Wednesday, May 21, 2014

337. Neecha, Rāka, Asura: Despised tribal Opponents

Metamorphism   in the meaning purported by some of the heritage words by attribution of negative characters by their cultural opponents during the evolutionary course of time makes an interesting study in the context of sociological evolution of our terrain.
We get an impression that in the course of  tribal immigrations in our land, every new tribe that occupied the land considered itself superior and treated the preexisting one as subordinate and back ward.
We shall discuss in this post some of the tribal names like Neecha, Rāka (Rakshasa), Asura, Mansa etc and how their essential connotations drastically changed with advent and ascent of fresh waves of immigration followed by socio-cultural domination    in the land.

In many of the Tulu households, during special festive dinner occasions, it is customary before the commencement of dinner to earmark and serve and set aside a representative portion of the food reverently for a number of ancestral Spirits. One of these ancestral Spirits is called Neecha. The exact identity, origin and antiquity of the Spirit Neecha is rather obscure.
Some opine that a person named Neecha was the attendant of the Spirit popularly known as Babbu or Babbuswamy. This Neecha, the attendant, could not have been the object of utmost respect reserved for Neecha in Tulu households (and to whom first portion of the premium food is dedicated). In general, it can be inferred that the Neecha was the name of a prominent and virtuous tribal person who was quite reverent to Tulu people traditionally since ages.
However, the interesting twist in the story is that the personal name Neecha has lost its original meaning (whatsoever, we are ignorant of the original meaning of the word) and acquired a meaning of inferiority with passage of time. The term neeche in Prakrit, Marati and Hindi acquired the meaning of lower or inferior. Similarly, in Sanskrit neecha refers to a person of inferior demeanor. Even though the original meaning of the word neecha in the tribal language is not known now, it could not have been something like inferior because nobody would like to affix such negative names to their children. However, the term later in the history was employed to refer to persons of shady or unfaithful character reflecting the attitude of superiority of the so called cultured invaders towards the native tribes in those days.

Rāka, Rāhu, Rākshas
In our scriptures the Rakshas are considered to be a tribe of cannibals, even though the exact identity and distribution of the tribe is not traceable at present.
In this context note that  Rāka  is an ancient name of tribal origin probably that meant dark or darkness. The original tribal name Rāka or Rāku probably represented the dark skin color of the person or tribe. For example, Honna and Rāka were two valiant brothers who are still being worshipped after their death in Ankola region in Uttara Kannada (like Koti-Chennaya of Tulunadu).
The modern proper name Rākesh, is based on the ancient tribal name of Rāka and has survived even today and it is said to represent the Moon or the God of darkness.
 It seems the name Rāhu was a variant of the name Rāka or Rāku. The name Rāhu has been designated for a planet in Indian Astrology and also it is apparent that the name Rāhul has been derived from the same source.
However, it can be seen that the tribe of Rakas or the Rakshas were visualized and considered as cruel, despicable and ugly demons in our scriptures and epics. Probably this sort of visualization arose from the cannibalistic character of these early primitive tribes.

Asura is the name of a tribal group among Austro-Asiatic Munda tribes. The scriptures have envisaged Asuras essentially as villainous militant groups that ever clashed with the divine Sura or Deva groups (white skinned immigrants?). King Bali, for example was an Asura King with noble virtues and his subjects loved him deeply for his exemplary humaniatrian qualities. On the contrary scriptures narrate conflicts between Asuras and Devas and describe how the King Bali was subjugated by Lord Vishnu in disguise in the incarnation of midget Vāmana.
However, note that in Tulunadu and many parts of Southern India people celebrate the festival of lights, Deepavali, in honor of the dethroned Asura King Bali who is said to return to the earth once in a year to meet his beloved subjects.


  1. Mr. Ravi,
    I see many things written by you on Tulunadu. Would like to know what are the references of these information. These seem to be quite exhaustive. Are you an History student or something?
    Also, i would like to know more about the 'Nagadarshana' & the significance of the place Tibaar

    1. How nice would it have been, if you had at least given your name instead of being "Anonymous" to me!
      Anyway, thanks for your interest on my Posts on Tulunadu.

      Basically I am a professional geologist by the line of education I pursued.Since childhood somehow I was perplexed about the way we are, our cultural heritage, our language and so on.In a way the posts are result of my own discoveries into these issues that were perplexing my mind. Some seven years ago, I made it a point to share with the world whatever I gather from my personal understanding and analysis of the issues. Of course, the line of education and the research background have helped me to analyse the available data in alternate ways to arrive at the logical inferences.


Blog Archive

Books for Reference

  • A Comparative Study of Tulu Dialects By Dr. Padmanabha Kekunnaya. Govinda Pai Reserach Centre, UDupi. 1994
  • Koti Chennaya: Janapadiya Adhyayana. By Dr. Vamana Nandavar. Hemanshu Prakashana ,Mangalore.2001.
  • Male kudiyaru. Dr B. A.Viveka Rai and D.Yadupathi Gowda, Mangalore University,1996.
  • Mogaveera Samskriti By Venkataraja Punimchattaya. Karnataka Sahitya Academy.1993.
  • Mugeraru:Jananga Janapada Adhyayana. By Dr Abhaya Kumar Kaukradi.Kannada & Culture Directorate,Bangalore & Karnataka Tulu Academy, Mangalore,1997.
  • Puttubalakeya Pad-danagalu. Ed: Dr B.A.Viveka Rai,Yadupati Gowda and Rajashri, Sri Dharmasthala Manjunatheswara Tulu Peeta. Mangalore University.2004
  • Se'erige. Ed:Dr K.Chinnapa Gowda.Madipu Prakashana,Mangalagangotri,2000.
  • Studies in Tuluva History and Dr P Gururaja Bhat (1975).Milagres College,Kallinapur,Udupi.
  • Taulava Sanskriti by Dr.B.A.Viveka Rai, Sahyadri Prakashana,Mysore 1977
  • TuLu naaDu-nuDi By Dr.PalthaDi Ramakrishna Achar, Puttur.
  • TuLu NighanTu. (Editor in Chief: Dr U.P.Upadhyaya, Govinda Pai Research Centre,Udupi. Six volumes. 1988 to 1997
  • Tulu Patero-A Philology & Grammar of Tulu Language by Budhananda Shivalli.2004.Mandira Prakashana Mangalore. p.317. (The book is in Tulu Language using Kannada script)
  • TuLunadina ShasanagaLa Sanskritika Adhyayana. By Shaila T. Verma (2002) Jnanodaya Prakashana,Bangalore, p.304.(Kannada)
  • Tuluvala Baliyendre. Compiled by N.A.Sheenappa Hegde,Polali,Sri Devi Prakashana,Parkala,1929/1999

A Coastal estuary

A Coastal estuary
Holegadde near Honavar,Uttara Kannada dist, Karnataka

Copy? Right - but kindly remember to acknowledge!

Creative Commons License
This work is licensed under a Creative Commons Attribution 3.0 License.

" tulu-research.blogspot." ತುಳು ರಿಸರ್ಚ್. ಬ್ಲಾಗ್‌ಸ್ಪಾಟ್‌. ಇನ್

" tulu-research.blogspot."  ತುಳು  ರಿಸರ್ಚ್.  ಬ್ಲಾಗ್‌ಸ್ಪಾಟ್‌. ಇನ್
Have a nice day !