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.

271. Nanda Kings and Kongas in Sangam.

We have discussed some rudimentary data on the Nanda Kings of ancient Tulunadu in Post.268. Tamil Sangam literatures allude to Nannan, Konga and Punnata Kings who were conspicuous by their presence during the Sangam period.

One interesting analytical work in Kannada on the status and features of Kannada Nādu during Tamil Sangam period based on the analysis of Tamil Sangam literature by Professor Sh. Shettar throws some light on these obscure ancient Kings of western Karnataka and Tulunadu.

Tamils of Sangam period referred to ‘neDumoLi’(=people with imperfect Tamil) and ‘tiruvmoLi’(= people with impure Tamil) etc in their works to designate neighbours with imperfect command in Tamil language.

Tolkappiyam

Tolkappiyam (ca. 1 century CE) has been considered as one of the earliest Tamil Sangam literature dealing essentially with aspects of Tamil grammar. The title of the work, Tolkappiyam has been explained as ancient composition, wherein, Tol=ancient; kāppiyam=composition. One of the possibility is that the word ‘kāppiyam’ is influenced from the Sanskrit word ‘kāvya’ for poetry or vice versa. Similarly, one wonders if the word ‘tol’ was Tamil analogous of the word ‘Tulu’.

During the Sangam period it is said that derivation of Tamil words from Sanskrit did take place. One example given is the transformation of the word ‘Rājan’ (=king, Sanksrit).

 Rājan.(Sanskrit) >a+rajan.>arasan (Tamil).

According to Tolkappiyam the Tamil kingdoms of the Sangam period extended from ‘Kumari’ (Kanyakumari) in the south to ‘Vengadam’ (Venkatadri or Tirupati) in the north. The western or northwestern borders of the ancint Tamilgam have not been mentioned. However, Tolkappiyam mentions ‘Vadugar’(=northern people),’Vadamol’ or ‘Vadasol ‘ (=northern language; Sanskrit ? ) etc.

Erumai-nādu, Mysore.

These ‘Vadugar’ are distinguished from people of ‘Erumai-nādu’ (ancient Mysore area).The word ‘Erumai’ (=buffalo) is notable as it indicates that, like in Tulu and Tamil, the original word in old Kannada for buffalo was ‘erumai’ which transformed into ‘emme’ in later Kannada. In the later period, the ancient ‘Erumai-nadu’ or ‘Erumai-nalnadu’ under the influence of Sanskrit was renamed as ‘Mahisha-mandala’. Mahisha-mandala later became ‘Mahishur’ and ‘Mysore’ with passage of time.

Ashoka and Satiyaputo

It is opined that the Prakrit and Pali languages were apparently known in southern India because of spread of Buddhism and Jainism in the south, since ca. 3^rd century BC. Pali written in Brahmi script was prevalent in ancient Srilanka (Tāmraparni) also.

Ashoka in his rock edicts, written in Pali language with Brahmi script, cites the three kings (muvendra) of south namely (Chola, Chera and Pandya) besides ‘Satiyoputo’. He does not mention any of the Erumai, Punnata, Konga, Tulu, Katumba (Kadamba), Mohur and Kosar rulers of the south. Prof Shettar suggests that these rulers were left out in the edicts because they did not comply with Ashokas religious principles or political directives.

Nan(d)an

The King Nannan (Nandan?) cited by more than twenty Sangam poets including Mamulnar, appears to be one of the Nanda Kings of the southern Karavali and Kodagu. Nannan has been depicted as king of Konga tribes in Sangam literature. He has been described as king of Konkan hill area (Eliyal hill) in Purananur. There is also reference to an area reknown for gold deposits. It could be that one of the Nannan (Nanda) King extended his kigdom upto Kolar known for substantial gold deposits. Incidentally there is a place near Kolar is called Nandagudi.

When a Chola King confronted Nannan Udayan (Nandaraya Udaya) near Karur in a war ,the latter made combined alliance with Arai, Ganga (Kangan), Punnata Kings and beheaded the Chola Commander so that Chola King had to rush to the warfield personally to take guide the army.

 Agananur cites that Nannan subjugated Pindan in the Eliyal hill and that he drove off Kosars from Tulunadu.It appears that Nannan was ruling over Tulu Konkan regions located to the northwest of Tamilgam.He was said to have had  a five layered fortress in Eliyal hill. He had another fort with high walls separated by deep trenches in Agappa hill to the north of Umablkad (= forest of elephants).

There are references to ‘Eliyal hill’, the abode of Nanda Kings, in Sangam literature. There are several possible Eliyal hills in Tulunadu or in northern Kerala.The word Eli has created confusion as it also means a rat. Elu means number seven. Otherwise ‘Eliya’ were an ancient tribe that inhabited these coastal regions.In Kerala Elimalai or Ezhimalai is a coastal hill where at present a naval academy is being built. Keralites believe that Elimali is the Eliyal hill referred to in Sangam literature.

One Eliyar padavu is located south of Mangalore near Amblamogaru village.Sangam poets refer to ‘Umblakadu’. Was this a place close to Amblamogaru? Besides, there is an Elimale in Sullia taluk. There is also one Elinje near Kinnigoli. Anyway possibly there is an interesting link between the Nanda Kings and the abode of Eliyar tribes.

There were skirmishes between Nannan and Chera Kings. In one of the wars, Noormadi Cheral surrendered his crown and necklace to Nannan. In one of the wars, Chera and Pasum Pandya (along with his subordinate Neduman Anji)combined themselves and fought against the valiant Nannan; In that skirmish Atiyaras lost his head to the pleasure of jubilant Kongas carrying shining swords.

The King Nannan cited in Tamil Sangam ultimately died in the warfield near Wagai, Tamilanadu, when fighting against a Chera King.

Konga

Shilappadigaram has described Konga tribes hailing from Kodagu area. Accordging to Sangam ‘Paditrupattu’, at one period Kongas ruled Karur in Tamilnadu and Chola Kings struggled to defeat them. The word ‘Konga’ in Tamil means honey apart from the name of the tribe.Possibly Konga tribes could have been a honey collecting tribes in the beginning. Some believe that Konga were the rulers later known   as ‘Ganga’ dynasty in Talakad, in Mysore region.

Where there Kongas in Tulunadu?

Yes, we have described in the older posts several signature villages of ancient Kom tribes in Tulunadu such as Kompadavu, Komdodi, Konchadi etc. It appears that the Kom were subsequently known as ‘Konga’. (Like Kor were subsequently known as Koraga.) The suffix –ga in these names indicates person or the group.

Kom+ga=Konga.

Kor+ga=Koraga.

At places ‘Kom’ were also known as ‘Komcha’ (as in place name ‘Konchadi’, northern Mangalore) wherein  the suffix   ‘–cha’ refers to tribes or people.

The word Konkan that refers to part of West Coast also might have had origin from Kong tribes. Such as Kong+an=Konkan.

It appears that subsequently the Kom or Kong tribes pervaded many areas of southern India. Kongas lived in areas endowed with ‘kadiru-mani’ (ruby corundum) according to Purananur. Regions to the east of Sullia, Subrahmanya, Kodagu ,Arakalagud in Hassan, Kabini  and southern Mysore are the areas known to have good deposits of ruby corundum. Konga tribes were fond of decorating themselves with rubies and yellow flowers known as ‘Kongilavam’.

There is a Komara beedu in Mysore city. Kannada people of Mysore region usually use the word ‘Kongaru’ for the Tamil people.Parts of Coimbatore and Salem districts of Tamilnadu were known as Kongu-desha in history.

Kong tribes were valiant fighters. According to Paditrupattu they employed lever based machinery (probably wooden) to throw large stones at the opponents. There were also Konga rajas during the history in Kerala. Probably a group of Kongas were later known to have formed the Ganga dynasty.One of the founders of the Ganga dynasty was known as Konguni Varma.

Assimilation

The ancient Nanda (Nandara, Nandarannaya lineages), Kom (Kommatti lineage) and Konga (Kongaru or Kongarannaya lineages) tribes have at least partly been assimilated with the Bunt-Nadava diaspora community during the progress of the Tulu history. The corresponding lineage names have survived as genetic testimonies to this observation.

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Older post Links: 268. Nanda Rulers of Tulunadu.

244 .Eliya tribe.

243.Kom tribes. 

References:

Sh. Shettar (2010). ‘Shangam Tamilagam mattu Kannada Naadu-Nudi’.  (In Kannada). Abhinava, Bangalore, p.261.

Murkot Ramunny (1993)   Ezhimala: the abode of the Naval Academy, p 104.Google books.

 

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47.Mundevu (Pandanus)

Mundevu bush is also known as ‘Common screw pine’ or botanically as Pandanus utilis. it is a common hedge or spiny bush consisting of long, ribbony leaves with serial spines on the margin of the leaves. These hedges naturally grow in Karavali Karnataka along river sides and beaches. It was also common along Tamilnadu coast since early Christian era. It has been mentioned in Sangam literature.
In Tulunadu, the ribbony leaves of Mundev shrub are cut and cleared of their spines and cut into ribbons. The leaves are tendered on low fire and knitted into tubular vessels called ‘moode’(=literally means ‘knitted’ vessel) that are used traditionally to steam cook ground paste of rice and urd .
Alternately, the leaves of jack tree are also used in quadruplets to knit and fashion out leafy vessels (‘gunda’ or ‘kotte’) for steam cooking the ground rice-urd paste.
Note that both Mundev (Pandanus) and Jack tree(Pela) are very ancient plants.Also note that the Tulu name for the shrub Mundevu includes reference to 'Munda' people.
These steam cooked dishes can be considered as precursors of later developed iddlis.(see, Post 23).