407. Halle (German) vs. Halli (Kannada)

It is obvious that many of the ancient words have travelled to different parts of the world along with human migrants and eventually evolved further in multitudes of patterns during the course of the history. The previous two posts on aspects of dispersion and evolution of basic words in Indo-European group of languages provide clues to the inference.

There may be several more examples, so far not reported or not recognized words, apparently unconnected and spatially disconnected, though in reality, might happen to be analogous scattered words, spread in different parts of the world.

Recently, while walking along the urban streets of Zurich, Switzerland, as a tourist, I chanced to notice a German word on the signboards which bore resemblance to a familiar Kannada word. (In Switzerland, a Swiss variety of   German is the common language in usage). The word that drew my attention was “halle” which bears resemblance to Kannada word “halli”, somewhat also in pronunciation.

The current meaning of the German word “halle”(pronounced as hall or halli in German) as is found in central parts of Europe including Switzerland is, a hall, a lobby, a hangar, a foyer or a vestibule. You can find commercial establishments like recreation halls, auditoria, restaurants and bars variously named as Halle 622, Saalsporthalle, Tonhalle, Kronehalle, etc.  in Zurich or other parts of Switzerland.

However, you can find also a town (formerly a village) known as Halle in Saxony, Germany which suggests that the word was also a traditional place name in the past.

A rural scenario along Zurich to Milan road, Europe

Halli in Kannada

The “halli” in Kannada stands for village. The related Kannada word “halla” means a lake, therefore a habitation developed by the side of a halla came to be known as a halli or village. However, genetically the word hall evolved in medieval Kannada from an older version of the word namely “palli”.  Thus the halli in Kannada is the result of pa > ha transition that was adopted probably around 10^th century CE or later.

In Tulu language, the pa>ha literary transitions adopted in medieval Kannada has not made its presence felt, probably due to lack of proper literary works in medieval Tulu. Hence, we do not find any incidence of halli place names in Tulu. However in northern part of Tulunadu, around and north of Barakur, the provincial coastal capital of Vijayanagar rulers, we find village names ending with suffix of halli such as Kukkehalli, Molahalli etc.

However, we can also find some “halli” village names in present day Telugu and Tamil regions probably named during the past history, under the influence of neighboring Kannada people. For example: Muttanahalli, Mukkalnaikanahalli, Molappanahalli etc in Tamilnadu and Baginaikanhalli, Chelimenhalli, Natchahalli etc in Telangana/Andhra Pradesh.

Palli  in Dravidian langauges

The ancient word palli   for village, exists in most of Dravidian languages including Tulu.(For example: Tiruchirapalli, Moranapalli - Tamil; Chintapalli -Telugu, Palli, Bellampalli- Tulu etc). The word palla means a lake , hence a habitation by the side of palla came to be known as a palli. However, during the course of history, in Tulunadu, the word palli was adopted by local Beary Muslims to represent mosques. Probably as result, the usage of the word palli for village was restricted thereafter. Conversely, we can presume that palli place names in Tulunadu are older in age and were named before the advent of Beary community and their adoption of the word palli for mosques.

Palle in Telugu

The palle (instead of palli) is one of the common habitation suffixes found in Telugu language regions. It is interesting to note that the Telugu village name lists sport abundant   number of –palle suffixes. A few examples of Telugu village names:

Anakapale, Bandepale, Kothapalle, Thippepalle, Vangapalle etc.

Palli in Munda/Prakrit

The ancient habitation suffix palli (or its modified version pali ) also exists in Munda and Prakrit language regions of India. W can find adequate village names having palli as suffix or as stand-alone village names  distributed in the north Indian States of  Chhattisgarh, Bihar, Gujarat etc.

Palli in Sanskrit

 The word palli as such also exists in Sanskrit. Thus, the presence of halli/palli in Dravidian and Indo-European Sanskrit suggests that the original root word could be ancient one,  that was also shared by European languages during the past history.

Palle in Italy: Tripalle

It was curious to know whether the pa > ha transition has taken place in Europe also. Casual search in the web suggested the place name of Tripalle, a village in Italy. (There could be many such –palle words: it needs detailed search).
Other Euro African examples

'Tripoli', Libyan capital city can be added to the list of relevant examples.  It was founded by Greek Phoenicians in 7 C. BC, came under the rule of Carthaginians, Romans, Italians  and lastly Turkey Ottomans. 

  In Basque, an analogous spatial term “hel-bide” means an address.  In Hungarian, the word “helly” carries meanings such as: a place, location, address or town. Besides the term 'falu means a village.  

Inferences

The essence of this post is preliminary exploration and reporting of the possibility that   the original habitation/village indicator  words palle (palli)  > halle (halli)  might have been an ancient root word adopted by ancestors of Indo-European and Dravidian communities that eventually dispersed in different regions of the globe during the past history. At this point of time it is difficult to trace the place of origin of this place name (as it would demand further detailed studies).

Similarly, the p>h or pa> ha transition in German and Kannada languages may not be mere coincidence. Whether this transition was an influence of Europe on Kannada or vice versa would be a matter of further detailed linguistic and socio-environmental analysis.

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310. A treatise on Kanaka dasa’s ’Hari bhakti sāra’

 It was a pleasant surprise when Narayana A. Bangera (NAB) called me up when he landed at Chinchwad Railway Station on the evening of 4^th January from Mumbai and gave me a complimentary copy of his Kannada Book: ‘Kanakadasara Haribhaktisara Vyakhyana Male’.  He was on his way to Brahmasthana at Nigdi, Pune, where Mata Amritanandamayi, popularly known as ‘Amma’ (Mother) was scheduled to give audience to her devotees on 4^th and 5th.

NAB’s exposition of ‘Haribhaktisara’ is being serially published from October 2009 in ‘Mogaveera’, the oldest Kannada Monthly from Mumbai. These articles are also published in ‘Bantaravani’ and ‘Amulya’ in Mumbai.

My introduction to ‘Haribhaktisara’ goes back to 1950’s when I was in 5^th Standard at Iddya Vidyadayinee Higher Elementary School (Suratkal).  Subbanna Rao (popularly called ‘Subbanna Master’) was in charge of Stationery Shop of the School in a separate Hall (Building). He taught us cotton thread spinning by using ‘Takali’ (Hand spindle, a device with slender rod having circular metal base) and ‘Charaka’ (Spinning wheel) in our Craft periods there. Once he distributed to students unbound printed sheets of Haribhaktisara, which lay discarded in a corner.  Cutting the paginated sheets, I made a palm-size booklet and used to recite these songs, though not fully graspable at that age. Later on, I purchased a printed Book of Haribhaktisara, which also contained other devotional songs of Kanakadasa at Vidyanidhi Book Store at Fort, Mumbai.  I have lost this book some time in 1970 in Pune (when I loaned it to a friend). I memorize often some of the songs (though some stanzas in tidbits) whenever I am in bubbling spirits or am despondent. The stanza, soliciting news of well-being of delicate feet of the Lord, is my favourite one (q.v. Page 137 of this Book).

Prayers

It is true that we get solace and peace by praying God for favours - either materialistic or spiritualistic. His Holiness Sri Swami Shantananda Puri of Vasistha Guha (Himalayas), in his Booklet “Answers to Basic Spiritual Questions of Sadhakas”, says:

“Prayers are in effect talking to God……Those who are constitutionally more emotional and those who find themselves unable to sit in Japa or meditation will find prayers as an easy method to keep the mind engaged in God and to develop concentration.”

Haridasa Tradition

In Srimad Bhagavatam, the Title of ‘Haridasa’ is given to three persons – Uddhava, Yudhishtira and Govardhana Giri (Mountain) (q.v. Uddhava Geet in Shrimadbhagavatam/11^th Skandha Part).  They are Bhaktiyogis as opposed to Jnanayogis and Karmayogis. In Bhagvad Gita (Song Celestial) Bhagavan Krishna is both the narrator and the subject himself. He brings out the subtle difference in Jnanayoga, Karmayoga and Bhaktiyoga – the Three Sadhanas (Paths) to Liberation.  One who is detached from actions chooses Jnanamarg (Path of Knowledge); one who is attached to mundane life with desires and activities are entitled to follow Karmayoga. So Lord Krishna taught Karmayoga to Arjuna.  Those who are neither detached fully nor so much attached to activities follow Bhakti Yoga.  In Bhakti Yoga, the aspirant takes delight in Plays (Leelas) of God and surrenders at the altar of service to God by doing virtuous deeds and eschewing bad ones.  Kanakadasa belongs to the Bhaktiyoga Paramapara (Tradition) as his contemporary Purandaradasa.  So also NAB is a devout devotee of Lakshmi Narayana and Amritanandamayi. 

Quintessence of Devotion

“Dig deep to get gold”. This is a simple and popular proverb. Narayana A. Bangera‘s expounding of the poetic work of Kanakadasa:  ‘Haribhaktisara’ (Quintessence of Devotion to Hari, the Protector) is proverbial. He brings out the nuances of each stanza in his own style of discourse.  His deep knowledge is reflected in the lucid exposition of each stanza.  To a layman, the words of praise of the God look similar in meaning but NAB dips deep into mind-ocean of Kanaka to gather shining thought-pearls of varying hues.

A peep into the Book

The Book has 34 Chapters.  This is the forerunner for the remaining Volumes to come. 

Heart Opens from inside:

The Book starts with the Chapter: Kanakana Kindi.  It relates to the event, which took place during his sojourn in Tulu Nadu.  When at Udupi Shri Krishna Temple, Kanaka, being low born, was denied the view of the Deity from the main entrance on the eastern side and chased away.   He prays ardently, singing the glory of Shri Krishna and seeking his compassion, outside the Temple on the western side.  This spontaneous and soulful singing of 108 stanzas is the genesis of ‘Haribhaktisara’.  This fervent prayer – a concentrated mental energy – makes a rupture in the west wall of the temple and moves the idol from east-facing to west-facing.  This wall opening is converted into a window with meshed holes and is immortalized by naming it as ‘Kanakana Kindi (Window of Kanaka).  It is a custom to peep from this window to have a first darshan (view) of the Deity even today.  It is a part of Tulu History, entwined with ‘Madhwa Sampradaya’. 

It reminds me a story ‘Heart Opens from inside’, told by HH Swami Shantananda Puri in his Book:  ‘Stories for Meditation’.  At a certain Haridwar Ashram, a Swamiji entrusted a famous painter with painting a picture based on scriptures on the double doors of the meditation hall.  He painted a human heart on the two doors with Krishna waiting outside playing flute.  On completion of the work, the Swamiji came, with an equally famous foreign painter, to inspect. The visiting painter lauded the painting as ‘excellent’ but pointed out the omission of handles outside to pull the doors.  The Indian painter quipped spiritedly, “Sir, I pity your ignorance.  The human heart opens from inside.  When you open your heart to the Lord by praying and calling Him with real longing and intense devotion, He walks in.”  The Swamiji endorsed the statement by nodding delightedly.

Volalanke > Mulike:

The Book also mentions the sojourn of Kanaka to Shri Venkataramana Temple at Volalanke.  He renames Volalanke as ‘Mulike’, now known as Mulki (Read Post-305/18.10.2012).

Epithets impregnated with Stories

According to the inner meanings of the stanzas, the Chapters are sub-titled aptly.  Each Chapter unveils many parables and stories hidden in Scriptures and Epics – not known or now forgotten.  Tulu Nadu is a land of “Yakshagana’.  So an aspiring Yakshagana artiste can do well by possessing a copy of this Book in his armour (to give witty replies to his opponent).

Sociology

NAB draws parallels to behavioral patterns of the past and the present.  He also points out the digression of present generation (Among other things, see pages 137 to 141).

In the Chapter “Aditya Hridaya, Valakhillaru” (Page 43) NAB narrates the story of ‘birth of Aruna and Garuda’, who became the charioteer of the Sun (Surya) and carrier of Lord Vishnu respectively.  Kadru and Vinata, both the wives of Sage Kashyapa, are sisters.  Their jolousy is highlighted in this Story.   NAB makes a social picture of Tulu Nadu where a sister loves and fondles children of her sister and vice versa still today.

Kulaguru Rama Panji (1844-1908)

The Book is rightly dedicated to Late Kannangar Rama Panji, who was instrumental in starting ‘Shrimadbharata Mandali’ in 1878, a foremost institution of Kannadigas in Mumbai.  It is a religious institution, to inculcate devotion to the God (Shri Lakshminarayana) on the lines of Dasa Paramapara.  It conducts Bhajans (Singing of Devotional songs) and discourses on Scriptures and Religious Epics periodically. NAB is one of the narrators during religious recitals.  Now the Shri Lakshminarayana Temple is located at MVM Educational Complex Road, Off Veera Desai Road, Andheri (West), Mumbai-400 058.

Blessings & Compliments

Prologue by Tonse Vijayakumar Shetty of Kala Jagat Group is informative. Blessings and compliments from Pujya D. Virendra Heggade of Dharmasthala Temple and other dignitaries vouch for the greatness of the Book.

Publisher

The 300-Page Book is published by Mogaveera Yuvaka Sangha (1934), 46, Veera Nariman Road, Islam Building, 2^nd Floor, Fort, Mumbai-400 023 (Phone: 022-22880057).  It is priced at Rs.250.  The Book is also available with the writer:   Mr. Narayana A. Bangera, 4, Rajguru CHS, Gupte Road, Gaondevi, Dombivli (West)-421 202/ Dist. Thane/Maharashtra. (Cell: 09819778727, Tel: 0251-2403151)

Brief Sketch of the Writer

Mr. Bangera was born on 10^th February, 1939 at Mitrapatna of Mukka-Suratkal, Karnataka. Studied at native place and Mumbai and is a Commerce Graduate.  Became Kannada Pandit under guidance of Suratkal Subbarao and Ramachandra Uchil.  Taught in Kannada Free Night High Schools (of Mogaveera & Kanara Vidyadayini) and was also a Professor of Kannada at M.L. Dahanukar College, Mumbai. Retired from Air India after a meritorious service of 40 years.  Being good orator, he is an interpreter and narrator of holy epics (ಪ್ರವಚನಕಾರ) over 50 years at Shrimadbharata Mandali of 135-year standing.  He contributes regularly articles in Mogaveera Kannada Monthly and other Monthly Magazines. Besides the Book under review, he has written Nelli Tirtha Kshetra Mahatme, Kandevu Kshetra Mahatme (Prose), Shri Satyanarayana Vrata Katha (in Kannada Vardhika Shatpadi).  Tuluvara Maranottara Kriye, ‘Naga Charitre’ is under print (earlier published in Mogaveera serially)

Conclusion

At places, the exposition seems discursive.  Nevertheless, it falls in line when taken in totality.  The Book will be a valuable addition to one’s library.

-Hosabettu Vishwanath (Pune)

264. Genetic Assimilations: Ashoka Period

Before Ashoka period Paisachi languages were in vogue in southern peninsular India, known as ‘Bekinata’ during Vedic period (ca.1700-1500BC). Paisachi language apparently became obsolete in southern India, during the period ca 200-100BC as a result of replacement by Prakrit language as well as introduction of Dravidian languages. Influx of white immigrants (ca 500-400BC) was apparently one of the reasons for downfall of pre-existing language (Paisachi) and culture (Munda) in southern India.By Ashoka period (ca.250) the Bellar/Boller/Vellala white tribes not only admixed and assimilated with dark skinned aborigines consisting of early immigrants (60,000-10,000 BC) from Africa as well as early Munda tribes of Austro-Asiatic origin, but also superseded the aborigines in terms of socio-political advantages.

The Bellar immigrants introduced proto- Dravidian languages that evolved on a basement of Paisachi language, in southern India. The Dravidian languages Tamil, Kannada, Telugu, Tulu and Malayalam gradually evolved in different regions of the southern India. The languages developed individual identities depending on regional features and the nature of basement language.

King Ashoka (ca.304BC -232 BC) of Mauryan dynasty employed Brahmi script for engraving rock edicts (inscriptions) in Prakrit, the main administrative language of that period in India.Prakrit flourished along with Buddhism in parts of southern India probably till 400CE. Prakrit was influenced by evolving Sanskrit and vice-versa.

After 400 CE, Sanskrit and later Early Kannada replaced Prakrit as administrative language, especially in northern Karnataka.

Immigrant Bellar tribes (Vellala, Boller)

All over southern India, immigration of white (fair) skinned tribes into the peninsula has been distinctly marked out in place names.Karavali Tulu aborigines called them ‘Boller’ (=white people), Kannada aborigines designated them as ‘Bellar’(=white people), Tamils and Telugus noted them as Vellals(white persons).It is possible that in northern India these white immigrants were known as ‘deva’s (or Gods). Sanskrit Vedic texts and Puranas described wars between Deva and Asurs. Asur is the name of the subtribe of Munda aboriginal tribes of India. Who are these ‘Gods’ referred to by texts?

King Ashoka has described himself as ‘devanam priya’ or ‘devanām priyadarshi.’ ie One who is beloved (favourite) of Gods.  By the term ‘deva’ (or Gods), Ashoka meant fair skinned people who were abundant in his kingdom that spanned all over the north India and extended upto present Afghanistan.Following Alexander’s Indian expedition, Greek and other Mediterranean people were frequenting northern India before and during the time of Ashoka.

Considering the explanation given by King Ashoka, the major period of immigration of these white skinned people into southern India probably corresponded with ca. 500-400 BC. However faired skinned tribes were evidently present in north-western Indian subcontinent as early as 1700 BC, the period of compilation of Rigveda.

Evolution of Indian Languages with passage of time.

Assimilation with Bellar ‘Gods’

In the Koppala Gavimata inscription (Koppal district, Karnataka) and in Brahmagiri inscriptions King Ashoka describes that people of the ‘Jambudwipa’ (ie south Indian peninsula), who were not mixing earlier with Devas (=Gods’), are now mixing with them (‘Gods’).

In the edicts Ashoka points out that earlier (before ca.250 BC) the southern Indians were not mixing with each other, but at the time of erecting the edicts Ashoka found that then devas and south Indians were widely mixing.

Thus epigraphs of Ashoka document a major period of genetic assimilation of white immigrants with dark skinned aborigines in southern India.

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113. Maravoor, Maroli etc.

A village located on the Bajpe Airport road, on the banks of Gurupur River in Mangalore taluk, is known as Maravoor. The name is deceptively simple implying ‘a village of tree’. But the meaning looks out of place in Karavali region where trees are a common sight. Some people have replaced this name Maravoor with Malavoor, which seems inappropriate.
The adjacent village on the southern bank of Gurupur River is known as Marakada. The 'mara+kada' may not be the 'wooden bridge' as it appears on the face.The suffix ‘kada’ is short form of ‘kadapu’ or the river ferry; therefore Marakada represents the ferry -river crossing point on the banks of River Gurupur- to the Mara/ Maravoor village located on the opposite bank of the river. Incidentally, the name of the ferry- Mara-kada has subsequently been extended to the entire village on the southern bank of River Gurupur.
There are also other villages that carry similar word prefix of 'mara' like Maroli, Maravanthe, Marpadi, Marali,Maraali and Marne and so on.

Tree worshippers
Tree worship was a well known phenomenon in ancient India. The Kadamba, Ashoka, Banyan, Aswatha (peepal or Bodhi),Kasara(ka) and other trees were worshipped in ancient India by the early Indian tribes.
S.B.Joshi ( Sham.Baa. Joshi,1967), well-known Kannada researcher, has discussed the Marava(ru) tribes that once thrived in the Karnataka-Maharastra region. They were also distributed in other parts of southern India like the present Tamilnadu areas.

Probably the Marava(ru) tribes were connected with ancient cult of tree worship.There was also a belief of 'Kaval mara'or protected tree,especially among the ruling class of people.The tribes believed that a Spirit was embodied in the trees.The 'Kaval mara(m)' apparently contained the spirit of the King.In battles between Kings, the winner would make a royal drum ('muracu')out of the wood from the 'Kaval mara' of the defeated King.In Tamil areas the tree Spirit later, evolved or amalgamated into the cult of Murugan.

Marahatti.>Marati
Until 10th century CE the Kannada country (Karnataka) was spread between the rivers Kaveri and Godavari according to the author of Kavirajamarga composed during the Tenth Century CE. That means the present Maharastra was a part of Karnataka in those days. This also explains the similarity of many of the Marati words to Kannada words.
S.B.Joshi has proposed an interesting theory that the word Marati has been derived from the phrase ‘Mara-hatti’, the ancient village(Hatti) of Marava(r) tribes. According to him the word ‘Marahatti’ with time was Sanskritized to the word ‘Maharastra’.

Marava(r) tribes
The data on Marava(r) tribes solves the puzzle of our place names like Maravoor and Maroli. Therefore the Maravoor was formerly the Marav+Oor, Marakada was Marav+kada and Maroli was Marav+Oli and so on. Thus it appears that Karavali region had several villages colonized by the Marava(r) tribes once common to and wide-spread in northern Karnataka and Maharastra regions. Incidentally, the Marol is also the name of a suburban village in Andheri East, Mumbai in Maharastra. This Marati Marol appears to be the equivalent of the Tulu place name Maroli in the suburbs of Mangalore.The spread of analogous tribes across the subcontinent makes an interesting point for the early historical studies.

Kannarapadi, Kalavar etc.
The data reminds us that Karavali had colonies of several tribes which are almost extinct now. The list includes Kanna or Kannar tribes, Koranga tribes and others. There are Kannara-padi and Kannara-gudde and other similar hamlets in the Karavali that once hosted the ancient Kanna tribes. Incidentally, 'kanna' in general refers to the art of breaking into houses in stealth; but it also could have other meanings or origin.It has been suggested to be related to 'kaaN' (to see or visualize)and so on. S. B. Joshi has suggested that the word Kannada might have been derived from the colonies of Kanna tribes that were once common in northern Karnataka.
Another related tribal group cited by him is of Kalavars.The word Kalavar apparently connotes experts in the art of theft,but S.B.Joshi opines that Kalavar were connected with fluids(rasa) as the word 'kalavar' is related to 'kaL', the (intoxicating)liquid. The Maravar and Kalavar were related since intoxicating liquids like Soma-rasa and toddy were obtained from the sap of the trees in the beginning.
There is village East of Surathkal on the way to Bajape that carries the name Kalavar.It is interesting to note that names of some of the earlier settlements of Kannars and Kalavars have been preserved for verification of the historians, even though these tribes have been assimilated into the mass of local population without noticeable tracers.

Tamil Equivalents
Further data on Maravars can be had from the study of their equivalents distributed in Tamilnadu region.Maravars, Kallars and Agamudyar communities prevalent in Tamilnadu are commonly known as Mukkulathor or Mukulathaar or the three clans.These ancient tribes were traditionally known as tough warriors and fought for Cholas,Pandyas and Chera Kings during the historical period.The maravars have been mentioned in the Tamil Sangam literature.
A point of possible relevance to Tulu cultural evolution is that the Tamil word Mukkulathor bears resemblance to the Tulu word Mukkaldinar that refers to the priest dedicated to the worship of Spirits in Tulunadu.

Genetic evolutionary strings
It seems that some of the Maravar,Kannar,Kallar(Kalavar) tribals were initially vagabounds from northern Karnataka and Maharastra who migrated and settled in different parts of southern India including the Karavali. These tribes apparently merged into the mass of population in the course of time. The data from Tamilnadu that Maravar,Kallar and other tribal communities were traditional warriors in Tamil armies suggest that similarly the Karavali Maravars might have genetically merged their identities with local Tulu soldier tribes during course of time.S.B.Joshi suggests that Maravar and Kalavar,with passage of time became Kuruba(shepard) and Danagar(cattle-herder) tribes who further were adapted themselves into farming Kuduva and Okkal communities.These possibilities may be evaluated by modern geneticists who trace the evolution of genes through the space and time.



Reference
Sham.Baa.Joshi (1967) Karnata Sanskritya Poorva Peetike., Part I..[Kannada] Samaja book depot , Dharawad.
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64. Puraal and Polali

Ancient river course of Gurpur river shown in brown short-dash lines.Present river course in blue shade. Purple double line shows main roads.

Polali is a well-known temple town on the banks of the River Phalguni (also known as River Gurupur). There is a historical temple dedicated to Rajarajeswari, one of the seven forms of Godess Shakti (or one of the Nava Durgis).
1.The place is known as ‘Puraal’ in Tulu.The word Pural means ‘flute’ according to the ‘Tulu Nighantu’.I feel that this word ‘puraal’ is originally from Mugera language ( a member of Early Munda group, since it is also used in some pad-danas connected with Mugera kolas and folk dances.
2. There is also another meaning for the word ‘puraal’, not included in the said Dictionary. It means ‘stale’ or ‘putrid’. (For example: ‘Meen puraal moori barpunDu’ means that the fish smells stale.).
3. But the geomorphology of the area suggests an altogether different view.The puraal town is located on the river bank, where the said river takes a swift and abrupt turn.The Tulu ‘pural’ or ‘purel’ means to change sides.
I believe the original Tulu name of the place ‘Pural’ came on account of the river geometry of Phalguni which takes an abrupt turn.
4.However, the word ‘Polali’ is a Kannada word which means ‘town’.Obviously the Kannada word ‘Polalu’ or the ‘Polali’ must have been introduced by Kannada rulers (Dwarasamudra Ballals or Vijayanagar Kings) in this area.The Kannada rulers must have mis-translated the original name of ‘Pural ‘as pura+al, considering that ‘pura’ in Sanskrit means a town.
The old Kannada word 'Polalu'('Holalu' in modern Kannada) is equivalent of Tulu 'Purelu'.These words puraal and Polalu signify the historical change in the course of River Gurupur.

43. Evolution of Tulu Language

I propose a three stage evolution of Tulu language. Other Dravidian languages also share this global heritage.
Stage I: ca.4000-2000 BC - Proto Tulu
Proto Tulu originated in Ethiopia. It contained lot of words derived from Sumerian languages and African languages. Some of these words still survive in our language. Other Proto-Dravidian languages also were originated in the region.
Around 2000 BC severe desertification of northern Africa occurred with formation of Sahara desert. The adverse environmental conditions forced many human tribes to leave Africa and migrate to greener areas with basic amenities. Tulu and other Proto Dravidian tribes left Africa and migrated.
Stage II: ca.2000-500 BC - Early Tulu
Migrating Tulu tribes and proto-Dravidians settled in the Pirak region in Central Asia, now part of Pakistan. Pirak region had a native language: Early Prakrit. They interacted with Indo-Aryans that came from Eastern Iran. A group of Indo-Aryan sages were engaged in the oral composition of Vedas. Early Tulu and Dravidians tribes learnt rice cultivation in this area. Again unfavorable environmental conditions enticed these Tulu/Dravidian tribes to migrate into greener pastures of India.
Stage III: ca.500-300 BC - Tulu
Early Tulu and Dravidian tribes migrated into India. They traveled and settled for some time in different regions of northwestern India, interacted with local language groups and further migrated to West coast of India. Interaction of Dravidian tribes with Marathi tribes contributed exchange of words between Dravidian and Marathi. Marathi language is an evolved form of Early Prakrit.
Tulu tribes settled in Karavali region that is popularly known as Tulunadu. Early Kannada tribes settled in plains of Karnataka. (The names Kannada and Karnataka may have evolved later.) Early Malayalees traveled further south and settled in Malabar. Tamils moved further and settled in Early-Madhurai, somewhere in the southern coast of India. The Early-Madhurai was destroyed by the transgression of the Sea and Tamils resettled in inland townships designated again as Madhurai.
At that time Munda group of languages and culture prevailed all over southern India. Munda tribes were adept in agriculture.They were growing a variety of crops like wheat, barley, jowar, ragi, cow pea (kadale), black gram (urd), green gram (padengi), horse gram (kudu), togari etc. The incoming tribes interacted with Munda tribes leading to assimilation of Munda language and culture in Tulu and other Dravidian languages and culture. Dravidian groups introduced rice cultivation methods acquired from their earlier settlements.
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