434. Kankanāḍi: A missing link in early history

 The ancient village of Kankanāḍi is now an integral part of the Mangaluru city. The innocuous sounding ancient place in its name has preserved obscure data relating to the early history of the region. The Kankanāḍi possibly holds a missing key to the obscure early history of the Ganga dynasty before ca. 350 CE. The Gangas’ ruled parts of southern Karnataka during the period ca. 350 CE to 1000 CE, but before ca 350 CE their whereabouts were not known.

Most of our historians have concentrated only on Alupas who ruled parts of Tulunadu between ca.400 CE and ca.1400 CE.  Data on the earlier periods, and also specifically from ca 400 BCE   to ca 400 CE are quite nebulous. Even though concrete inscriptions are lacking, the ancient place names supported by references in Tamil Sangam suggest that the region was also home to Shatavāhana (Kanna), Nanda, Ganga (Kanka) and other rulers particularly before ca. 400CE

Here is an attempt to reconstruct the initial presence of Ganga rulers and journey through the West Coast, during the beginning centuries of the Common Era, based on the prevalent ancient place names,  partly supported by indirect references in Sangam literature.

A view of  Netravati  River,  near Kankanadi, Mangaluru.

Kankanāḍi

The Kankanāḍi (ಕಂಕನಾಡಿ) now a well developed urban area, is located to the eastern part of Hampanakatta, the throbbing center of Mangaluru. The present Kankanāḍi is the gateway that welcomes you to this pleasant city if you are entering Mangaluru from east. Kankanāḍi is located near Alupe (Alape) another ancient town, the original headquarters of the Alupa rulers of Tulunadu.

The geomorphological data, especially the traces of river valleys that traverse the region suggest that a river was flowing in the Kankanāḍi area. The river Netrāvati in the early centuries of the Common Era was flowing along a course close to the ancient towns of Tuḷunāḍu such as Alupe, Maroli and Kankanāḍi before joining the Arabian Sea near Pandeshwara in the West coast of Kuḍla, later known as Mangaluru. The geological data such as the presence of weathered quartz pebble rich shallow tidal sediments in the region, further suggest that the area was submerged under shallow sea conditions during the past and that subsequently, the sea has retreated back.

Historical reconstruction of Kudla (Mangaluru) ca 100 -300 CE. (click to enlarge)

Etymologically, the place name Kankanāḍi is quite interesting, being made up of two word components namely, kanka + nāḍi. The kanka were an ancient Austro-Asiatic Munda tribe reported to have been cited in the Mahābhārata epic. The kanka were a quite widely distributed tribe in India as seen in many place/village names distributed in different parts of India.

The other term   nāḍi (ನಾಡಿ) is appears to be a characteristic period variant of the word nāḍu (ನಾಡು), a group of villages unified and covered under a single royal administration.

Sangam data on Tuḷu nāḍu

Aganānuru, a Tamil Sangam text dated to have been composed around 2^nd century CE, contains references to Tuḷunāḍu of that period. It describes the Tuḷu language of the period as Tulunaṭṭa Tamil (The Tamil of Tuḷunāḍu), revealing that Tuḷu language at that period was quite similar to early Tamil.

The Sangam recounts eulogies of three generations of “Nanna” kings that ruled possibly parts of Tuḷunāḍu. In ancient Tuḷunāḍu we have heard anecdotes of Nanda rulers from our native elderly people, but no information whatsoever on ‘Nanna’ rulers. It follows that since the Tamil language since antiquity has been endowed with limited consonants, the surname ‘Nanda’ must have been recorded as Nanna in the ancient Sangam poems.

The coastal land has been described as Koṇ-kānam, which apparently throws light on the origin of the word Konkana for a part of the West coast. The Kom were an ancient tribe as indicated by names of at least two ancient settlements preserved within Mangaluru (Konchāḍi, ಕೊಂಚಾಡಿ) and near Mangaluru (Kompadavu, ಕೊಂಪದವು).

According to Sangam Agananuru (44-7-11), when Pālayan Chola attacked on Kaṭṭūr, then capital of Punnāḍu, the latter was defended by an allied army of Nanda, Yerai, Kangan Katti  and Punar (“Punarurai”) soldiers. Apparently, the invading Chola died after killing most of his enemies. It follows that the Kanka Vishaya was coexisting along with Nanda, Punar and other contemporary domains. The exact location of the Kanka Vishaya cited in the Sangam literature is not clear. It could be the Kankanāḍi.

Western Ganga rulers

Rulers of Ganga dynasty administered parts of southern Karnataka (region known as Konga nāḍu   in Tamil Sangam, but also known as Gangavāḍi later in history) from ca 350 CE to ca 1000 CE and were described as “Western Gangas” to distinguish them from the “Eastern Gangas” who ruled from Odisha after ca. 1300 CE.

The Gangas rather abruptly made their presence felt   in Kannada region after ca.350 CE beginning at Kolar (Kuvalaya in history) and subsequently shifted to Talakāḍu, on the banks of river Kāveri, ca 390 CE and continued to rule up to ca.1000 CE, until Rājarāja Chola subjugated and accessed Gangavādi   in a war.

However, the early history of Gangas before 350 CE is rather hazy and shrouded in mystery.

Kongāni Varman Madhava

The first Western Ganga ruler in uplands of Karnataka was Kongāni Varman also known as Mādhava (ca.350-390CE) who ruled from the capital of Kuvalaya located at Kolar. His characteristic name Kongāni connotes his heritage of his former domicile, Kon-kānam. It is possible that he (or his ancestors) hailed from the Kankanāḍi in the Konkanam.

Tracing the Kanka/ Ganga rulers in West Coast

We can trace the journey of Kanka clan along the West Coast from Kankāvli in Maharashtra coast down to Gangavali on the bank of River Gangāvali in Uttara Kannada followed by Gangolli on the coast on the bank of River Varāhi near Kundapur, ending up at Kankanadi in Mangaluru.

The ancient Kanka (ಕಂಕ) tribes in Tulunadu were also referred to as Konga (ಕೊಂಗ) due to the common transliteration (ka>ko) and pronunciation (ka=ga) changes in the ancient languages of the time. It is interesting to note that in Tulu language both stages of the above cited transliteration, a>o do exist, as can be seen in the examples: pātera and pātero.

In fact there are several villages bearing the name of Kanka (>Ganga) along the West Coast of Maharashtra and Karnataka. Kankavli in Maharashtra is followed by Gangavali near Gokarna and Gangolli, near Kundapur in coastal Karnataka. Further south in Mangaluru there is this interesting village known as Kankanāḍi. The Kanka >Ganga name conversion/modification in place names like Gangavali and Gangolli, could have taken place after 400CE, following developments in the native languages following adoption and introduction of Sanskrit by the rulers.

Thus we can trace the journey of Kanka tribes from north to south along the West coast that ends up at Kankanāḍi. Before Kankanāḍi, along this route there is another interesting village in this group located in northern part of Mangaluru, known as: Pachanāḍi. Also there is an ancient place known as Nagori, by the side of Kankanāḍi. I specifically prefer to include Pachanāḍi and Nagori in the list because it appears that most of the early Ganga settlements characteristically ended with the vowel i, such as: Kankāvali, Gangāvali, Gangolli, Pachanāḍi, Nagori, Kankanāḍi and also Gangavādi.  

The suffixes of Munda/Prakrit origin such as –vali and -oli /-olli as well as -nāḍi and –vādi, evince the influence of northern languages on the native languages of Tulu and Kannada. In the place name Nagori, we find suffix –ori instead of usual -ūru. Such a specific word feature could have been inherited and assigned by the Munda tribes immigrant to the West coast from the north.

Early historical period: ca. 50 to 350 CE:

Alupa rulers are well known in Tulu history. Historians have traced their lineages since about 400 CE onwards. However, the history of Tulunadu before 400 CE is rather hazy because lack of datable historical sources like inscriptions. The early Tamil Sangam literature throws some light on the geopolitical scenario of south India during the early period.

Ganga, Alupa and Karumbas

It appears that the Kanka (= Konga) rulers renamed themselves as ‘Ganga’ (ie., kanka > ganga), following widespread influence of Sanskrit in the region during ca. 300 to 600 CE that led to further evolution of alphabets (especially consonants) in the native languages like Tulu and Kannada.

What were the relationship between the Kanka/Ganga and the Alupas during the early historical period, say 100 to 300 CE? Kankanadi and Alupe were the adjoining towns therefore we can expect the Ganga and Alupa to be neighbors.

Kadamba apparently were not popular as rulers at that time. Tamil Sangam poems describes pirates of Karumba tribe, who worshipped Kadamba tree as their protective tree (kāval mara), used to attack ships carrying goods to Chera kings of Kerala. Karambār village in northern Mangaluru, near Airport appears to be the home of the Karumba tribes. Tamil Sangam poems describe that a Chera king fought with and vanquished the Karumba pirates established in a island, with a Kadamba tree as their protective/worshipping tree, in the Arabian Sea. The island cited Sangam text is not clear. It could be

The Karumba tribes later ca.350 CE migrated to Banavāsi designated themselves as Kadamba and established the Kadamba dynasty. Incidentally, the word Karumb appears to be the equivalent word for Kadamba tree in Munda languages. The Alupas were in friendly terms with Karumb/Kadamba since the days of seafaring. The ties of friendship were further strengthened as youths of the Alupa family went to Banavāsi to assist and serve the Kadamba rulers in their administration and warfare activities.

It can be surmised that around the same time ca.350 CE the Ganga chieftains migrated from Kankanāḍi to Kannada uplands and settled at Kolar (Kuvalaya) initially and further established themselves on the banks of Kāveri at Talakadu.

References

Tulunada Itihasa- (2 nd Century  CE). “Tulunaattu  Varalaaru” (Original in Tamil) by Mayile Sheeni Venkatasami. Translated by: Dr. Shri Krishna Bhat Artikaje. Tulu Sahitya Academy, Mangaluru., 2015, xx+88 p

- Dr. Ravindra  Mundkur

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 ‘Satiyaputo’in 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.
2. Alternately, the word Saccheri might have been a corruption of the usage 'chitteri' which refer to ancient Buddhist tombs (Chaitya) from the period of prevalent Buddhism in Tuluandu, where Chitteri housing Bermer and other Spirits/divinities  were worshipped during the period before the evolution of Temple cult.

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).

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