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 17^th 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, 18^th 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 4^th 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 8^th and 11^th 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 8^th] 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 5^th 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 11^th 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 12^th 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 13^th or 14^th 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 6^th 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 8^th and 9^th Century CE in the Karavali Port towns.

The Keladi Nayak Kings were followers of Veera Shaiva cult who patronized the temples during 16^th 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 12^th 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 Dāru.

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 [ 4^th to 7^th 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 2^nd 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 12^th 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 8^th and 11^th 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 Parasurama’s 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 12^th 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 8^th and 11^th Century CE.

It can be recalled that between 7^th and 8^th 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.

Ò

References

“Hesarāda pattana Basarūr; 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.

**

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 stāpane’ meant laying foundation for a dwelling house. The ‘shanku kamba’ (Tulu Nighantu, p.) in the houses represented a symbolic Vāstu 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.

Sanka³pāla: serpent

There is a third possible meaning for the word Sanka³. The Tulu word ‘sankapāla’ refers to a serpent, usually the cobra type. Similarly the Tulu word ‘sanka-pāshaNa’ 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 (Nāgaradhane) 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

Ò

294. Mystery of Ekkār.

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 Ekkār. 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.

Ekkār!

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 Yekkār’ administrative villages. [‘Badaga’=northern;’ Tenka’=southern]. The west flowing River Pāvanje (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 Ekkār could be split in possible either ways: (1) Ekk+ār or (2) Ek(k)+kār. It is clear that in Tulu language, both ār and kār   do exist as spatial suffixes in place names as discussed in several older posts herein. The suffix   ār means an open ground or field (for example Bayar, Bolar, Mangar etc), whereas the kār 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 Ekkamāle, 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 Ekkalagāna was used for Yakshagāna 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.

Ò

-Ravi .&.  Vishwanath.

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 Pinnāna Ajila (1490-1515). The personal name Pinnāna 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.

Ò

Read:  289. In search of Punnata

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 14^th or 15^th of May month [Besha or Vrishabha Sankramana, i.e. moving from Mesha (April-May) to Besha (May-June)]. (Aāyana or Jātre 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

Paltādi Ramakrishna Achar: ‘NAGABERMER’ (Kannada Book). Supriya Prakashana, Narimogaru, Puttur-574312 (Dakshina Kannada/Karnataka).

Narayana A. Bangera: “Kandevu Kshetra Mahātme” (Greatness of Holy Place Kandevu), in Kannada.

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 –gāru 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 (ChāvaDi) or open fields were used as Garodi training grounds. This is evident from the usages like garodi (for chāvadi) and Garodi kanda (see Tulu Nighantu, Vol.3, p. 1057-1058). Subsequently, these were shifted to dedicated schools dictated by specified Vāstu 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 16^th 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.

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

Ò                                                                                                                     

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.

290. Vaiyāli-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 Vaiyāli-kāval, 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 ‘kāval’ 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 ‘Shārdūla’ 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 ‘Vāyu’ 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 Wayanād, 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.

Vāyuvya: Northwest

The Vai tribes migrated to India from the northwest direction. The Northwest is known as Vāyuvya in Sanskrit. It seems the Sanskrit word for the Wind God ‘Vāyu’ and the Northwest direction,  ‘Vāyuvya’ 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 (pisāchi= 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 –gāli in many of the place names such as Parthagāli, Poorigāli, is a Paisachi word meaning valley.

We have described in Older Posts the significance of the Tulu word ‘pirāk’ (=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/pisacalanguageso00grie_djvu.txt

Older links herein: 
259.Bekanata and Paisachi; 
262. Significance of Paisachi language.