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. 12^th 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 18^th 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.

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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. The’Padi’ 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.

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 12^th 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 5^th 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 12^th century AD. The present Malayalam script came into usage only after the 12^th 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 12^th 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 (5^th 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 5^th and 12^th 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 7^th to 8^th 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.

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