342. The Jambu-dweepa !

My blog partner Vishwanath guided me to an interesting, illustrated and colorful post entitled “Jambudweep-the global island” by Dr Vineet Aggaraval in his blog Decode Hindu Mythology. After perusal, the Post tempted me to express and share this bloggers notion of Jambudweepa with our readers. This is just an intellectual excercize for discerning readers to ponder how different inferences can be arrived at on the same subject especially in the case of   rather hazy and   poorly understood historical aspects.

 Vineet Aggarwal in his popular Post cited, reviews and considers description of Jambudweep (Jambu-dwipa) in our epics and scriptures and comes to the conclusion that the traditional Indian concept of Jambudweep essentially referred to the entire world (as a global island) rather than mere the region of India. Further, he explains and equates the global island to Pangea, a hundred to two hundred million years old past state of the world, when the continents of the world were huddled together over the globe as a single continental mass.

Geological History: Pangea

Vineet incidentally goes beyond the realms of human history and treads into past geological history of the Earth. Infact there is no harm in collating human history with geological history, especially when the time scales match with each other. However, most of the geological mega events are measured in terms of millions of years while the documented human history lasts merely for a few thousand years!

The theory Plate Tectonics envisages that the continents on the surface of the globe were united to form a single supercontinent some 300 million years ago.It was designated as Pangea.Further around 100  million years ago the supercontinent Pangea broke into two continents namely the northern Laurasia and the southern Gondwana.

However, the species of human beings evolved on the Earth only about 2 million years ago and they evolved into sensible cultured beings only about 6,000 to 10,000 years ago. Therefore, unfortunately none of our forefathers were able to witness the status of Pangea or Gondwana that occurred long before their arrival into this Earth!

Reinterpretation of Scriptural data

The Mahabharat and the Puranas were considered to have been composed during the period 500 BC to 500 CE. The oft quoted sloka describes Jambu-dweepa as alternate name for the Bharatha Khanda as in: “  jaambu dweepe bharath khande ..”. Similarly, the scriptural references cited by Vineet can be reinterpreted as below:

1.“The entire landmass of Jambu-dvipa is described as a continuous stretch of land subdivided into different continents by means of various mountain ranges with each of these divisions being governed by the 9 sons of Emperor Agnidhra, the grandson of Adam/Manu.”

-In the above quotation if you replace the word ‘continent’ with ‘region’ and interprete the ‘various mountain ranges’ as Vindhya, Satpura, Aravali, Kadapa,Sahyadri, Siwalik, Himalaya etc then again  the term Jambudweepa  would mean the Indian subcontinent.

2. “Markandeya Puraan describes Jambu-dvip as being depressed above and below and broad in the middle just like a Globe.”

-If you happen to stand up on the ridge of any linear mountain range like Vindhyas of Sahyadris and look towards  opposite  (‘above’ and  ‘below’) directions you shall feel that the land is depressed on either directions.

3. “Srimad Bhagavatam points out that on Jambu-dvipa, night prevails diametrically opposite to a point where it is day and Sun sets at a point opposite to where it rises.”

- Theoritical deduction of persons who travelled rapidly from West to   East .

4. “Mahabharat describes the Universe as a series of shells divided in two by an earth plane called the Bhu-mandala; Jambu-dwip is the central landmark on this plane.”

- It reflects the concept of distribution of continents and oceans on the globe as understood during that time.

5. “Jain and Buddhist cosmologies indicate Jambū-dweep at the centre of Madhyaloka or the middle part of the universe, the place where Human-beings reside.”

-Again it reflects the distribution of continents, as seen from Indian eyes   as understood at that time.

6.” Various assorted texts describe Bharat Varsha or India as just one of the nine divisions of Jambu-dweep.”

-The citation envisages that the Jambudweepa, Indian subcontinent had nine divisions and one of these was known as Bharatvarsha. It can be interpreted that the “Bharatvarsha” region   at that point of time probably did not cover the whole of present India but represented a regional State, a geographic part of present India, governed by  or attributed to the famed King Bharata.

The Jambu fruit

The most common meaning of the term ‘Jambu’ is a light yellowish green or reddish, watery, succulent, bell shaped fruit common to India and Southeast Asia and variously known as Wax Apple, Water apple, Rose Apple, Bell Apple, Malaya guava (Syzygium sp.) and so on. It can be seen that the bell shape of the Jambu fruit in inverted form resembles the shape of the peninsular India. Since, the Jambu was a poppular and commonly known fruit in ancient India the term peninsular island in the shape of inverted Jambu fruit, appears to have known and envisaged as “Jambu dweepa”.

Peninsular India more or less resembles the shape of a Jambu fruit.

Mount Meru

Markandeya Purana and Brahmanda Purana describe that Meru Parvata forms the central part of the Jambudweepa. Surya Siddanta declares that the Sumeru ( Su+ Meru) mountain is located in the centre of the Earth. It is possible that the composers of the cited Puranas had described the position of Mt. Meru based on the observations of global travallers. In ancient times, people were travelleing between Africa and India and between India and South East Asia through land and sea routes. The 4565m high volcanic mountain of Meru is actually located in Tanzania, Africa, but most of the ancient Indian texts have described the magnificient esoteric qualities of the mountain, which is considered to be the abode of Lord Brahma. Some texts also mention mountains of Sumeru and Kumeru.

The confusion is evident not only the imaginary sizes attributed in various ancient texts but also in the declaration in the astrological text of Narpatijayacharyā (ca. 9th-century CE), that mentions "Sumeruh Prithvī-madhye shrūyate drishyate na tu" (=Su-meru is heard to be in the middle of the Earth, but is not seen there). However, the same text also mentions that India is located to the East of the Meru Mountain.

Dweepa

The term Dweepa (or dwipa) is normally translated as an island. However, the word as such suggests a land bounded by water on either sides (dwi =two; pa=water) whereas the term island basically refers to land area surrounded   on all sides by water.

The term Jambu

Apart from the watery Jambu fruit, the term Jambu has other shades of meaning especially in Tulu language such as: (1) swollen material such as mud, clay or laterite (as in Jambittige (Kannada); or swollen baggage as in Jambuli); (2) a water course (Jambāl); (3) a marsh or stagnant water (4) sky, etc.

There are places like Jamagodu Jamakhandi etc in parts of Karnataka. Jamadagni was the father of sage Parasurama. Jambava or Jambavanta was a bear during the period of epic Ramayana. Jambha is said to be the name of of Rakshas who fought with Lord Indra and was destroyed by  thunderbolt. There are caves named Jambu in Tulunadu, Maharastra and Tamilnadu, besides in Indonesia. The word 'Jamba' also means ego, pride or vanity in Kannada and Tulu.

Conclusion

The heritage term "Jambu dweepa" appears to have been attributed to the Jambu fruit shaped (or inverted bell shaped), peninsular India surrounded by water on three sides.

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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. 

340. Puyinke, Paika or Payike – An Assay of A Class

‘Puyinke’, a historical word, reminds us of traditional wars and the soldiers who contributed their time and energy to such wars.. History, in its stride, from foraging and hunting stage, has seen several phases like, a secular way of living, to socio-religious and political stage. It is a case with the Tulu word “Puyinke” (Tulu Lexicon p. 2065). Its cognates are Paik, Paika, Paike, Payika, Payike and Painka.

 Originally the term Pāyi-ka possibly meant a foot-soldier (Padāti or Padātika in Sanskrit) or infantry, since pāyi (in Prakrit) means foot.  The soldier may be an archer, a sword fighter, a petty soldier or a commander.  The Paika, subsequently also meant a camping area of an army (Tulu Lexicon, p.2117).  There was a Paika Village in Hampi, the Capital of Vijayanagara Empire.  It can be inferred that a colony of this Class of soldiers takes the village name as ‘Paika’.  Thus the term is also  equivalent of the English word Cantonment. Similar village names of ‘Paika’ are still extant in Tulu Nadu and Malabar areas and for that matter, in many places in India. Besides, the word paik or paiki gives a meaning of ‘one among a group, party, class or section’ in Tulu and Kannada, thereby meaning ‘a relative’ in general.

Traditional armies in India, were known as ‘Chaturanga bala’, ( four-tier military forces) consisting of (a) Foot Soldiers, (b) Horse-mounted soldiers, (c) Elephant-mounted soldiers and (d) Soldiers on horses-driven chariots. The strengths and weaknesses of   royal armies have often been highlighted in many of the Indian epics and other historical narrations.  Of these the infantry was the first segment of   king’s army. 
The  infantry name is perpetuated in Chennemane Game of Tulu Nadu (See Note below).  Thanks for industrialisation, the game is nearly at the brink of extinction. but for Software version of it now available in Internet.

With passage of historical times, the eponymous word became a caste or community indicator with varying shades of meaning during the colonial era.  Let us study and analyse the situations and significance of these words in the History.

Puyinke:  in Chennemane Game

In the Tulunadu, traditionally a number of indoor board games were being played during the monsoon period in order to tide over the monotony of rainy period especially after the completion of seasonal farm works. Of these, in the game of   ‘Chenne mane’, the name ‘Puyinke’ is applied to one of the players. (Post 95, dated 23.02.2008)

The equivalents of Tulu Chenne mane game are found in different regions. In Sri Lanka it is called as ‘Olida Kaliya’, in Kannada above the Western Ghats as ‘Alaguli/Andeyala’ as prevalent right from Vijayanagara reign, and Mancala or Mangala games in Egypt and Mediterrian region.

It is considered as an auspicious game and is also played on specific occasions. Certain taboos are attached to this game, such as playing between sisters and between husband and wife are generally prohibited. 

The enmity between Bangarasa of Mangalore and his wife Abbakka, a Chauta Princess of Ullal, is said to be the result of a false move in Chennemane by her husband. This enmity ultimately resulted in Mangalore and Ullal going into hands of British.  The Tulu folk lore of Siri PaDdana, depicts a suspected mischievous move in the Chenne mane game by younger sister Dāraga that prompted elder sister Abbaga to hit Daraga’s head with Chenne mane in anger which resulted in death of the latter. Subsequently, Abbaga committed suicide in repentance of her misdeed.

‘Chen’ means moon, red, beautiful, or good. A Pious or beautiful woman is called ‘Chenne’.  Naturally, game is played by women, off harvest time in general.  Scarlet or deep red seeds and wood used may also be instrumental in giving the name to this playing board.

Chenne mane is a wooden board with 14 circular depressions (called ‘houses’ or holes, pits ; Guri or Illu in Tulu) arranged in two linear rows consisting of seven holes in each row. In ‘Arasāta, (King’s game), six middle houses (three in each row) are assigned to King and remaining eight  houses (four in each corner) are assigned to ‘Perdani’ (Pradhāni, the Prime Minister) sitting on left of the King, and a ‘Puyinke aka Paike’ (a tenant-soldier or Commander), who sits on the right.  Each of the houses are filled with 4 seeds or cowries.  Seeds are from Hongaraka (the Indian coral tree) or from Manjetti (Manjotti or Gulagunji , bright scarlet seeds derived from a wild creeper).

As generally known, in ancient India, there were 56 Kingdoms (as often tautologically uttered as ‘Chappana Ivattaar’ Deshas in our Yakshagana dialogues).  We infer that this is represented in 56 (14x4) seeds or cowries.  This may satisfy a questioning mind why there are 14 houses only.  Nitty-gritty of this game is nearly forgotten by the writer and also by his seniors whom he enquired. Some terms are still in memory, say bule (4 seeds collected in a house) and perga (heap of more than 4 seeds) in a house/pit across an empty house, which is earned by a player when he puts the last seed in the house before the empty pit.  King rarely loses but combined efforts of the PM and the commander defeat the king, i.e. deficit of seeds on hand to continue the game.  The game reminds us the feudal and vassal system prevalent in Tulu Nadu prior to recent changes in land revenue laws.

Paika or Hale Paika

Hale Paika means ‘old soldier’ as we know now. This nomenclature could have also arisen from ‘Halu’ meaning milk, a product of husbandry as a Paika is partly agrarian. They are found in Uttara Kannada District, Shimoga Malenad areas and Mysore. They are also known as Divaru or Idiga because of their toddy tapping profession. Their cognates are known as Billavas (Archers) and Thiyas in (erstwhile) undivided Dakshina Kannada and Malabar Coasts.  Toddy tapping and farming are their main professions.  They served as mercenaries and commanders under many Kannada dynasties, such as Chutu Satakarni, Kadamba, Vijyanagara and Keladi, and other feudal kings and/or chieftains.  Kannada speaking Kumara Kshatriyas, later on known as Rama Kshatriyas, were brought to Bekal by Keladi/Ikkeri Nayaks as ‘Koteyavaru’ to guard the forts conquered by them.

Nayak, (meaning commander or leader), is a title which denotes their earlier profession as solider.  By legends, they were Shiva-worshippers. Later on, they espoused Vaishnavism, professed by Ramanujacharya. Epithet ‘Nāmdhāri’ is given because of their applying a ‘nāma’ (religious mark) on foreheads. Some bear Nāmdhari Gouda appellation akin to Vokkaligas.

Origin of Halepaika

What is the origin of Hale Paika as a community name? Sham.Baa.Joshi says in ‘Kanmareyada Kannada‘and ‘Maharashtrada Moola’ that they migrated from Central Provinces/Berar, which retain a population as ‘Halba’ who speaks ‘Halbi’ akin to Kannada but with heavy Marathi accent.  They further migrated to Gulbarga to Banavasi and Tulu Nadu. Prof. D.L. Narasimhachar dissented  this view-point.  According to Anthropological Survey of India, Hale Paiks/Komarapaiks are migrants from Andhra Pradesh.

Hale Paiks of Mysore speak both Kannada and Tulu. Gopalakrishna Raya, ruler of Vijayanagara Empire, granted Village of Halepaika aka Kumara Kshetra to Narayana, son of Ranga Naik & Laxmi Devi, for his unstinted loyalty in serving the king.

Heroics of Paikas were highlighted in Kannada Classic Poetry.  Adi Kavi Pampa (10th C) praised them in his ‘Vikramarjuna Vijaya’.  ‘Kanthirava Narasaraja Vijaya’ (17th C.) by Govinda Vaidya, woven around Mysore Wodeyar Kanthirava Narasaraja, describes a battle scene where Halepaika troops were in action against invading Bijapur Sultan’s army. Testimony to their heroism is evident from the Hero stones and dolmens of men and women of forgone days.  They are not forgotten but many are deified and are worshipped in temples built for them.

Paika System for Royal Service

There was a ‘Paika System’ of land holding during the rule of Ahom Kings in Assam. Pieces of communally held cultivable land (Roopeet) were distributed as grant, say 2 Puras equal to 2.66 acres each as ga-mati (wet paddy-growing land) by the king to people who undertook to fight as warriors to help the king during wars.  These holdings were neither hereditary nor transferable but a Paik could maintain his tax-free ancestral home and garden (basti and bari). Wastelands reclaimed by paiks or non-paiks, not covered by a royal grant, were subject to inclusion in ‘Roopeet’, which is distributed as ga-matiin next paik survey. Surplus cultivable land was distributed as ‘ubar mati’ among paik.  Ahom Kingdom did not have a standing army till the beginning of 19th Century.  Its fighting force was made of ‘citizen soldiers’.  Every male in the Ahom kingdom between the ages of 15 and 50 was a Paik except a noble, a priest, a high caste, a diabled or a slave. This system was in vogue in Bengal and Orissa as well.

There were two classes of Paiks – (1) Kanri Paik (archer), serving as solider or as a labourer and (2) Chamua Paik rendered as non-manual service and hence enjoyed a higher social standing.  Kanri Paiks could move up to the rank of Chamua. 

In the first major survey taken by Suhugmung in 1510 CE, Paiks were organized as families and lineage (Phoids) and resettled according to skills.  Royal service was rendered by 3/4th of a family and ¼ of household remained at home to continue ga-mati. There was rotation system for doing royal services.

From the above, it is seen that it was a type of corvee, a system of exacting unpaid labour.  Royal services of Paiks included defence, civil construction (embankments, roads, bridges dykes, etc), and military productions (boats, arrows, muskets, etc.). The entire population in ga-matis were divided into Khels (Guilds), each numbering about 1000 to 3000 able-bodied men (paiks) in a locality according to functions.  Specific services rendered in a Khel gave names to villages.   Later on these Khels were reorganized and made self-sufficient as trade guilds by infusing Paiks of various trades in each khel. The officers in hierarchical system, such as Borah, Saikia, Hazarika, etc., were responsible to mobilize the Paiks on requisition by the State.

The origin of this Paik-Khel system was obscure. According to ‘Burunjis’, i.e. Historical Chronicles in local Ahom language (later on in Western Assamese dialect), the first Ahom King Sukapha/Sutapha brought this system from South East Asia in 1228 CE, which was in force till the time of (Circa 1714) Rudra Singh. (Bu = Ignorants; ran = teach; ji = store; Buranji= Store that teaches). It is said that Khels & Paiks were the obverse and reverse of the same coin in a feudal system of revenue collection, not common in the rest of India.

Paiks in Medieval India

The Paiks who were Hindu Infantry-men, also   served the Sultans.  They formed a Royal Guard under Balban. Under the Khaljis/Khiljis (1290-1320), these royal Paiks played an important role.  The dynasty founded by Raja Ganesha (1415-18) ruled over Bengal from 1415 to 1435.    The Kingdom survived with the support of royal Paiks.

Paikas of Mogul Empire (1526-1857)

These Paikas were messengers or harikaras or couriers.  It is supposed to be a word borrowed from Mongols or Persians.  They are runners.  Their salaries were fixed on their running speed.  Some could run 50 to 100 Coss/Koss per day.  They are mentioned in Ain-i-Akbari written by Abul Fazal. The Persian original was translated in English by H. Blochman (Vol. I Calcutta 1873) and Vol. II and III by Col. H.S. Jarrett, 1891-94.(Skt. Krosa – roughly 3-4 miles according to Pakka and Kachcha type measurements practised in India.  Sultani Koss in Mysore was 4 miles).

Pyke or Paik in Colonial Era

Transitions of meanings occurred in Anglo-Indian speech.  These are reflected in records, letters and travelogues of Europeans and Arabs. Accordingly, a Pyke/Paik (qv. Hobson & Jobson Dictionary) was given different shades of meaning, such as a footman, an armed attendant, Peon or Payde, an inferior Police Officer & Revenue Officer, a messenger, a courier, a village watchman, a local militia holding land of zamindars (hereditary landlords) and Rajas (kings) by the tenure of military service (paik). It was a custom in those days (C.1590) that the palace of Bengal King was guarded by thousands of pykes, spelt as Payiks.  It is opined that the two terms are rolled together into one. The vestige of Paiks is visible in West Bengal and Bangla Desh under the name ‘Painka’, a labourer in Tea Gardens.

Treatment of entire land and Paiks as things at the disposal of Ahom Kings had a deleterious effect on Society.  Farmers were treated as slaves. If they refused to do royal services, they had to pay a heavy poll-tax.  This de-humanised tendency of Paik-Khel system was mitigated to a great extent by Gurus of Neo-Vaishavism, taught by Saint Shankardeo.  People took refuge in ‘Namghars’ (Prayer Halls).  With social awareness and British conquest of Assam (1826), there was a decline of Khel-Paika system. With the development of distinct professional army and an elaborate administrative bureaucracy, the labour services of Paiks became redundant and irrelevant (“The Cambridge Economic History of India”, Vol.2, p. 92, Editors: Tapan Raychaudhari, Irfan Labit, Dharma Kumar).

During colonial era, a word ‘Paik’ was coined to mean ‘to strike hard and repeatedly’.  It is a dialectal word and hence is not included in normal dictionaries.  Merriam-Webster Dictionary (Unabridged) has included this word, saying ‘Origin unknown’. It is definitely originated in India. Pseudo fight (Talim=Gymnastics) is still extant in Tulu Nadu in ceremonial processions.  Gymnasts hold a shield in one hand and in the other a sword, spike or a cane.  It is a relic of royal/feudal era when Paiks had significant role in battle fields

Oriya Paika Dance

The Paikas in the Paika Sahi were a warrior caste, serving the Gajapati Kings of Orissa (Utkal), in the battles of 15^th and 16^th centuries (Koraput Gazetteer, 1944).  Paika Dance with shields and swords is a famous dance form, which is practised by Paikas of Oriya Army.

Paika Rebellion& Ban on martial art centres

Paik Akhade was patronised by King Kharavela of ancient Kalinga. There was a Paika Rebellion in March 1817 under the leadership of Buxi Jagabandhu Bidyadhar Mahopatra against British colonial rule.  Though revolt lasted for a year, the British could quell it by September 1818. Martial art practices and teaching centres (Akhadas) were weeded out by the British in Orissa   thereafter..

Likewise, Garadi/Garodis, Kalaripats were also banned in Tulu Nadu and Malabar area after the revolt of Raja Ravivarma Narsimha Domba Heggade of Vitla Principality against British with help from Rajas of Kumble and Nileshwaram. Though he regained the kingdom with the help of the British after the beheading of his uncle Achuta Domba Heggade by Hyder Ali, he wanted to get rid of the British from South Kanara. On unsuccessful attempt, he was executed on 22^nd August 1800 with nine members of his family by the British.

Paika Place Names

Vestiges of Paikas are evident from village names in Uttara Kannada and Dakshina Districts of Karnataka.  Paika is a village in Bantwal Taluk.  Paika Houses and Surnames are traced in Puttur and Subramanya and Kasaragod.  There is a news story of Paikas of Kodagu, who traced their ancestral root in Puttur and their family bond is re-established with Paikas of Puttur.  They are Tulu speaking Goudas, who were invited by Lingaraja to populace Kodagu as cultivators. This was necessitated as Kodagas were taken prisoners to Srirangapattanam by Tippu Sultan of Mysore.  History tells instances of migration of Goudas to and fro Kodagu as village watchmen during Hoysala conquest of Tulu Nadu.

In the historical past of Tulu Nadu, Pashuka (i.e. ‘Gorashtra’, country of cowherds) was northern border of Tulu Nadu. Paikas are mostly found in Honnavara, Kumta, Gokarna and other areas of Uttara Kannada.  We can also deduce this from transformation of Pashuka (“Tulu Nadu” by P. Gururaja Bhat) as Payika>Paika and now Haiga (Change of ‘Pa’ as ‘ha’ and ‘ka’ as ‘ga’ is common in Kannada/Tulu).

Proliferation of ‘Paika’ place names is common in India, as is evident from enlisted village names in Census records. In Karnataka, name of ‘Paika’ village not mentioned. It is observed that local name (Eg. ‘Paika’) in a village is normally left out in Census records. The following Paika village names tell the story of Paikas (peasant-soldiers of yester years):

Assam: Paikandara (Dist.Kokrajhar), Paikartol (Goalpara), Paikarpara (Dhurbi), Paikan (in Goalpara, Chachar & Hailakundi), Paikana (Kamrup), Paikarkuchi/Paikan Bonmaza/Paikandirua (Nalbari).

Bihar:  Paika Charia (Dist. Darbanga), Paikant (Khagria), Paikauli/Paikaulia (Kaimir & PaschimChamparan), Paikauli Bodo & Paikauli Naraen (Gopalganj).
Goa: Paikapann, Paikara.

Kerala: Painkulam.  Paippad & Paivalike (part of erstwhile Tulu Nadu) could also be added, as they are enlisted under ‘Paika’.

Madhya Pradesh: Paikangaon (Rewa), Paikaura/Paikauri (Satna).

Maharashtra: Paikmari (Wardha)

Manipur: Paikholum (Churachapura)

Mizoram: Paikhai (Aizwal)

Orissa: Paika Miniguda, Paika Baranga Padar, Paikaantarada, Paikabadiguda, Paikabagad, Paikabahal, Paikabasisada, Paikabankatara, Paikabarabati, Paikabasa, Paikabati, Paikabhuin, Paikadahkhor, Paikajagannathpur, Paikajamuna, Paikjodi, Paikakatara, Paikakupakhal, Paikakusadhia.

Tripura: Paikhola

Uttar Pradesh: Paika, Paikapur, Paikarai, Pikaramau, Paikauli (7 villages of the same name), Paikauli Kala, Paikauli Khurd, Paikauliya, Paikawali, Paiki Shukla, Paikipur, Paikoliya, Paikora.

Uttar Khand: Paikatiya

West Bengal:  Paika (2), Paikan (2), Paikan Durjyodhan, Paikan Ghoshpur, Paikan Karanji, Paikanbalia, Paikanmunibgar, Paikar (2), Paikar Raut Chak, Paikarai (2), Paikarapura, Paikardanga.

Tracing back to Varna

Attempting an analogous process explanation, we can go back to Chaturvarna System of Vedic period. Brahmana, Kshatriya, Vaishya and Shudra categories or classes are known as four divisions of a society.  One could change his position by one’s deeds then.  The system collapsed with the obstinacy of Brahmins, having authority of dispensation according to scriptures.  Tussle between Brahmins and Kshatriyas (Kings) was proverbial. 'The prevailing position is that castes outside 'Brahmanism', are known by specific occupation-centric caste names'..  As we notice in Indian Epics, tribal warriors took part in Rama-Ravana Battle (eg. Vanaras, meaning forest-dwellers) and Mahabharata War between Kauravas and Pandavas (Eg, Samasaptaka warriors of Bhagadatta, made of eastern India tribals). There were warriors fromSages, Yadus, Hunters,Kshudraka-Malawas (Kuru = Mala = mountain dwellers), shepherds, cattle herds to cultivators. Kurubs aka Dhanagars attained royalty by their valour (Eg. Kanakadasa, Holkars). 
The Ambasththas of Punjab region (between Drastavati, ie. Beas and Chandrabhaga, i.e. Chenab) and Saindhavas (under Jayadratha of Sindhu) were the other armies from West who sided with Kauravas. Puranas say that  Ambashthas are created by Brahma from his body, so they are known as Kayasthas, the merchant class.

Bravery of Kshudraka-Malawa army could dent the advance of Alexander, the famous Greek world conqueror, across the River Beas. Greek Ambassador Megasthanese wrote that Iranian Kings used to entice them to join Iranian army.  But these Kurubas were called as ‘Kshudrakas’ (qv. Karnata Sanskritiya Poorva Pithike, Sham.Baa.Joshi, Part-1 page 70-71).  Indignance of the age could be guessed by this name. So propensity for adding ‘Arya’ is seen in various Caste Associations these days.

Summing up

 ‘Prehistory’ of Paika community  can be traced backwards on the lines of human development by means of oral poems, legends, and archaeological evidences – lingual and physical.  Puyinke, an analogous word to Paika/Paike, is retained as a caste name though they are not doing military services now as was vogue with monarchies, their provincial representatives, local feudal chieftains or landed gentry.  They are equated with Goudas, Vokkaligas, Bantas, Billavas, Thiyas, Kshatriyas, etc.  Legends say that they are fallen Kshatriyas.

Suggested Reading:

Mysore Tribes & Castes, Dr. L.K. Ananthkrishna Iyer

Our Posts on Mogaveeras, Bunts-Nadavas, Billavas, Thiyas, Weavers

-Hosabettu Vishwanath (Pune)

339. Kinnara – Origin of Myths

   Indian mythologies have described a number of mythical exotic people such as Kinnara, Kimpurusha, Yaksha, Gandharva, Rakshasa, Kirata, Vanara etc. Some of these might have referred to specific immigrant tribes. For example, Gandharva may refer to those who hailed from Gandhara which was the ancient name for the present day Afghanistan. Kirata may refer to a tribe of hunters. Vanara may refer to a specific species of humanoid apes. Kinnara people were considered to be fine musicians.

 Half human-half bird form of  Kinnara in South east Asian  artworks

However, it appears that the visualizations of  some of these tribes  have been exaggerated beyond the scope of realities, especially  for the purpose of lending curious phantasy elements in the anecdotes. Kimpurusha has been described as lion headed human being. The term Kimpurusha in Sanskrit means a questionable human form or literally  “is it a human being”!

 In some of the Puranas, the Kinnara people, well versed in music, have been described as horse-necked people or human beings with long necks. The long necked humans might have been inspired by some of the African tribes who lengthen their necks by wearing a series of rings around their necks as a traditional practice. While in some Buddhist  and Hindu mythologies,  Kinnara is a mythical character with an upper  half-human and  a lower half-horse form especially in India;  or a half-bird (lower body) and half human (upper body)  in South-east Asian legends. The evolutionary changes or deviations in Indian and South-east Asian myths on ‘KInnara’ show that the formats have been inspired by phantasies that have evolved with time and distance elements.

In Southeast Asian mythology, Kinnaris, the female counterpart of Kinnaras, are depicted as half-bird, half-woman creatures. The Kinnara character is described in the Adi parva in the Mahabharata, they are depicted as perpetual lovers and celestial musicians. They are also featured in a number of Buddhist texts, ilike the Lotus Sutra. An ancient Indian string instrument is known as the Kinnari Veena or simply Kinnari. In Burma (Myanmar), kinnara are called keinnaya or kinnaya. Female kinnara are called keinnayi or kinnayi.

Migration of tribes

We talk of the global village nowadays but the human tribes were migrating from one country or region to the other since the beginning of the human history even though in those days they had to travel exclusively by feet or by means of horses. Thus the Indian subcontinent and the Africa were connected since early history by migrating tribes and travelers.

The Gandharva were the people from Gandhara or ancient Afghanistan. Immigration of white skinned people from Eurasia has been recorded in ancient Indian place names. Place names containing the indigenous phrases suggestive of immigration and settlement of white skinned people such as Bola (Tulu), Bela/Bellar (Kannada), Vellar (Tamil/Telugu), Gore (Marati/Hindi) can be found all over India.

Tribes from Kenya

There is a village known as Kinnaur in Himachal Pradesh. The Kinnaur tribes living in the area consider themselves as descendants of Kinnaras, referred to in our mythologies. One Puranic reference   describes Kinnaras as long necked human tribes. This reminds us of several African tribes who traditionally lengthen their necks by inserting rings. The mythical half horse imagery of   epics might have been sparked by the fleet footed athletic African tribes. The fast paced runners from African tribes could have helped modeling the half human-half horse phantasy attributed to Kinnaras. The Burmese equivalent word of Kinnara is Kinnaya or Keinnaya possibly suggests the tribes from Kenya.

Kenya in Tulunadu

Tribes from Kenya could have wandered along different areas of India including the coastal Karavali and Tulunadu, where a number of ancient place names suggestive of Kenya are still surviving (Post 217) .

There are atleast two villages in Karavali known as Kinya (Mangalore Taluk) and Kenya (Sullia Taluk). Besides, there a number of ‘Kinni’ villages such as Kinnigoli, Kinni Padavu, Kinni Kambala,  etc.

The Kenya/Kinya/Kinna/Kinni villages are found all over India of which a sampling is given in the list here below:

Kenya / Kinna places in India

Andhra Pradesh: Kinnamguda, Kinnarpalle, Kinnervada, Kinnerle, Kinnamguda, Kinnisapugh, Kinnisadak,

Haryana: Kinnar, Kingra, KInana, ,

Karnataka: Kinna, Kinnarhalli, Kinnya, Kenya, Kinni, Kinnisultan. Kinnigoli, Kinnikambala,  Kinni-padavu,

Madhya pradesh: Kinnapura, Kinna, Kindri, Kiniya, Kenjar?, Kenjur?

Tamilnadu:  Kinnakorai, Kinnimangalam.

Bihar: Kinnu Dehri, Kinaur, Kinjar.

Himachal Pradesh: Kinnu, Kinner.

Uttar Pradesh: Kinnupur, Kinoti, Kinaura, Kinki, Kinawa, Kinauli.

Chattisgarh: Kinari.

Jharkhand: Kini.

Maharastra: Kinhi, Kinhala, Kini.

Orissa: Kinam, Kintala

Punjab: Kingra.

Uttar Pradesh: Kinnupur, Kinner Patti.

Uttar khand: Kina, Kinath, Kinsur

West Bengal: Kinkarkoti.

Inference

The ancient mythical concept of Kinnara could have been recreated on poetic imagination as phantasy creature based on immigrant fleet footed athletic tribes with long necks from ancient Kenya. Ancient settlements and villages named after the Kenya tribes distributed all over India lend credence to the concept of immigration and settlement of ancient Kenyan tribes in India who might have been assimilated in indigenous heritage in the course of passage of time.

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