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

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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.

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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262. Significance of Paisachi language

The extinct languages like Paisachi are significant in understanding the course of evolution of languages, heritage and culture in ancient India. There might have been many languages that became extinct in India due to drastic changes in cultural perceptions, power patterns and administration. However, Paisachi is one such language whose existence and eventual extinction has been documented by later poets.

Gunadya and Paisachi

A lost literary work of repute consisting of compilation of stories in Paisachi language attributed to poet Gunadya (pron: gunāDya, ca 1 century BC) has been cited and hailed by later poets as a landmark epic comparable to Ramayana and Mahabharat.

According to legends Gunadya was a minister in the court of Satavāhana King Kuntala Satakarni (38-30 BC), who was ruling Deccan (parts of ancient Maharastra, Karnataka and Andhra) with capital at Paithan, Nasik District.The city of Paithan (recorded as ‘Baithan’ in ancient Greek travelogues) was later known its Sanskritized name’ Pratistanpur’.It is said that Gunadya offered to teach Sanskrit language to King within a period of six years.However his rival Sarvasharma won over the King by offering to teach the Sanskrit within six months.Thus Gunadya felt deeply offended and pledged that he would never again use Sanskrit, Prakrit and Desi Apabramsha (proto-Kannada slang) and left the Kings court and wondered in the hills of Vindhya. Gunadya compiled a volume of folk stories Brihat Katha in the language of the common people, Paisachi, during the period of Kuntala Satakarni (38-30 BC). It has been suggested that the original title of his work could have been ‘Vadda katha’.

However his original compilation in Paisachi or any of its copies have not been preserved, even though quoted by later poets.His work was translated later as ‘Brihat katha sagar’ (=Great Ocean of Stories) into Sanskrit and other languages by later poets.It is said that the poet Kālidāsa adopted the story of ‘Meghdoot’ from the older works of Gunadya.

Historical Setting

The story of Gunadya reveals some strings of information on the ancient historical setting as existed at the beginning of the Common Era in Deccan.The local regional (Dravidian) languages had not been developed at that time;they were mere popular slangs (‘apabramsha’ or ‘desi’) at that time implying that Draviidan immigrants had already settled in the land. Sanskrit was the elite language of the period but was not widely known. Kings were eager to learn Sanskrit as it marked the symbol of educated people of the period.Prakrit was the administrative language in Deccan as it was introduced by Asoka during ca 3rd century BC. Prakrit was preferred because it was the language of the dominant majority and also the administrative link language between the north and south India.

In spite of existence of all these languages (Sanskrit, Prakrit and Desi Apabramsha), especially by the well to do people during the beginning of Common Era, there was a widely used language of the less influential aborigines and it was referred to as ‘Paisachi’.

Gunadya, after being dejected from royal circle, resorted to compose in Paisachi because he felt closer to common people. However, these ‘Pai’ or ‘Paisachi’ people had been relegated to backward status by then and had no administrative rights since being ruled by royal people who conversed in Prakrit and Desi Apabramsha.

Paisachi language

The language known as Pisachi was ridiculed by the elite of the period. Reasons are obvious enough. One, it was used by tribals who were then relegated to a lower status in the society of the time. Two, the word ‘pisacha’ in Sanskrit incidentally meant cannibal or one who consumes raw meat.Simialrly, the word ‘rakshas’ was also referred to cannibals. Another word applied to these tribals was ‘Asur’. Infact, Asur were a subtribe among Austro-Asiatic Munda tribes of India. It can be considered that these tribes tradionally employed the Pisachi language and its ancient variants across the subcontinent.

Bekanata, 1700 BC

However, it seems the word ‘Paisachi’ could have been derived from Pai-sa-chi, the languge of Pai tribes (chi, an African word means language).Pai and Bai (or Bay) apparently were variants of the same tribe.The ancient city of Paithan (Pai-than, the place of Pai tribes) was also known as ‘Baithan’. Thus it can be ‘Bekanata’ (Bay-ka- nāTa) cited in Rigveda (ca 1700 BC) could be the ancient peninsular India, then the Nāt (the country) of Bay tribes.

Purana literature is replete with stories of war between the Gods and the Asurs.These reflect the conflict for power and supremacy between elite immigrants and the dark skinned, backward aborigines.It appears that Satavahana Kings aquirred the city of Paithan, then the capital of Deccan, from the aboriginal tribes.

Evolution of Languages

It appears that the Pisacha language was not eradicated totally. Socially dominant immigrants who took over the administration of the land preferred other languages like Prakrit and variants of proto-Dravidian. However, several features of the older Pisacha languages like words were absorbed by subsequent languages.

Linguists have described ‘Pisacha Prakrit’ (ie Prakrit with features of Pisacha) to explain transitional links in the course of evolution of languages.The earliest epigraphs of Karnataka have been written in Paisachi mixed with Pāli.

Kannada grammarian Nagavarma (ca 990 CE) in his ‘Chandombudi’ has stated that Dravidian languages of the south (especially Tamil, Telugu, Kannada) were derived from combination   of Paisachi-Apabramsha-Prakrit and Sanskrit. He was aware of the historical fact that Kannada and other contemporary Dravidian languages evolved from native proto-Dravidian slang dialects (Desi Apabramsha) based on a foundation of aboriginal Paisachi, coupled with contemporary borrowings from Prakrit and Sanskrit.

Paisachi base in Tulu

In the earlier posts in this blog, we have identified and outlined the significant presence of older layers of Austro-Asiatic Munda words in modern Tulu language.The Munda words delineated therein possibly reflect the Paisachi variants that prevailed in Tulunadu in the early history.

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259. Bekanata and Paisachi

A mysterious and rather unscrutable, word cited in Rigveda, the Bekanata, has spurred imaginations of several researchers even though satisfactory meaning and explanation for the word has remained elusive. According to some investigators ‘Bekanata’ was an ancient name of Karnataka! Yet , some authors have tried to identify Bekanata with Bikaner.

 A stanza in Rigveda (6.4-31-5) cited by Varadaraja Umarji runs as follows-

“Indro vishvān bekanāTan ahadrushya

Utakritvā paNirabhi “

The cited stanza describes that Indra, the king of Gods, won over Bekanata and Phani merchants.

Phani (or Pani, Panab or Panamb) were known to be a merchant class of tribes that evidently lived during the period of Rigveda (ca.1700-1500 BC). Pani tribes lived all over India including many parts of West Coast. The place names like Panvel (Maharastra), Panaji (Goa), Paniyur, Paniyadi, Panambur, Panapila, Panaje, Panakaje, Pāner (Karavali Karnataka) have survived as fossil indicators of the lost merchant tribes of Panis.The word pāne in place name ‘Pāne Mangalur’ (‘PāNer’ in Tulu) is also apparently related to the Pani tribes.

The word ‘paNi’ gave rise to ‘paNa’ and later ‘haNa’ (=money, the medium of trade transaction) and also ‘vani’ and ‘Vanija’ (=merchant). A merchant community is known as ‘Vani Shetty’ in Uttar Kannada.

However the other word ‘Bekanata’ has been disputed.

Varadaraja Umarji (1909-86) in his work on the history of Prakrit poets of Karnataka*, states that ‘Bekanata’ means two ‘kanata’s. According to him be=two and Kanata = large country. He suggests that two large countries were ancient Karnataka and Chola country of ancient Tamilnadu. Umarji also cites opinion of Muliya Thimmappayya who has suggested in his work on ‘Nadoja Pampa’ that Bekanata was the land of Pishachis, the ancient Karnataka. According to Thimmappayya beka means Pishachi. However R K Khadbadi in an article in Sambodhi has contested these views.

Beka-nata

The name Beka-nata and its alleged connection with the term ‘Pishachi’ (literally means, ghost) with ancient Karnataka appears rather mysterious.Note that the word ‘betāl’ (as in Vikram and Betal stories) also means the ghost.

Bekal to Bikaner

When we look for possible word fossils of ancient Bekanata we find many place names with prefix ‘Beka‘  in various parts of southern India.For example, Bekal and Bekur in Kasargod district of Kerala; Baikampadi in Mangalore;Baikandi near Bantval; Bekkur (near Sakaleshpaur), Begur (near Hassan) in Karnataka; Byculla in Mumbai, Maharastra; Bekapalli in Andhra Pradesh; and also Bikaner in Rajastan and so on.Some names obviously have evolved due to local reasons; for example, 'Byculla' appears very much different from Bekala.

In all these place names,’beka’ is the common prefix which has been modified to ‘beg ‘or ‘bik’ or ‘baikam’ in some cases. We find that ‘bai’ were an ancient tribe probably of Austro-Asiatic origin that settled in India during obscure ancient period.Thus the word ‘beka’ is derived from bai+ka, wherein ‘ka’ represents a village or a hamlet in Austro-Asiatic language possibly of ancient Singapur origin. Interestingly, the derived word ‘baikam’ (as in the place name Baikampadi) also as cited in the ancient Kannada text ‘Vaddāradhane’, represented Buddhist or Jain monk as well as beggar, showing the social status of these tribes with evolving times.There are also villages or hamlets known as Bayar, Bayadi, Bayandar etc

Thus the widespread presence of beka place names in southern India, justifies that the region was formerly known as bekanata, where ‘nāta’ (  nādu) means a civilised region.The word ‘nāta’ was equivalent of the word ‘nādu’ in ancient Sangam literature in Tamil. Then regional States were known as Karnata, Punnata etc.

Bai and Pai tribes

There are strong evidences to suggest that ‘Bai’ tribes were also known as ‘Pai’ tribes, because of b: > p:  transition common in Indian languages. Paithan in Maharastra was an ancient capital of ancient Karnataka-Maharastra. Ancient Karnataka, also known as Maharastra (great country) was spread from the River Kaveri to River Godavari as documented in Kavirajamarga.Thus Paithan ( area of Pai tribes) has been documented as ‘Baithan’ (area of Bai tribes)in ancient Greek travel literatures.

Besides ‘Paithan’ town in Maharsstra, there are numerous place names that have immortalized Pai tribes in Karavali/ Tulunadu, such as Paichar (Sullia), Paivalike (Bantval), Pailur, River Payaswani (Sullia) etc.River 'Payaswani' (payas=milk, vani= flow, river) is a subsequently Sanskritized version (name) of a river-name whose original name is untraceable at present: however, it is closer to a place called Paichar.
Similarly, the place name 'Peshavar' (Afghanistan) and the group name 'Pathan' are also possibly connected to the word 'Pai' tribes.

Paisachi language

The Pai tribes had there own language known as ‘Paisachi’. The word Paisachi, Pai+sa+chi , possibly originally meant the language of the Pai tribes. An ancient word of African origin ‘chi’ (also found now in Somali ) means a language. The Paisachi language became extinct probably during the beginning of the Common Era. However, the word Paisachi was made fun of by other later tribes, because of similarity to the word Pishachi which meant ghost!

It is said that modern languge Konkani is derived from the ancient extinct Paisachi language. The ‘Pai’ surname has remained among some of the Konkani people even today,

It is reported in ancient Prakrit and Kannada texts that poet Gunadya (ca 1^st Century CE) wrote in Paisachi language.However, it is said the text of his works have not survived today.

-Ravi and Vishwanath

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 References:

Varadarja R Umarji (1909-1986) Karnataka Prakrita Kavi Charite (reprinted 2008).Kannada

Muliya Thimmappayya .'Nadoja Pampa':(Kannada).

RK Khadbadi . A paper in  Sambodhi Vol 6.