417. Baje and allied place names

Many of the toponyms or the place names serve as useful   components   in deciphering strings of history, as we have suggested in some of our previous posts herein.

 There are a number of   villages (and hamlets) in Tulunadu that bear the place name “Baja¹” or “Baje¹” or a prefix component of similar word. The ancient   word “baje” in general represents a dry barren or hard topped area. Related   modern Kannada words, such as “banje” (=infertile) and “banjaru” (=dry, waste land) connote the significant meaning of the term “baje”.

Further, the “baje” word in the commonly found: an oil-fried coastal vegetarian dish, ”golibaje” (popularly designated as “Mangaluru bajji” in  Bengaluru)  also declares the dry, fried status of the delicious  eatable.  (In Kannada, it has become "bajji"). Besides, there is also a “baje” a dried medicinal root material used as a household  Ayurvedic medicine in  villages of Tulunadu. Similarly, "bajant" (or bejant) in Tulu is dried cow dung cake.

The scope of the meaning of the word “baj-” can be further elucidated with the help of “bajra” the ancient word form of “vajra” (bajra>vajra = diamond), wherein baj+ra stands for hardest known mineral or gem stone.

That the term “bajra”   means hard and strong is further vindicated by the name “Bajrang-bali”,  referred to Hanuman, the faithful servant of Rāma. The term Bajra+ang+bali means a powerful  person (“bali”) having body (“ang”) like “bajra”(diamond).

There are several usages in Tulu having  ”baje” as a word component: For example:

Bajant; bejant= dry cow dung cakes

Baji; bajee= empty;waste;

Bajee banji=empty stomach; bajee mande=bald head.

Bajikre; bejikre= dry leaves.

Bajavu=dry leaves

Bajil= dry rice flakes ; beaten rice; avalakki

Bajel= (water for) quenching thirst

Baja¹ or Baje¹ and allied Villages

Let us study the following place names, carrying   the prefix of   ‘Baja’ or ‘Baje’:

Baje: the location of water supply dam on the banks of River Swarna, near the Udupi town.

Bajape:  the village associated with Mangaluru international airport.

Bajāl: a village located on the bank of River Netrāvathi in the outskirts of Mangaluru city.

Bajagoli:  a rocky village on the Karkal -Kudremukh road.

Bajathur: a village near Uppinangadi, close to Mangaluru-Bengaluru  National Highway.

Bajre: a village near Venur,  Beltangadi Taluk, Dakshina Kannada district.

Baje

Now, the village of Baje, near Udupi is located on the bank of River Swarna. A dam has been built at Baje village to store water for the Udupi city agglomerate. Thus, by present day standards, you cannot now classify this village as a dry, hard, unfertile or barren region.  But when the village name was coined by our ancestors probably some two thousand (or more) years ago, the village was quite dry, barren by standards of that time. To complement this, the geological data suggests us that the coastal rivers have migrated and changed their position due to neo- tectonic movements during the recent geological past.

Bajape

In this village name Bajape, the prefix baja- has a suffix of -pe  (baja+pe) attached to it. The suffix variants such pa, pu or pe represent ancient spatial units such as habitation or village.examples: Mudipu, Odipu>Udipi, Kudupu, Aryapu, Didupe, Balapa, Kadapa etc).
   The Bajape is a laterite plateau located to the north of Mangaluru city and part of the village has been area adopted for the Mangaluru international airport.

By modern standards the Bajape village now is not exclusively a dry or barren area, being endowed with adequate ground water resources that are being tapped by deep open wells and bore-wells. However, when the village was named some two millennia ago it was considered a dry region being away from rivers and lakes.

Bajāl

The Bajāl (baja+āl) village is rather dry area with hard granite outcrops, even though currently it is located on the northern bank of Netrāvati river. The suffix –al   denotes that the place is located close to river or lake.

Bajagoli

Bajagoli is an interesting place name because some people may try to analyse the word as baja+goli, wherein the suffix term  ‘goli’ usually may be confused with Goli tree (Ficus benghalensis, the Ala tree).

The correct analysis of the place name should be baja+ga+oli, wherein ga is a short suffix for village (as commonly found in Gadaga, Binaga etc place names) and oli also means village. Therefore, goli (ga+oli) simply means village and not the banyan tree.

Bajathur

The village name can be analysed as baja+ta+ur, where ta means of or related to and ur (oor) means the village. Thus the original meaning of the word happens to be the village of barrenness.

Bajre

The Bajre village can be accessed on the Siddakatte  to Venoor road in Beltangadi Taluk. In the place name Bajre (baj+re), re (ar,ara, ra,re, ri) is a spatial suffix suggestive of open field or ground (as also found in numerous place names such as Bolar, Kombar, Kadire, Ujire, Hebri, Naguri, etc).

Baja: a word of Prakrit/Munda origin

Since, I chose some examples from traditional Tulunadu for the Baja/Baje village names in this  post, do you get a feeling that this is an exclusive Tulu word? No,  it is a borrowed word in Tulu!

If you check up the list of Baj/Baja/Baje/Baji - prefixed village names in the database of Census of India 2011, you will find that there are not less than 750 number of villages distributed mostly all over India. (And this does not include the list of sub-village/ hamlet names). Most of these “Baj” and “Baj+ “ village names are found in the States of  Uttar Pradesh(157), West Bengal (87), Madhya Pradesh (65), Rajasthan (62),Uttaranchal (58), Bihar (52), Jharkhand (47),Orissa (46),Himachal Pradesh (42), Assam(29), Punjab (28), Maharashtra(22) and so on.

Baj villages in India

 A few of the interesting baj place names distributed in India, along with their interpreted etymological analysis are given here below:

Baj. Variants: Bajda (baj+da), Bajna (baj+na) etc

Baja.  Variants:  Bajha (baj+[h]a); Bajah (baj+a[h]); Bajai(baj+ai); Bajaili(Baj+ai+li) , etc.

Bajad (baja+d). Variants: Bajadi (baja+di), Bajaddi (baja+ddi),Bajadih(baja+dih) etc

Bajai (baj+ai).Variants: Bajaihal (baj+ai+hal) etc.

Bajaj (baj+aj). Variants: Bajaji (baj+aji) etc.

Bajak (baj+ak), Bajakhana (baja+ka+na) etc.

Bajal (baj+al). Variants: Bajali(baj+al+i) etc

Bajan (baj+an).  Variants: Bajania (baja+an+ia); Bajana(baja+na); Bajang (baja+ng); Bajania (baja+n+ia) etc

Bajar (baj+ar). Variants: Bajarda(baj+ar+da), Bajardih(baj+ar+dih), Bajari (baj+ari) etc

Bajata (baja+ta)

Bajau (baj+au)

Bajar (baj+ar). Variants: Bajara,(baj+ara); Bajari (baj+ar+i); Bajahar(baja+[h]ar); etc

Bajarda (baj+ar+da)

Baje.  Variants: Bajel( baje+al)

Baji. Variants: Bajida(baji+da), Bajidapur (baji+da+pur), Bajira(baji+ra), Bajiya(baji+ya) etc.

Bajor (baj+or). Variants: Bajora(baj+ora)

Bajol (Baj+ol); variants; Bajoli(baj+oli);

Bajra (baj+ra); variants: Bajre(baj+re),Bajrol (baj+r+ol), Bajrakot(baj+ra+kot), etc.

Bajwa (baj+wa) ; variants: Bajwad (baj+wa+d);Bajwala (baj+wa+ala), Bajwar(baj+wa+ar); Bajwas (baj+wa+as) etc

Bajyoli (baj+y+oli), Bajyora (baj+y+ora);Bajyura (baj+y+ura) etc.

Inferences

The distribution of these Baje place names and their antiquity suggests that the origin of this ancient word is Prakrit or Munda languages of India. King Ashokas epitaphs were inscribed in Prakrit language (ca 300 BCE). It has been found that until three centuries of the CE, Prakrit was the common administrative language in Deccan, including ancient Karnataka and Tulunadu. It appears that during this period Kannada and Tulu imbibed words from Prakrit (and Munda) languages.

Homonyms of   the word ‘baje’

Additionally, the word “baje” also has other homonyms in Indian languages, with following meanings:

(1) baje² (Hindi, Punjabi) = hour

(2) bhaja[+n]³= devotional sound, prayer or music.

Baja caves

Note that there are Baja (Bhaja) caves with carvings connected with Buddhist historical prayer halls located at Maval , near Lonavala, in Maharashtra.

Phonetic evolution: pa>ba>va

We have noted in passing above that ba>va phonetic evolution has taken place along the timeline. Similarly indications suggest that an apparently older variation of ba was pa. Among other similar relevant places, we also find the place name Pājaka , near Udupi, being the birthplace of Madhvacharya.
Therefore the overall phonetic evolution in Indian subcontinent, at least, in these consonants  along the historical timeline  appears to be: pa>ba>va. Apart from the present example under discussion, another example that comes to mind immediately is : panga>banga>vanga.

Since the ba->va- word transitions apparently are associated with renaissance of Sanskrit probably corresponding to the period of ca. 100 BCE-500 CE, it is tempting to suggest that ba- words (and pa>ba words ) possibly dominated along with Prakrit languages during 1000 to 100 BCE. The pa-words could have been the regional variants of ba words or  probably were associated with an older period of time-span. This is a rough linguistic model amenable for further refinement with additional data inputs. (Reader comments and suggestions welcome)

Phonetic transition: pa>ha

While Kannada language evolved from old (“hale”)Kannada to new (“hosa”)Kannada words beginning with pa- were transformed into ha- words.(For example: palasu>halasu (jack fruit)). Similar pa>ha changes were applied to place names also, like Pejamādi>Hejamādi; Perur> Herur; Pangalūru > Hangalūru etc.. The p>h transitions are also apparent in some European languages. However, the pa>ha transitions are not evident in Tulu language. More detailed relevant studies are required into these aspects.

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-Ravindra Mundkur  with Hosabettu Vishwanatha.

366. Mystery of Gokarna and Havyaka

Many of the place names that appear simple on the face may in fact be more complex in reality because of the obscurity in the historical evolution of our land.   It is necessary that care should be taken, while deciphering the original meaning intended and attributed to the place name, by our ancestors who gave the particular name at a remote point in the past history.     Similarly it would be wise to discard the apparent  but untrue meanings that may be attached to  the  name because  of      limitations  in  our  understanding the history and meaning of  the original word. Let us analyze the place name Gokarna and its relation to ethnic words Ha(v)iga and Havyaka.

Legends of Gokarna

Gokarna is a well known place in West Coast of Karnataka, located on the flank of Aghanāshini River in Kumta Taluk, Uttara Kannada district.  The Gokarna is a renowned tourist spot famous for Hindu religious ceremonies especially in the celebration of traditional posthumous rites apart from attractive beaches like Om beach, Kudle beach and main Gokarna beach.

Legends related to the epic Ramayana describe the Gokarna as the place where Asura King Rāvana, while carrying Ātma-linga requested Lord Ganapati (Ganesha) to hold the Ātma-linga for a short while as he wanted a brief respite from the burden. But legends envisage that   the Lord Ganapati tactfully or rather playfully placed the Linga on the coastal sand which was installed permanently. The Rāvana who returned to the site was perplexed to find that the Linga could not be moved from the place in spite his best physical efforts. Ultimately, Rāvana had to leave the Ātma-linga entrenched in that place which later became famous shrine of the Lord Shiva in the name of Mahābaleshwara.

Toponym : Gokarna

The analysis of the toponym (place-name) Gokarna appears quite simple at the outset as it apparently contains two rudimentary Sanskrit words:  Go (=cow) and karna (=ear).  Therefore Gokarna=Cow’s ear. There are legends supporting the hypothesis of Cows ear stating that the Ātma-linga came out a cow’s ear.

However, if you are a serious   student of Indian place names, you may feel that it is unusual that a place should be named after the ear of a cow (in spite of our respect for the holy cow).

The basic reasons for dissent are:

(1) The place names coined by our ancestors reflect the words selected from the language existing at that time in that region.

(2)  Most of our place names are desi words which may have been modified in the due course of time. (The term desi usually reflects the words derived from Prakrit, Munda or Dravida languages.)

(3)  Most of our ancient place names end with characteristic spatial indicator suffixes or morphemes like –na, -ka, -ga, -sa, -ba, -va,-ma, -la,-ala, etc (or their variants and modifications.).  (You may peruse previous/older posts in this blog dealing with toponymic analyses).

(4)  If you apply such a kind of logical place name analysis, then, the origin of the word would be: Gokarna = gokar + Na.

Many Gokarnas' !

It may surprise you to know that there are many places in India,  known by the name of Gokarna. The census of India 2011 database reveals that that are several villages distributed in different states of India, carrying the name “Gokarna” with or without additional modifier suffixes. A few places named exactly as "Gokarna" also exist in Gujarat and West Bengal besides Karnataka.

This may lead to controversy  as to which was the actual Gokarna referred to in the epic Ramayana.  Note that there is a village by the name of “Gokarni” in West Bengal. In Uttar Pradesh, there are "Gokhar" as well as "Gokhari" villages. In Uttara-khand, "Gokhuri"  and in Rajastan, "Gokhri" named villages are found.  Besides, there are many villages bearing  varying names such as: "Gokhara", "Gokharpada", "Gokarnapur", "Gokarnabinda", "Gokarneshwar", "Gokarnakhal", "Gokarnameri" and "Gokharkuda" especially in the State of Odissa. There is village known as "Gokhar Bedi" in Madhya Pradesh.  In Gujarat, "Gokharva" and "Gokharwala", villages are found. In Andhra Pradesh, apart from villages named as “Gokarnapuram” you will also find “Gokarnapalle” and “Gokaram”. In Bangalore District near Devanahalli there is a “Gokare” village. You can also find villages named “Gokhar” in Uttar Pradesh and Nepal.

Gokhar: the Nāga cult

Gokhar (or Gokar) means Nāga, cobra or serpent in Prakrit and its derived languages like Odissi.  Therefore, places known as Gok(h)arna  were ancient villages, originally were named after the  cult of Nāga, which was a holy deity for the native tribes.   The prevalence of ancient cult of Nāga worship  has been well known in different parts of ancient India.

Thus, the Gokarna and its derivative toponyms are suggestive of ancient areas dedicated to the cult of Nāga worship in the antiquity. These place names also indicate that in these regions Austro-Asiatic Munda and/or Prakrit languages prevailed during a specific period in the past history.

That the toponym Gokarna originally meant place of serpent cult can also be proven by the existing alternate historical name for the Uttara Kannada (region around Gokarna) by the name of  “Haiga” ( or Haviga).

Haiga, Haviga = Gokarna

The analysis of the place name "Gokarna" (= village of Nāga ) throws light further on another disputed term in the Indian history : Haiga or Havika. The Kannada dialect in Uttara Kannada district is generally pronounced little bit faster ,such that some of the words unintentionally get mutilated or distorted in the spoken language. Thus the term "Haviga" is generally pronounced as "Haiga" in the local dialect of Gokarna and surrounding areas. We can see that 
the word “Haviga” [Hāv+(i)+ga] in Kannada is equivalent of  Prakrit word "Gokarna," as hāvu means Nāga or serpent in Kannada and –ga is an ancient suffix indicative of a settlement, habitation or village. Thus Haviga (also Havika or Haiga) is the Kannada eqivalent of the Prakrit place name Gokarna.

Lingual transition: Prakrit to Kannada
Thus, the place name Gok(h)arna on translation to Kannada has become Havika or Haviga, where in suffix -ka or -ga is indicative of habitation, similar to the prefix -na in Gokharna. This is suggestive of an important historical fact which documents the change of administrative language in the region from Prakrit to Kannada. The date of lingual transition probably can be assigned as ca.300 CE.

Havyaka
Thus it can be realized that the Brahmins originating from Havika or Haviga (Uttara Kannada district) area of Karnataka are traditionally designated as Havika or Havyaka Brahmins.  The word Gokhar is known as Haavu in Kannada. 

Controversies
However, the origin of the word “Havyaka” has also been disputed in learned circles. Basically,
 so far there are two schools of explanations in vogue with regard to the origin of the word "Havyaka".

(1) It has been suggested that the category of Brahmins traditionally engaged in the rituals of offering Havana (Havya) and Homa were considered as Havyaka.

(2) Alternately, the category of Brahmins,  hailing from the region of "Haiga" were known as "Havyaka".

(3) It can be seen that the origin of the word "Haiga" ( or Haviga) is itself has been somewhat controversial, as there is  a school of thought suggesting that the word "Haiga" might have been derived from the term "Pashuka". There has been a suggestion that Haviga came from "aavu" which means cow in Old Kannada.

Of all the hypotheses discussed above, it appears that the word "Haviga" (shortened to Haiga as it is customary in the dialectical version of Kannada of Uttara Kannada) gave rise to the word Havyaka - one related to the region of Havika/Haviga.  Clearly, the term "Havika/Haviga" is the Kannada translation of the Prakrit place name word "Gokarna". 

Thus, the Gokarna region of Uttara Kannada,   has been known as “Haiga” (or “Haviga”) in historical documents probably after 3rd Century  CE. The native (Kannada) word ”Haiga” was the deformed version of the Kannada word Hāviga.  

Ucchila(=Gokarna, Haviga)
In this context, we can study a similar meaning, analogous place name from Tulunadu. The place name "Ucchila" is equivalent of Gokarna or Haviga as Ucchu+ila means habitation (-ila) of the Serpent (Ucchu). There are at least two coastal villages in Tulunadu (1.Near Kapu, Udupi district and 2.Near Manjeshwar, Kasargodu District, Kerala) bearing the name of Ucchila.

Historical implications

Thus it is concluded that term “Hāviga” or “Haiga “ as employed  in historical inscriptions refer specifically to the region of Gokarna in Uttara Kannada. Corroborative historical data (discussed elsewhere and also in our older posts,) suggests that Prakrit language prevailed as administrative language in Karnataka probably up to ca. 200 or 300 CE.  Further, Kannada language dominated and took the place of regional administrative language, which is also evident by the natural translation of the Prakrit term Gokarna into Hāviga. 

Thus, it can be concluded that "Haiga" was the Kannada term for the "Gokarna" (in Karnataka) and the term Havyaka as applied to the group of people meant the Brahmins of Gokarana (or Haiga) region.  

It is interesting to note that out of the two analogous terms, Gokarna and Haiga (Haviga), the latter has gone out of usage in the long run, whereas the former has remained in active usage. The term Gokarna stayed with the people as favorite, possibly because of its  appeal as a word apparently akin to Sanskrit, the widely respected language, . 

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341. Pagoda: an early Indian word

A Pagoda represents a multi-storied, turret like or pyramidal tower like structure mostly of Buddhist or Hindu origin. In China, Japan and South East Asia, the pagodas represent Buddhist temples.  It has been proposed that the word pagoda travelled to China and Japan along with tenets of Buddhism that spread to those countries during the early centuries of the Common Era. The word is   equivalent to the word ‘temple’. In many parts of ancient India including Tulunadu the ‘Pagoda’ was the name of the currency in use in early days. The word is said to be of Indian origin even though several obscure explanations have been proposed in this regard.

Butkada

One proposal suggests that it is derived from the Persian word Butkada which means the temple of idols. There has been a suggestion in the Wiki pages that the Portuguese word Pagode is derved from the Persian word Butkada. Whether the Portuguese word Pagode was derived from the Persian word Butkada or Portuguese picked up the word pagode directly from pagoda from their Indian connections is not clear.However the Persian word in the context, Butkada is quite interesting.

Early pagodas also known as Chaityas (Chitte in Tulunadu) were constructed to preserve the mortal remains of Buddha and his disciples. The turret like (or sometimes globular) structures preserving the remains of the dead were also known as Stoopa or doopa (derived into: doope, as known commonly in Tulunadu).

The prefix būt in the Persian word Butkada reminds us of bootha (or Buta), the Spirit of the dead. Similarly, the suffix kada reminds of the Kata the early Koraga word for representation of God or divine stone. The Persian word Butkada is explained as Temple of idols. The equation of the word būt or bhoot (the spirit of the dead) with idols envisages the ancient cults of worshipping the dead in the form of idols in ancient Persia also.
Besides relating 'Kada' to 'Kata' (natural object, say a stone, tree, or a place of pyre, for identifying the Spirit of the dead for worship), it seems that 'kada' could have been a corrupted form of ''kala' (=an open field or plot). The term kala was also used by Arab traders after seeing a lot small shrines or temples along the Western coast, which is then picked up by Portuguese and afterwards by other European traders. 'Kala' also means a small shrine, akin to  'Maada or Kaimaada' for the dead.  'Kaliyata' means an annual celebration for worshipping that Divine Spirit

Origin of the word: Pagoda

There has been a suggestion that the word is influenced by the Prakrit word Bhagodi which means divinity or divine structure.

An ancient Munda word Phagu has remained till today on account of the popular Phagu festival commonly associated with Munda tribes. The meaning of the word phagu is not clear even though traditionally it was also the name of the first month in the calendar years among ancient Indian communities as we find from the vestiges of ancient cults preserved in Tulunadu (Post 338). 
There are a large number of place names in Bihar, Chattisgarh ,Jammu & Kashmir, Jharkhand, Orissa, Punjab, Rajastan, Uttar Pradesh, Uttar Khand and West Bengal that begin with the prefix of phag which in turn suggests the distribution and survival of the ancient term in larger part of  India. Similarly we can find numerous place names beginning with the prefix of bhag also.
It appears that the Munda word phag or phagu is an ancient variant of the latter Prakrit/ Sanskrit word bhag.

The pa >ba (or pha >bha) consonant transitions along the history are quite common in Indian languages. Thus the ancient Indian word phag or phagu must have become bhag with along course of passage of time. The word bhag in Indian culture represents divinity or creation or a product of creation. On one hand words like Bhagvan (=God), Bhagvati (=Goddess) have been derived from the root bhag. On the other hand, bhag also meant female organ responsible for creation of life (or organ of reproduction, to be precise). The River Ganga is also known as Bhagirati or the divine flow. Bhagamandala in Kodagu is the divine place of origin of River Kaveri. Bhagwadi hamlet in Barkur, is famous for  Mahisamardini Temple. Thus, the term 'bhag' also means embodiment of 'divine qualities' (eg. Bhagawanta, Bhagamalini, Bhagavati, etc.). Bhagambila is an ancient hamlet near Kotekar in Mangalore Taluk.

The Prakrit word bhagoda, being bhag+oda, derived from Munda language roots, thus represents a divine structure, wherein oda (ora) means a house. Further, bhagodi being derived from bhagoda means divine in Prakrit language.

Oda

The suffix Oda at present generally means a boat in Tulu, Tamil Telugu and other related languages. However, it seems the word had other shades of meanings earlier in the history, such as a structure, a construction, an idol or a coin.

Pagoda: shades of meaning

Hobson Jobson Dictionary attributes a set of three meanings for the word pagoda: (a) a temple (b) an idol and (c) a coin. Since the three meanings are interlinked, it seems that the term pagoda during the early history originally meant (a) a divine structure/construction (b) a divine sculpture or idol and (c) a divine/gold coin bearing the image of a God or Goddess. The gold (sometimes silver) coins carrying the image of then popular deities such as Varaha (Panjurli in Tulunadu), or double fishes (Pandya and Alupa emblem which also turned out to be the insignia of Fish incarnation (Matsyavatar) of Lord Vishnu)

Thus, the term pagoda appears to be an ancient Indian term (of Munda or pre Munda origin) and meant a divine structure or representation or entity.. Since Spirit worship was the order of the day in those times the pagoda represented a spirit shrine or structure intended and designed to preserve mortal remains of the dead.The term pagoda must have been in wide usage in India during the early centuries of the Common Era when tenets of Buddhism were spread to the China and Japan. 

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.