Ravi Mundkur
Labels: Malaprabha millets urd wheat ash mound rice Jwalapuram
Neolithic

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OCT
17
48. Early Tulu: Stage II 2000-800 BC

The major evidence for existence and residence of Tulu tribes in the
northwestern Indian subcontinent is the existence of a fossil or relict word
namely Pirak in the present Tulu language. Incidentally, Pirak is name of
the area in Baluchistan where the phase of post-Indus civilization was
developed between 1800 and 800 BC. Beside there are a number of other
evidences like exchange of words with Vedic Indo Aryans, adoption of the
Bermer worship
One of the artifacts obtained in Indus civilization resembles boar (see
photograph above). In Indus valley civilization, whether this boar like
artifact could be taken as evidence for the existence of boar worship
(Panjurli/Varaha) which was a hallmark of the Tulu tribes needs further
verifications. If it is confirmed it may indicate the presence of Tulu tribes in
the late phase of Indus Valley civilization.
The civilization in the north western Indian subcontinent is divided into
three phases namely:
(a) Mehrgarh (7000-2600 BC),
(b) Indus Valley (2600-1800 BC) and
(c) Pirak(1800-800 BC)

Mehrgarh Civilization phase 7000-2600 BC
Mehrgarh township, located at the foot of the Baluchistan hills (now in
Pakistan), is the earliest known farming settlement in South Asia,
established circa 7000 B.C. Several villages developed in the hills of
Baluchistan and further (ca.3500BC onwards) along the western edge of
the Indus plain. The people cultivated wheat and barley and raised sheep,
goats and cattle, all traditions that paved the way to civilization. Stone
sickles are found that provide evidence of cultivation. Besides, painted
pottery, ornaments and terracotta figurines representing both humans and
animals have been found.
Settlements on the Indus plain laid the foundation for the Indus Civilization.
Cattle yokes and sophisticated copper/bronze implements recovered during
the archeological excavations suggest growth of agricultural society in the
area and the seals indicate trade with neighbors in the region. Graphic
motifs on the pottery such as men with headdresses of buffalo horns may
be the beginning of religious beliefs that continued into the later Indus
Civilization.

Indus Valley Civilization phase 2600-1800 BC
More than 1,500 archeological sites have been discovered along the Indus
(Sindhu) and Sarasvati (Ghaggar Hakra) River valley/ catchment area by
ca. 2600 BC, of which about ten known to be are well planned cities or
towns. Among these, Harapa and Mohenjodaro (in Pakistan and Dholavira
(Gujarat, India) are the famous sites. The towns, consisting of well planned
streets and buildings, were divided into public/administrative and residential
section. The use of baked bricks in architecture evolved before and during
the Indus Civilization. The towns were linked with each others through
rivers, which possibly served as water supply and transportation networks.
The town had developed trade relationships with Persian Gulf and
Mesopotamia.
Art works recovered during the archeological excavations such as human
and animal terracotta figurines, gold ornaments, toys, decorative motifs
painted on pottery and other objects made from copper/bronze, shell and
semi-precious stones, carnelian beads with bleached white designs (etched
with alkaline solution) indicate the affluent urban style of life enjoyed by the
citizens of the Valley.
Buffalo horns and pipal trees were regarded as sacred. Depictions on some
seals and tablets of men wearing horned headdresses decorated with pipal
leaves may have represented religious as well as secular leaders. One of
the published artifacts looks like the boar Varaha or the Panjurli, popular
spirit in Tulu culture. Fish symbols abound in these areas that have been
variously interpreted by scholars like Iravattam Mahadevan and Asko
Purpola. Mahadevan suggested Indus to be a proto-Dravidian culture. Asko
Purpola suggested that fish pictograms represented religious beliefs.
Purpolas suggestion appears meaningful since in later aprt of the history
around 300 BC legend of fish worship was adopted as Matsyavatar, the
first incarnation of Lord Vishnu.
Traditions involving the worship of nature and possibly even the "Mother
Goddess" were integrated into the traditions of the Indo-Aryan speakers in
the form of a reverence for cows, pipal trees, rivers and water.
Most of the cities of the Indus Civilization were abandoned by circa 1800
B.C possibly due to shifting of rivers or famine. Possibly most of these
settlements were relocated to the Pirak region.
Pirak civilization phase 1800 to 800 BC
The Pirak Culture evolved consequent upon the decline of the Indus
Civilization. It was near the older Mehrgarh sites on the Kachi plain and
characterized by geometric polychrome pottery. Here horses and camels
were domesticated for the first time in South Asia, and the riding of horses
is clearly attested. Sorghum and rice were added as summer crops to the
existing winter crop assemblage of wheat and barley. This saw-toothed
stone sickle was probably used to harvest cereals. Early Tulu and Early
Dravidian tribes picked up the cultivation and consumption of rice in this
region. Possibly, the custom of making boiled rice was also initiated in this
region, as mentioned in some Greek accounts of the time ca 300 BC.
Several other points regarding the Pirak phase of Tulu tribes has been
described in previous posts.
Evidences such as urns containing cremated bones and ashes have been
recovered, suggestive of development of new tradition burning of dead
bodies evolved in the Cemetery H. Horses and camels were utilized for
common domestic chores.

Posted 17th October 2007 by Ravi Mundkur
Labels: Bermer panjurli Mehrgarh Stage II Pirak Indus Valley

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OCT
16
47.Mundevu (Pandanus)


Mundevu bush is also known as Common screw pine or botanically as
Pandanus utilis. it is a common hedge or spiny bush consisting of long,
ribbony leaves with serial spines on the margin of the leaves. These
hedges naturally grow in Karavali Karnataka along river sides and beaches.
It was also common along Tamilnadu coast since early Christian era. It has
been mentioned in Sangam literature.
In Tulunadu, the ribbony leaves of Mundev shrub are cut and cleared of
their spines and cut into ribbons. The leaves are tendered on low fire and
knitted into tubular vessels called moode(=literally means knitted vessel)
that are used traditionally to steam cook ground paste of rice and urd .
Alternately, the leaves of jack tree are also used in quadruplets to knit and
fashion out leafy vessels (gunda or kotte) for steam cooking the ground
rice-urd paste.
Note that both Mundev (Pandanus) and Jack tree(Pela) are very ancient
plants.Also note that the Tulu name for the shrub Mundevu includes
reference to 'Munda' people.
These steam cooked dishes can be considered as precursors of later
developed iddlis.(see, Post 23).
Posted 16th October 2007 by Ravi Mundkur
Labels: Pandanus Gunda Sangam mundevu kotte moode

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OCT
14
46.Proto-Tulu Migration: Stage I
1. The proposal of the earliest stage of migration of proto- Tulu tribes is
based on (a) the presence of Tulu words in African and Sumerian derived
languages. The basic word Tulu itself can be found in several place
names and persons names. Similarly the Tulu words bant, oor
(<.ur1=village), uri2 (<.ur2=to burn), ain (<.ai=five), sike(<.sige=sultriness),
sima (samba=lion), puttu (putt=to birth) etc. are derived from ancient
African/Mediterranean proto languages.
2. The timing suggested ca.2000 BC is approximate and is based on the
mass migration of tribes out of Africa due to adverse environments like
drought and desertification. There are actually many phases of African
migrations beginning with the origin of evolved man around 165,000 years
ago. Since the words Tulu, bant, oor, ain etc were well formed in African
Mediterranean region during the 4000-2000 BC period, the ca.2000 BC
migration episode has been considered. The dates can be further refined
with availability of new data.
3. The place of origin or initial dispersal was chosen as Ethiopia based on
the presence of maximum number of place-name associations with the
word Tulu. Even in those early days Tulu might have been a small ethnic
group. Apparently even now there are ethnic groups called Tulu in Ethiopia.
4. For comparison of genome characteristics of Ethiopian and Tulu people
extensive data may be required on either side, since both sides have
undergone extensive human assimilations in the post-migration period.
Right now, there may not be sufficient compilation of genetic data on this
front, especially on the Tulunadu side. Besides, the present day Ethiopian
have also changed considerably because several generations of migrations
to and from Africa throughout the history. Apart from the declared
complexities of genetic substructure of Ethiopian chromosomes, at least
three major phases of back migrations from Asia into Ethiopia have been
explained based on Y -chromosome genetic studies (Ornella Semino and
others, 2002).Beside the present, Ethiopian (and Yemeni) maternal
lineages are said to be composites of sub-Saharan and West Eurasian
mtDNA haplogroups suggestive of extensive bidirectional gene flow on
either sides of the Red Sea (Toomas Kivisild et al, 2004).
As pointed out by Kivisild et al (2003) in the Indian context, It will take
larger sample sizes, more populations, and increased molecular resolution
to determine the likely modest impact of historic gene flows to India on its
pre-existing large populations

Posted 14th October 2007 by Ravi Mundkur
Labels: genome studies coastal migrations Ethiopia Stage I Origin of Tulu

2 View comments

ManjunatOctober 31, 2007 at 4:16 PM
For comparison of genome characteristics of Ethiopian and Tulu people
extensive data may be required on either side, since both sides have
undergone extensive human assimilations in the post-migration period.
Right now, there may not be sufficient compilation of genetic data on this
front, especially on the Tulunadu side.

Indeed, the genetic data for Tuluva-s is non-existent (except for Koraga-s).

But if data from Kannada/Tamil and Telugu regions are any indication (from
paternal side...maternal side is strongly India specific for most of the
communities in India) then all the later assimilations include populations
within India or at the most eastern Iran. There is little bit(10-15%) eastern
European/Central Asian input. However, African input is hardly observed.

Considering Indian clans have older presence in India(30000-10000BP)
than Ethiopian clans(migrating around 6000 BP-2000BP), I would rather
consider Ethiopian clan(if at all they migrated to India) merged with Indian
clans and not the other way round.

Reply

Ravi MundkurNovember 1, 2007 at 12:41 PM
I agree with your suggestion that incoming groups merged with earlier
aborigines.(I was using the word 'assimilation').Indian aborigines have put
their stamp of presence since some 75,000 years, before present
(Jwalapuram,Vindhya etc).(Coastal data on similar lines must have been
destroyed due to high rainfall and other attendant natural calamities.) Since
then they must have proliferated and evolved within (southern and rest
of)India.Let us visualize that five or ten migrant couples came with their
children as settlers into the territory inhabited by some thousand or more
couples of aborigines.( Shall we call the aborigines proto-Munda?)
If we consider that the genome ratio (of proto-Munda: Early Dravidian
population) has remained same throughout the later evolutionary
times,then we can expect 1% genome representation of original Early
Dravidians as against 99% of Proto-Munda.I hope this explains paucity of
newer/later genetic haplotypes in the south Indian scenarios.
I wish some of our own Universities would take up extensive,systematic
genetic sampling studies from our expansive population.

Reply

OCT
12
45. Origin of the word ' Bant '
Like Tulu, the word 'Bant', is also derived from the African roots. The word
bant is also found in other southern Indian Dravidian languages like
Kannada and Telugu. Presently, the word bunt refers to a particular
community in Tulunadu. However, earlier in the history the word 'bant',
(also written as bunt) meant and was a profession. It was a profession of
trusted soldiers or body guards to the kings and chieftains. The ancient
Tulu heroes Koti and Chennaya from baidyer/ billava caste were
professional bants (=body guards) for Ballala chieftains according to Pad-
danas. Similarly Hanumantha (or Hanuman) was called Ramas banta in
the sense of (a) trusted and (b) powerful personal assistant. The usage of
the word in Ramayana also denotes the antiquity of the meaning of the
word.
My earlier postings on Bantu>Bunt word derivation, apparently conveyed
an erroneous impression that our 'Bunts' are directly derived from the
African group of 'Bantu's. My earlier discussions were focused on the origin
of the word and not the Tulu community of the same name. To avoid
confusions let me use the spelling bant to refer to the basic word and
bunt when referring to the community.
The origin of the word 'bant' is quite ancient (4000-2000 BC), having
primary roots in several African and Mediterranean languages (like
Sumerian and Akkadian etc), that have influenced in the evolution of
Dravidian languages including Tulu. The Pad-dana style of our
characteristic Tulu folk oral- literature itself has deeper roots in the
analogous oratures (=oral+ literature) popular in the African heritage.
The name Bantu in Africa refers to an ethnic group of 400 tribes and their
languages. Swahili is one of the popular Bantu languages. Dr. Wilhem H. I.
Bleek (1827-1875) is credited with naming these tribes as Bantu group in
the year 1862. Thus the naming of the Bantu group may be relatively
recent, but the original root word of bant is quite ancient. The present
African word Bantu (ba+ ntu) now means 'people' in Bantu languages.
And the same word bant (= persons) acquired by proto-Tulu and related
proto-Dravidian tribes that migrated ultimately to the southern India, has
been evolved to represent reliable, strong person.

Tulu Bants in Kannada-Telugu armies
Tulu people used the word 'bant' or 'bante' initially for a professional body
guard, usually trained in the garodi(=ancient gymnasium of Tulunadu) of
martial arts. The word has similar meaning in Kannada and Telugu also.
The Tulu chieftains, Alupas had socio-political and matrimonial alliance with
Kannada kings since the period of Kadambas. And the Tulu bants served
in the army of Kadamba and Chalukya Kannada kings as soldiers and
bodyguards, between the period of 5th and 10th centuries.
In Telugu Mudiraju / Tamil Mutharaya communities, of Andhra and
Tamilnadu, bants form a subcaste. Mudiraju people were fishermen,
cultivators, special soldiers, warriors and ruling class at different times in
the history. It is reported that Vellala (<.Ballala) bants migrated from
Tulunad Karavali to Andhra in the historical period. This was because a
part of Andhra was governed by Kannada Chalukya kings during the 7th to
8th centuries AD. During their reign, Chalukya kings introduced script for
Telugu language based on the then existing medieval Kannada script. (As
a consequence, the Telugu script bears resemblance to Kannada script
even today)
Bunt as community name
Since a large number of Tulu farmers, (Okkaliga/ Nadava/Nair) were
professional bants during the Tulu and Dravidian history, the word was
subsequently adopted as a community name. The Tulu bunts has become
a composite community group now, apparently evolved from several
streams of people, during the history of Tulunad like Okkaligas (farmers),
Alupas (> Alva), Nairs, Nadavas, and converts from Jainism.

Posted 12th October 2007 by Ravi Mundkur
Labels: Hanumantha Koti-Chennaya Mudiraju bant Chalukya.Kadamaba
bunt garodi

5 View comments

ManjunatOctober 12, 2007 at 6:17 PM
Just like Munda-s, Ethiopian ancestry of Dravidians does not have any
genetic support. That is if you talk about Proto-Tuluva-s around 6000BP.
Yes, 60-70 thousand years back our ancestors migrated from that region
but that is true for all the communities outside Africa.

Again, if at all we find any ancestry it should be among ruling classes.
Munda Y-chromosome O2a and Ethiopian major Y-chromosome E3b is
hardly observed among Dravidians.

However, Munda is one of the surnames of Bunt-s. Therefore, Munda and
Ethiopian ruling families merging with dominant caste in this region can't be
ruled out as long as we have linguistic support for that.

Reply

Ravi MundkurOctober 13, 2007 at 8:07 AM
I am right now not sure of the date of migration out of Ethiopia. I guess it is
around 2000BC,the proclaimed 'bad environment' period that drove many
early tribes out.
What I am convinced is that proto-Tulu tribes had some 'identity' and
'name-tag' right at that time,before migration from Ethiopia.That is to say
either (a) proto-Dravidians already had split into proto-Tulu and proto-Tamil
sects before migration and/or (b)similar friendly sects adhered together as
proto-Dravidians.
Further, I feel those who came to Tulunad were not just the ruling
families.Ruling was never a systematic thing in Tulunad, mostly it was
chietainship (Palegar style or 'Guthu' style of landlordship). Munda have
been assimilated into Tulu (and possibly other Dravidians also)in number of
ways. Munda among Bunts may be only a tip of the iceberg.I have
gathered some Munda words in Tulu,shall present later.
By the by, please cite some of the genome studies in Mundas and
Ethiopians for my references.

Reply

tuluva vellala (bunt mudiraja)November 5, 2007 at 9:45 PM
Visit
http://www.mudaliars.co.nr for the proof of Scythian origin of Mudaliars,
Bunts and Nairs.

Reply

MNLNovember 15, 2010 at 7:42 PM
There are evidences of multi lingualism in ancient India, also Ramayana of
Valmiki saya that Hanuman spoke with Sita in a language other than
Sanskrit so that Ravana would not understand.
What language it must have been??
apart from this, I want to know is whether the 'Vanara' tribe spoke Tulu or
Kannada or even Telugu as their mother tongue?
Thanks in advance.

Reply

Ravi MundkurNovember 16, 2010 at 8:49 AM
There are evidences on existence of several ancient tribes in India. Most of
these tribes had independent languages of their own.Some of these have
become extinct or partly absorbed by later dominant languages.
If we accept that Ramayana was a very ancient tribal story probably of
Austro-Asiatic culture in India, then it seems the languages in use in that
period may have been older than the present set of Dravidian languages.
We shall discuss some of these ancient/ extinct/absorbed languages like
'Paishachi' in forthcoming posts.

Reply

OCT
11
44. The scale of human migration
Normally, our perceptions are based on the present environments and
therefore we have difficulty in visualizing the scenarios from the past. Many
people cannot digest the concept of migrations because they imagine
whole massive population, in the scale they see now around, moving out
from one place or region to the other.
One small event in the relatively recent history shall be useful to envisage
the scale of migrations that occurred in the past history.
Nadava migration
About 500 years ago, five families of Nadavas from Kundapur taluk, left
their original homeland due to differences with local people, travelled some
100 km distance northward crossing a number of coastal rivers to Ankola-
Gokarna area of Uttara Kannada district and resettled there. Now, after
passage of five centuries, the population of Nadava community in the
Ankola- Gokarna region exceeds 10,000.
Five centuries have contributed significant changes to the language, culture
and beliefs of the migrated Nadavas of present Uttara Kannada. Their
language Nadava Kannada now is slightly different from that of the
present Kundapur Kannada. Their beliefs also have undergone minor
changes: the cult of spirit worship has taken back seat and local influence
of Lord Tirupati Venkataramana has taken over. The moolasthana concept
has almost vanished,but the bari concept has become balli concept.. The
Bermer cult has been modified into an annual festival of Bommayya
devaru.
Posted 11th October 2007 by Ravi Mundkur
Labels: nadava Ankola migration bari. Gokarna balli Kundapur

4 View comments

ManjunatOctober 11, 2007 at 11:12 PM
Ravi:
Any idea total number of Nadava-s who migrated to Uttara Kannada?

Reply

Ravi MundkurOctober 12, 2007 at 3:36 PM
Only five families! Even today Nadava elders talk about this in Ankola area.

Reply

ManjunatOctober 12, 2007 at 5:42 PM
I would like to know the absolute numbers if available. I guess we can
make some approximation for the population size in this region around 500
years back.

Reply

Ravi MundkurOctober 13, 2007 at 7:47 AM
Absolute number difficult to gather because of passage of time,but I shall
try to gather during my next visit.From the impression I gathered from them
, the total number of migrants is about 15 to 20.But they are sure of 'five'
families.

Reply


OCT
11
43. Evolution of Tulu Language


I propose a three stage evolution of Tulu language. Other Dravidian
languages also share this global heritage.
Stage I: ca.4000-2000 BC - Proto Tulu
Proto Tulu originated in Ethiopia. It contained lot of words derived from
Sumerian languages and African languages. Some of these words still
survive in our language. Other Proto-Dravidian languages also were
originated in the region.
Around 2000 BC severe desertification of northern Africa occurred with
formation of Sahara desert. The adverse environmental conditions forced
many human tribes to leave Africa and migrate to greener areas with basic
amenities. Tulu and other Proto Dravidian tribes left Africa and migrated.
Stage II: ca.2000-500 BC - Early Tulu
Migrating Tulu tribes and proto-Dravidians settled in the Pirak region in
Central Asia, now part of Pakistan. Pirak region had a native language:
Early Prakrit. They interacted with Indo-Aryans that came from Eastern
Iran. A group of Indo-Aryan sages were engaged in the oral composition of
Vedas. Early Tulu and Dravidians tribes learnt rice cultivation in this area.
Again unfavorable environmental conditions enticed these Tulu/Dravidian
tribes to migrate into greener pastures of India.
Stage III: ca.500-300 BC - Tulu
Early Tulu and Dravidian tribes migrated into India. They traveled and
settled for some time in different regions of northwestern India, interacted
with local language groups and further migrated to West coast of India.
Interaction of Dravidian tribes with Marathi tribes contributed exchange of
words between Dravidian and Marathi. Marathi language is an evolved
form of Early Prakrit.
Tulu tribes settled in Karavali region that is popularly known as Tulunadu.
Early Kannada tribes settled in plains of Karnataka. (The names Kannada
and Karnataka may have evolved later.) Early Malayalees traveled further
south and settled in Malabar. Tamils moved further and settled in Early-
Madhurai, somewhere in the southern coast of India. The Early-Madhurai
was destroyed by the transgression of the Sea and Tamils resettled in
inland townships designated again as Madhurai.
At that time Munda group of languages and culture prevailed all over
southern India. Munda tribes were adept in agriculture.They were growing
a variety of crops like wheat, barley, jowar, ragi, cow pea (kadale), black
gram (urd), green gram (padengi), horse gram (kudu), togari etc. The
incoming tribes interacted with Munda tribes leading to assimilation of
Munda language and culture in Tulu and other Dravidian languages and
culture. Dravidian groups introduced rice cultivation methods acquired from
their earlier settlements.

Posted 11th October 2007 by Ravi Mundkur
Labels: Karavali Tamils Pirak Kannada Munda coastal migrations Ethiopia
Prakrit Sumerian urd Madhurai Dravidian Malayalees Veda

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OCT
9
42. Origin of the word Tulu -II
The word Tulu itself is of remote antiquity. Online search shall convince
you that the word Tulu is more global in dimension than we can imagine.It
appears that the word 'Tulu' originally meant 'water and water related
aspects' in the language of its origin, but might have acquired additional
meanings subsequently due to changes in environmental situations.
In the ancient Sumerian languagetu morpheme represented water spring
or well or water connected activities like bathing or washing and the
morpheme lu was indicative of quantity or abundance, people etc. There
was another Sumerian word tulu or tule that meant soft or placid.
(Compare similarity of the latter meaning with our tuluve jack fruit.).Tulu is
found in the list of African personal names and the word means spread out
in different directions, possibly implying migratory character of the Tulu
tribes. Another vocally analogous African word Zulu also means water.
I believe that the word Tulu existed since Sumerian period of early
civilization (ca. 6000-4000 BC) in north African-Mediterranean region,
where from these original ancient Tulu tribes migrated. The ancient
Sumerian and related languages form the basis for the evolution of many of
the Afro-Asiatic languages of present day. The word 'Tulu' originally meant
(1) water or activities connected with water (2) placid and soft.These
ancient meanings still survive today in spite of the passage of several
millenia in the time scale. These Sumerian meanings are analogous to
those interpreted by Sediyapu Krishna Bhat and Manjeswar Govinda Pai in
the context of present Tulu in Tulunad.
The Ethiopia can be described as cradle of human race, since the earliest
human fossils (Homo sapiens) Omo I and Omo II dated back to 165,000
years were found in Ethiopia. As reconstructed by the genome studies
complemented with archeology and paleontology, human migrations
started out of Ethiopia and Africa in several phases.
Tulu place names
Tulu is the name of several Ethiopian towns and settlements. Tulu is also
a surname or part of the name among the Ethiopian people. For example,
Derartu Tulu is an Ethiopian female athlete. There are at least four places
(towns, settlements) called Tulu in Ethiopia, at least one each in the other
neighboring African countries like Kenya, Sudan, Nigeria and Zaire. In
Ethiopia there are more than 12 places in the online maps with Tulu as
prefix, such as Tulu Bolo, Tulu Bora, Tulu Ferda, Tulu Guracha etc.
Tulu Migrations
On the basis of these data I suggest that the original Tulu tribes originated
in Ethiopia in northern Africa and migrated out of Africa under adverse
environmental conditions.Based on environmental geological data
scientists have interpreted that around 2000 BC, wide spread
desertification of northern Africa prompted many tribes to migrate out of
Africa. Tulu place names in other African countries are suggestive of
migration of early Tulu tribes in different directions. The present African
meaning of spread in different direction for the word Tulu could have
been the result of migrations.
The exact nature of the language of the primary Tulu tribes hailing from
Ethiopia is difficult to conjecture now but we can presume some of the
original words are still preserved as fossils in present Tulu language.
The Tulu language has grown or evolved independently of African
languages during the last 6000 years in such a way that they have entirely
separate identities and characteristics. A lot of things change as a result of
divergent evolutionary trends. But some fossil root words may exist still!
Outside the African continent, Tulu place names can also be found in
Pakistan (Thulu), Afghanistan, Mynamar, China, Bolivia, Brazil, Papua
New Guinea and Phillipines.
The Afghan Television channel, at present, is called Tulu TV, the word
Tulu in the present Afghan language means something like the rising or
the dawn. Note that Afghan meaning of Tulu is different from the African
roots. Afghanistan is close to Pirak where many of the tribes settled during
the period ca.2000 to 500 BC. The Pirak episode of Tulu tribes has been
discussed in several earlier posts in this blog.
The Tulu tribes settled and lived in the Pirak area for some 1500 years,
then again migrated (ca 500-300 BC) to their present homeland in Tulunad.

The original Tulu may have been the name of the mother who migrated
from Africa to Pirak along with her family. The original Tulu family carried
several root words along with them during the migration from their early
homeland. A few such Tulu families or clans were active in the last
millennium also around Kundapur, Honavar and Banavasi region.
And Krishnadevaraya who ruled Vijayanagar was product of one such
family that called itself Tulu clan.
Posted 9th October 2007 by Ravi Mundkur
Labels: Ethiopia Tulu Tv Africa words Pirak Origin of Tulu Zulu Migrations

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OCT
9
41. Origin of the word Tulu -I
Origin and meaning of the word Tulu has been disputed in literary circles
since pre-Independance days. Dr. Palthadi Ramakrishna Achar(1999) has
compiled the available historical information on the word Tulu in his book
TuLu naaDu- nuDi. Most of the appraisals, as remarked by Dr Achar, have
been made considering Tulu as a character of the territory or the people
rather than the language.

1.In Rajatha Peethapura Mahatme(1913) it is described that a chieftain of
Udupi called Ramabhoja offered Tulbhra to the deity, to amend for the
sin of killing a serpent. Tulbhra is the offering of gold or other material
(according to the status of the worshipper) equivalent to ones body weight.
Thus the word Tulu has been suggested to have been derived from the
Tulbhra. The theory has not been accepted by experts since Rama bhoja
appears to be an imaginary ruler unsubstantiated in the actual history of the
land.
2.Another similar legend in Keralotpatti, an ancient work that originated
from Kerala, describes the rule of one Tuluban Perumal from Koteswara,
Kundapaura area, who gave the name Tulunad for the area.This is again a
figment of fertile imagination since there is documented evidence of any
Tuluban Perumal ruling Tulunad.
3. Dr B. A. Salettur derived the word Tulu from the Kannada root tooL
which means to attack. Dr. Gururaja Bhat had discounted this suggestion
since Tulu people were never attacked anyone nor had any expansionist
ideals.
4. Manjeswara Govinda Pai proposed that the word Tulu has been
considered to have derived from the Tamil word Tulai which means to row
or play with water.
5. Kudkadi Viswanatha Rai (cited in Dr Achar,1999) suggested that the
Tulu has been derived from the phrase Tullal naadu, wherein tullal
means to wriggle or to dance. Native Mera or Muger tribes describe their
marriage ceremony as 'tullal'.
6. Dr. Gururaja Bhat proposed that the word Tulu is modified form of the
term turu that refers to cattle. Cattle herding and grazing is considered to
be one of the earliest known professions in India. Cow-herders of Gujarat,
also known as Yadavas are considered to be one of the early settlers in
Tulunad. Haritha of Yadava clan was said to have ruled in Tulunad
according to Harivamsha. However there are no solid evidences in favour
of turu>tulu word conversion .
7. Tolahars were a royal clan that ruled a part of Tulunad. Tola>Tulu
conversion has been thought of by some workers.
8. J.Sturrock in his South Canara Manual ( Vol.I ) inferred that word Tulu
possibly refers to the soft nature of the local people, since the adjective
tuluve is applied to the soft pulpy variety of jack fruit. However, this
argument has not been accepted by experts like Dr. Gururaja Bhat.

9. Sediyapu Krishna Bhat has pointed out that the word Tulu is connected
with water. Tuluve(jack fruit) also means watery and that should be
considered instead of the soft implication. The other water related words in
Tulu are talipu, teli, teLi, teLpu, tuLipu, tulavu, tamel and additionally in
Kannada are tuLuku and toLe. In Tamil tuli means water drop and tulli
means the same in Malayalam.

Interestingly, earlier Manjeswar Govinda Pai also had suggested that the
term Tulu is derived from the Tamil word tulai which means to row, dive or
play in water.
Thus it can be concluded that the word Tulu implies related to water.

10. The term Tulu was also used as a clan name, as recorded in the
Honnali inscription of Shimoga district, dated 1203AD. Dr. Gururaja Bhat
has cited several personal names with Tulu as affixes like Tuluveswara,
Tuluva Chandiga, Tulu Senabova, Tuluvi Setti, Tuluvakka Heggadati,Tulu
Alva, Tulai Amma etc. as have been recorded in the inscriptions. In the
Basrur (in Kundapur taluk) inscription dated 1401 AD, mentions a Tuluvi
Setti donating land to maintain the routine expenditures of the Tuluveswara
temple of Basrur. Besides, Krishnadevaraya, the famous emperor of
Vijayanagar was said to be hailing from the Tuluva dynasty.
Thus we can conclude that the word Tulu means that connected with
water and it is also name of a clan or group.
However the word Tulu is more global than we ordinarily imagine!

(..to be continued)
Posted 9th October 2007 by Ravi Mundkur
Labels: Tuluva Krishnadevaraya Origin of Tulu Palthadi Ramakrishna
Achar Basrur Sediyapu Krishna Bhat Yadava Kukkadi Viswantha Rai words
Tamil Salettur Govinda Pai Tuluveswara Dr Gururaja Bhat

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OCT
8
A Tulu stage play : 'Kariyajjerna katekulu'
Rangavathar stage group presented a memorable Tulu stage play on
Sunday 7th October,2007 at Town-hall auditorium, Mangalore. Kariajjerna
katekulu is based on the short stories written by award winning Tulu writer
D.K.Chouta. The play was directed by Krishnamurthy Kavattar who
sharpened his theatrical shills under the famed Ninasam group of
Heggodu.
The drama based on collage of four short stories selected from the
D.K.Choutas book of the same name reflects the Tulu culture and attitude
effectively employing neo-style audio-visual theatrical techniques. The rural
guthu culture, spirit worship of Lord Malaraya, the Kola and Nema, the
recitation of stanzas from of Yakshagana folk theatre, the attendance of
aborigines-all these elements woven deftly into the drama. The guthus
(guthu= a large household of a landlord) were the traditional centres of
power at rural level in Tulunad since historical times. The backdrop and
props of ornate wooden pillar, buta mancha and the scarecrow
(representing the paddy field) characteristic of rural Tulu homes makes the
theme meaningful. The entire Rangavathar team and the writer Chouta
deserve congratulations for the experimental stage play.
One particular usage in the drama that stuck me was the term
mooladakulu to refer to the scheduled servants attending the guthu.
(Mooladakulu literally means those from the origin or aborigines.) More
about aborigines in some other posts.

Posted 8th October 2007 by Ravi Mundkur
Labels: Kola stage play Kariajjerna katekulu spirit worship Krishnamurthy
Kavattar mancha buta Malaraya Nema guthu Mooladakulu aborigines
D.K.Chouta Rangavathar

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OCT
4
40.Early evolution of words and languages


The concept of the African origin and migration of mankind worldwide
suggests that languages also might have originated and migrated in the
similar way. Prehistoric According to the mother tongue theory of origin of
languages, the human migrations appear to have led to the present diverse
distribution of worlds languages.
The languages appear to have originated as primitive sounds in the
beginning that eventually evolved into morphemes and words. Words were
combined to form sentences to supplement the gestures and to facilitate
accuracy of expression. Migration of people to different locations around
the globe introduced umpteen variations in the words, adoption of the new
words, pattern and style of combing words into sentences, usages and
grammars depending on the environment of the settlement and the
association of pre-existing, resident people. Thus evolution and migrations
and diverse environments have produced different and complex languages.
The primitive oral /spoken languages evolved some 130,000 years ago with
development of the gene FOXP2 associated with speech. Most of the
communications, including the literature and education in the early days
were in oral format. Subsequently the necessity of keeping business
accounts and preservation and documentation of literature led to the
evolution of writing about 5000 years ago.
Linguists like Meritt Ruhlen (1994) consider that all extant languages share
a common origin and similar words in different languages are usually the
result of divergent evolution from a single earlier language.
Most of the basic morphemes (parts of the word) and words originated
among the early civilizations and spread around the globe along with trends
and patterns of human migration and habitation.
Sumerian civilization in the Mediterranean valleys of Euphrates and Tigris
(now parts of Iraq and Iran) is considered to be one of the early civilizations
that developed and flourished during the period 6000 to 2000 BC. There
could have been contemporaneous or older civilizations in other parts of
the world like India, but these have not been sufficiently documented.
In the light of basic theory of evolution of words and the languages outlined
above, we can expect to find some of the basic Tulu morphemes and
words in the earliest civilizations, like those developed in the vicinity of the
place of origin of the mankind, the northern Africa.
Posted 4th October 2007 by Ravi Mundkur
Labels: words mother tongue theory morphemes origin of languages

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OCT
1
39. One human family with many variations


The declaration of the ancient Indian Sanskrit adage Vasudaiva
kutumbakam (=the whole world is one family) is in concurrence with the
findings of the science that infer human beings originated in Africa, who
with time upon proliferation, migrated and populated diverse parts of the
globe.
The present day global human population presents so many variations in
skin, eye and hair colors. Many natural geological processes that affected
the Earth have contributed to the mutations in human genes that in turn
created new variants in the physical characteristics leading to diversity of
human races.
Major volcanic episodes after the origin of human beings like that of Mt.
Toba, Sumatra (ca.74, 000 years ago) probably had drastic effect on extant
human races. The heavy clouds of dust storms and the nuclear winter that
followed the devastating volcanic eruption may have produced serious
mutational effects on the physiology and genetic characters of human
beings that eventually survived the catastrophe.
Similarly other natural calamities like earthquakes,desertification and
migration/diversion/drying up of rivers have influenced human migrations
and in turn interactions with differing human groups.
Post LGM evolution of skin colors
The Last Glaciation Maximum (or the Pleistocene ice age) around 10,000
years ago caused drastic lowering of ultraviolet rays in the atmosphere
especially in the northern hemisphere. This led to the reduction of melanin
pigment in the skin and modification of genetic characters with
development of fair skinned people in the cold areas and intermediate
colors (ranges of fair to brown shades) in the temperate zones. The
melanin content in the skin dictates the color of skin in human beings.
The brown skinned people were developed due to mutation in genes.
Polymorphisms in three genes, SLC24A5, TYR and SLC45A2 that are
related to the melanin content in the skin collectively account for most of
the natural variations of skin pigmentation in the south Asian people.
Human skin and hair color is also said to be controlled in part by MCIR
gene.
Human skin color is geographically stratified and correlate with
environmental level of ultraviolet radiation. Genetic studies suggest that the
Europeans and East Asians acquired fair skin colors through different
genetic means. The evolution of the light skin post-dates the Ice Age with
SLC24A5 and the blue-eye variant of OCA2 both genes showing to
significant rise in frequency within the last 10,000 years.
Most of the significant stages in the global human evolution in terms of
culture and civilization post date the ice age and by then different colored
human beings in different parts of the globe had evolved.

Posted 1st October 2007 by Ravi Mundkur
Labels: melanin Pleistocene ice age Last Glaciation Maximum Human skin
color

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SEP
27
38.Earliest Indian Tribes
The oldest known human fossils of homo sapiens, designated Omo I and
Omo II, were discovered from the Omo river valley in Ethiopia by Richard
Leakey and were dated to be 195,000 years old. The journey of mankind
from 165,000 to 8000 years before present, coinciding with the pre-
agricultural hunter-gatherer nomadic phase of human evolution, inferred
based on the genetic studies of mtDNA and Y- chromosomes, reveals that
almost entire globe was populated by the mankind before 8000 years as
result of incessant migrations during the last 150,000 years. With such
extensive migratory trends it can assumed that mankind almost evolved
and perfected verbal/lingual communications in this huge period. The
factors of time, distance, environment and tribes have introduced so many
variations in the languages of the world that simple genetic connections
between languages can be hardly deciphered.
The data in the compilation of journey of mankind suggests that:
1). 85,000-75,000 years ago.
The first phase (batch) of human migration from Africa to India. The earliest
Indian settlers.
2). 74,000 years ago.
The massive volcanic eruption documented at Mt. Toba in Sumatra. It was
followed by heavy dust storms that led to nuclear winter in the entire south
Asian region with volcanic dust dissipations spreading up to India for six
years. Volcanic activity was followed by a millennium of ice age.
Widespread devastation of the human beings, animals and plants possibly
occurred in most of the southern Asia.
3). 74,000-65,000 years ago. A group of tribal people entered India from
the north east Assam and Bengal from the Borneo side.
4).65,000 -52,000 years ago.
Two way coastal migrations into India have been visualized:
(a).One branch from NW India migrating along the West Coast. This is
second phase of migration from Africa, possibly more evolved anatomically
than the first batch.
(b).Other branch from Bengal side migrating via East coast. This is the first
batch returning from the tour of South-east Asia and Australia. Possibly this
branch represents the advent of Austro-Asiatic (Munda) tribes into India.
5) 10,000 years ago. The global Ice Age also called the Last Glacial
Maximum(LGM).
The Glaciation caused lowering of sea levels to the tune of about
100m.This facilitated human migrations across the continents and land
masses as many of the land bridges were exposed and people were able
to cross the sea routes through the exposed land bridges.
The sea had retreated exposing wider land coastal mass and the land
bridge between India and Srilanka (Ram Sethu or the Adams bridge) was
more accessible for human migrations across the sea from India to Srilanka
and vice versa. These geological-geographic aspects have ramifications
that inspired some of the famous folklores of India.
Posted 27th September 2007 by Ravi Mundkur
Labels: coastal migrations Ethiopia earliest Indian settlers.Africa Ram
Sethu human migration Omo river valley Last Glacial Maximum Munda
homo sapiens Austro-Asiatic Adams bridge

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18
37. Early Human migrations


Earliest known human beings originated in the eastern Africa some
165,000 years ago as understood by the anthropological studies based on
the occurrence of oldest known human fossils found in the Ethiopia.
Genetic studies of mtDNA and Y chromosomes coupled with paleontology,
paleo-climate and archeology point out that early human beings originated
in East Africa and migrated to different continents as hunters and gatherers
wandered in the ensuing period.
The broad trends of global migration in the earliest human history are
outlined below based on the compilations of Bradshaw foundation based
on the data from Prof. Stephen Oppenheimer. The data are limited to the
period 160,000 and 10,000 years before past. Migrations after the
prominent ice age (10,000 years before present), introduction of agriculture
(8000 years before present) and the development of civilizations, therefore,
are grossly missing in the studies done so far.

Years ago. Broad Human Migration events and climate
160,000. Origin of homo sapiens in East Africa
160,000-135,000. Hunters and gatherers. Migration along four divergent
paths from Ethiopia. First generation mtDNA gene type L1
135,000-115,000. Migrations: Sahara> Nile>Levant
115,000-90,000. Levant branch died out. Desertification of North Africa.
Reoccupied by Neanderthal man
90,000-85,000. Migrations: Red Sea> Arabian Coast> India. All non-African
races evolved from this branch.
85,000-74,000.
Migrations:Srilanka>IndianOcean>W.Indonesia>Borneo>S.China
74,000. Volcanic eruption at Mt.Toba, Sumatra. Indian subcontinent
covered by Volcanic fly ash deposits almost depopulated.
74,000-65,000. Migrations: Timor> Australia>New Guinea. Repopulation of
Indian subcontinent
65,000-52,000. Warming of climate around 52,000 years
52,000-45,000. Mini -ice age. Paleolithic culture.
45,000-40,000. Migrations: 1.East Asia coast >Central Asia >Steppe >NE
Asia.2.Pakistan>Central Asia.3.Indochina>Tibet
40,000-25,000. Migrations: Central Asia>East Europe. Cave arts in France
25,000-22,000. Migrations: Siberia>Alaska through Bering land bridge.
Native Americans
22,000-19,000. North Europe Asia, North America almost depopulated.
19,000-15,000.Last Glacial Maximum, 18,000 years ago. Bradshaw rock
paintings, Australia.
15,000-12,500. Amelioration of global climate. Simple stone tools, flaxes,
cobbles
12,500-10,000. Reoccupation of West America. Ice Age 10,000 years
10,000-8,000. End of Ice Age. Heralded agriculture. Sahara was grassland.
Recolonization of Britain and Scandinavia.
Posted 18th September 2007 by Ravi Mundkur
Labels: Stephen Oppenheimer Africa human migration Ethiopia.

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36. Planets as Tulu proper names



One more aspect of the Pirak phase (ca. 2000-500 BC) of civilization of
early Tulu tribes is the adoption of names of planets of our solar system as
proper names. The group of sages who settled in the NW Indian
subcontinent and composed the Vedas worshipped various planets and
other forces of the nature and the environment. Animal, hero and spirit
worship were in vogue among the contemporary Tulu and other tribes of
the day. Brahma/Bermer worship was initiated there. The practice of
astrology was popular at that time. It is reported that even Abraham
practiced astrology in the beginning. Therefore, it is but natural that several
tribes living there at that time adopted the names of the planets of the solar
system.
Prof .Mariappa Bhat pointed out in one of his research papers regarding
the prevalence of names of various planets and Sun in the proper names of
Tulu people. The names also correspond with the names of the seven days
of the week and are as follows:

English Sanskrit .>. Tulu*

Sun Aditya Aitha
Moon Soma Soma/Toma
Mars Angaraka Angare
Mercury Budha Booda
Jupiter Guru Guruve
Venus Shukra Tukra
Saturn Shani Taniya
*[Tulu proper names were used with suffixes of anna,-appa or aiha]

Tulu people earlier preferred these proper names extensively but
nowadays these are being discontinued as being out of fashion and in
favour of modernity. Out of the Sanskrit equivalents only Aditya, Soma and
Guru are still preferred and the rest have become almost obsolete.
The astrological studies in the NW Indian subcontinent continued and the
basic scientific and mathematical principles were refined further in the later
historical years. The astrological study centres spread into the Indian
mainland regions like Jaipur and Delhi, with Jantar Mantar being the major
showcase of our heritage in astronomical studies.
The existence of these recently vanishing planetary names among Tulu
people are indicative of their historical heritage dating back to the
approximate period 2000 to 500 BC.



Posted 15th September 2007 by Ravi Mundkur
Labels: Guru Taniya Angare Soma.Toma Tulu Tukra Aitha astrology Booda
proper names Mariappa Bhat Shani astronomy Shukra Aditya Angaraka
Guruva

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35. Ancient Spirit worship: Horse mounted heroes


Many are under the impression that the spirit worship is characteristically
restricted to the coastal Tulunad (Bhutrdhane) and Kerala
(Teyyam).The impression is created by the persistence and growth of the
spirit cult in to an elaborate art forms in these regions.
The primitive cult of worshiping of spirits after the death of their mass
heroes, under the belief that potent souls continue to live after death,
existed widely the early historical societies. The spirit of Brahma, derived
from the mass hero Abraham was one of the earliest spirit worships in the
early civilizations around 2000-500 BC. Migrating Tulu tribes and their
associates carried Bermer (<. Brahma) cult around 500 BC from the NW
Indian subcontinent to the Karavali (coastal Karnataka) which became their
subsequent homeland, the Tulunadu. The Tulu Bermer was imaged
originally as a horse riding hero, probably a bearded one like Abraham.
Similar horse riding hero image was retained for Bommayya (<. Brahma)
by Halakki and other tribes of Uttara Kannada district. The Uttara Kannada
area is in the migration route of the early Tulu tribes.
The image of horse riding Bermer was a dominating cult and concept for
several subsequent centuries and the image was applied to many
subsequently added spirits of that time. The spirit worship continued in the
region.
The spirit worship was widespread in southern India in the beginning
centuries of the Christian era. Khandoba and Mallanna are spirits of that
time in the Deccan region. These spirits were shown in the images of horse
riding heroes.
Khandoba is an ancient spirit deity worshipped originally by shepards and
hunters in Maharastra.The spirit/ folk deity is also known as Khanderao,
Khanderaya, and Malhari Martand. In Andhra Pradesh, the equivalent spirit
is called Mallanna and in Karnataka he was variously called Mallappa,
Mallaya, Mallara or Mailara Linga. The original image of Khandoba or
Khanderao or Mallappa was in the form of a hero riding on a horse (or a
bull as a later modification).
In Tulunadu, Mundittaya, a hero turned spirit, possibly dated back to 5th
century AD, is also shown a horse riding spirit. Mundittaya possibly
represents a hero from the Munda community that prevailed in the coastal
region during early historical days.
With the ascent and domination of Shiva worship, between 6th and 10th
centuries AD, the concept of Kandoba/ Mallappa spirit was modified and
considered as Mrtanda Bhairava, an incarnation of Shiva. Mailara Linga
was depicted in the form of a Lingam.

It appears that the Shiva cult or the Shaivism was also introduced to south
India by Dravidian tribes that migrated to southern India and settled in the
present Tamilnad, possibly during the period 500 to 100 BC.


Posted 13th September 2007 by Ravi Mundkur
Labels: horse riding heroes Bermer Mundittaya Mallanna Khandoba
Mailara linga Shiva Brahma

4 View comments

ManjunatSeptember 14, 2007 at 4:56 PM
Mundappa was a common name in Tulu region. Is there any deity with that
name?

Reply

Ravi MundkurSeptember 15, 2007 at 10:44 PM
Yes Mundappa was a popular name in the region and is of Munda origin.
He may have been a Munda hero.It is also the name of a popular breed of
mangoes in the area.But I am not sure if any deity existed/exists by that
name. I am yet to compile the names of various Tulu spirit deities.

Reply

ManjunatSeptember 20, 2007 at 4:20 PM
Is there any study on Mundari words in Tulu language? Or have you come
across words in Tulu that may not be of either Dravidian or Indo-Aryan
origin?

Also, munda means small in Tulu. And we see so many proper names with
this stem. Therefore, the origin could be native and not due to Munda-s.

Reply

Ravi MundkurSeptember 22, 2007 at 4:55 PM
I have not studied Mundari words yet or I do not know even whether any
such compilation is available in dictionary form.I believe Munda was agroup
of langauges not neccessarily Mundari alone.The words from Munda must
have been amalgamated with Tulu in the considerably long historical past.
The word 'tuda' was quoted as a munda word by Michael Witzel, in the
context of derivation of 'Shatrudu' river.The word 'tuda' exists now in Tulu
as 'tude'(=river),also pronounced now as 'sude'.There may be umpteen
such examples.

Reply

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34. Ten incarnations of Vishnu
A number of several older theological faiths and beliefs prevalent in the
northern Indian society at that time in the history (ca.300 BC or later) were
synthesized into a uniform model of incarnations. The ten divinities
conceived by earlier civilization sects were recomposed and unified into the
concept of ten avatras of Lord Vishnu. The words ava (=downward) + tra
(=passage) refers to the descent of God into earth in human/animal forms.
These include:
1. Matsya -The fish God
2 Koorma-The Tortoise
3. Varha-The Boar
4. Narasimha- The Lion Man
5. Vmana-The Dwarf
6. Parashurma-The Axe Rama
7. Rma
8. Krishna
9. Balarm/ Buddha and
10. Kalki.
All these incarnations are essentially adoption and mythification of ten
different faiths that prevailed at different time periods of evolution of
civilization in the Indian subcontinent.
The stories are also more or less, probably unknowingly, arranged
according to evolution of life starting with the primitive vertebrate fish and
culminating with most evolved human beings
1. The acceptance of Matsya or The Fish God as an avatar throws light
into one of the major disputes relating to the deciphering of Indus valley
civilization. The seals unearthed from the archeological sites of Indus valley
civilization, like Harapa and Mohenjodaro, contain a large number of
images of fish pictograms. These fish symbols were interpreted as
representing stars according to Iravattam Mahadevan (on the basis of dual
meaning of the word meen in Dravidian languages); whereas Asko
Parpola maintained that these represent the Fish God revered by the
inhabitants of the Indus valley. It appears that the interpretation of Asko
Parpola is more in order. The concept of the Fish God worshipped by the
Indus valley people (mainly Dravidians?) remained in the mindsets of the
people long after the destruction of Indus valley civilization. Later in the
history, the same concept/myth was adopted into Vaishnavism (Vishnu
cult) as Matsya avatr, the initial incarnation of Lord Vishnu.
2. The role of the Giant Tortoise, the Koorma avatr, is remembered in the
occasion of mythological churning of the Sea (Samudra mathana) for
obtaining the amrutha. The rivalry between the Sura (divine persons) and
Asura (demons) groups manifested in this legend is an exaggerated
version of churning of buttermilk for obtaining butter. During the early
history cattle grazing and dairy activities were widespread in the
subcontinent. Even Krishna belonged to the family of cattle keepers
(Yadavs). The mythical legend visualizes Mount of Meru placed on the
Koorma as the churning rod tied with Adishesha ( the serpent associated
with Vishnu), as the churning rope pulled in a tug of war fashion by Sura
and Asura groups on opposite ends. The whole churning process is done in
the sea (instead of buttermilk pot) and amrutha (the elixir) is sought out of
this churning instead of butter. The entire mythical fantasy glorifies the
rivalry and animosity between Vedic Aryan and Jew tribes that shared
similar and contemporaneous cultural evolution during the time.
3. Similarly the Great Boar was worshipped in northwestern subcontinent
during the early historical period. The Boar spirit-god (daiva) Panjurli
worshipped by Tulu tribes must have been the original source of this myth.
According the legend of ten incarnations, the Boar God (Varaha) rescued
the Earth from the fury of the Sea and it also eliminated Hiranyaksha, the
brother of Hiranyakashipu.
4. The Narasimha (the Lion-man or the half man-half lion avatr)
represents the story of an innocent boy Prahlada rescued from the clutches
of the tyrant father Hiranyakashipu, but with lot of fantasies attached to it.
According to legends, Hiranyakashipu and Hiranyaksha were the Asura
brothers born to sage Kashyapa, the grandson of Lord Brahma. Sage
Kashyapa had four wifes namely Diti, Aditi, Vinita and Kudroo. Diti and Aditi
were sisters of Gauri, the wife of Lord Shiva. Hiranyakashipu and
Hiranyaksha were born to Diti. The Sura class (Gods) were born to Aditi.
Vinita gave rise to Garuda (the Eagle), the carrier of Vishnu. Kudroo gave
rise to Nagas, the serpent class. The Naga worship was in vogue since
earliest days of civilization.
The Garuda (eagle) concept itself is interesting. Abraham, the prophet, was
traveling on horse-back. The original Brahma derived from Abraham, was
also horse mounted. (However, the Brahmas configuration subsequently
changed with time.) In the fashion of original Brahma, it became a
convention later to depict swift carrier animals (sole vehicles of that time)
for all Gods. Incidentally the eagle is also the killer of snakes. Thus myth
creators chose Garuda as vehicle for the Vishnu, maybe also to subjugate
the dominance of the Naga cult.
We can see amalgamation of several myths in these legends. The origin of
Gods (Sura class), Demons (Asura class), Naga class and Garuda were
theologically explained in these fantasies. The word daitya (=giant) has
come from Diti. Apparently, the daityas (the Asura class), were huge in
build: possible connotation to tall Caucasian race.
5. The story of Vamana, the dwarf, is somewhat perverse. It demonstrated
the glorification of the mischievous demand of a dwarf who asked land for
placing three steps and cunningly subjugated the righteous King Bali, who
was a very popular king respected and loved by his subjects. The respect
for King Bali continued among his subjects even after he was vanquished
to Patala. Tulu and Malayali people since ages traditionally celebrate a
special night of lights, in honour of King Baliyendra, during every
Deepavali. Thinking in terms of natural justice, there was no fault on the
part of King Bali except that he belonged to the so called Asura class.
6. The Parashurama was a determinant, powerful man who killed many
Kshatriya kings to avenge the insult done to his family. To distinguish from
the Rama proper of Ramayana, this man was called Parashu-ram, the
word parashu referring to the weapon which he carried with him, the axe.
But the real fantasy attached to the Par ashram in the West Coast of India,
Konkan Karavali and Malabar, is that he retrieved the coastal land from the
Lord of Sea. He made agreement with the (Arabian) Sea that land upto
where he can throw his axe, be vacated by the Sea. This is an interesting
story of retreat of the Sea attributed to a fantasy superhuman character.
Regression and transgression of the Seas is a phenomenon that has
occurred all over the globe at during the historical past. The most recent
regression documented in the West coast is about 6000 years ago,
according to geologists. People living during the time of regression of the
Sea, witnessed the dumbfounding phenomenon and the story was passed
down the history through oral transmission from older to younger
generations. After a few generations the story was attributed to this hero
Parashurama, who they imagined could do this kind of feat using his
superb axe.
7. The story of Rama may be a prehistoric pre-Vedic folk-tale told and
retold to generations from elder members to younger ones. The
characteristic presence of monkeys or primitive human beings (apes or
ape-like hairy men) puts the date to prehistory. The story was blended with
mild doses of fantasy and was repackaged by Valmiki, a hunter turned poet
approximately during the period 500 to 800 BC. At the time of re-
composition of the Ramayana, the concept of Brahma was evolving from
the primitive concept of horse-mounted tribal hero based on the life of
Abraham (Tulu Brahma: the Bermer) to four headed God of creation.
Brahma was eulogized and blown into a fantasy of greatness as analysed
in detail by S.S N. Murthy. He was also pictured as a ten-headed deity. It is
interesting to note that much of the geography of southern India and
Srilanka have been described in Ramayana. People must have been freely
traveling by foot at that time in these areas.
8. The Krishna again was a mass hero, popular since his childhood days.
The epic of Mahabharata is an unbelievably expansive canvas of blow-ups
and fantasies built around an actual late to post-Vedic war of ten kings, as
analysed by S.S.N.Murthy and others.
Both Rama and Krishna are hailed as blue-skinned (eulogy for the
pleasantly dark- skinned) God incarnates. The emphasis on blue skin
reveals that there were light skinned people at that time. It also indicates
that these Rama and Krishna were from the dark-skinned natives of that
time.
9. Balarm, Krishnas brother, was considered as one of the incarnations in
the beginning but later was replaced by Buddha, who was more popular at
the time of synthesis of the concept of ten incarnations.
10. Kalki is the futuristic fantasy of the ten incarnations that hopefully
wishes that God shall come again to set things right, if bad continues to
prevail on the world. It was an empty slot reserved for the unseen future
mass Hero.
The Balaram-Buddha changes suggest that the list of incarnations were
compiled at the time of Buddha and peak of Buddhism.
I have recounted the simplistic analysis of the sociological growth and
evolution of theological concepts in our land. For theological documentation
of the ten incarnations of Vishnu, kindly peruse Guru Vishwanaths blog
posts dated August-September 2005.
In Tulunadu and Kerala, initially, at least from ca. 500 BC, it was the
dominance of spirit worship that has continued to sway even today. Shiva
and Ganesha temples were introduced after 5th Century AD by Kadamba
Kings, who dominated over local Alupa chieftains. The Kadamba Kings
followed Shiva cult possibly under the influence of Pallava Kings.
By the time of Acharya Shankara (ca 9th Century AD), the Krishna cult
spread to Tulunadu and Kerala. According to legends, the Krishna was the
deity in the family of Shankara. Madhvacharya of Udupi further popularised
the Krishna cult during the 12th century in the West Coast.


Posted 7th September 2007 by Ravi Mundkur
Labels: Ten incarnations Matsya varaha Narasimha Buddha ramayan
Krishna Shankara Parashurama

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4
33. Brahma-Vishnu-Mahesh
The historical evolution of theological concepts and pantheon in the Indian
subcontinent is very interesting for the sociological studies. Primitive Indian
societies believed in the special powers of the generative organs to
procreate. Thus male and female sexual organs were ritually worshipped.
The phallus (Linga) worship later was absorbed into Shaiva cult and the
Linga became a representation of Shiva. On similar lines the primitive cult
of vulva (Yoni) worship and Mother Godess worship amalgamated with
Shakti/ Devi worship.
Brahma is probably the earlier major God in this subcontinent. Until then
Vedic Aryans worshipped various elements of the nature in the form of
Indra, Agni, Marut, Mitra, Varuna etc.
The legend of Abraham, the mass leader of Jews, who is also credited to
have built the Kaaba at Mecca in association with his father, was so
powerful in the region that any communities resorted to the worship of his
spirit after his death. The Tulu settlers absorbed the Brahma legend in
original form northwestern India, carried the concepts when they
subsequently migrated south, still retain the vestiges of early forms of
Brahma worship in the coastal Karavali Karnataka. The other migrant
people also carried the concepts but these concepts changed with time and
changes in the concept of Brahma. Apparently the ancient Jainism also
adopted the concept of Brahma.
With ascendance of concept Brahma, the natures Gods were reduced to
minor or lesser Gods. Brahma originally a horse mounted, bearded hero
slowly evolved into a four headed creator, the four heads representing the
four Vedas. Ramayana also showcased the ten headed Brahma. Myths
and fantasy were added with detailed poetic imaginations and fantasies to
elevate the status and power of the divine elements at popular level.
At the same time Shiva and Vishnu came into prominence among different
cultural groups that made the Indian society at that period. Similar to
Brahma, the original legends and characters of Shiva and Vishnu might
have been based on the lives of exceptional mass heroes of that time.
Incidentally both of these Gods were dark or black skinned like their natives
of that time but were poetically called blue skinned (Shyamala Varna).The
dark skin indicates that these were Gods of dark skinned Dravida/ Munda
tribes.
The Vedic Aryans when they moved out of their settlements into domains
of various provincial kings they had serve under the Dravida/Munda kings
for livelihood. Dravida/ Munda Kings who believed in their dark skinned
Heroes turned to Gods rather than Vedic Gods (like Mitra, Varuna, Indra,
Agni) or the white- skinned bearded Brahma (derived from Abraham). The
Vedic Aryans then subsequently converted into Brahmins because of their
knowledge of Vedas, had to switch over from Vedic Gods to native dark
skinned Gods like Vishnu and Shiva (Mahesh).
At a point in the history, especially after witnessing development of three
lines of divine concepts an effort was made to integrate the trilinear faiths
into an unified concept of trinities: Brahma (the creator), Vishnu (the
keeper) and Maheswara (the destroyer) were amalgamated into trinity. The
famous Trimurthy sculptures of Elephanta caves, Mumbai is an example of
this acceptance of merging of three faiths.

It is interesting that Tulu and the Malayali people were not influenced by
these Gods in the beginning, especially the later-evolved four headed
Brahma, the Vishnu and the Shiva.Shiva was being worshipped by
Tamils,settled in Madurai, at least since the beginning of the Christian era
(Sangam literatuire period).
Shiva temples were introduced in Tulunad during 5th Century AD,
coinciding with Kadamba dynasty at Banavasi.And Vishnu and Krishna
concepts came to Tulunad still later.

Posted 4th September 2007 by Ravi Mundkur
Labels: Vishnu Shakti Mahesh Linga Yoni worship Dravida/Munda Kings
Mother worship Trimurthy Brahma

7 View comments

ManjunathSeptember 4, 2007 at 3:47 PM
I would consider gods/spirits native to a certain community if that has
oracles/priests for them.

If you consider Tulu/Malayali non-brahmin communities they have
oracles/priests for goddesses and spirits but not for Shiva or Vishnu. Also,
the primitive phallic worship(unconnected to Shiva) is not observed among
any castes or tribes in these regions. Therefore, I consider phallic/Shiva
worship probably originated in eastern regions where tribes still have the
tradition of phallic worship (also observed in SE Asian countries).

Colour of the skin may not be a good indicator of the origin of these gods.
The dark skin is present across all castes in India. Also, we are not sure the
spread of light skin colour gene in India or even in west Asia. It is believed
that west Asians might have become light skinned recently. People even
speculate about Jesus's skin colour being not really light.

Of course, I have my own theories on rise of Vishnu :-) (who was a minor
deity among Vedic pantheon)

Reply

Ravi MundkurSeptember 7, 2007 at 3:51 PM
Manju, I am sorry I did not clarify that Tulu-Malayali(spirit worship) and
mainstream Indian( Shiva-Vishnu etc) evolved seperately at different
stages. I should have done that.Regarding Shiva and Vishnu I was
sketching what was general Indian scenario.It definately originated outside
the Tulu-Malayali domains and these concepts did even influence these
people until 5 th C AD atleast.
Tulu-Malayalis adopted Shiva and Vishnu form only after 5th century AD
the time of Kadamba dynasty. I would come to it later.
2. The colour of the skin of the Gods Shiva and Vishnu are stressed in
literature because, it was different from that of earlier Gods.It suggest in
other ways that non-dark skinned people (and Gods)made their presence
already by that time.
3. Manju, please compile your data also. Right now I am just putting
together different ideas stored in different parts of my mind!

Reply

ManjunatSeptember 7, 2007 at 5:06 PM
Ravi:
Do you have any idea about Natha cult (jOgi mata)? I had read that even
that was introduced in this region around 5th century.

Reply

Ravi MundkurSeptember 7, 2007 at 8:49 PM
Manju,
There are distinct signatures of Natha cult in the coast,the Kadri
Manjunatha temple being the strong example. Even the Queen
Mangaladevi who gave name to Mangalore,is said to be a disciple of a
Natha guru.But it is difficult to pinpoint the date right now.The dates of
Mangaladevi and Kadri temples are not very sharp, being ca.7 to 9th C AD.
Besides there is a view that Manjunatha temple was a Buddhist Vihar
before occupation by Natha practitioners.There is Buddhist styled bronze
statue in the Kadri temple even now.So the the date of Natha cult in the
coast may be slightly after 6th or 7th century.

Reply

ManjunatSeptember 7, 2007 at 10:41 PM
Manjeshwara Ganapati Rao Aigala's 'Dakshina Kannada Jilleya Prachina
Itihasa' mentions that Natha cult was strong in this region around 5-6th
century CE(Therefore, Mundattaye Pad-dana belongs to that age).
However, I am not sure how Aigala arrived at that..

Besides there is a view that Manjunatha temple was a Buddhist Vihar
before occupation by Natha practitioners.

Yes, also the name Manjunatha itself is derived from Bodhisatva Manjusri.

Reply

vimal kumarSeptember 15, 2008 at 4:44 AM
Really informative, I really appreciate how you have related all the data , I
would like to know more about the the derivation of brahma from abraham

Reply

Ravi MundkurSeptember 17, 2008 at 9:19 PM
Thank you Vimal.
'Brahma' is an adapted variation in the pronunciation of the name
'Abraham'! One sect of Indo-Aryans believed in "Ahura" (or Asura)while the
other sect propounded the "Sura".The roots of our beliefs are simply
perplexing!

Reply


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32. Origin of Animal and Spirit worship
The existence, nature and form of God have been contested since
thousands of years without conclusive answers. However, those who have
reposed faith on some form of God have succeeded in their missions since
ages because of the power of their faith. Thus it is important to have faith
and belief in ones worship in the style of positive thinking. The exact nature
or form of God is not important as far as goal is concerned. During the long
years of evolutions of human civilization men have worshipped animal gods
and their spirits in the beginning. Subsequently they switched over to hero
worships and later to Gods in human forms. These evolutionary
developments ultimately led to the concept of formless God.

Boar:Panjurli
Earliest form of worships in human civilizations of the Indian subcontinent
was animal worship followed by spirit worship. When early nomadic tribal
people became agriculturists and settled into habitations and colonies
around their agricultural fields (6000 to 4000 BC), their main concern were
guarding crops from wild boars. They were unable to tame them or predict
their attacks in the beginning. Probably they also held the belief that these
boars have a leader or reigning God and wished that by worshipping that
Boar God they would be free from the pestering of boars. Apparently this is
the way how boar began to be worshipped by the early primitive
civilizations. The wild Boar God was the Panjurli bhoota or daiva of Tulu
tribes.
The term bhoota refers to spirit of the dead creatures. Daiva refers to
God. Early societies including primitive Tulu tribes attributed godly status
(daiva) to various spirits. The early societies believed that all living
creatures continue to live as spirits even after death. This led to the
development of the concept of reincarnation.

Serpent:Naga
Similar another mysterious creature that appeared suddenly around their
inhabitations, sometimes biting one of their members fatally was cobra or
the serpent. Sometimes it did not bite due to unexplainable reason for them
at that time. They held in awe the mysterious power of the snakes to kill
humans with just a poisonous bite. This led to the concept of serpent or
Naga worship in the primitive tribal societies of the Indian subcontinent.
Both these forms of worship (Panjurli and Naga) were later absorbed into
the pantheon of Indian Gods Panjurli, the boar revered by the early tribes
became the Varha, the third incarnation of Vishnu. Naga worship was
absorbed as serpent around Shivas neck and as Adishesha, the poetic
mattress and umbrella for the reclining Vishnu. In southern India, at places
the Naga worship has subsequently been merged with the worship of
Murugan or Subramanya.
. The concept of Panjurli and Naga worship was carried from the
northwestern Indian subcontinent to Tulunad along with migrating Tulu
tribes, where it is continued to be followed even today. The list of Spirit
Gods has grown during the long historical past and the individual Tulu
families believe in specific spirits since ages. Even those who subsequently
embraced the worship of major Hindu Gods like Shiva Vishnu/Krishna and
Shakti /Durga or even Jainism still ardently worship the spirits perpetuated
by their lineages.

Fish God
Thinking on similar vein, it appears that the fish symbols portrayed in the
Indus valley seals represent the Fish God worshipped by the inhabitants of
Indus Valley. The citizens of Indus valley were particularly apprehensive of
the floods that characterized the Indus and its tributaries. To ward off
floods, possibly they believed in the Fish God that controls the rivers and
the Sea. The memories of the Fish God culture survived long after the
Indus Valley perished. The legend was absorbed later in the history as the
first incarnation of Vishnu.
Another animal figure found in Indus seals is that of bull or bison.
Subsequently the bull was adopted as the vehicle of Shiva.


Posted 3rd September 2007 by Ravi Mundkur
Labels: animal worship spirit worship Fish God varaha panjurli Indus valley
seals. Naga Serpent worship Concept of God

2 View comments
AUG
27
31. Tulu tribes - Migration from Pirak : 1000-600 BC
The Tulu identity and civilization as it exists now in Tulunad is a composite
culture developed chronologically over not less than the last four thousand
years. Like numerous rivers and streams flowing into the sea, several
individual cultural streams have merged with the Tulu culture at different
periods during the long historical past. One of the recognizable major
events in the evolution of Tulu language and culture is the contribution of
Tulu tribes that migrated to this Tulunad in the remote historical past dating
back to the period 1000 to 600 years BC. [I quote the broad period of 400
years i.e. 1000 to 600 BC- because I am not able to sharpen it more at
present. With availability of more historical data, hopefully, we can narrow
down this period.]

Iravattam Mahadevan suggested that the Indus valley civilization was an
early form of Dravidian culture. Further after the decline of Indus valley
civilization, possibly due to migration of rivers and abrupt floods, ca.1900
BC, Dravidians apparently moved out of the Indus valley region and lived in
the north and northwest parts of the Indian subcontinent, before the advent
of the Aryans. Brahui, a Dravidian language still spoken in Baluchistan,
parts of Iran and adjoining areas is evidence in favour of the existence of
Dravidians in those parts.
Among those who lived in the northwestern part of Indian subcontinent
around Pirak, Mehrgarh, Multan and surrounding areas (now a part of
Pakistan) ca.1900 to 1500 BC are Tulu and other Dravidian tribes. Aryans,
migrated from Indo-European homelands also settled in these areas and
composed the famous Vedas, initially in the oral tradition prevalent at that
time.
That Tulu tribes were one of the groups of settlers in this area during the
period cited above can be deduced by Atleast four lines of evidences
recapitulated here below:
1. Presence of distinct Tulu words in Rigveda like : okha, aaNi, pala/ pela
etc. These cited words have been considered by Michael Witzel as words
borrowed into the early Sanskrit, since they do not conform to the linguistic
word structure of Indo-European language in which the Vedas were
composed. Rigveda, in original oral form, has been dated ca.1700-1500
BC. There may be more such words, for example like the suffix -aaN in
braahmaN. [cf: previous posts 20,25,28 ]
2. The absorption of the legend of Abraham, into Tulu tradition as Bermer
(Brahma) in the original form as a horse mounted hero.
Abraham, a popular leader of masses (legendary prophet for Jews,
Christians and Muslims,) lived approximately 2000 BC in the NW Indian
subcontinent-Asia Minor-Central Asia region. After his death in the tradition
of spirit worship he became the Bermer(u) for Tulu tribes. Vedic Aryans
converted the Abraham legend into the Brahman, the supreme cosmic
creative power. Gradually with time Brahman evolved into the God Brahma
with ten or four heads in different Purana epics, by the time of composition
of the Ramayana ca. 800-500 BC. The dominance of Lord Brahma in
Ramayana has been analysed in detail by SSN Murthy.
Since Tulu tribes carried their original horse mounted Bermer image with
them to Tulunad before the evolution of the Brahma concept into ten or four
headed God of creation, in northern India, the time of Tulu tribe migration
can be fixed as pre 500 BC. [cf: previous posts 4, 5, 26,28 ]
3. The presence of ample Prakrit words in Tulu language, speaks of the
heritage from their erstwhile homeland in Northwest Indian subcontinent.
Especially the word Pirak is interesting. Pirak in Tulu language means
anything related to remote past. Incidentally Pirak was the area of early
civilization ca. 1700-800 BC. [cf: previous posts 3,6].
4. The basic moolasthana( literally means primary inhabitation or
original homeland) concept of Tulu tribes settled in Karavali Tulunad
homeland is derived from the original concept of the tribes in their former
homeland of northwest Indian subcontinent. Even today, Multan is a town
in the Punjab province of Pakistan. [cf: previous posts: 9.18.19 30].There is
a temple devoted to Prahlada at Multan.The legend of
Prahlada,Hiranyakashipu and Narahari might have originated around this
place.Incidentally,as pointed out by Manjunath,Prahlada is the grandfather
of King Bali(also known as Baliyendra) who is reverred by Tulu and
Malayali people since remote historical times.


Posted 27th August 2007 by Ravi Mundkur
Labels: Bermer Multan Moolasthana Karavali Prakrit bali human migration
Pirak braahmaN Prahlada Tulu Brahma

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AUG
26
30.Multan and moolasthana
The multi-talented great scholar (Mahapandit) Indologist, multilinguist (he
knew thirteen languages), and widely traveled Kedarnath Pande (1893-
1963) was born at Pandah village in Azamgarh district of Uttara Pradesh as
a bhumihar Brahmin on 9April1893. He mastered Sanskrit, Hindi and its
various dialects of Hindi like Bhojpuri, Malavi, Avadhi, Maithilli, Braj,
Rajasthani and Nepali. He studied Pali and Sinhalese languages and read
Buddhistic texts in the original form. He converted to Buddhism and
changed his name to Rahul Sankrityayan. Rahul was the name of
Buddhas son and sankrityayan means the assimilator.
Volga se Ganga (Original in Hindi, also translated to Kannada Volga
Ganga) is one of his best works that traces the migration and evolution of
Indian people from 6000 BC to present.
Multan is one of the places cited in his work Volga se Ganga.Multan at
present is a city and district headquarters in Punjab province of Pakistan.
Multan is the simplified version of the Sanskrit name moolasthan meaning
the original inhabitation.
The original settlers of the ancestral Indian subcontinent in this area called
this place as their moolasthan (also written variously as mlsthan or
mlstan).The word tan or than was their in Prakrit. It has been traveled
along with migrating ancestral Indians absorbed into Marathi and Kannada
languages as thana or thane.
Migrant Tulu tribes retained the moolasthan concept from the original
homeland of northwestern Indian subcontinent (now part of Pakistan) and
carried it to their subsequent homeland, Tulunad in the Karavali of
Karnataka. The early settlements of Tulu tribes in Karavali(coastal
Karantaka) are called moolasthanas.(cf:Post).


Posted 26th August 2007 by Ravi Mundkur
Labels: Multan Moolasthana mulstan Rahul Sankrityayan human migration
thana. Marathi Kannada script Tulu

2 View comments

ManjunathAugust 26, 2007 at 7:50 PM
Interesting thing is Multan has a temple dedicated Prahlada. Both Tulu and
Malayali people worship Asura king Bali who is supposedly grandson of
Prahlada.

It is also interesting that the area was ruled by Hindu/Zoroastrian royal
families(by Wikipedia).

Reply

Ravi MundkurAugust 27, 2007 at 3:40 AM
Yes,Prahlada temple.I missed that point while posting.

Reply

AUG
15
29.The Rice: Vrihi and Arih
The relics of rice grains recovered from the archeological sites of Pirak
area, Baluchistan suggest that the area was known for rice cultivation
around 1700 BC. The mixed civilization at that time period composed of
Vedic scholars and proto-Tulu, proto- Tamil and Dravidian communites at
Pirak, as has been dealt in earlier posts here before.
Origin of the Sanskrit word Vrihi that means rice (Oriza sativa) and
sometimes other cereals like wheat and barley, has been discussed by
Indological experts like Asko Purpola. The word is generally said to be not
directly influenced by or related to the Dravidian words arih (Tulu) and
arisi (Tamil) that represent the rice. On the other hand it has been fairly
accepted that the Tamil word arisi was adopted by Greek, Latin and also
English as rice.
Sankaran Nair (2003) suggested that Vrihi is a modified form of the word
varahi. He cited that there are several varieties of rice designated as
Graishmic, Hemanti, Varshic, Sharada, Salini etc described in ancient
Sanskrit texts. Varahi is the female form of mythological Varaha, the boar
incarnation of Lord Vishnu. (Varahi, is also the name of a river in Western
Karnataka).
The word Varahi has further ramifications. First connotation is that the
Varaha was worshipped at that time by communities and cultures prevalent
then at Pirak area. Spirits worshipped by the Tulu communities, even to
date, include Panjurli which is the Tulu form of Varaha. Appaently, the
Panjurli or the Varaha was worshipped more widely at that time. The
Varaha concept, later in the history, was absorbed as one of the ten
incarnations of Lord Vishnu.
Thus the word vrihi might have brought into Sanskrit usage as rice was
predominantly grown and consumed by those who worshipped the Varaha
or Panjurli. Besides, there is certain degree of similarity in pronunciation of
the words vrihi and arih.


Posted 15th August 2007 by Ravi Mundkur
Labels: varaha Sanskrit panjurli arih arisi Vrihi Pirak Tamil varahi Tulu

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AUG
14
28.Significance of the Brahma
One well-wisher who read my post on Brahma commented that I erred in
equating the Brahma with Brhman (pronounced BraahmaN).
It is not that I equated the two but expressed that the word Brahma gave
rise to the word BraahmaN. The latter word came into represent the one
who knew about Brahma. Here the Brahma or the Brahman (pronounced
brahman) meant the refined theological / metaphysical and esoteric
concept of Brahma, the cosmic power that created the universe as well as
the supreme power that pervades the universe. Subsequently, the word
brahma also meant large and gigantic (bruhat). Words like Brahmanda (
literally means the gigantic egg =universe), brahma-rakshsha, brahma-
ratha, naga-brahma etc came into usage.
My objective of reconstructing the original legend and further the concept of
Brahma is to understand the evolution of our religious beliefs from the
historical and sociological viewpoint. I am not elaborating the theological
aspects that are reasonably well known since it has been dealt extensively
by others so far.
A historic heroic person, a leader of masses, Abraham, who claimed to be
the creator of tribes, became a legend during his life time and also after his
death. He is cited in the Bible and is revered as a leader by the Jews and
as a prophet (Ibrahim) by Muslims. The Vedic scholars accepted him as the
creator and the ultimate cosmic power. The legend of Abraham/Brahma
was spread throughout the connected geographic region of West Asia-Asia
Minor-and Central Asia.
The Vedic people and contemporaneous Jews had deep-seated rivalry, in
spite of both communities sharing many common concepts and beliefs.
Whatever words starting with A the Jews used, Vedics used it without initial
A. (It may be the other way round also.) So Ahura or Asura of Jews
became Sura for Vedics. (Recall the Sura-Asura wars described in Puranic
legends.) Avesta became Veda. Abraham became Brahma and so on.
Some more discussion on the word braahmaN: The word is composed of
brahma + aN. The word aaN is a Tulu word meaning a male person.
AaN+ jovu (literally male being refers to man) in Tulu. Interestingly, the
word jovu, currently used in Brahmin Tulu to refer to the girl child, is also
related to the Sanskrit word jeeva.
It appears to me that the word aaN was borrowed into early Sanskrit from
Tulu like some of other words discussed in earlier postings. So the word
braahmaN originally meant young male who studied scriptures relating to
the knowledge of Brahma, the cosmic power. Perhaps, Prof Michael Witzel
may throw better light on the status of the suffix /word aaN in Brahman
and also jovu to jeeva conversion or vice versa.
On the whole, these discussions further affirm my theory that atleast some
Tulu ancestors dwelled in the Pirak civilized habitation in Sind, Baluchistan
during the early historical period when Vedas were composed. The Tulu
ancestors that migrated carried the worship of Brahma in the form of
Bermer(u) to Tulunad their subsequent homeland.
The image of Tulu Bermer (Brahma) was akin to the original form of
Abraham, the horse riding hero. In a way these Tulu ancestors were
following the ancient cult of hero worship that became the spirit worship
after the death of the Abraham. The cult of hero worship (example: Koti-
Chennaya, Kanthabare- Boodabare etc) and spirit worship (example
Panjurli, Kalurti, Kodamanthaya etc) have continued to persist in Tulu
culture even to date.
On second thinking, it appears that cult of Brahma worship was more
widespread in India in the past till the ascent and domination of Shaivism.
Along with the Tulu people, migrating other Dravidian like Kannada and
Tamil ancestors carried the Brahma cult to different parts of southern India
as evidenced by the relics of Brahma temples and Brahma name tags like
Brahmaiah, Bommaya, Brahmasandra etc. The Jainism absorbed many
features of the Brahma cult.

Therefore, the legend of Brahma stands testimony to trace the evolution
and transition of our theological faiths from the primitive hero/spirit worship
to the concept abstract cosmic powers at higher philosophic metaphysical
levels on one hand and that of Hindu Gods in human forms at the other
popular level.


Posted 14th August 2007 by Ravi Mundkur
Labels: Bermer Pirak theology jovu aaN brahman Brahma

6 View comments

ManjunathAugust 16, 2007 at 7:33 PM
The image of Tulu Bermer (Brahma) was akin to the original form of
Abraham, the horse riding hero.

That is a very interesting point. Is there any online material that describes
the horse mounted Abraham?

By the way, I have read that Khandoba in Maharashtra, Mailara in
Karnataka and Mallanna in Andhra was initially horse mounted hero
protecting pastoral communities. I wonder how closely that deity is related
to Bermer/Shasta/Ayyanar.

Reply

Ravi MundkurAugust 22, 2007 at 9:45 PM
Interesting infos. I do not remember online material on horse mounted
Abraham except, the "mass leader", who "fled" to another neighboring
country etc tags. Maybe detailed perusal of Bible,Quran and Jewish texts
throw more light.
Your additional info on horse mounted "heros"-quite interesting.Maybe the
result of the influence of the original Brahma concept.
Manju, I need some info which I think you may have: The 'Alukkas' of
Kerala and 'Alupas'(the ancient ruling clan) of Tulunad -are they related in
some way?

Reply

Ravi MundkurAugust 23, 2007 at 9:12 AM
Manju
Regarding Abraham's horse I got one myth on the origin arabian horse at
www.zoutpan.com. It reads as follows
"There are many myths and theories concerning the origins of the Arabian
horse. The traditional legends, including the Bedouin legend above, have
shrouded the Arabian's roots in mystery. Another story is that "In the
beginning, God gave Ishmael, son of Abraham, a gift, made of mist and
dust, as a reward for Ishmael's faith and dedication to the God of his father.
Out of the mist and dust came the first Asil Arabian mare, who was at the
time in foal, and produced a son. From these two gifts from God came the
beginning of the Asil (pure) Arabian horse."
There may be more such data,maybe indirect.

Reply

ManjunathAugust 27, 2007 at 11:47 AM
Manju, I need some info which I think you may have: The 'Alukkas' of
Kerala and 'Alupas'(the ancient ruling clan) of Tulunad -are they related in
some way?

I am sorry, Ravi. I don't have any idea on this.

Reply

Prashob ThampuranMarch 24, 2012 at 5:44 PM
Dear Mr.Ravi,
If you are mentioning to "Alukkas" the jwellery chain group of Kerala then I
believe there is no chance of any relation,at all. 'Alukka' or 'Alukkal' is a
family name used by a very few Christian families in Thrissur town of
Kerala. This Alukka's of the jwellery chain are brothers from one of these
families who rose to fame due to their entrepreneurial skill in recent
times.Until then this name was not so known to even to those who were
residing in or near by thrissur (apart from a bar named Alukkas, in Thrissur
which was owned by one of these families).
If they were related to the "Alupas" of Tulunad they would have been
known in the history of the cultural capital of Kerala (i.e.Thrissur). At least
these families would have made their claims like that, as you can notice
that many of the Keralite Christian families are trying to relate themselves
with ruling class or Brahmins. Saying that they were brahmins or kshatriyas
who were converted by St.Thomas when he visited Kodungalloor, Kerala in
A.D.54.(At that point of time Brahmins were not there in Kerala, even if
there were a few, chances of conversion to a foreign missionary speaking a
foreign language, renouncing all the privileges they enjoyed, not beleivable
at all and at least the term Kshatriya for rulers were not inducted in the
kerala society)

Regards,
Prashob

Reply

Ravi MundkurMarch 27, 2012 at 7:26 AM
Dear Prashob
Basically I was interested to know whether 'Aluk(k)a' is a place name in
Kerala. Tulunadu and Kerala share a large number of similar sounding
place names.
The Alupas were from a village called Alupe.

Reply
JUN
4
27. The Sweet Potato
The sweet potato (botanical name: Ipomea batatas) was a humble food of
the masses since early historical days. Rama, the dark skinned prince of
Ayodhya, during the early part of Indian history, went to live in the forest for
fourteen years along with his wife Sita and brother Laxmana, only to
honour the promise made by his father Dasharatha to his wife (Ramas
step mother Kaikei). Rama and others had to consume roots and tubers
like sweet potatoes and wild fruits in the forest. Sweet potato is a common
root that can be consumed in raw as well as cooked form.
Reports said that sweet potato (see, Manjunath) was also brought to India
by the Portuguese some five centuries ago along with chilies, beans,
potato, cassava, breadfruit, sunflower, groundnut, pineapple, guava,
sapota, passion fruit, cashew, tobacco, onion, garlic and so on. Sweet
potato is reported to be native to the American continents since 5000
years. Archeological evidences suggest that it was cultivated ca.2400 BC in
South America; and Columbus is said to have discovered it in the
Caribbean region during AD1502.
Balasubramanian, a reader commenting on Manjunaths cited posting on
imported vegetables, elucidated an interesting custom of using native
vegetables and materials in shraddha ceremonies of Tamil Brahmins.
Sweet potatoes are one of the acceptable tubers used in the preparation of
ceremonial food, indicating that sweet potato has attained nativity to our
land since long time. They use bitter gourd, raw bananas, banana stem,
colocasia, snake gourd, cluster beans, local cucumber, sweet potato,
ginger, raw mango and black pepper. Similar ceremonies in Tulu
households make use of specified vegetables and allied materials for the
preparation of meal on the uttarakriya day. Raw bananas, ash gourds and
inner part of plantain (banana) stem constitute the essential vegetables for
obituary ceremonies in Tulu families, though modernization has tacitly
replaced some of the traditionally accepted items with currently prevalent
desi items (like chillies for black pepper) in the menu. These obituary
traditions appears to be quite ancient and some research is desirable on
the nature and evolution of our traditional ceremonies.
Balasubramanian distinguishes between valli kizhangu(=sweet potato)
and mara kizhangu(=cassava). Even in Tulu, cassava (tapioca) is called
mara kireng, wherein mara(= tree )refers to the shrub of cassava.
However the Tamil word sarkarai valli kizhangu is a clear translation of
sweet vine tuber inspired by the imported name of sweet potato.
Apart from its emphasized nativity to American continents, the sweet potato
is being grown in diverse lands such as Polynesia, New Zealand and
China. In Polynesia, New Zealand and Peru, it is called Kumara. The
similarity of the word Kumara to the Sanskrit word may be coincidence.
However, according to linguistics like Michael Witzel, the word Kumara in
Rigveda, composed in Indo-Aryan language (early Sanskrit) has been
considered an extraneous word borrowed from uncertain language. How
the sweet potato traveled into different continents is still an unsolved
mystery.
The Tulu and Tamil words for the sweet potato are interesting. In Tulu it is
kireng (also, kileng and other variants) and in Tamil it is kilang (or with
slightly different but allied pronunciation like kizhangu). Both the words
mean the same: keeL or keer =the lower or underground; ang=part. The
nomenclature is quite original and not an adopted word from the imported
name of sweet potato. Most of the imported vegetables and fruits have
names similar to or derived from their foreign names. The Malayalam word
kiraNNu is related to Tulu and Tamil words. However, Kannada and
Telugu have the word genasu for the sweet potato. In Tulu there are
several related species of sweet potatoes cited in Tulu Nighantu
(=dictionary) such as: Tuppe kireng, koLLi kireng, guddoli kireng, toonNa
kireng, pottel kireng, muLLu kireng, apart from the kempu kireng (=red
sweet potato), boldu kireng (=white sweet potato) and mara
kireng(=cassava). I have seen tuppe kireng, a short variety of tuber named
after tuppa, the butter. MuLLu(=spines) kireng refers to one with spines.
Other species may still be surviving in our rural areas and our botanists
should look into these research aspects. All these tubers, some of them
rare and vanishing species, could not have been brought by the
Portuguese. Tribals in India still consume several variety of tubers. Many of
these tubers are possibly native to our land since ages.
Similarity of Tulu and Tamil words for sweet potato (or allied tuber) suggest
certain antiquity to the said tuber. Available evidences indicate that proto-
Tulu and proto-Tamil tribes coexisted in early Vedic times (ca. 1500 to
500BC) as suggested by borrowing of Tulu/Tamil words in Rigveda. (See,
previous postings, No.26).The reference to edible tubers in the Ramayana
(ca. 500-200 BC) only confirms this postulation.
Similar problems exist for other agricultural crops also. For example,
peanut (groundnut) is also considered a native of Americas, but it is
reported to be cultivated in China since 1500 BC. The antiquity of
agricultural crops suggests that many of these are as old as our civilization,
if not more. For example, how to fix the nativity of a now ubiquitous plant
like coconut? Coconut (Cocos nucifera) is found on the earth since
Miocene age ca. 20 million years ago, i.e. long before man appeared on
this planet.

South American nativity of sweet potatoes and several other agricultural
crops has been asserted based on the extensive archeological and paleo-
botanical studies carried out in the Americas. Similar studies in Indian
context are highly desirable for better understanding of our past.
Posted 4th June 2007 by Ravi Mundkur
Labels: coconut Tamil kumara kireng sweet potato Tulu

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JUN
3
26 Origin of the concept of Brahma
The story of Brahma, the deified hero who is considered as the creator and
one of the Trinity (Trimurthy) and ultimately the generally forgotten God, is
a very interesting episode in the origin and evolution of culture and religious
beliefs in the Indian subcontinent as well as Asia Minor and Africa.

Brahma is also one of the earliest Gods in India. Early Vedics who initially
worshipped natural forms like mitra (sun), agni (fire), varuna (sea) and
indra (atmosphere) switched over to the brahman, the invisible and
absolute force. The Brahma worship is an initial step in the evolution of
religious concepts and transition from the primitive spirit/hero worship to the
concept of divine worship.

The Brahma worship initiated in the present northwestern India and the
concept migrated and spread wide in southern India, possibly along with
the migration of tribes in the early historical period. In north India, the only
Brahma temple remaining is at Pushkar in Rajasthan. However, in Tulunad
(southwestern coastal Karnataka) and in Konkan coast (northwestern
coastal Karnataka), the remnants of ancient Brahma worship remain even
today as Bermer and Bommaya devaru respectively. Coastal townships by
names like Brahmavara, Brahmagiri etc remain fossils of Brahmas
erstwhile popularity. Brahmasthanas (=Brahma temple) and garodis
(=ancient style gymnasia) of Tulunad still worship Bermer, the Tulu form of
Brahma. In the Kannada mainland, some of the ancient names like
Brahmasandra, Bommasandra, Bommadevarahalli etc carry the long
forgotten relics of Brahma worship. There is a Brahma temple at Uttamar
Koyil, Tamilnadu, indicating the span and spread of the Brahma concept in
southern India.

The Tulu Bermer (e in bermer is pronounced as initial e in eligible)
[berme(< brahma) is the singular form and bermer is the plural or
respective form of address] is a dialectical corruption of the Vedic word
Brahma. This leads to the suggestion that Tulu tribes then living with Vedic
scholars were mostly illiterate folks, who modified the high sounding Vedic
words to suit their preferred pronunciation styles. The possible coexistence
of Tulu tribes with Vedic scholars at Pirak during Rigvedic times is
suggested in the previous posting (No. 25) on Pala and antiquity of Tulu
words.

We go back in the timeline to about 1900 BC in search of the origin of
Brahma. Then Indus valley civilization at Mohenjodaro and Harappa came
to an end almost abruptly because sudden changes in the course of Rivers
Indus, Saraswati and its tributaries. River Saraswati dried up or changed its
morphology and was partly captured by River Yamuna due to tectonic earth
movements. The rivers migrated and changed their courses abruptly in
tune with earth movements and the appalled inhabitants were forced to
abandon their carefully built townships in favour of safer habitation. They
migrated to Pirak and surrounding areas, which form parts of the present
day Baloochistan State in Pakistan. At Pirak, the human society at that time
was a mixed one consisted of proto-Dravidian, Proto-Tulu and proto-
Kannada and Vedic tribes who were all migrants from different surrounding
areas or States. They spoke all proto-Dravidian languages, Prakrit,
(possibly the official language of Pirak area) and Indo-Aryan language. The
proto Dravidian languages, Tulu, Kannada and Tamil borrowed heavily
from Prakrit and also lent many words and enriched the Prakrit language.
The general population was not educated and the few educated ones, may
be about a dozen rishis, orally composed Vedic hymns, estimated around
1700-1500 BC, that became parts of the Rigveda. Writing was not properly
developed at that time. The Tulu tribes probably composed their own paD-
dana, (oral folk songs). Similarity of many Tulu and Tamil words and their
presence in Vedas suggest coexistence of Tulu-Tamil tribes in the area.
Iruvattam Mahadevan suggested that Indus valley civilization was proto-
Dravidian in nature.

The educated few (Vedic tribes) initially composed hymns of Veda in their
native Indo-Aryan language. Similarity of Indo-Aryan Vedic hymns and
hymns of Iranian Avesta have lead experts like Michael Witzel to suggest
that Indo Aryans might have migrated from Iran area ca.1700 BC.
Subsequently they borrowed words from proximal languages and also
refined the native Prakrit and introduced the Sanskrit language for
composing the Vedic hymns.

The character of Abraham has been described in the Bible (Genesis) and
later retold in the Anacalypsis. Abraham (or the Brahma) was actually a
mass hero, an uncommon leader of early tribes, born ca. 1900 BC, more or
less during the chaotic time of earth movements, migration of major rivers
and mass exodus of tribes from the Indus Valley civilization.

Abraham is said to have been lived for a period of 175 years. (The cited
lifespan appears to be an exaggerated figure, characteristic of hero worship
societies, nevertheless may imply that Abraham was a strong, dynamic
character and had considerably long healthy lifespan.) Different tribes
called him slightly differently depending upon the style of pronunciation
native to them. He was called Abraham by Jews and subsequently by
Christians. Arabs called him Ibrahim whereas IndoAryans referred to him
as Brahma. His father, Terah originally came from a place known as Ur of
Chaldees or Culdees, a part of Asia Minor.

Terah had a beautiful daughter called Sara (or Saraswati for Indo- Aryans
and cohabitants of Pirak and northwest India) born to another wife who was
not Abrahams mother. Abraham or the Brahma fell in love with Sara and
married her. For this or other reasons the Abraham and Sara left Ur and
settled in Mesopotamia. There he organized Jews and became a venerated
hero figure. Abraham has been considered as the founder of Jews.
Similarly, Muslims believe Ibrahim to be one of their early leader or
founder. The original Kaba temple (later a mosque) at Mecca is said to
have been built in honour of Abraham or the Ibrahim.

At that time, the present day Asia minor-Indian subcontinent region
consisting of Iran, Iraq, Afghanistan, Pakistan and India (though had
different individual provincial names at that time) were all contiguous states
where communications and concepts freely exchanged among diverse
townships. The Abraham (or the Brahma) was a dynamic leader of the
masses and the ordinary people believed that he was the creator of the
tribes. The legend of Abraham continued after his death and continued to
inspire or haunt memories of the tribes living in the Asia minor-Indian
subcontinent region. The legend of Abraham inspired Vedic tribes and
others alike. This is the initiation the concept of Lord Brahma the creator of
universe in Hindu mythology. Abraham became the Brahma the supreme
God after couple of centuries following his demise. In the primitive cultures
accustomed to spirit worship, the legendary Brahma, who organized tribes,
represented a supreme hero capable of creation of tribes and later the
universe itself. Legends turned into myths and Brahma was deified and
considered supreme God.

The people of Pirak worshipped him as a hero, the creator of the tribes.
Thus original Brahma as worshipped by Tulu tribes was a hero straddling
on a horse. This leads me to suggest that Abraham was a horse rider. The
original concept of horse seated Brahma was transported by migrant proto-
Tulu tribes from Pirak to Tulunad. (see postings 4 and 5).The Bermer idol in
garodis of Tulunad even today consist of idol of brahma (abraham>berme)
in the form of soldier seated on a horse. The garodis, the ancient
institutions of Tulunad, established to propagate the art of body building,
physical development and techniques of warfare, continue to have brahma
as worshipping idols. The legendary Tulu heroes Koti and Channayya
worshipped the Bermer according to the paD-dana folklore. There were
many brahmasthans in Tulunad in olden days that have been dilapidated or
destroyed on the wake of people changing over to Shiva, Shakti or Krishna
worships in later times. The primitive form of brahma worship among Tulu
people suggest that these tribes migrated southward into Tulunad, before
the Brahma the God was transformed into a ten-headed or four-headed
concept in the post Vedic Ramayan period.

Vedic tribes venerated his legends as Brahma, the almighty, the creator of
universe and incorporated the concept into Vedas. The word Brahma gave
rise to braahman(=educated person), brahmaanDa (=universe), brahma
kalasha (=the holy pot used in the installation of temples and also the
connected ceremony), brahma-ratha (=large temple chariot), brahma-
rakshsa (= a huge demon), brahma-sthana (=temple of brahma) etc. The
words root brih to mean big or great was developed as a consequence of
Brahma worship.

Brahma worship was at its peak during the composition and writing of
Ramayana (ca.300 BC to 200AD). Then Brahma became a fusion of a
creator deity with the impersonal absolute Brahman in a more popular and
personalized form according to indology experts. S.S.N.Murthy (2003) of
J.N. University of New Delhi, analyses that Ramayana is composed in
praise of Brahma the God. Brahma is eulogized as a ten headed or four
headed deity. Then onwards Brahma was worshipped as four headed God.

However, the subsequent ascent of Shiva and later Vishnu worships sent
the initial God Brahma into the background.

Thus the Tulu concept of horse riding Brahma may be older than the ten or
four headed Brahma depicted in Ramayana and the Tulu tribes were not
aware of the transformation of initial horse riding Brahma into four headed
God. In that case, it appears that Tulu tribes migrated from Pirak and
northern India into coastal Tulunad before composition of the Ramayana.


Posted 3rd June 2007 by Ravi Mundkur
Labels: Bermer ramayan Pirak garodi Brahma

3 View comments

K.Dinesh(mulki)July 20, 2007 at 6:15 PM
Dear Ravi Anna,
The TULU TV in AFGANISTAN IS TV
OF Farsi language,dinesh,Dubai

Reply

Ravi MundkurAugust 1, 2007 at 3:42 PM
Can you give me more info on Tulu TV. Is it a private or govt channel. Is
Farsi one of the languages in Afghanistan?

Reply

Shiv...August 3, 2009 at 11:35 AM
Pastune is the language you looking for in the Afghani border. I feel i can
understand it but never though it was becaus ei could speak tulu. I think it's
more a mix of many regional languages now and the dialect you are
looking for in that region doesnt exist any longer.

Reply
JUN
3
25. Pala and Antiquity of Tulu words
The basic word phala stands for fruit in Sanskrit. The presently
commonplace word has been absorbed by most of the Indian languages,
like phala (Kannada), phalam (Malayalam), etc. Michael Witzel(1999) while
analyzing words found in the Vedas concluded that some words in Rigveda
(early part estimated ca.1700-1500 BC) are not original Indo-Aryan (early
Sanskrit) words. His list of words borrowed into middle compositions of
Rigveda (ca.1500 BC or younger) include phala, mayur etc. These
extraneous words must have been borrowed from contemporaneous
languages that existed in the proximity of Vedic scholars. He has stated
that phalam is derived from the Tamil word palam meaning ripe fruit.

Incidentally, apart from the word palam(=ripe fruit), the word pala also
means jackfruit in Tamil according to Dravidian Etymological Dictionary by
T. Burrow, M. B. Emeneau. Similarly, in Tulu language word
pela(>pelakai) or pila (>pilakai) represents the jack tree/fruit. Earlier, in
Tulu also the pala version might have existed; since the wooden planks
derived from the jack tree are called palai. However, presently the word
palai in Tulu represents any wooden plank.

It seems that during the early historical period of composition of Rigveda,
the proto-Tulu/Tamil word pala represented the jack fruit. Possibly, it was
the most popular or common fruit at that time. It can be visualized that the
Vedic scholars considered the pala (or pela or pila), the jack fruit, at that
time of history as an important and popular edible fruit and adopted it in the
form of phala. The word phala incorporated into Sanskrit subsequently
stood to represent the fruits. Maybe the mango, the king of Indian fruits,
was not properly recognized at that time.

Thus, subsequently the word pala (>phala) represented any ripe fruit.

The jack fruit/trees may not have been common trees in Pirak region or
Vedic scholars were initially not familiar with the Pala /Pela tree. Therefore
it appears that the Vedic scholars picked up the word from proto-Tulu/Tamil
tribes.

Similar words exist in Malayalam. The equivalent word for jack fruit in early
Kannada was palas. Telugu equivalent word for jack is panasa.

The existence of similar words in Tulu and Tamil suggest (a) either their
derivation from a common proto language or (b) coexistence of proto-Tulu
and proto-Tamil tribes at a certain point of history dating back to the period
of compilation of the Vedas. In other words, this coexistence or common
heritage of Tulu-Tamil languages and exchange of words among these
communities imply that some members of these tribes were living in the
vicinity of Vedic tribes at the period of compilation of Vedas.

However, the Tulu tribes do not commonly use the word pala or phala to
represent fruits in general. They employ the term parnd to mean fruit.
[The symbol here represents the time delay in pronunciation; d as
unaspirated th in English the]. The Tulu word parnd also means ripe
banana; alternately, it also means any ripe fruit. It is interesting to note that
when Vedics adopted the pala, the jack, to represent edible fruits, Tulu
tribes preferred the word parnd, the banana, to signify fruits!

Apart from the intriguing pala/ pela in Vedas, Michael Witzel lists three
extraneous words which he considers as words of uncertain origin in the
early part of Rigveda. These are ukha(=hip), phalgu (=minute weak) and
aaNi (=lynch pin). These words exist in Tulu and may be that Vedics
borrowed them from proto-Tulu neighbours.

Ukha means hip in Tulu. Okka noolu in Tulu refers to loin string or the
thread tied around the hip in olden days. Phalgu has similarity to palku in
Tulu; palkuni (verb) in Tulu means becoming soft, like a ripe fruit. And aaNi
in Tulu means nail. Another word of interest is mayUra (=peacock), which
is also considered as an extraneous word in Rigveda. In Tulu maira exists
since olden days; the Maire(=peahen, the female pea fowl) was a
favourite name kept for women among Tulu tribes in earlier days.

The existence of Tulu words in Rigveda, indicates the antiquity of Tulu
language. It may also mean that proto-Tulu speaking people were living in
the area where Vedas were composed.


Footnote on Pela and Peja

The English word jack fruit was derived from the Malayalam word chakku
palam. In an earlier note (24) I erroneously suggested that word came from
jakku palam, based on a random reading. I must have misread it.
Manjunath pointed out to me that he has not heard any jakku palam in
Malayalam. So I googled on this howler and found some interesting
information provided by Julia F Morton (1987).

Jack fruit or Jakfruit or Jak or Jaca (botanical name: Artocarpus
heterophyllum) is considered native to Western Ghats of India. The trees
thrive well in rainy, tropical-subtropical regions and are commonly found
distributed in Ceylon, Burma, Thailand, Malaya, Indonesia, Philipines,
Mauritius, Uganda, Kenya, Zanjibar, and parts of Himalaya and southern
China, apart from being distributed in most parts of India.

Morton classified Kerala jack fruits into (1) Kooja chakku and (2) Kooja
phazam (barke or Varika). The kooja chakku is the jack fruit with soft,
puply carpels, called tuluve in Tulu. So we find the word chakku here that
became jack.

The Malayalam word kooja is related to the Tulu word gujje, the jack fruit.
The Tulu word barke denoting soft jackfruit that can be opened with hand
is found also in Malayalam. Varika(Malayalam), varukkai(Tamil) and
varaka (Srilanka) appear to be related to the barke.

The Sahyadri, Western Ghats and coastal hinterland has another species
of Artocarpus genus (A.pubescens?-wild jack ) known as peja or pejakai.
The fruit, is of the smaller size of orange with soft spiny exterior and
contains smaller carpels of grape size that taste distictly different from
jackfruit. Otherwise it is similar in features to jackfruit. This tree is not
described elsewhere and hence may not be a common tree in other tropical
forests. The village name Pejavara (=peja+avara) means an open ground
containing peja trees. Note the similar sounding tree names: pela and peja
in Tulu.

Early Kannada (or Old Kannada, ca.400 AD)) bloomed around Banavasi
town (presently southeastern Uttara Kannada region), with establishment of
the Kadamba dynasty by Mayur Sharma at Banavasi. The similarity of Tulu
pela/pala and Kannada palas words, in the two languages that grew up in
close proximity is significant.

Posted 3rd June 2007 by Ravi Mundkur
Labels: Pala aaNi palku okka Tamil Tulu Rigveda Pela

0 Add a comment
MAY
14
24.Chakku Palam>Jack Fruit
Small update on Jack fruit (posting No 20).

Dundiraj mentioned in his Kannada column in Vijaya Karnataka that the
English word Jack fruit is derived from the Malayalam word Chakku
palam.

Posted 14th May 2007 by Ravi Mundkur
Labels: Chakku Palam Jack friut

2 View comments
MAY
14
23.Boiled grains to ..Idlis-II . An update
Manjunaths recent reference to Origin of Idlis points to an article by
Vikram Doctor on the ancestry of the now ubiquitous Idli, one of the
healthiest dishes available. He quotes K.T. Achaya who infers that idli is a
recent introduction to India. However he quotes Iddalige mentioned in a
Kannada work dated 920 AD (Kavirajamarga?), possibly made out of urad
dal batter. According to him similar, urad dal iddarika is cited in the
Sanskrit work Manasollasa (1130AD). Tamil people refer to itali only after
17th century according to Achaya. So, Achay conclude that idli is an
imported dish probably from Indonesia, where several fermented dishes
are available like kedli (similar to our idli) tempeh, kecap etc.

One thing is certain: Idli in the modern form has evolved over the years.
Nobody could have invented it instantaneously. Even today idli is evolving.
Mass idli producers in Mangalore are replacing urad dal with yeast
producing soft spongy rice idlis that taste different from the urad+rice
combination.

The existence of words iddalige and iddarika in Kannada/Sanskrit
literature suggest that this dish already existed in south India before 10
century AD. Of course, it is but natural that the exact combination of the idli
of those times may be slightly different, given human tendency for evolving
better things over the time. And presence of plethora of traditional steam
cooked rice items in Tulunad, employing primitive but artful cups, folders
and tubes(gunda, kottige, gatti, moode etc) fashioned out of natural leafs
for pouring in the batter, as described in my earlier posting (No.11) imply
that our ancestors contributed a lot to the early research and development
on idlis. The process of fermentation was also known to them. The
traditional neeruppad(=watery pickle), now almost getting obsolete,
consisted of slices of raw or semi-ripe jack fruit, fermented in saline water
stored for prolonged usage as pickles during the rainy days.

However, more details if available on iddalige, iddarika and Indonesian
kedli and other similar cousins of idli are welcome!

Posted 14th May 2007 by Ravi Mundkur
Labels: Gunda kedli iddarika iddalige moode Idlis

0 Add a comment
APR
28
22. THE TASTE OF TULU NADU-2: (q.v.21).
We were discussing about Taste. My grandmother (Doddamma) was a
great cook. She would make the cumbersome, tedious, daily cooking
headache into a lovely hobby. Once upon a time she told me this story.
There was a poor lady. She had five children. Feeding them was very
difficult, because she had little means of income. One day somehow she
cooked rice. But there was nothing at home to prepare sambar(Curry).
While she was pondering what to do, a well-to-do lady, who was passing
by, expressed her long bothering doubt. Your sambar always smells great,
what is the secret? The poor lady thought for a while and answered. It is a
secret, promise me that you wont tell anyone. Inquisitive lady got more
curious and said, Promise. I wont tell anybody. Lady-No.1 let the secret
out and said, It is because of the magic stone. Lady-No.2 never expected
this answer. Will you please demonstrate? came the request.
Lady-1: Why not?, in two minutes Ill be at your home!.

Lady-2 hurriedly went back home to receive Lady-1. Lady-1 took one
vessel to prepare the sambar (that day, that was the only ingredient she
had at home), proceeded towards the house of Lady-2. On the way she
picked up a nice looking smooth pebble of the size of a paper-weight.

Lady-2: Oh! You came. Have you brought the magic-stone?

Lady-1: Yes. [She cleaned the stone thoroughly and handed over to Lady-
1].

Lady-2: Lovely!, but it looks ordinary.

[Lady-1 did all the necessary initial preparations. Now we are in the next
scene, where the magic stone was dancing inside the vessel in the plain
boiling water].

Lady-1: Give me a few chillies- just to make little spicy.

Lady-2: Is it done?

Lady-1: Yes, almost!, Do you have a little tamarind?.

Lady-2: Yes please, what else do you need?

Lady-1: Nothing!. If you want it little thicker, you can add a little dal

Lady-2: Let it be thicker [ Gave a little thoor dal]. Dont you need any
vegetables?.

Lady-1: It is optional, what do you have?

Lady-2: I have a few beans, a few brinjal, and tomato.

Lady-1: That would be fine.[ In between, she continued stirring the mix].

Lady-2: Is it done now?

Lady-1: Of course yes!, only a little salt to taste

The sambar was done. All along the magic stone was rattling inside the
vessel. Lady-2 tasted the sambar. It was tasty, nice smelling and Yummy!.

Lady-2: What do you do with the magic stone?

Lady-1: You just take it out and throw it away

That day Lady-1 had enough to feed her children. The moral of the story is
the taste is relatively simple-but you only have to know how to blend
different ingredients.

I remember some more details about this magic stone. Let us continue
discussing.



Posted 28th April 2007 by Rajendra M
Labels: Taste

0 Add a comment
APR
26
21. THE TASTE OF TULU NADU:
(Please also see Blog Sl.No.10,11).

When Neil Armstrong first landed on the Moon, what did he see? The
answer is, a Kakas petty shop and a Udipi Hotel. This is an old joke. This
is also a positive attribute to the people of TuLu Nadu who excel in Food
and Hospitality industry. Kakas are one of the sects of Malayali people.
Udipi Hotel is a generic term used to indicate that it is a South Kanarese
Hotel. The joke simply means that they are ubiquitous. Leaving petty shop
behind let us straight away go to Udipi Hotel. The reason why they are
everywhere is because, people like their food. Madrasis from the land of
Idli Sambar, like their Kadabus (a variant of Idli). Spicy Andhraites who
have contributed the word Andhra Meals like their Kori Rutti (Chicken
Rice_Roti). Bangaloreans who generally eat Masala Dosa like their Neer
Dosa. Bombay-wallas who make 100s of flavors of ice creams like their
Gadbud. Delhi bai-saabs who are sweet people like their wheat Halwas.
These are a few of the dishes which have become generic trade names
and have enticed millions of people across the country and beyond. People
like these dishes because these dishes are tasty. Physiologists say that
Taste is a subjective matter. One mans Yummy!!! may be anothers
yucky!!!. But the chemistry of Taste is not that simple. The ones who have
mastered the art of culinary expertise know the taste of taste. Surely
Taste and some of the Karavali dishes need more discussion.


Posted 26th April 2007 by Rajendra M
Labels: Hotel Taste

0 Add a comment
APR
26
20. Earliest popular fruit in the Indian subcontinent
Which is the earliest popular fruit in the Indian subcontinent? In my opinion,
it is the humble jack fruit which was the most popular and possibly earliest
used fruit in the Indian subcontinent. The fruit was called the pela in Tulu,
palas in Kannada or simply the phala in Sanskrit. Micheal Wizel (1999)
who made a detailed analyses of the words used in Rigveda, the earliest
Veda dated around 1700 BCE (early part of Rigveda), concluded that it
contains several extraneous words that do not belong to the word structure
of Sanskrit sensu stricto. Sanskrit words derived from Indo-european roots
have a specific structure. His list of extraneous words includes the term
phala.

Obviously, the extraneous Sanskrit word phala in Rigveda must have
been derived from the Tulu words pela or pala or the early Kannada word
palas. Since the borrowed Sanskrit word phala (=fruit) itself stands for the
jack fruit, it should have been the most common fruit in those days and in
those areas.

In Tulu language, both the pela and pala word versions are there. The
Tulu word palai (=wooden plank) is derived from pala or pela (=jack
tree). The jack tree trunk was used for making wooden planks that were
called palai.

The borrowing of Tulu/ Kannada/Dravida words into Rigveda by early
scholars of Vedic tribes suggest that all these (Vedic, Tulu and other
Dravida) tribes were living together (coexisting) in the Pirak region ca.1700
BCE, where early Vedas are considered to have been composed orally.

Posted 26th April 2007 by Ravi Mundkur
Labels: Pirak palas palai phala Rigveda Pela

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APR
26
19. Moolasthana..
The bootha (spirit deity) shrines worshipped by Tulu people consist of small
single room structures called sana or saNa. The Tulu word sana carries
same meaning as the Sanskrit word sthana. The moolasthana or
moolasana is actually the primary or the original (moola) sana for the
particular family which became a lineage during the course of time Tulu
people do not marry within the same lineage. For example, A boy from
bangera bari (=lineage) is not permitted to marry a girl of the bangera
lineage. They are supposed to be brother and sister in relationship, being
derived from the same bloodline or lineage.

The bari (lineage) concept is similar to the gotra in Brahmin communities.
The bari system exists among Malayalis or Kerala and Halakki gowda
tribes of Uttara Kannada district also. The latter call it baLiin Uttara
Kannada. I do not have information on lineage systems in Goa Maharastra
and northern areas of India, at present.

Thus the bari/bali lineage system is common to people of West coast
irrespective of the regional languages, Kannada Tulu or Malayalam.

Many of the bari names may have come from the place of their early
settlement. The Bangera bari appears to have been named after bangare
or bengare (= the sandy barrier spit along the coast), near Hoode, the
estuary of Swarna and Sita rivers north of Udupi town. Similarly, the bari
Suvarna might have been named after the river Swarna. Both these names
indicate geographical locations where the tribes settled initially. The kunda
in Kundar refers to an earthen or stone pillar or a place like the present
Kundapur. Suvarna means gold and similarly Kanchan also refers to
gold. The adjective gold may signify the gold extractor (gold panning
expert) or simply may indicate the golden skin colour of the founder person
of the lineage. Incidentally, the Tamil Sangam literature describe an
unspecified Koshar tribe from the west coast, who preferred to decorate
themselves with golden ornaments. The Sanskrit surname Shriyan refers
to shri or wealth. Kotian refers to one who maintained the koti (= the
storehouse), if not the kote (=the fort). Kukkian may denote someone
from a mango orchard, (kukku=mango). Salian stands for the annual
whereas Tingalaya means the monthly.

All the lineage surnames may not be of single generation. There could be
several generation of lineages as result of resettling of people.

Manjunath reports that Tulu baris have equivalent but different maternal
lineage or tavazhi(bari is Vadiari and Tulu bari Suvarna is Konkani in
Kerala region. The term Konkani refers to those who came from Konkan
coastal region. The northern west coast mainly Goa coast is having a
nonlinear, crooked coastline. The term Konkan (konk=curved) probably
refers to the curved, beak-like beach morphology. Therefore, the Konkani
bari refers to those resettled lineages migrated from Konkan region.

Thus overall it appears that these coastal tribes Halakkis, Tulus and
Malayalis came from north before settling in the west coast. They share
similar lineage characters, the lineage names mostly being derived from
the place of their settlement. Besides lineage, they also share the concept
of ancient Brahma worship. Halakkis and others in Uttara Kannada call it
Bommaya devaru, Tulu people call it Bermer or Bermeru. The Bommaya
devaru is an image of horse mounted soldier like Bermer of the Tulu
people.



Posted 26th April 2007 by Ravi Mundkur
Labels: Halakki bari Moolasthana Bermer Bommaya tavazhi Tulu sana

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APR
21
18. Locations of Moolasthanas in Dakshina Kannada & Udupi districts
The Moolasthanas are the original settlements of Tulu tribes before they
split into various castes based on their occupations. It can be estimated
based on crude markers that the Tulu migrant tribes settled in coastal parts
of Karnataka about 2200(200) years ago. The estimation of settling date
can be made more accurate with availability of more accurate markers.
Fishing was, apparently, one of the earliest occupations they could adapt
to.

The Mogaveera monthly, Mumbai, (March 2007) has published a list of
Tulu Moolasthanas that celebrate annual festivities during March to May
period this year. The list is provided for studying some of the locations of
Moolasthanas in the coast. There could be more Moolasthanas than given
in the list. Documentation of more than one Moolasthana for a lineage
possibly indicates subsequent migration of the fraction of the

Lineage

Location

Village

District

Amin

Yermal

Tenka

Udupi

Bangera


Hoode

Udupi

Gujaran

Sultan-battery

Bolur

Mangalore

Kanchan


Polipu

Udupi

Karkera


Baikampadi

Mangalore

Karkera

Yermal

Bada

Udupi

Kotiankar


Kaup

Udupi

Kundar

Kodi

Hejmadi

Mangalore

Maindan


Mulki

Mangalore

Mendon

Kote

Katpadi

Udupi

Pangalannaya


Baikamapdi

Mangalore

Puthran


Mulki

Mangalore

Puthran

Tadambail

Surathkal

Mangalore

Salian

Kadike

Haleangadi

Mangalore

Salian

Yermal

Bada

Udupi

Salian


Palimar

Udupi

Shriyan

Gudde

Pangala

Udupi

Shriyan

Kadapi kariya

Kuloor

Mangalore

Suvarna


Hiriyadka

Udupi

Suvarna


Kulai

Mangalore

Tingalya

Kadike

Haleangadi

Mangalore


lineage.

Posted 21st April 2007 by Ravi Mundkur
Labels: Moolasthana Mogaveera lineage fishing

3 View comments

ManjunathApril 21, 2007 at 3:01 PM
Ravi:
The Moolasthanas are the original settlements of Tulu tribes before they
split into various castes based on their occupations.

This can be ascertained if we compare the Moolasthanas of other
communities like Billava, Banta, Kulala, Devadiga, Shettigar etc... of the
same lineages. Though I believe Moolasthanas can be shifted because of
many constraints in following the rituals at a designated place.

Reply

Ravi MundkurApril 21, 2007 at 4:37 PM
Manju
Nice to see your comment after a time lag. 1.Moolasthanas are not
restricted to any particular community. 2.They are common for all Tulu
'labour'communities like mogaveera,Sapaliga, ganiga, billava etc.3.Thats
why I feel that coastal lineages are older than the caste system.
4.Interestingly,the Bunt and allied communities are not a part of
moolasthana concept, possibly because of their independant
evolution.Rather they believe in 'taravad '(family house) concept like Nairs.
5. As you said several moolasthanas have been subdivided
modified,replaced or shifted due to various natural reasons during the last
two millenia.

Reply

AnonymousJuly 21, 2010 at 12:35 PM
Salian Moolasthana also in Hosabettu near Surathkal, Mangalore

Reply
APR
18
17. Historic Mangalore: Port of Bukkapatna
The geography of Mangalore city has changed quite a lot through the
historic times. The famous two rivers Nethravathi and Phalguni (Gurupur)
that gave the name Kudla to Mangalore city have changed their drainage
courses several times in the past. The numerous valleys within the city are
mute testimonials to the river courses that have been shifted many times
like in delta areas. Italian tourist Piyatro Delavale who visited Mangalore
during 1623AD reported that Mangalore is surrounded by water on three
sides. Such a geographic feature was visible when the two rivers were
joining the Arabian Sea between Bukkapatna and Kudroli-Alake area. Thus
the Kodialbail and Attavara valleys were the locales where the rivers flew
during the cited historic times.

While geological evidences like remnants of river valleys and pebble rich
sediments indicate the ancient drainage courses of the two rivers, the
historical place names corroborate the other half of the story.

Mangalore was under the rule of Vijayanagar Empire during 1336-1650 AD.
Hakka and Bukka brothers ruled Vijayanagar at Hampi. Vijayanagar kings
established a port at Mangalore for the purpose trade and exports. The port
they constructed was not near the present New Mangalore Port or the old
Port of British period at Bunder area. But surprisingly, it was located at the
Bukkapatna area, near the present Urwa civic extension. Bukkapatna is a
strange name for Tulunad. But then it was the port named after the
Vijayanagar King Bukka. Even today there are many fishermen families
around the area suggestive of relics of settlements around the ancient
Bukkapatna port. Urwa is another old historic name. Uruwa in Tulu stands
for the bamboo gate common in rural households. It also stands for the
check-post. It makes sense to have an administrative check-post near the
Bukkapatna port to verify materials and documents and to collect taxes in
those days. Nearby Uruwa is Kottara extension. Kottara is a storehouse,
stockyard or granary, again related to the Vijaynagar regality.

On the southern side of Bukkapatna is Kudroli, where the presently famous
artful temple of Gokarnanatheswara has been built. The name Kudroli has
been interpreted as Kudure+Oli or horse-yard by some, implying that the
location was named after the ground where horses were kept. But it seems
to me that it was Kuduru+ Oli originally. Kuduru means island within the
river. Oli means village, a word derived or influenced by Marati language.
The reference name island village(<>

Tippu Sultan ruling from Sriranagpatna, constructed at Mangalore a battery
for storing armaments and explosives, known as Sultan battery during ca.
1775 AD for warfare against enemies entering from the Arabian Sea. The
location of Sultan battery is close to Bukkapatna, thus again proving the
location of the ancient port at Bukkapatna.

Before the Vijayanagar Empire, the Alupa chieftains of Pandya dynasty
were ruling Mangalore (ca 4th century to 13 century AD). It appears that
their township was at Pandeswar which was on the banks of Nethravathi at
that time. On the southern bank of Nethravathi was the township of
Mangalapura, established after a queen from Malabar area who renounced
her regality and settled in the area. Attavara (Atta+avara) is named after
the ground on the other side of the river. Bolar (Bolu+Ara = barren or planar
ground) was located near Mangalapura and Bolur (Bolu+Ooru=planar
village) was near the port of Bukkapatna. For some time during 6th to 8th
century AD, the Alupa chieftains ruled from Kulashekara area, named after
the King (or chieftain) Kulashekara. At that time Kulashekara was located
on the bank of a river. Apparently the rulers shifted their township from
Pandeswar for some geomorphic problems like change of river course
especially of River Nethravathi.

Somewhere during the end of 18th century AD, the river Phalguni
(Gurupur) adapted a drastic change in its course. Until then, the river was
bending near Panjimogaru and Marakada and flowing into Kottara and
Kudroli areas. It took a westerly turn near Kulur flowed up to Tannirbavi and
then adopted a southerly course and joined River Nethravathi. From then
onwards, Rivers Gurupur and Nethravathi debouch into Arabian Sea
together at a place near Ullal, south of Mangalore as can be seen today.

Posted 18th April 2007 by Ravi Mundkur
Labels: Urwa Mangalore Kudla Kulashekara Bukkapatna Kudroli Bolur

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APR
8
16.Mangalore: Kudla and Nitria

Mangalore, the sultry and vibrant coastal town of Karnataka, has a long
history. It also has several alternate names. Tulu people call it Kudla;
Konkanis prefer it as Kodiala; Malayalam people call it Mangalapuram;
Beary people prefer the term Maikala. The Arabian traders preferred the
term Maikala for Mangalore, possibly around 6th century AD. Possibly it
was an Arab word. But there is little written history.

In Greek literature of early Christian era, there is said to be reference to an
Oloikhera, which has been interpreted as Greek version of the name Aluva
Kheda.

We do not find mention of either Mangalur or Kudla in Greek reports.
Instead we find the port of Nitria mentioned. Nitria was probably the port
located on the estuary of River Netravathy. Nitria must have been derived
from an Indian word, possibly something like Netra or Netria. Geological
inferences reveal that the near the confluence between the Rivers
Netravathy and Gurpur there was an eye shaped island. This eye shaped
half-island (small peninsula), Netra (=eye) or Netriya, must have prompted
the Greek historians to refer to as Netria. In that case, name of the River
Netravathy also must have been derived from the shape of the island.
Netra or Netriya If this deduction is correct then the earliest known name of
Mangalore appears to be Netra or Netriya.

Mangalore is the anglicized version of the name MangaLooru. Premilla, a
queen of Malabar, renounced her kingdom and became a disciple of
Matsyendranath of Nath cult. She traveled with her Guru towards Kudla (or
Mangalore) but had to settle near Bolar as she fell ill on the way. Eventually
she died there and local people built a temple in reverence to her. The
temple was renovated subsequently by an Alupa ruler, Kundavarma during
the year 968 AD. Thus the town was known as Mangalapura.

The term Mangala also means fort, so a few believe because an ancient
fort the name came. Infact,the name Mangalapura is found in the
inscriptions earlier to the period of installation of Mangaladevi temple, ie.,
968 AD. The Mangaladevi temple in the southern part of the city, reminds
us that the city was named after goddess Mangaladevi. Thus Mangalapura
later became Mangalooru during the Vijayanagar period. They called it
Mangalur Rajya.

The name Kudla is a native geographic term indicating confluence of two
rivers. The words KooD or KooDi (joined)+ala(=rivers) have become (1)
kooDala > Kudla , and (2) kooDiala > koDiala. In other words, Koodla or
Kudla is the Tulu equivalent of the Sanskrit word, sangam.The word
Koodala is also there in Kannada. The river confluence of Kudalasangama
is quite famous since the time of Basaveswara, the social
reformer.Similarly the township at the confluence of Tunga and Bhadra
rivers in Shimaoga district is known as Kudli.

A number of significant geographic modifications have taken place in
Mangalore area during the historical past. At present, River Nethravathy
flows westerly and joins the Arabian Sea, south of Mangalore town and
north of Ullal area. And the other River Phalguni (Gurpur) flows westerly up
to Tannirbavi, near New Mangalore Port. Near Tannirbavi, very close to the
beach, hardly 500 meters from the beach-sea interface, River Phalguni
takes an abrupt southerly turn and flows southward till it joins the River
Nethravathy north of Ullal.

This geographic situation was much different during the historical past. The
rivers Phalguni and Nethravathy were flowing within the present city area of
Mangalore and joining the sea near the Alake-Bokkapatna area.




Posted 8th April 2007 by Ravi Mundkur
Labels: Kudla Mangalapura koDiala Phalguni NetriyaMangalore
Nethravathy

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APR
8
15.A charming TuLu word: naDeer
The TuLu word naDeer has certain poetic charms in it. It is usually
employed in the rural side to denote that it has become dark (like, for
example: naDeer aanD!). But original meaning of the term must have been
the midnight. naD (=middle)+ir (=night)>naDeer.

The specialty here is that ir which we generally presume to be the root
(dhaatu) of irl or iruluu is used as independent word to mean the night.
The word iruLu (=night) is also common to Kannada.

Posted 8th April 2007 by Ravi Mundkur
Labels: irLu. ir naDeer

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APR
7
14. Evolution of the Kannada Script


Budha Shivalli (ca.1980-81) had collected some data on the evolution of
Kannada script through the ages mainly based on the study of inscriptions.
The data was presented in a tabular diagram shown here. The diagram has
also been published in the book Tulu Patero.

The diagram shows six stages of evolution:

1. Later Harapa period (ca.1600 BC).

2. Brahmi script of Asokas period. (ca. 300BC).

3. Proto Kannada. ca. 500AD

4. Old Kannada. ca.600-800 AD

5. Middle Kannada. ca.800AD

6. Modern Kannada. (Present).

The serial numbers 1 to 6 are shown in pink color in the diagram. The data
provided may be slightly out of date, about 27 year old. Nevertheless, the
data may be useful for studies and comparison with Tulu and other scripts.

Readers having new additional data may contribute the relevant
information here.

*

Posted 7th April 2007 by Ravi Mundkur
Labels: Modern Kannada Brahmi Old Kannada evolution Kannada script
Harapa Middle Kannada

1 View comments
APR
6
13. The Tulu Script: Origin and Revival

Hosabettu Viswanath, a resident of Pune and a well wisher impressed with
my fathers book, Tulu Patero, has kindly sent me a copy of the article
written by Ramchander Baikampadi published in Mogaveera, a Kannada
monthly published from Mumbai.
The Kannada article entitled Malayalam bhashege lipi neeDidavaru naavu
tuluvaru (=Script to Malayalam language was given by we Tuluvas)
discusses the adoption of the Tulu script by the Raja of Travancore
(Kerala), for writing in Malayalam during 12th century AD.
For a long time during the last century, our people lamented that Tulu did
not had any script. But later a large number of taalegari - palmyra leaf-
manuscripts written in Tulu script were unraveled and presently more than
2000 of these are in the collection of Dharmasthala Cultural Research
Trust. Many of these are reported to be about 800 year old. Venkataraja
Punimchattaya (2001) brought out a booklet on Tulu script. Karnataka Tulu
Sahitya Academy is at present popularizing the Tulu script. Neria Harish
Hebbar (2003) has published the details of the Tulu script in his internet
articles in www.boloji.com/places.
Mayura Sharma, during 5th century AD, revolted against the Pallava kings
and established the earliest known Kannada kingdom of Kadamba dynasty
with capital at Banavasi (now in Uttara Kannada district). It appears that
Tulunad and parts of Kerala which were ruled by smaller chieftains was
under the suzerainty of the Kannada king Mayura Varma (Mayura Sharma
became Mayura Varma after assuming the title of kingship).
The southern India was under the strong influence of Shaivism, with
several Shiva temples built in various parts of Tamilnadu. Mayura Varma
and his lieutenants installed new Shiva temples in Tulunad. Mayura Varma
brought Brahmins from Ahichatra (a place on the banks of River Godavari),
to conduct rituals (Puja ceremonies) in the temples of his territory as per
the records in the epigraphs of his time. It appears he also sent some
Brahmins to Kerala for conducting the temple rituals.
The relationship between Tulunad and Kerala was harmonious even in
those time and Tulu Brahmins were traveling to Kerala for further studies in
agama shastras or for conducting rituals in temples. The Tulu Brahmins
used to write down the slokas on palmyra leaves (taalegari), which were
used then for writing, in a curvy, floral style of script. Earlier it was
considered as a variant of Malayalam script. But recent studies showed
that this was the script used by the Brahmin scholars and later was
adopted by the Kerala kings in their land.
It is well known that Malayalam had no independent script till 12th century
AD. The present Malayalam script came into usage only after the 12th
century. Thus the Tulu script used by the Tulu scholars for writing in Kerala
at that time evolved into the present Malayalam script. Additional new
information provided by Ramachander Baikampadi that Tulu script was
adopted by the King of Travancore during the 12th century AD, for writing
in Malayalam, further asserts the antiquity of the Tulu script.
Origin of Tulu script
Now, where did the Tulu scholars found the script? The Tulu script was not
a newly invented script. It was adapted from the alphabets that were in
usage in that region at that time in the history. Variants of Brahmi and
Grantha scripts were in usage in southern India at that time. It is said that
Mayura Sharma himself went to Kanchi for education.It is possible that
Mayura Sharma was using a version of Grantha script that was prevalent in
southern India.
Since Kadamba period Kannada script was gradually evolving. It was
developed based on earlier scripts like brahmi. We call the Kannada of that
early period as Hale-Kannada (=Old Kannada). But then the Old Kannada
apparently was not standardized yet. Halmidi epigraph (5th century AD) is
the oldest Kannada inscription found so far.
The Tulu scholars had knowledge of Devanagari as well as the state
language (old) Kannada. I use the term State language because Tulu
people were under the rule of Kannada kings, like Kadambas and
Chalukyas, even in those times.
Thus Tulu scholars were using scripts which were mixtures of Devanagari
and early Kannada. Besides, the Tulu and the old Kannada were quite
similar languages, more like the dialectical variants of the same language
at that time. (Kannada language evolved differently during the subsequent
historical period.)
Thus the Tulu script has some of the alphabets comparable to that of
Sanskrit and others are analogous to the Old Kannada and Grantha
alphabets prevalent that time. The initial ah and aah alphabets of the
Tulu script are distinctly the smoothened, curvy variants of the Sanskrit ah
and aah. The cha ,zha, jna, ya, la are similar to that of the old
Kannada script. Several other Tulu alphabets are similar to those of
Grantha script.
Thus, clearly the Tulu script was the general script used by scholars at that
time, in Tulunad region, say between 5th and 12th century AD. It is
possible that at that time there might have been local variations in Kannada
script within various parts of the Kannada state mainly because of absence
of standardization and paucity of scholars.
Thus, in view of the importance of study of the historical evolution of
Kannada and Tulu scripts, it is necessary that the original taalegari Tulu
scripts should be thoroughly studied evaluated scientifically. First, these
palmyra leaves can be carbon dated to ascertain their age. Secondly, the
variants in the script should be critically analysed with reference to the
epigraphs of different times and regions and the chronological evolution of
the script in Tulunad can be delineated. These studies are likely to have
far-reaching bearing on the evolution of not only Tulu, but other south
Indian scripts like Kannada, Telugu and Malayalam.
It is pertinent to mention here that the Telugu script was developed based
on the Kannada script of the Chalukya period of 7th to 8th century AD.
During that period, the Chalukya kings ruled part of Andhra Pradesh and
they introduced the Old Kannada script for writing in Telugu.
Now, we are witnessing a general awareness regarding towards revival of
the old Tulu script. I use the term old Tulu script, just to signify that the Tulu
language has also grown and evolved with time. We are already using the
modern Kannada script for writing in Tulu. Our old Tulu script was based on
old Kannada; similarly it is but natural that modern Tulu script should be
based on modern Kannada script. After all, all languages have grown by
borrowing from other neighboring languages and we should not feel
embarrassed about using modern Kannada script.
Instead of enforcing the forgotten old script afresh on old and new learners
of the language alike, is it not wise that we should continue to adapt the
modern Kannada script for Tulu? We can modify the modern Kannada
script to suit and accommodate the special nuances of the Tulu language.
*
Posted 6th April 2007 by Ravi Mundkur
Labels: Kadamba Kannada Mayura Varma Brahmins Mogaveera
Hosabettu Viswanath Ramchander Grantha script Travancore Malayalam
Dharmasthala Baikampadi Old Kannada Tulunad Kadamba

12 View comments

AnonymousApril 29, 2009 at 1:44 PM
There is no need of changing the kannada script.It is very beautiful.Use it
as it is.THE BEAUTIFUL SCRIPT FOR SWEET LANGUAGE(TULU).

Reply

AnonymousMay 7, 2009 at 10:55 AM
I would like to know if there are any scholars who have studied Tulu Script
in Particular. Please let me know if you know any, my mail ID is
vaishnavimurthy@gmail.com

Reply

Ravi MundkurMay 8, 2009 at 7:06 AM
Venkataraja Punimchattaya is the expert you are looking for. He has
studied Tulu Palmyra scripts and has published several books/booklets on
Tulu script.

Reply

AnonymousSeptember 10, 2009 at 6:50 PM
I have been a huge fan of tulu language.. I am particularly fond of tulu
language.. and my opinion is that, its best to standardise the language first
to its original form and then use/implement it; which would be great.

Reply

gutSeptember 18, 2009 at 12:00 PM
I don't agree with the statement " Tulu took old halegannada script". Plz
refer to Wikipedia or Encyclopedia, you can clearly see that tulu even
evolved as an independent language before Tamil.
Tulu Script evolved earlier than tamil from granthi.
Tulu is the first language evolved from the proto-dravidian language class.
Proto-dravidian civilisation flourished all over india and east of india.
Harrppa mohenjdaro civilization is dravidian civilisation.
Scripts of srilanka, thailand even japanese are originated from granthi.
.....Pradeep Kumar

Reply
Replies

AnonymousJanuary 17, 2012 at 10:59 AM
I agree with you completely. 90% of of the data here is absolutely wrong.
The script has evolved from Chola Grantha and has nothing to do with
Devanagari or Kannada scripts. The language also developed
independently from Kannada. It's not good to publish articles like this. It's
very confusing and baseless.


Ravi MundkurJanuary 18, 2012 at 7:58 AM
Wikipedia/Encyclopedia articles are also written by a set of
individuals.Individual/prevailing opinions (hypothesis), including those
expressed here need to be attested further to become theories.Ultimately
there can be only one truth for each set of beliefs that are floating around
us! Our aim should be to understand the real fact or truth.
There is no doubt that the Tulu is one of the oldest Dravidian language in
southern India. However you need to provide further evidences to establish
some of the euphoria that is purely emotional in nature.Emotional outbursts
are fine but you have to gather evidences in favor of the beliefs you
profess.


Ravi MundkurJanuary 18, 2012 at 8:48 AM
Dear Anonymous
Here I quote wikipedia to reduce your confusion:

Grantha script evolved from the ancient Brhm script and is therefore
classified under the Brahmic family of scripts... The Ancient Pallava Variant
has been used as far as South East Asia, giving rise to the various South-
East Asian script.
Grantha, is developed from the Southern Variant of Brahmi in Tamil Nadu.
..
Tulu Script and Sinhala Script were probably influenced by Grantha Script.

Reply

Ravi MundkurSeptember 21, 2009 at 8:08 AM
"I don't agree with the statement.. "
Pradeep, Fine! (You may kindly provide evidences in favor of your views).
My statement on Tulu borrowing script from 'Old Kannada'(script) was
based on logical deductions on following hints:
1. Early Tulu Kings- Alupas did not use the script or erected any epigraphs.
2. Earliest known 'Kannada' epigraph of Halmidi is traced to Kadamba
kings.
3.Early Kadamba kings imported Sanskrit scholars(=Brahmins)to manage
Kannada and Tulu temples.
4. These scholars soon merged with Tulu natives and became Tuluvas.
5. These scholars employed a script to note down Sanskrit verses in their
Tulu language.
6.It is therefore deduced that the Tulu scholars made use of the 'script'
prevalent in their part of south India at that time.
7. Above all, the differences between 'Old Tulu' and 'Old Kannada' at that
point of time was narrow.They were more like regional variants of a single
language.
8. Therefore, in real sense, it is pointless to state that Tulu 'borrowed' script
from Old 'Kannada'. In fact, Old Tulu scholars made use of the version of
the Brahmi script available (that was prevalent) at that time in
that(Kadamba-Tulu) region.
9.The versions of Tulu script available/preserved in palmyra leaf
manuscripts should better be used for studying the stages in the evolution
of south Indian scripts, rather than arguing on who borrowed from whom.
10. There is no doubt that Tulu is one of the oldest Dravidian languages
that has preserved many of the early and original traits of Dravidian while
other 'literate' sister languages have enormously evolved over the time
span and in the process have lost many of the pristine features.

Reply

Trivikrama PollolittayaSeptember 10, 2011 at 8:46 PM
It's good some research is done on Tulu, which is our mother tongue.

We are getting a chance to learn and let us not leave this opportunity to
bring back a forgotten script.

We all know Kannada, however it will be fantastic if we could implement
Tulu in magazines and banners so that our lost traditional glory is brought
back.

I am telling this because i love Tulu and anything that strengthens it should
be brought into force.

Regards,
Trivikrama Pollolittaya

Reply

AnonymousFebruary 24, 2012 at 5:05 PM
people in tulunad have no interest in learning there own script they all are
brainwashed for kannada. when I told that malayalam borrowed its script
from tulu .People in tulunad are basically implementing kannada and they
have no interest in protecting there language. Its waste to argue regarding
it. Tulu people usually hide there identity. Look at malyalis how after
copying tulu script they have progessed lanuage wise nice sahitya and
have a state where you can speak in malayalam with everyone. here in
tulunad people study kannada and implement it in admin wer is tulu? they
even write tulu books in kannada when we have own script. We are the first
people to do all these. I anyways have stopped speaking with tuluvas as
they make it point to speak kannada in front of me.... so irritating tulu guys
are.. I know chaste kannada.....

Reply

AnonymousJanuary 18, 2013 at 12:12 AM
I agree with you. Now tuluva's speaking kannada at home with their
children, shame on you. Salute to Bhants(Shetty) community who loves
tulu..

Reply
APR
1
12. Rotis: Early oil-free roasted vegetarian food
While tracing the evolutionary path of boiled grains to steam cooked idlis, it
occurred to me that other tribes in the northwest India at that point of time,
ca.3rd century BC, must be following different cooking methods. Greek
reporters found the boiling of the grains a strange habit because the usual
culinary custom was much different.

Dry roasting must have been popular in the early days of civilization,
derived from the primeval habit of roasting meat over fire. The cultivation of
the grains, logically lead to grinding of the grains and making a batter out of
it. The batter was fashioned into a flat cake and roasted on the fire over the
oven. Then probably the oil was not yet invented. Thus the early oil free
tandoor roti was born.

The roti-roasting habit has also traveled to places. While wheat was the
common staple food in northern India, the Jowar (JoLa) and other millets
found acceptance in dry tracks of what- is- now Maharastra and northern
Karnataka. Even today, the rotis made out of grains of JoLa are dry roasted
without much oil.

Note that even the rice rotis (kori rotti etc) common in coastal Tulunad, it is
similarly dry roasted types.

Therefore, I feel oil was not used extensively in cooking in the early days of
civilization. Probably vegetable oils were used for lighting lamps in the
beginning, rather than for cooking. After introduction of the oils in cooking, it
appears that til oil was common in usage in drier regions like northern
Karnataka, while coastal people, where coconut trees abound, were
consuming coconut oil.

I hope this partly answers Manjunaths query on usage of oils in northern
Karnataka before the introduction of ground nuts some 500 years ago.

*

Posted 1st April 2007 by Ravi Mundkur

0 Add a comment
MAR
31
11. Boiled grains to steam cooked idlis
Ancient Greek reports (ca. 3rd century BC) mention that in northwestern
India, some of the tribes were using boiled grains. Possibly, then boiling
grains was not a usual thing or may be all the communities were not
indulging in such practice of boiling grains at that time of history.

I was wondering whether the some Indian tribes alluded to in the reports
refer to the tribes that migrated to southern India like Tulu tribes. I believe
that the practice of boiling grains was popular with the Tulu tribes, even
when they were near northwest India before their migration. Possibly, it
was the beginning of their invention of their pet food, the boiled rice.
Subsequently, they boiled the paddy which was dried in the sun and later
pounded to separate the husk/chaff and produce the boiled rice. The Tulu
equivalent of sambaar(vegetarian curry) is called koddel which is kodi+el
meaning the boiled liquid dish.

They carried their experiments with boiling food items further, probably
refined them after they settled in Tulunad, and invented the art of steam
cooking. They used ground mixtures (semi-solid batters) of rice and black
grams for steam cooking. For steam cooking they designed special vessels
made out of natural leaves, available in plenty around them. They
fashioned small vessels each made out of four jack tree leaves, knit
together with vegetal sticks. It was called gunda, which means rounded
space or rounded shape.

Or they fetched the prickly, thin long ribbon-like leaves from the mundevu
shrub, separated their thorns and mended the leaves on light fire to make
them more pliable, and fashioned tubular vessels out of those specially
treated mundevu leaves. This leafy structure was called the moode,
derived from mudetina (=knitted item).

The batter was filled into the tubular leafy vessels which were then
arranged inside an earthen pot, half filled with water. The closed earthen
pot with the leafy containers and water was kept on fire. On boiling, the
water filled in the closed earthen pot generated steam that cooked the
ground rice batter in the vegetal tubes, adding special vegetal aroma in the
process.

Or they used various leaves like that of banana, teak, turmeric and so on to
wrap the finely ground semi-solid rice batter and keep inside the steam-
cooking earthen pot. These dishes were called ireta-adde (= leafy food) or
gatti or kottige etc. They also mixed chopped green leaves of tevu (kesu, in
Kannada) with rice paste and prepared steam cooked patrade, which
means patra (=leaf)+ ade(=dish).

With evolution in progress, metallic vessel makers, designed special
vessels for making steam-cooked rice dishes without leaves. Such devices
contained a number of empty spaces where the rice batter could be poured
into. Because of this, the word ideli or idali came into being. Ide means
interstitial space.

Gunda, moode, kottige, gatti, patrade (patrode) and other steam-cooked
leafy rice dishes are popular even today in Tulunad.
Posted 31st March 2007 by Ravi Mundkur
Labels: patrade (patrode) Gunda mundevu moode gatti kottige koddel

2 View comments

ManjunathMarch 31, 2007 at 10:59 PM
In my opinion, rice farming was spread from Eastern India to South India. I
believe 'boiled rice' is produced in Bengal too.

Reply

Ravindra MundkurApril 1, 2007 at 7:25 AM
If your right about Bengali boiled rice,then Tulu and Malayali people share
some common habits with the Bengalis, other common favorite food being
the fish.
We have to study the migration routes of our ancestors in greater depth.
Some of the common ancestors migrated to water rich,green west
coast,while another portion of families might have migrated to the East
coast of Bengal where the luxuriant Ganges delta attracted them.

Reply
MAR
31
10.Evolution of Culinary habits
Manjunath has made an important revelation on the evolution of food
preferences and culinary habits of south Indians in general, since last five
centuries. Based on his reference in Malayalam literature, he cited that the
Portuguese imported several, now commonplace, agricultural crops to India
that changed altogether or led to marked evolution of the culinary scenario.
The list of crops imported by the Portuguese includes chilies, sweet potato
and tapioca apart from the known vegetables and fruits like pineapple,
guava, papaya, sapota, cashew, bread fruit, sunflower, maize, beans,
tobacco ground nut, some gourds, .etc.

I was surprised that the imported list included the humble sweet potato. In
childhood days, when my granny used to tell me the story of Ramayana,
that Rama and Laxmana ate tubers and roots in the forest, I conveniently
imagined them eating sweet potatoes, which are, somehow, also edible in
the raw form.

But sweet potato is native to South America, Manjunath assures me. Yes,
sweet potato was introduced in India by the Portuguese but various other
similar edible tubers were there in our land well before the arrival of the
South American sweet potato. Words in south Indian languages are a
revelation. In Tulu sweet potato is kireng (or kereng). Some Tulu variants
may also have kileng. Tamil equivalent kilenk is also close to the Tulu
word. The Tulu word kir (=lower, or under the soil)+ang(=part), distinctly
refers to the below the ground buried growth of the tuber within the soil.
The Tamil word apparently has also the similar derivation. Malayalam has
also an analogous word kilannu.

The Tulu Nigantu lists a number of kireng (subterranean tuber) species like:
tuppe kireng, mullu kireng, tooNa kireng, guddoLi kireng, koLLi kireng,
pottel kireng, NaaTi kireng, apart from the usual kempu kireng (red sweet
potato), bolpu kireng (white sweet potato) and the mara kireng (tapioca).

Apart from the numerous native species we have, the Tulu and Tamil
words for the edible tuber kireng / keelank speaks of the antiquity of the
tuber in India. First, the mutual influence of Tulu and Tamil words should
take the time machine back to early period of the Christian era. The early
Dravidian languages, proto-Tulu and proto-Tamil may have separated
somewhere during 3rd century BC- 3rd century AD period. I deduce that
this proto-Tamil -proto-Tulu co-existence and mutual influence was at the
Pirak- Multan evolutionary stage (ca.1700 BC) that I discussed in some of
the previous postings. After 4th century AD Tulu is closely associated
(geographically and socio-politically) with early Kannada. Hence, after this
period (4th century AD ) we can expect mutual influence of Kannada and
Tulu, rather than Tamil and Tulu. Because after that period Tulu-Tamil
contacts are limited to short term political warfare during ca.7th or 8th
century AD, other than usual trade relations. Incidentally, Kannada has a
different word genasu for the said tuber, totally unconnected with Tulu-
Tamil words.

Second point of interest is that for most of the imported vegetables, tubers
and fruits south Indians have retained their original names in the land origin
like, pineapple, beans, cabbage, etc. But the term sweet potato was not
inducted into local languages. It appears that the name kireng was also
extended (ca five centuries ago) to the imported sweet potato which was
similar in features to some of our native kirengs.

Shocking news is that chilies are in the said imported list. That means our
Indian food was lacking in hot - khara- taste with we are familiar with now.

Again, another Tulu word uppaD (=pickle) has something to say. UppaD is
now a popular food accessory, often the basic one in poor families. Basic
summer food in many rural Tulu families, often also preferred by the rich,
consists of boiled rice porridge (ganji) with uppaD. I used to wonder since
childhood days why this uppaD which is characteristically rich in chilies,
speaks only of uppu(=salt) +aD (=food preparation) .I was perplexed
because in the word there is mention of chilies, the important ingredient in
that dish.

With the revelation that chilies came only some five centuries ago, I have
got the answer why pickle is named only uppaD! Our ancient uppaD did not
have any ingredient of chilies. It was only the vegetable (raw mango, limbu,
cucumber, raw jack fruit etc) with salt.



Posted 31st March 2007 by Ravi Mundkur
Labels: genasu uppaD kireng keelank.Tamil Tulu Nigantu

4 View comments

ManjunathMarch 31, 2007 at 10:55 PM
I have got the answer why pickle is named only uppaD!

I think I too have found answer to my question. In Malayalam spoken in
Kasaragod and Mangalore, the word 'ippEri' means pickle. However, in
South 'uppEri' ('i' [not 'ai'] becomes 'u' in South) means any salty fried item
(eg. banana chips). It looks like similar to Tuluvas, we Malayalis employed
the word for salty(uppu) dish to pickle. However, southerners use Hindi
word 'acAr'... bit strange.

Reply

Prashob ThampuranMarch 21, 2012 at 6:25 PM
Other items I don't have any knowledge, but regarding pineapple I have a
doubt. In malayalam pine apple is called "kaitha chakka" and the plant is
called "kaitha chedi" and the flower is called "kaitha poovu". There is a
story in ancient Shiva Purana how this "kaitha poovu" lost its status from
being used as flowers used for "poojas", by helping "Brahma" to lie in front
of Shiva.During this incident "Brahma" lost his fifth head and became
"chathurmukha"

Secondly whatever were imported by Portugese to Kerala were also known
with a suffix "paranki"(as portugese were termed in Kerala). Some as
follows-
Chilli-Paranki Mulaku
Cashewnut-Paranki Andi,
Cashewfruit-Paranki Manga
Groundnut-Kappal(ship) andi
etc are there which denotes foriegn orgin.
But there is no such term used for "kaitha Chakka" or pine apple.

Further I would like to mention that even though some of these fruits or
vegetables were introduced by Europeans to southern India-especially
Kerala and Karnataka chances of these items in other parts of India cannot
be ruled out as our country is very vast with diversified crops cultivation and
geographical conditions.

Regards,

Prashob

Reply

Prashob ThampuranMarch 21, 2012 at 6:30 PM
@ Mr. Manjunath
Even though I am not an expert in this field I would like to comment being a
Malayalee. In my place Kannur "Upperi" means anything fried with salt-
"Uppu" and Chilly or Pepper-"Erivu"(means spicy or hot). So in short
"Uppu-erivu" became "Upperi" and it means simply Salty & spicy.

With regards,

Prashob

Reply

Ravi MundkurMarch 22, 2012 at 8:50 AM
Prashob,
The equivalent Tulu word for Malayalam Upperi is 'Upkari'!
Pine apple is known as Parengi-pelakai in Tulu. The 'Parengi' stands for
the foreigner.The 'Pelakai' is Tulu for jack fruit.

Reply
MAR
29
Random Ruminations
I have used the title Tulu research in my blog. Research is probably a
pompous word to be on a blog title. Somehow, I decided on the title word to
give myself a dose of sincerity and seriousness to my blog work. Similarly, I
felt that the word would also earn some respectability of the reader.

Similarly, I feel that it is the duty of the blogger to define and describe some
of the basic words used in the blog like, Tulu, Tuluva and Tulunad.

The present day Tulunad (naaD= land) is a conglomeration of not only
customs, castes and communities but also the playground of a host of
languages and sublanguages, cultures and subcultures. In diversity as well
as in unity, it is a micro-India. In general, the people of Dakshina Kannada
district and southern Udupi district in Karnataka and parts of Kasargod
district in Kerala speak Tulu. However, the enterprising Tulu communities
have spread in various parts of India and globe as employees,
professionals, businessmen or educationists.

Yet, basically the concept of Tulunad is entirely mythical aspiration, in that
there is no specific geographic boundary or socio-political entity that can be
demarcated as Tulunad. Tulunad lies in the minds of Tulu speaking people.
Historically, Tulu people were part of Kannada kingdoms since several
centuries and the present status continues to be the same. Socio-politically,
the notional Tulunad is as a Tulu speaking region within the State of
Karnataka, in India.

Thus, basically any person who speaks or writes in Tulu, whenever
occasion permits, is a Tuluva. He may communicate in Tulu because it may
be his mother tongue or because he has to converse with another Tuluva
or simply he loves to do so. So by definition there are Tuluvas by birth and
Tuluvas by choice. Tuluvas by choice may have their own mother tongues,
which they nourish and cherish in their heart like all good human beings do.
Thus Tuluvas by choice or Tulu associates may also communicate in
Kannada, Havyaka, Nadava, Aregannada, Konkani, Beary, Koorgi,
Malayalam, Tamil, Telugu, Marathi Gujarathi, Hindi, English or any other
language of this land.

My definition of Tuluva includes all those who are able to or love to
communicate in Tulu language and it should include both Tuluvas by birth
and Tuluvas by association or choice. In realities of the global village, a
Tuluva has telescopic multi-cultural identity, as besides being a Tuluva, he
is also a Kannadiga. He is also an Indian and further in the sense of
pervasive universal brotherhood he is a citizen of the world.

Tulu language and culture has a history of nearly four thousand years.
During this extensive period, Tulu has witnessed several episodes of
migration of human races, evolution of the language and customs. It is the
right of every Tuluva to discover the hazy paths of remote past along which
the Tulu language and cultures have evolved. The evolution of Tulu
language and culture is intimately connected with the evolution of diverse
languages and composite culture of India and, in essence it is the evolution
in nut shell of Karnataka as well as India.

Tulu language and culture have suffered because of the absence of
historical documentation. Piecing together strings of historical evidences
and collation of data is not an easy job. One way of doing this is the
analyses of the language, words and customs in Tulu as well as in
associated languages and cultures.

My father, Budha Shivalli (1923-1982) compiled a book, Tulu Patero
(paatero=language) on the philology of Tulu language and grammar written
in Tulu language using Kannada script during 1982 and it was eventually
published in 2004. Like the Tuluvas by birth and by choice, I described
above, there are linguists by education and linguists by choice or pure love
of the language. Budha Shivalli belonged to the second category. For the
benefit of those who are unable to read his original Tulu book, I am
planning to provide a translation of his work in a separate blog connected
to this blog. I shall inform you more about it at later.

During editing and composing the typescript of Tulu Patero, somewhere
during 2004, I felt that it requires a supplementary editorial in view of the
developments during the intervening period of 1982 to 2004.I gathered
information from books and internet and synthesized my deductions and
inferences, in the form of an editorial Tulu nadath battina saadi (=The
evolution of Tulu). Like my father I am a philologist and linguist by choice
and hobby. I am geologist by profession and philologist by love of the
language.

The basic aim of the said editorial was to invigorate research on the
historical evolution of Tulu language and culture and definitely not to draw
any mileage from sensationalism. However, some critics found the editorial
controversial, without any further remarks. Branding any work,
controversial is a diplomatic way of declaring and recommending that the
work is unreliable or unworthy of perusal.

Well, I started this blog originally with the intention of providing a translation
of Tulu Patero. But before jumping directly into the actual translation that
needs quite lot of spare time, attention and patience, I thought of practicing
myself by offering some appetizers by reevaluating some of my favorite
topics, earlier published in Tulu, in the form of the cited editorial. But, this
bogging is like a momentum or chain reaction that induces you to
contribute some more. And also I find that my line of controversial thinking
is quite away from the rather puritan style adopted by Budha Shivalli. And
the controversial label attached to me, should not discourage the people
from reading and referring to his work which I feel is an invaluable
contribution. In view of these, the Tulu Patero shall be on an independent
blog.

Back to my blog, Tulu Research, I must confess that I have used terms like
Tulu tribes in the style and meaning used by other researchers on ancient
races and groups. The word tribe signifies those early migrant families. It
is not to be confused with the socio-political modern term tribe as in
scheduled tribe or caste. Similar explanation holds well about the
controversial word derivation Bantu and Bant also. It is meant for the
etymological derivation of the original ancient word that is an indicator of a
profession. No offence is intended to any communities that have adopted
such names today.

No disdain is ever meant to any of the groups, since the author believes in
the universal brotherhood and the genetic equality of human beings.

One of the joys of blogging is finding new friends to comment upon my
postings. Manjunath Vadiari, who writes blogs on Theories on past events,
is a frequent commenter on my postings. I like comments, including the
dissents. Dissident opinions force you to look further and check if you have
made any erroneous assumptions or judgments in the course of your
studies.

The blogging ethics demand that I should make my intentions transparent.
The basic intention of my postings is discovery of evolutionary trends in our
historical heritage. The approach to the discovery of facts pertaining to the
remote historical past may be divergent and similarly the inferences drawn
may be divergent, but in the long run truth alone shall prevail. Satyameva
Jayate!

To reassert my commitment to the sincere discovery of facts, I would like to
repeat what I wrote (1989) in the preface to my doctoral thesis on geology,
under the strong and analytical influence of my guide Prof. B. Krishna Rao:

Accepting that for any problem there can be only one real and truthful
answer, new avenues towards truth should be welcome, hoping that in the
long run, only those ideas that stand test of the time will prevail. In the
meanwhile, some of the concepts that aim at unraveling the truth or that
may lead to new ideas elsewhere have to be encouraged.


Posted 29th March 2007 by Ravi Mundkur
Labels: TuluvaTulunad Tulu Patero Budha Shivalli Tulu

1 View comments

ManjunathMarch 30, 2007 at 11:02 PM
No offence is intended to any communities that have adopted such names
today.

I think as long as one does not indulge qualification of those terms then the
background of whatever terms/communities should not offend any one.
Unfortunately, there has been quite a bit of positive qualification in the
anthropological studies(great, intelligent, fine looking etc...) along with
negative comments. I believe even such things are equally deplorable as
the negative qualifications. The harmless nature of such qualifications must
not dilute their irrelevence in the scientific studies.

Reply
MAR
24
9.The Moolasthana concept
Do we have moolasthana concept in other parts of India?
Many of the TuLu communities have the concept of a moolasthana, moola
(original) +sthana (place), where the ancestors of their lineage originally
settled and lived. The lineage is called bari (pronounced as short ba as in
bun) in Tulu. It is equivalent of bali (pronounced as short ba as in bun, li as
heavy Li common in south Indian languages) or baLLi in Uttara Kannada
and gotra in Brahmin communities. The term baLLi means plant creeper,
which is symbolic of the family lineage. The term bari must be Tulu
equivalent of the word old Kannada word baLLi. This explanation is
required because in TuLu, word bari has another meaning the side.

The moolasthanas in Tulunad have a small temple dedicated to the divine
spirit (Daiva or Bootha), Naaga or the Bermer. As a consequence of socio-
cultural evolution, many of these moolasthanas have replaced the original
deities with subsequent deities like Durga or other Gods and are located
near the beaches or in the proximal areas in the coast. Tulu families have a
ritual of visiting their respective moolasthanas at least annually. At the
small temple there they conduct ceremonial worships.

I visited one such moolasthana near Hoode, about ten kilometers north of
Udupi town. Hoode hamlet is located near the estuary of Sita and Swarna
rivers. The word Hoode is a place indicator. Ade, ide, ode etc place
indicators mean there,here,where respectively in Tulu.(Similar words exist
in Malayalam).

The moolasthana is located at Bengare near Hoode. The word bengare or
bangere has equivalent meaning of a sand spit. Ben+kare stands for a
place opposite coastline or beach . The lineage indicator bangera is
apparently derived from bangare. This is the moolasthana of TuLu people
of bangera lineage. Interestingly, all TuLu communities belonging to the
lineage of bangera have designated this site as their moolasthana. The
present day castes like poojari, sapalya, moolya, marakala etc have been
formed on the basis of their trades or professions. But all these TuLu
communities carry common lineages tags (surnames) like bangera, putran,
anchan etc. Lineage of a person is affixed based on the lineage of his
mother (as in matriarchic society).

The common lineage for diverse communities indicates that the lineage
system predates the classification of people into diverse communities
based on trade or profession. It seems the trade based classification, the
varna system, came into being in the post Vedic times after elucidation of
chaturvarna. By Chandragupta (ca. 340-293 BC) and Chanakya period (ca.
350-283 BC), it was firmly entrenched in Indian society as reported by
Greek historians. Therefore, it can be inferred that the maternal lineage
system of Tuluva people is probably of late Vedic age.

The moolasthanas appear to the earliest settlements of Tulu people in the
west coast. (Possibly, there were other inhabitants in the land before the
arrival of Tulu tribes. Like, the early Munda tribes that gave plethora of
village names with Munda prefix. (cf. 8.Mundkur, Munder) It is interesting to
note there is a similar sounding place Mool-thaan (Multan) near Salt
Ranges. The word thaan in Prakrit is analogous to sthan in Sanskrit. The
inhabitants of Pirak and Mehrgarh area had settled near a place they called
Multan or original place.

However, due to various reasons, several families migrated southward
through Rajasthan Gujarat, Maharastra and settled in sites in the West
Coast. It appears that when their offsprings/progenies migrated again
within Tulunad, these coastal settlements were again called moolasthanas.

Do we have moolasthana concept in other parts of India?

I request other researchers to comment or contribute with any relevant
information that they may have.


Posted 24th March 2007 by Ravi Mundkur
Labels: surnames hoode bari Moolasthana bali bangera bengare lineage

3 View comments

ManjunathMarch 24, 2007 at 6:19 PM
At least, this concept is there for north Malabar(Kolathunadu, present day
Kannur, Kasaragod) region Malayalis.

This explanation is required because in TuLu, word bari has another
meaning the side.

Indeed, bari is tatbhava or Prakrit form(Skt. Vallari). In Malayalam, tavazhi(
I think 'zh' here is trill and pronounced 'r')->taay + vazhi->mother's line, is
similar to Tulu bari concept.

Curiously, Tulu and Kasaragod Malayali lineages are supposed to be
same. I mean you can find Tulu equivalent of Malayali lineage. My own bari
is called 'vadiyari' or 'badiyari' and its Tulu equivalent is called 'saliyan' or
'salinnaya'.
Do you have any idea what this bari name means? I don't have any clue
about mine!

Reply

Ravi MundkurMarch 26, 2007 at 7:49 AM
Nice info!There is no doubt that TuLu and Malayalis share common
heritage eventhough Malayali language has evolved along different line
probably after 7th century AD.
Right now,I have only some nebulous idea about the meaning of Saliyan. I
shall get some more info on it before I discuss with you. By the by what the
words vadiari / badiari means in Malayalam?

Reply

ManjunathMarch 26, 2007 at 9:57 AM
Thanks!
By the by what the words vadiari / badiari means in Malayalam?

Unfortunately, no. In my opinion, the breakdown could be,

baDi* + bari (vaDi* + vari)-> baDiyabari -> badiyari

but the meaning of the first part or its original form I'm not clear.

Reply
MAR
21
8. Bantu, bant II
Manjunath has disagreed with me on bantu > bant derivation. I wrote an
explanation to him on the comment box but due to my distraction with a
phone call, I could not properly save it in time in the blog. Instead of
rewriting the whole response again, on second thoughts, I decided to post
additional explanation on the aspect.

Bant (Tulu), banta (Kannada) and bantu (Telugu) all these words basically
imply the same meaning that is a reliable assistant and/or bodyguard. The
Telugu meaning of Bantu, a suicide squad, is only expansion of the basic
meaning. In early days, Bantu meant a professional bodyguard who can be
relied upon. Possibly, this profession was practiced by some Bantu persons
who migrated from their original homeland due to adverse living conditions.
Subsequently, the word Bantu meant any reliable bodyguard. Thus the
word Bantu became an indicator of a profession.(This is something like our
practice to call any Jeep- like rugged field vehicle as jeep , often forgetting
that Jeep is a specific brand name and not a type of vehicle.)

Manjunath feels that the Tulu/Kannada word banta came through Prakrit
from the Sanskrit term bhata. We have tacitly assumed since school days
that many of our words are derived from Sanskrit, the tatbhavas. However,
my inferences suggest that Prakrit was one of the languages of the people
of Pirak during early Vedic times of ca. 1700 BC. The words Prak and
Prakrit appear to have been derived from the place name Pirak (cf. my
posting 3.Pirak). Pirak was a multicultural, polylingual society where proto-
Tulu, proto-Dravida and early Vedic societies coexisted. The term Sanskrit
itself means refined and cultured language; it was refined from the
preexisting prakrit and related languages.

So the Sanskrit word bhata could have been derived from the word bantu/
bant. The Sanskrit bhata means a soldier or guard; without connotation of
any of the reliability, bodyguard tags implied in the said South Indian
languages.

Presence of random African tribes in India is not a new discovery. Siddi
tribes of African origin in the Western Ghats area of Karnataka may be
relatively recent additions to our diversity. Manjunath opines that population
genetics do not support any African genetic affinity for south Indian groups.
I am not sure if any detailed genetic studies have been carried out in India.
But a recent heterozygosity study confessed that they were unable to get
adequate Indian samples.

It is said that the Nadava are mentioned in a 13th century inscription for the
first time in Tulunad area. It was the period when Tulunad was under the
suzerainty of Vijayanagar kingdom. Possibly, Vijayanagar administrators
referred to local cultivating community as as nadava to distinguish from the
soldiers brought along with them from Vijayanagar mainland. Presently,
Nadava are a Kannada speaking community widespread in Uttara
Kannada. According to the Nadava sources, about five centuries ago, five
Nadava families migrated from Kundapur area and settled around Ankola
and Gokarna in Uttara Kannada district. This probably serves as an
example for the number of population/tribes that migrated in the history.

Posted 21st March 2007 by Ravi Mundkur
Labels: nadava Prakrit Siddi Pirak bant bhata bantu

6 View comments

ManjunathMarch 24, 2007 at 12:24 PM
I put a question to Indo-Eurasian_research forum at yahoo groups about
the etymology of 'bhaTa'. It looks like the word appears in the later Sanskrit
and is derived from 'bhRta' meaning the same. Considering the root of the
word is something other than Dravidian or African 'bant', the chances of
African bantu tribe being part of South Indian bunts is remote. Also, I don't
think bantu is the self-designation of those African communities. This word
was used by an European linguist to represent the linguistic family they
speak.

Reply

Ravi MundkurMarch 26, 2007 at 7:30 AM
I agree with you that that bhRta is quite remote from bantu!
Well, I deduced bant from bantu after I read about African bantu migration
studies in the net.
My deduction may be right or may be wrong, only time has to tell.
But the intersting conclusion is that many south Indian languages ( at least
(TuLu,Kannada and Telugu) have this word bant/banta/bantu in them that
mean the same or have similar shades of meaning.
Your discussions with Srikanth on the word also focussed that Telugu word
bantu now also means 'servant'.I felt that this is quite akin to
its(banta/bante) present (rather in contemptuous vein) meaning, 'personal
assistant'in Tulu and Kannada.

Reply

prajwalSeptember 13, 2007 at 5:01 PM
As quoted in wikipedia" "Bantu" means "people" in many Bantu languages.
Dr. Wilhelm Bleek first used the term "Bantu" in its current sense in his
1862 book A Comparative Grammar of South African Languages, in which
he hypothesized that a vast number of languages located across central,
southern, eastern, and western Africa shared so many characteristics that
they must be part of a single language group.The Bantu expansion was not
so much a physical migration as it was a natural spread of language and
knowledge throughout different populations, and societal groups (usually
through inter-marriage or by small groups moving to new areas)."
If the tulu Bunts were somehow linked to the African "Bantu",then there
should be a great influence of Bantu language on tulu language.Or atleast
there should be a seperate variation of tulu spoken by the Bunts related to
bantu.(bantus,wherever they migrated imposed their language and the
mixing of their language gave birth to new languages).
Secondly,the bunts donot have any resemblance to the African Bantus in
their appearence.
Third Similar to the mogavera baris the bunts also follow the bari system
which represent their place of origin

Reply

Ravi MundkurSeptember 14, 2007 at 8:41 AM
Prajwal,Thank you for the informative comments.Some clarifications:
1. I am not implying that our 'Bunts' are directly derived from the African
'Bantu'. The African word now means 'people' in their language.I am
essentially discussing the origin of the word 'bant/banta' in southern Indian
languages including Tulu and Kannada.
2.The word 'Bant/u' must be quite ancient,having older roots in several
African and Mediterranean languages,like Sumerian and Akkadian etc, that
seem to have influenced in the remote past many Dravidian languages
including Tulu.

3.I believe that at least a sect of Tulu people originated in north African-
Mediterranean region migrated (later, ca 2000BC) to Pirak NW Indian
subcontinent,lived their for some 1500 years, then migrated (ca 500 BC) to
their present homeland.(Read my early postings).There are several words
/roots which Tulu tribes picked up since Sumerian days( Ca 4000-2000
BC),most famous among them is the word "Oor"(=habitation/village). The
'Ur' was a famous city of Sumerian times.The word 'Tulu' itself still exists in
several countries of the region especially in Ethiopia and Afghanistan.
Tulu language has grown or evolved independantly of African languages
during the last 6000 years.But some fossil root words may exist still!
4.In the similar style we picked up the original word 'bant' which meant
originally 'person' (in general)or later people of specific African tribe.
5.Tulu people used the word 'bant' or 'bante' initially for trusted person
specifically a body guard who can be trusted.
6.Initially it ('bant')was a profession of trusted security guards especially for
kings and chieftains before becoming a caste indicator.
7.Koti Chennayya from billava caste were professional bants (=body
guards) for Ballala chieftains according to Pad-danas.

8.Since a large number of Tulu farmers, (okkaliga/nadava) were
professional bants during the Tulu history, the word was subsequently
attached to them as a caste indicator.

Reply

Prashob ThampuranMarch 21, 2012 at 5:48 PM
A very nice blog to read indeed. Quite interesting! Apart from the Tulu,
Kannada word Bant, Bante-in Malayalam there is a word "Bandhu" which
means a relative or a person who can be trusted as a relative. Is there any
relation between the Tulu or Kannada word Bant, Bante with Malayalam
word Bandhu or Bandham(means relation)?

Regards,
Prashob

Reply

Ravi MundkurMarch 22, 2012 at 8:42 AM
Thank you Prashob for the nice words!
Tulu and Malayalam shared (and continue to share) many common cultural
and lingual features during the evolution.
Bante- Bandhu affiliation in Malayalam is quite natural because even in
Tulu and Kannada Banta/Bante stands for a reliable/trusted
assistant/relative.

Reply
MAR
18
7. Banta, Bantu
The African word ba (many)+ ntu (people) stands for a dominant tribe.
Research studies show that the Bantus spread or migrated to different
divergent areas in and out of Africa after the desertification of Sahara
region. It is interesting to note that Tulu words bant (>bante) means
personal assistant and/ or bodyguard. The Kannada word banta also
means the same. Originally, the Tulu word bant possibly referred to Tulu
kings or chieftains personal bodyguard. Some of the Bantu people
migrating from Sahara on account of desertification of that region must
have landed in the west coast. They must have been dependable, strong,
powerful personalities, so that they were absorbed as bodyguards or
security assistants to the local kings and chieftains. Later, the word must
have been extended to a group of people, who settled in this land who
professionally formed the security cordon around the king or the chieftain.

Manjunath Vadiari in his blog, Theories on past events, has added
additional information on Telugu Bantus, who formed suicide squads in
ancient Andhra. This info not only throws light on early Tulu-Telugu
relations, but also affirms migration of Bantu tribes from the west coast to
the eastern Andhra part of the peninsula.

The attachment of bant name-tag for a specific Tulu the community, who
are also known as nadavas appears to be a later part of the evolution.
Incidentally, the term nadava means the native or those belonging to the
naad or land/country
Posted 18th March 2007 by Ravi Mundkur
Labels: nadava bant bantu bante

1 View comments

ManjunathMarch 20, 2007 at 1:51 PM
Ravi:
I have to differ on many things here. The Bantu expansion was only
restricted to Africa(from West and Central regions). According to theories
(probably, controversial), these people who became agriculturists spread
rapidly into South and East Africa at the expense of other native African
communities like Khoi-San(who are supposedly not dark skinned) and
Pygmies.

According to Population Genetics we do not find African male/female
lineages in South India. And Linguistically, banta, bante clearly show
Prakrit form of Sanskrit word 'bhata'. So from genetics and linguistics, it is
hard to find any linkage between 'bantu' of Africa and 'banta' of South India.

Were Bunts in Tulu region also called Nadava in old days? I mean only
Kannada speaking community is called Nadava nowadays.

Reply
FEB
21
Language and culture
Language and culture are sensitive and emotional issues. We all have
grown up with certain set of ideas and it will be difficult to give up our
clichs when somebody suggests anything contrary to our coveted
opinions.

Anthropologists are almost unanimous that early man originated in Africa
and his tribes migrated to different parts of the world. Rosenberg
study(2002) based on heterozygosity or genetic diversity suggests that
human beings originated in East Africa, around Kenya, where oldest
modern human fossils were found, and migrated to other parts of the world.
The Harappa Mohenjodaro and Sind/ Baluchistan area where early Indian
civilizations are recorded also along the paths of migration of human
beings.

Dravidians as well as Aryans have settled in India since say 3500 years.
They have evolved languages and cultural trends that are well established
by now. It should not mean that we all Dravidians and Aryans were
originated and evolved within this declared motherland only.

It is just like the comfortable experience we enjoy in the house or the town
in which we live and wherein many of our ancestors had have lived. Just
because several generations of our ancestors lived in this house or town
and etched unforgettable pages in the history should not mean that at
some point of early period of history, one of our primal ancestors came
from some other town and settled here.

If we believe that human populations migrated, it is taken for granted that
the proto languages they were speaking and the cultural habits they were
accustomed to also migrated with them to different parts of the world.


Posted 21st February 2007 by Ravi Mundkur
Labels: human migration culture human language

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FEB
21
6.Bermer II
In response to my blog on Bermer, Manjunath at Incoherent theories
suggests that Tulu Bermer (u) was a later adaptation of Brahma in
Tulunadu. The Bermer of Tulunadu is not a Boota (spirit) and now is not
worshipped like other Gods or Bootas anywhere in the coast regularly.
Earlier, the Bermer was definitely a worshipping diety in the early period
(ca. 500 BC to 14 Century AD) for Tulu people, as (partly) evident from
folklores like that of Koti-Chennaya. With the ascent and dominance of
Shiva, Shakthi (Durga) and Krishna cults in Tulunadu, the primal Bermer
was slowly forgotten. In many villages, dilapidated and neglected Bermer
temples existed until seventies. Subsequently, the title of creator Bermer
has been shifted gradually to another powerful concept in Tulunad,
Nagaaradhane (Naga worship), and Naga God is often referred to as Naga
Bermer.

The available historical data suggests that Brahmins were brought to
Tulunadu ca. 4 century AD by Kadamba king Mayura Varma to conduct
regular puja ceremonies at temples of Tulunadu. The installation of Shiva
temples took place during the period as expounded by Dr.Gururaja Bhat on
the basis of dating temple idols. Brahma of later date, a member of
Trimurthis, was a four faced creator whereas primal Brahma Tulu/Vedic
was a horse riding male God.

The Bermer was worshipped as God of creation by Tulu and other tribes
dwelling around Pirak-Mehrgarh areas (dated ca. 1700 BC). At that period
the creator must have been visualized (especially by the Tulu tribes) as a
heroic male figure straddling on a horse. Mysterious horse figures reported
from Pirak archeological sites possibly represent the creator Bermer
worshipped by Tulu tribes in that area. Horse was an animal prevalent in
that region. It represented power, agile ness, activity and efficiency. (Then
horse was not a common animal within India). It is not certain whether the
contemporary and coeval Vedic tribes also conceived Brahma as a horse
riding God. But the early Vedic texts have attached paramount significance
to the concept of the Almighty Brahman. In this regard, the origin of the
word Brahma (as cited in Incoherent theories) is pertinent.

Br (semetic root) = to create. > creator (Brahma)

Br (Sanskrit) =to expand, swell > brahmanda, expanding universe.

The rivalry between Vedic Aryans and Iranians is documented by Michael
Witzel. As a consequence of rivalry between two dominant factions
antagonists of Brahmas followers created Abraham, in the same way as
Suras had ahura/ asuras pitted against them.

Brahma (Vedic & Tulu tribes) > <>


Posted 21st February 2007 by Ravi Mundkur

2 View comments
FEB
21
5.Mundkur, Munder
Mundkur is a small village, in Udupi district, Karnataka, situated on the
bank of Mulki (Shambavi) River on Kinnigoli - Balman road. The place is
known for a Durga Parameswari temple. According to Dr Gururaja Bhat the
worshipping Durga idol installed originally during ca. 13 century AD. The
picture below presents a scene of temple car festival during the annual
festivity of the temple. The ornate wooden car or chariot is topped with a
globular wood and cane superstructure, decorated with numerous red and
white flags. The colourful and vibrant car festivals have continued to inspire
devotees since years.

Traditional anecdotes connected with the temple describe that one bad
rakshasa called Mundakasura was pestering people in this region. The
Godess Lord Durga Parameswari killed him and brought solace to the
people, and so on.

Mundkur or Mundakur village is known as Munder in Tulu. I presume that
the name Munder came into being on account of the fact that it was a early
settlement of Munda tribes in Tulunadu. There are many villages in
Dakshina Kannada and Udupi districts that carry the name of Munda tribes:
Munduru, Kalla Mundkur, Mundaje, Mundodi, Mundadi, Mundoli etc. The
reference to tribal term Mund- is specific in all these place names.
Linguistic and anthropological studies have suggested that Munda tribes of
Austro-Asiatic origin predated Aryans and Dravidians in India.

These villages appear to relics of bygone settlements of earliest recorded
settlers in our land. Besides, one of the tribals in Tulunadu are popularly
known as Mundaladakulu (= Mundala people).


Posted 21st February 2007 by Ravi Mundkur
Labels: Munder Munda settlements Durga Parameswari

3 View comments
FEB
19
4 . Brahma worship: Brahma and Bermer
The place name Pirak, where several early Indian tribes, including Vedic
and Tulu tribes lived formed words pirak in Tulu, prak in Prakrit and
Sanskrit that carries the meaning ancient. Probably, the words were
formed after these tribes migrated from the pirak area into present Indian
lands.

All these tribes possibly worshipped Brahma or the Brahman (referred to in
Vedas and Upanishads). Tulu people called their early God, Bermer (the
respectful word for the Brahma, pronounced as bermer). The er is a plural
indicative or respect indicative suffix in Tulu. The migrating Tulu tribes later
carried Bermer concept to their Tulunad homeland. The Bermer was the
prominent God for Tulu people for centuries. Bermere gunda or
Brahmasthana (=Brahmas shrine) were existing in many Tulunad villages
till seventies or eighties. There may still be some relics of them in remote
villages.The lyrical folk literature of Tulu people, pad-dhana, describe Tulu
heros Koti and Chennaya worshipping the God Bermer. The Garodis
(traditional gymnasiums of Tulunad ) had idols of the God Bermer.
Interestingly, the idols of Bermer, in most cases I know, were represented
by a human male figure mounted on horse. Italian tourist Della Valle who
visited Queen Abbakka Devi at Ullal, a small coastal town south of
Mangalore, Karnataka, during AD 1623, also described a similar idol of
Bermer, within a small shrine in the area.

With the ascent of Shiva and Durga worships in Tulunad the Bermer
concept is slowly vanishing. However, the word bermer was further
extended as suffix denoting God to Naga bermer (=Naga /serpent God)
also devotedly worshipped by Tulu people.

There is a Brahma temple in Pushkar, Rajasthan and this has been
described as the only Brahma temple in India. However, the discussions
above clarify that Brahma or Bermer was a prominent God for several early
Indian tribes.

It appears that the concept of Brahma or Bermer worship has evolved with
the passage of time. The relics of early clay horse statues found in the
Pirak region by archeological excavation teams (ca.1700 BC), possibly
represent the Bermer as worshipped by Tulu people until recently. The
original Brahma, a human male figure straddled on a horse, might have
been worshipped as the Creator or Almighty by early Indian (Tulu and
Vedic) tribes. Subsequently, as a consequence of domination of Shiva and
Vishnu cults, the original horse-seated Brahma might have been evolved
into a four faced, Chaturmukha Brahma, with passage of time. Thus we can
distinguish the early horse riding Bermer and the subsequent four faced
neo-Brahma stages in Brahma worship in Indian subcontinent.

The Pushkar region is a place of ancient civilization where early Brahma/
Bermer was being worshipped. With passage of time, the appearance of
Brahma has also underwent change in Pushkar. The Brahma temple in
Pushkar now presents a four faced Brahma idol.


Even with evolution of his appearance, the Brahma has retained his
position as creator of the world in Indian mythology. However, with
dominance of Shaiva, Shaktha and Vaishnava philosophies, the concept of
the original creator Brahma as supreme God has taken a back seat.

The migrant Tulu tribes carried Bermer concept with them to Tulunad,
before the Shaivism made major impact in southern India. Shiva worship in
Tulunad, as suggested by dating of linga/shiva idols, were initiated in the
early part of Christian era.



Posted 19th February 2007 by Ravi Mundkur
Labels: Bermer Brahmasthana Pushkar Pirak garodi Brahma

5 View comments
FEB
17
3. Pirak, Prak and Prakrit
Pirak village in present day Baluchistan province of Pakistan is a place
known for relicts of ancient settlements and civilization, estimated to about
1700 BC. Remains of statues of horses are specially reported from this
region. The place is geographically proximal to the Sumeria or the southern
Iraq (refer, post 2 below).

Some of the early Tulu, Kannada and other Dravidian tribes that migrated
from the Sumerian region as a consequence of natural calamities or famine
there, possibly settled in the Pirak area. This was an important place where
several cultural groups or tribes coexisted. It appears that migrant tribes
from Sumeria, Africa and Caucasian regions settled in this flourishing
cultural centre.

It can be emphatically proposed that the Tulu tribes were distinctly there. A
solid evidence in favour of this argument is that the word Pirak has been
retained even today in the Tulu language. In Tulu pirak stands for
something of ancient days (For ex: Avu baari pirakdaya! (=It is of very
ancient days!), Pirakda kaladavu (=of ancient times).

Secondly, there were other tribes (Vedic Aryans?), who spoke a language
known as pirak or prak in other areas. Later Prak language was further
refined and adapted for writing and thus Sanskrit came into being. The
Prak language, probably after the evolution of Sanskrit, was known as
Prakrit.

The influence of Prak language (prakrit) on Tulu language is very strong.
Many Tulu and Kannada words have been derived from prakrit. Similarly, it
is also possible that words of early Tulu/Kannada language may have
influenced formation of many words in prakrit.

Posted 17th February 2007 by Ravi Mundkur
Labels: Sanskrit Prakrit Prak Pirak Tulu word: Afghan

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FEB
17
2. Traces of Tulu -Kannada-Dravida words in early Sumerian language
Sumerian civilization flourished about 3500 to 2000 BC in the Mesopotamia
region of northern Africa and Asia Minor, between the rivers Euphrates and
Tigris. John A.Halloran has reconstructed the Sumerican lexicon and its
version 3 is available in the internet.Sumerian language was considered to
the spoken and written language in what is now the southern Iraq, during
the period 3400 to 1800BC.

Some of the words cited in Halloran's Sumerian lexicon have similar words
in Tulu and other Dravidan languages.

Infact, origin of the word Tulu has been disputed for long.It is considered to
represent something connected with water. 1.Tuluku (verb) in Kannada
means to swish or oscillate or overflow (like water). 2.Tuluve in Tulu also
means soft fruit especially refers to ripened soft watery jack fruits.

In the Sumerian lexicon the following entries are found:

1.Tul = public fountain, cistern, lowland or well .
Tu=wash , bath.(ie. activity connected with water)

2.Tu-lu = to make loose or limp.

(Numbers 1, 2 ..shown for relevant comparisons)

Ur or Uru (=city) was a major city during Sumerian civilizatin times. The
word Uru or Ooru ( village or township) has got into almost all Dravidan
languages including Tulu.Possibly the the name of the once famous
Sumerian city was extended to all civilized settlements later on.It is a
common suffix now in most of the place names in southern India.
Mangalur,Bengalur,Mundkur,Arialur,Trichur,Gudur etc.

Possibly, the suffix -ur became -pur or -pura in Sanskrit.
Jaipur,Udaipur,Mathura,Nagpur, Shivpura, etc.

There are also other Sumerian/Dravidian words sharing similar sounding
verb -ur. Sumerian
Uru (2) (= firewood.) has similar words in Tulu, Kannada (Uri- is to burn)
and other Dravidian languages. Similarly, Sumerian Uru (3)(=to till or grow)
has Urpini/Ulpini (Tulu), Ulu(=to till) in Kannada.

One of the numbers,"five" in Sumerian was Ia or i (=five).It is ain in Tulu
and aidu in Kannada.

Sig(=sun burnt clay tiles) has analogous Sike or seke (=sunny sultriness)
and Sigadi (=fire place/oven) in Tulu and Kannada.

There may be more such analogous words in Sumerian and
Tulu/Kannada/Dravidian languages.

The analogy is cited here to suggest that some early Tulu,Kannada and
other Dravidian tribes might have migrated from Sumerian region to India.



Posted 17th February 2007 by Ravi Mundkur

4 View comments

ManjunathFebruary 17, 2007 at 7:49 PM
Sumerian is considered language isolate. Why not envisage situation
where Dravidian languages local to South Asia. The Sumerian words made
their way into the languages just as Indo-Aryan words. Let us say this
happened before any branching of Proto-Dravidian language.

Reply

Ravi MundkurFebruary 19, 2007 at 8:46 PM
Manjunath:
Dravidian languages and their later evolution are definitely local to South
Asia after a certain date. But before that specific time it is logical and
possible that they have an origin elsewhere. Anthropologists have
proposed that early man (especially the dark one -?)originated in Africa and
his tribes migrated to several parts of the world.This is only an extension of
the theory.As you rightly suggested, Sumerian words made their way into
other languages because of the migration of people from Sumerian region
outwards.Right?

Reply

ManjunathFebruary 19, 2007 at 11:06 PM
Ravi:
Sorry for the long response.

The Out of Africa theory in fact tells us that not only Dark all people
Europeans to Chinese migrated from Africa. The recent Genetic studies
have supported that theory. However, there is also a possibility that archaic
hominids (also migrated out of Africa before our species, Homo Sapiens)
might have interbred with our species and there could be small genetic
contribution from them. The light skin of Europeans and Chinese was a
much later adaptation but heavily selected in the last 10000 years.

The theories based on skin colour are not really reliable simply because
skin colour does not determine "races".

Sumerian words made their way into other languages because of the
migration of people from Sumerian region outwards.

Yes. As you know linguistic family is determined by the structure of a
language and not from the words. It is said that Brahui has only 15% of
Dravidian vocabulary but its structure(grammar etc...) is Dravidian. In my
opinion, there could be few Sumerians who assimilated with Dravidians in
India and influenced the language. But that will not give Dravidians any
Sumerian identity. The North Dravidians langauges (Kurukh and Malto) are
exclusively spoken by tribes. Probably, Central too. According to Genetics
all these tribes carry the oldest lineages of India(which are also present in
the caste population too). Considering these it is difficult to believe
Dravdians might have originated outside South Asia.

I believe all linguistic studies must include both archeologicl and genetics
findings.

Reply

Ravi MundkurFebruary 20, 2007 at 6:35 PM
Manjunath
Yes I have read about the out of Africa migration theory and also recent
Rosenberg studies and the human migration routes mapped.
These do not suggest that Dravidian originated independantly within Indian
subcontinent.I am not invoking any exclusive Sumerian identity to
Dravidians but extending the migration theory to trace and outline evolution
of our languages.Besides reference to Sumerian words is because of the
studies already made in those lines.I am also not sure,because lack of
data, apart from Sumerian if other proximal proto-Semetic languages
influenced our own current native languages in the beginning,some 4000
years ago.Nobody now precisely can prove that what Sumerians and early
civilizations actually spoke in those bygone days.
It is inevitable that certain amount of speculation peppers even in any
scientific studies.
Regarding the "dark men" I referred to jokingly,it is only my personal view
on human evolution. I was just thinking since years if dark and light skinned
men could have evolved independantly.
I am aware that current anthropological studies have suggested that homo
sapiens evolved in Africa and subsequently migrated to different parts of
the world and that white skinned humans evolved by albinism. What
plagues my mind is why white melanin deficient humans were restricted to
Europe and North America?
Well there are many unanswered questions yet! That's why we blog and
discuss,no?

Reply
FEB
12
Tulu Language: Origin & Evolution
Tulu is a widely spoken language in coastal Karnataka,India. However,
Tulu speaking people have been spread in many parts of the world, as a
consequence of globalization and increase of opportunities.
My father late Budhananda K. Shivalli compiled extensive data on philology
of Tulu language during the period 1977-1981 and his book "Tulu Patero"
(written in Tulu language, using Kannada script) was posthumously
published at Mangalore in the year 2004.
In the same publication (Tulu Patero), I wrote an editorial on the evolution
of Tulu language and culture based on the available published data and
analytical interpretations. One of the concepts I discussed in the said
editorial was that Tulu tribes originated some 4000 years ago in northern
part of African continent and possibly due certain sudden climatic,
meteorological or other changes some of the Tulu tribes migrated to
Baluchistan region.
Pirak town in Baluchistan ( now part of Pakistan) was a centre of civilization
about 1700 BC. The word 'Pirak' has been retained in Tulu language
signifying 'ancient'. I deduced that Tulu tribes subsequently migrated from
Pirak to coastal Karnataka through what are now known as States of
Rajasthan,Gujarat Madhya Pradesh and Maharastra.
Interestingly, the word Tulu has remained in certain African regions and in
Afghanistan. Deratu Tulu is a famous Ethhiopian (female) athlete. An
Afghan TV channel is known as Tulu TV.
Now I want to gather more information on this word TULU.
I request learned people who know these African/ Afghan regions and
languages may kindly help me more information on these lines.


Posted 12th February 2007 by Ravi Mundkur
Labels: Ethiopian etc Tulu word: Afghan

9 View comments

ManjunathFebruary 16, 2007 at 11:26 PM
Ravi:

This is a great initiative. I'll blog about some of my doubts on this issue
soon. Unfortunately, I don't have any formal education in linguistics. I just
speculate. But I hope you will bear with my disagreements :-).

Reply

Ravi MundkurFebruary 19, 2007 at 8:33 PM
Manjunath:
Thanks for comment.I have appreciatively read several of your blogs. I am
not a linguist myself.I am straying into this as an cultivated hobby.I
welcome your comments sportively.

Reply

AnonymousJune 16, 2007 at 5:41 PM
hi Really a very good Blog spot.

I request you to add a section on Tulu Script and post the Old Tulu Script .

Request you to join

http://groups.yahoo.com/group/TULUNADU/

Tululover

Reply

Ravi MundkurAugust 3, 2007 at 9:48 PM
Thanks for compliments.
By the way I have already written something on Tulu script in postings No
14 and 15.
Further I shall add to it, as and when I get the additional analysed data.
Please keep visiting my blog and offer your comments and suggestions.

Reply

Dr Kadiyali M SrivatsaDecember 2, 2008 at 1:44 PM
Brilliant work, I have some old talipatra pages with tulu script. Have tried to
find some one to read what my great grand father has been writing but
could not.
After finding your publication in the blog, I am trying to identify few words.
Thank you

Reply

Ravi MundkurDecember 3, 2008 at 6:57 AM
Dr Srivatsa, welcome to the blog.Please feel free to share your thoughts
with our fellow readers.Do write about those talipatra pages.

Reply

AnonymousDecember 23, 2008 at 5:46 PM
I deduced that Tulu tribes subsequently migrated from Pirak to coastal
Karnataka through what are now known as States of
Rajasthan,Gujarat Madhya Pradesh and Maharastra.

I disagree with this and my logical answer goes like this,

1. Tulu tribes left their native (whatever it is) and came by sea, to costal
Karnataka area by accidentally or purposely.
2. If I take this accidentally then they might have migrated due to natural
disaster or looking for asylum
3. If I say purposely then they know the location and they are here for war,
to defeat some kingdom .


why I disagree with your theory is, today tulu population is more than 2
million. so first migration at least had ten thousand people(10,000).

If they migrated from pirak to costal Karnataka by land by such a large
number its pathetic , no imagination of destination and divided and
subdivided into many groups and should have spread all over India and
presence of Tulu language felt in many Indian language.

The way tulu people defeated the Portuguese (European navy was
cunning, modern and knowledgeable ) navy shows that thier deep
knowledge about sea war.

aal when Tulu Tribes migrated from piraka coastal to costal Karnataka as
a sailor it is possible to maintain naturally well built body aal

If they migrated by land it is not at all possible to maintain their body
Because land route was unbelievable and migration time would have been
50 to 500 years.

G Bangera

Reply

Ravi MundkurDecember 25, 2008 at 11:20 AM
Dear G.Bangera
Welcome to the blog!
Wish you browse through rest of the posts in blog also to visualize some of
my concepts on human migration as applied to Tulu people.
Some points I would like to pose before you here for further revaluation.
1. All the present 2 million Tulu people now living in Tulunad need not be
construed as directed descendants of emigrants from Pirak. Even if we
visualize ten families arriving from Pirak some 3000 years ago would grow
into lakhs.
2. Both land and sea routes from Pirak to Tulunad are possible.There are
relict evidences in the form of language and words on land route also.
3.There were numerous pre-Tulu tribes with their own set of languages
before Tulu tribes arrived on the scene.
4. One more pre-Pirak phase probably Ethiopian/African can also be
dlineated for Tulu tribes.

Reply

AnonymousApril 3, 2010 at 8:00 AM
I just stumbled on this blog. I would like to congratulate the author on the
good job done by him.

Though I am from Chennai, I have been in Bangalore for about a year and
have a sufficient knowledge of Kannada. Since most of my colleagues are
from the Dakshina Kannada region, I can also understand one or two
words of tulu. I found close similarities between Tamil and Kannada.
Though there aren't so many similarities between tamil and tulu, I observed
that Tulu retained some authentic Dravidian words and roots that Kannada
had lost. For example, the Tulu word for house is the Dravidian "illu"
(Tamil/Malayalam: "illam") as oppposed to the Indo-Aryan "mane". Tulu
also retained the words starting with "pa-" which in Kannada gets
transformed to "ha-"

Interesting, there is a Tamil word 'Piragu' meaning 'after'.