Tulunadu Research and Stories

The origins of the Brahma concept

April 22, 2022 (updated April 22, 2022) Published by bpci

The story of Brahma, the deified hero who is regarded as the creator and one of the Trinity (Trimurthy), and ultimately the generally forgotten God, is a fascinating episode in the origin and evolution of culture and religious beliefs in the Indian subcontinent, Asia Minor, and Africa.

Brahma is also one of India’s oldest Gods. Early Vedics, who had previously worshipped natural forms such as mitra (sun), agni (fire), varuna (sea), and indra (atmosphere), shifted their focus to brahman, the invisible and absolute force. The worship of Brahma is the first step in the evolution of religious concepts and the transition from primitive spirit/hero worship to the concept of divine worship.

Brahma worship began in present-day northwestern India, and the concept migrated and spread widely in southern India, possibly as a result of tribe migration in the early historical period. The only remaining Brahma temple in northern India is in Pushkar, Rajasthan. However, remnants of ancient Brahma worship can still be found in Tulunad (southwestern coastal Karnataka) and Konkan coast (northwestern coastal Karnataka) as Bermer and Bommaya devaru, respectively. Coastal townships with names like Brahmavara, Brahmagiri, and others are relics of Brahmas former popularity. Tulunad’s brahmasthanas (=Brahma temples) and garodis (=ancient style gymnasia) continue to worship Bermer, the Tulu form of Brahma. Some of the ancient names on the Kannada mainland, such as Brahmasandra, Bommasandra, and Bommadevarahalli, carry long-forgotten relics of Brahma worship. A Brahma temple can be found in Uttamar Koyil, Tamil Nadu, demonstrating the breadth and spread of the Brahma concept in southern India.

The Tulu Bermer (e in bermer is pronounced as the initial e in ‘eligible’) is a dialectical corruption of the Vedic word Brahma [‘berme'( brahma) is the singular form and ‘bermer’ is the plural or respective form of address]. This suggests that Tulu tribes living with Vedic scholars at the time were mostly ‘illiterate’ people who modified the high-sounding Vedic words to suit their preferred pronunciation styles. The previous posting (No. 25) on Pala and the antiquity of Tulu words speculated on the possibility of Tulu tribes coexisting with Vedic scholars at Pirak during Rigvedic times.

We travel back in time to around 1900 BC in search of the origins of Brahma. Then the Indus Valley civilization at Mohenjodaro and Harappa came to an abrupt end due to abrupt changes in the course of the rivers Indus, Saraswati, and their tributaries. Due to tectonic earth movements, the River Saraswati dried up or changed its morphology, and was partly captured by the River Yamuna. The rivers migrated and abruptly changed their courses in response to earth movements, forcing the shocked residents to abandon their carefully constructed townships in favour of safer habitation. They moved to Pirak and the surrounding areas, which are now part of Pakistan’s Baloochistan State.At the time, Pirak’s human society was a mingled one comprised of proto-Dravidian, proto-Tulu, proto-Kannada, and Vedic tribes who were all migrants from different surrounding areas or States. They were fluent in all proto-Dravidian languages, Prakrit (possibly the official language of the Pirak region), and Indo-Aryan. Tulu, Kannada, and Tamil, the proto-Dravidian languages, borrowed heavily from Prakrit and also lent many words and enriched the Prakrit language. The general population was uneducated, and the few educated may have been around a dozen rishis, orally composed Vedic hymns that became part of the Rigveda, estimated around 1700-1500 BC. At the time, writing was not properly developed.The Tulu tribes almost certainly composed their own paD-dana (oral folk songs). The similarity of many Tulu and Tamil words, as well as their presence in Vedas, suggests that Tulu and Tamil tribes coexisted in the area. According to Iruvattam Mahadevan, the Indus Valley civilization was proto-Dravidian in nature.

Initially, the educated few (Vedic tribes) composed Vedic hymns in their native Indo-Aryan language. The similarity of Indo-Aryan Vedic hymns and Iranian Avesta hymns has led experts such as Michael Witzel to speculate that Indo Aryans may have migrated from Iran around 1700 BC. Following that, they borrowed words from proximal languages, refined the native Prakrit language, and introduced the Sanskrit language to compose the Vedic hymns.

The Bible (Genesis) describes Abraham’s character, which is later retold in the Anacalypsis. Abraham (or Brahma) was a mass hero, a rare leader of early tribes, born around 1900 BC, more or less during the chaotic period of earth movements, river migration, and mass exodus of tribes from the Indus Valley civilization.

Abraham lived for 175 years, according to legend. (Although the cited lifespan appears to be an exaggerated figure, as is typical of hero worship societies, it may imply that Abraham was a strong, dynamic character with a significantly long healthy lifespan.) Depending on their native pronunciation, different tribes referred to him in slightly different ways. Jews referred to him as Abraham, and Christians followed suit. Arabs referred to him as ‘Ibrahim,’ while IndoAryans referred to him as Brahma. His father, ‘Terah,’ was born in the region of Asia Minor known as Ur of Chaldees or Culdees.

Terah had a beautiful daughter named Sara (or Saraswati for Indo-Aryans and other inhabitants of Pirak and northwest India) who was not Abraham’s mother. Abraham, also known as the Brahma, fell in love with Sara and married her. For this or other reasons, Abraham and Sara moved from Ur to Mesopotamia. He organised Jews there and became a revered hero figure. Abraham is regarded as the founder of the Jewish people. Similarly, Muslims consider ‘Ibrahim’ to be an early leader or founder. The original Kaba temple (later a mosque) in Mecca is said to have been constructed in honour of Abraham or Ibrahim.

At the time, the current Asia Minor-Indian Subcontinent region, which includes Iran, Iraq, Afghanistan, Pakistan, and India (though they had different individual provincial names at the time), were all contiguous states where communications and ideas were freely exchanged among various townships. Abraham (or Brahma) was a charismatic leader of the masses, and the common people believed he was the creator of the tribes. The legend of Abraham persisted after his death, inspiring or haunting the memories of tribes living in the Asia Minor-Indian subcontinent region. The Abraham legend inspired both Vedic tribes and others. In Hindu mythology, this is the concept of Lord Brahma, the creator of the universe.Following his death, Abraham was elevated to the position of supreme God, Brahma. The legendary Brahma, who organised tribes, represented a supreme hero capable of creating tribes and, later, the universe itself in primitive cultures accustomed to spirit worship. Legends became myths, and Brahma was deified and regarded as the supreme God.

The people of Pirak revered him as a hero and the creator of tribes. Thus, the original Brahma, as worshipped by Tulu tribes, was a hero astride a horse. This leads me to believe Abraham was a horseback rider. The original concept of horse-seated Brahma was brought from Pirak to Tulunad by migrant proto-Tulu tribes. (See also posts 4 and 5). Even today, the Bermer idol in Tulunad garodis consists of a brahma (abraham>berme) idol in the form of a soldier seated on a horse. The garodis, Tulunad’s ancient institutions established to spread the art of bodybuilding, physical development, and warfare techniques, continue to worship Brahma as an idol.According to paD-dana folklore, the legendary Tulu heroes Koti and Channayya worshipped the Bermer. There were many brahmasthans in Tulunad in the past that were dilapidated or destroyed as people shifted to Shiva, Shakti, or Krishna worship in later times. The Tulu people’s primitive form of Brahma worship suggests that these tribes migrated southward into Tulunad before Brahma the God was transformed into a ten-headed or four-headed concept in the post-Vedic Ramayan period.

Vedic tribes revered his legends as Brahma, the all-powerful creator of the universe, and incorporated the concept into Vedas. The word ‘Brahma’ gave rise to terms such as ‘braahman’ (=educated person), ‘brahmaanDa’ (=universe), ‘brahma kalasha (=the holy pot used in temple installation and also the associated ceremony)’, brahma-ratha (=large temple chariot), brahma-rakshsa (=a huge demon), brahma-sthana (=temple of As a result of Brahma worship, the word root ‘brih’ came to mean big or great.

During the composition and writing of the Ramayana, Brahma worship was at its peak (ca.300 BC to 200AD). According to indology experts, Brahma then became a fusion of a creator deity with the impersonal absolute Brahman in a more popular and personalised form. According to S.S.N.Murthy (2003) of J.N. University of New Delhi, the Ramayana is written in praise of Brahma, the God. Brahma is revered as either a ten-headed or four-headed deity. Brahma was then worshipped as a four-headed God.

However, the subsequent ascension of Shiva and later Vishnu worship pushed the original God Brahma to the sidelines.

Thus, the Tulu concept of horse-riding Brahma may be older than the ten or four-headed Brahma depicted in Ramayana, and the Tulu tribes were unaware of the transformation of the original horse-riding Brahma into a four-headed God. In that case, Tulu tribes appear to have migrated from Pirak and northern India into coastal Tulunad prior to the composition of the Ramayana.

Pala and Antiquity of Tulu words

April 22, 2022 (updated April 22, 2022) Published by bpci

It may appear strange, but the Jack fruit was the first edible fruit used in antiquity in the Indian subcontinent. Even today, the use of the words Pala, Phala, or Pela to represent the Jack fruit suggests that the word (Pala / Pela / Phala) was originally or since the beginning used to denote the common Jack fruit, arguably a native fruit of the Indian subcontinent.

In Sanskrit, the basic word ‘phala’ means ‘fruit.’ Most Indian languages have adopted the now-common phrase, such as phala (Kannada), phalam (Malayalam), and so on.

While analysing words found in the Vedas, Michael Witzel (1999) concluded that some words in Rigveda (early parts of Rigveda were estimated to be ca.1700-1500 BC old) are not original Indo-Aryan (or early Sanskrit) words. He has given a list of words borrowed into Rigvedic middle compositions (circa 1500 BC or younger), including phala, mayur, and so on. These extraneous words had to be borrowed from contemporaneous languages that existed near Vedic scholars and their settlements. He claims that phalam is derived from the Tamil word palam, which means ripe fruit.

In addition to the word ‘palam’ (=ripe fruit), the word ‘pala’ also means jackfruit in Tamil, according to T. Burrow and M. B. Emeneau’s Dravidian Etymological Dictionary. Similarly, the jack tree/fruit is represented by the Tulu language words ‘pela’ (>pelakai) or ‘pila’ (>pilakai). Previously, the ‘pala’ version may have existed in Tulu, as the wooden planks derived from the jack tree are known as ‘palai.’ However, in Tulu, the word palai now refers to any wooden plank.

The proto-Tulu/Tamil word pala appears to have represented the jack fruit during the early historical period of Rigveda composition. It was possibly the most popular or common fruit at the time. It is easy to imagine that the Vedic scholars regarded the pala (or pela or pila), the jack fruit, as an important and popular edible fruit at the time and adopted it in the form of ‘phala’. The fruit was later represented by the word phala, which was incorporated into Sanskrit. Perhaps the mango, the king of Indian fruits, was underappreciated at the time.

As a result, the word pala (>phala) came to represent any ripe fruit.

The jack fruit/trees may not have been common trees in the Pirak region, or Vedic scholars may have been unfamiliar with the Pala/Pela tree at first. As a result, it appears that the word was picked up by Vedic scholars from proto-Tulu/Tamil tribes.

Malayalam has words that are similar. In early Kannada, jack fruit was referred to as ‘palas.’ The Telugu word for jack is ‘panasa.’

The presence of similar words in Tulu and Tamil suggests (a) either their derivation from a common proto language or (b) the coexistence of proto-Tulu and proto-Tamil tribes at some point in history prior to the compilation of the Vedas. In other words, the coexistence or common heritage of Tulu-Tamil languages and the exchange of words between these communities imply that some members of these tribes were living in the vicinity of Vedic tribes during the time of Vedic compilation.

However, the Tulu tribes do not commonly use the terms pala or phala to refer to fruits in general. They use the term “parn′d” to refer to fruit. [The symbol ′ represents the time lag in pronunciation; d as unaspirated th in English ‘the’]. The Tulu word “parn′d” also means ripe banana, but it can also refer to any ripe fruit. It’s worth noting that while Vedics used the word ‘pala,’ or jack, to represent edible fruits, Tulu tribes preferred the word ‘parn′d,’ or banana, to represent fruits!

Aside from the intriguing pala/ pela in Vedas, Michael Witzel lists three extraneous words in the early Rigveda that he considers to be words of uncertain origin. These are ukha (hip), phalgu (minor weakness), and aaNi (lynch pin). These words exist in Tulu and may have been borrowed by Vedics from proto-Tulu neighbours.

In Tulu, ukha means hip. In Tulu, okka noolu refers to ‘loin string,’ or the thread tied around the hip in the olden days. Phalgu is similar to Tulu’s ‘palku’; palkuni (verb) in Tulu means softening, like ripe fruit. In Tulu, aaNi means “nail.” Another interesting word is mayUra (=peacock), which is considered an extraneous word in Rigveda. The word’maira’ has been used in Tulu since ancient times; the ‘Maire’ (=peahen, the female pea fowl) was a popular name for women among Tulu tribes in the past.

The presence of Tulu words in the Rigveda indicates the age of the Tulu language. It could also imply that proto-Tulu speakers lived in the area where the Vedas were composed.

Footnote on Pela and Peja

The English word “jack fruit” comes from the Malayalam word “chakku palam.” Based on a random reading, I incorrectly suggested that word came from ‘jakku palam’ in an earlier note (24) I must have misunderstood it. Manjunath informed me that he had never heard the phrase ‘jakku palam’ in Malayalam. So I did some research on this howler and came across some interesting information provided by Julia F Morton (1987).

Jack fruit, also known as Jakfruit, Jak, or Jaca (botanical name: Artocarpus heterophyllum), is thought to be indigenous to India’s Western Ghats. The trees thrive in rainy, tropical-subtropical regions and can be found in Ceylon, Burma, Thailand, Malaya, Indonesia, the Philippines, Mauritius, Uganda, Kenya, Zanjibar, and parts of the Himalaya and southern China, in addition to most of India.

Morton divided Kerala jack fruits into two types: (1) Kooja chakku and (2) Kooja phazam (barke or Varika). The jack fruit with soft, puply carpels known as ‘tuluve’ in Tulu is known as ‘kooja chakku.’ So we have the word ‘chakku,’ which became ‘jack.’

The Malayalam word ‘kooja’ is related to the Tulu word ‘gujje,’ which refers to jack fruit. The Tulu word ‘barke,’ which refers to soft jackfruit that can be opened with one’s hands, is also found in Malayalam. The words ‘varika’ (Malayalam), ‘varukkai’ (Tamil), and ‘varaka’ (Srilanka) appear to be related to the word ‘barke.’

Another Artocarpus genus (A.pubescens?-wild jack) species known as peja or pejakai grows in the Sahyadri, Western Ghats, and coastal hinterland. The fruit is smaller than an orange and has a soft spiny exterior, as well as smaller carpels the size of grapes that taste very different from jackfruit. Otherwise, it is similar to jackfruit in terms of characteristics. Because this tree has not been described elsewhere, it is possible that it is not a common tree in other tropical forests. Pejavara (=peja+avara) is a village name that means “open ground with peja trees.” Take note of the tree names that sound similar: pela and peja in Tulu.

Early Kannada (or Old Kannada, ca.400 AD) flourished around Banavasi town (now southeastern Uttara Kannada region), with Mayur Sharma establishing the Kadamba dynasty at Banavasi. The similarities between Tulu ‘pela/pala’ and Kannada ‘palas’ words in the two languages that grew up together are significant.

Boiled grains to Idlis – 2

April 22, 2022 (updated April 22, 2022) Published by bpci

Manjunath’s recent mention of the ‘Origin of Idlis’ refers to an article by Vikram Doctor on the ancestors of the now-ubiquitous ‘Idli,’ one of the healthiest dishes available. He quotes K.T. Achaya, who claims that ‘idli’ is a recent addition to Indian cuisine. He does, however, quote “Iddalige,” which is mentioned in a Kannada work dated 920 AD (Kavirajamarga? ), and is possibly made of urad dal batter. According to him, the Sanskrit work ‘Manasollasa’ mentions urad dal “iddarika” (1130AD). According to Achaya, the term “itali” was first used by Tamils after the 17th century. Achay concludes that idli is an imported dish, most likely from Indonesia, where fermented dishes such as kedli (similar to our idli), tempeh, kecap, and so on are available.

One thing is certain: the modern form of idli has evolved over time. Nobody could have created it in an instant. Idli is still evolving today. In Mangalore, mass idli producers are replacing urad dal with yeast, resulting in soft, spongy rice idlis that taste different from the urad+rice combination.

The words ‘iddalige’ and ‘iddarika’ in Kannada/Sanskrit literature suggest that this dish existed in south India prior to the 10th century AD. Of course, given the human tendency to evolve better things over time, the exact combination of the idli of those times may be slightly different. And the presence of a plethora of traditional steam cooked rice items in Tulunad, employing primitive but artistic cups, folders, and tubes (‘gunda, kottige, gatti, moode’ etc) fashioned out of natural leafs for pouring in the batter, as described in my previous posting (No.11), imply that our forefathers contributed significantly to the early’research and development’ on idlis. They were also aware of the fermentation process.

The traditional “neeruppad” (=watery pickle), which is almost extinct now, was made of slices of raw or semi-ripe jack fruit fermented in saline water and stored for extended use as pickles during rainy days.

However, more information on iddalige, iddarika, Indonesian kedli, and other idli cousins is welcome!

THE Taste Of Tulunadu :

April 22, 2022 (updated April 22, 2022) Published by bpci

What did Neil Armstrong see when he first landed on the Moon? Kaka’s petty shop and the Udipi Hotel are the answers. This is a tired joke. This is also a plus for the people of TuLu Nadu who excel in the food and hospitality industries. One of the Malayali sects is the Kakas. Udipi Hotel is a generic term that refers to a South Kanarese hotel. The joke simply means that they are everywhere. Allow us to leave the petty shop and proceed directly to the Udipi Hotel. People like their food, which is why they are everywhere. Madrasis, like their Kadabus, are from the land of Idli Sambar (a variant of Idli).Spicy Andhraites who contributed the term “Andhra Meals,” such as their Kori Rutti (Chicken – Rice Roti). Neer Dosa is popular among Bangaloreans who eat Masala Dosa. Bombay-wallas who make hundreds of different flavours of ice cream, such as their Gadbud. Delhi bai-saabs, also known as “sweet people,” enjoy their wheat Halwas. These are just a few of the dishes that have become household names, enticing millions of people across the country and beyond. People enjoy these dishes because they are tasty. According to physiologists, “taste” is a subjective matter. One person’s ‘Yummy!!!’ may be another person’s ‘Yucky!!!’ However, the chemistry of Taste is not so simple.Those who have mastered the art of culinary expertise understand the ‘taste’ of flavour. ‘Taste’ and some of the ‘Karavali’ dishes, for sure, require more discussion.

The oldest and most popular fruit in the Indian subcontinent.

April 22, 2022 (updated April 22, 2022) Published by bpci

Which of the following was the first popular fruit in the Indian subcontinent? The humble jack fruit, in my opinion, was the most popular and possibly the earliest used fruit in the Indian subcontinent. The fruit was known as the ‘pela’ in Tulu, the ‘palas’ in Kannada, and the ‘phala’ in Sanskrit. Micheal Wizel (1999) concluded from a detailed analysis of the words used in Rigveda, the earliest Veda dated around 1700 BCE (early part of Rigveda), that it contains several extraneous words that do not belong to the Sanskrit word structure sensu stricto. The structure of Sanskrit words derived from Indo-European roots is distinct. The term ‘phala’ is among his extraneous words.

The extraneous Sanskrit word ‘phala’ in the Rigveda must have been derived from the Tulu words ‘pela’ or ‘pala,’ or the early Kannada word ‘palas.’ Because the borrowed Sanskrit word ‘phala’ (=fruit) stands for jack fruit, it should have been the most common fruit in those days and areas.

Both the ‘pela’ and ‘pala’ word versions are used in Tulu. The Tulu word palai (=wooden plank) is derived from the Tulu word pala or pela (=jack tree). The jack tree trunk was used to make wooden planks known as ‘palai.’

The borrowing of Tulu/ Kannada/Dravida words into Rigveda by early scholars of Vedic tribes suggests that all of these (Vedic, Tulu, and other Dravida) tribes were living together (coexisting) around 1700 BCE in the Pirak region, where early Vedas are thought to have been composed orally.

Moolasthana

April 22, 2022 (updated April 22, 2022) Published by bpci

Tulu people worship bootha (spirit deity) shrines, which are small single-room structures called’sana’ or’saNa’. The Tulu word’sana’ means the same as the Sanskrit word’sthana.’ The’moolasthana’ or’moolasana’ is the primary or original (‘moola’)’sana’ for the specific family that became a lineage over time. Tulu people do not marry within the same lineage. A boy from the bangera ‘bari’ (=lineage), for example, is not permitted to marry a girl from the bangera lineage. They are supposed to be brothers and sisters because they are descended from the same bloodline or lineage.

The concept of bari (lineage) is similar to the concept of ‘gotra’ in Brahmin communities. The bari system is also practised by Malayalis from Kerala and the Halakki Gowda tribes of Uttara Kannada district. In Uttara Kannada, the latter refers to it as ‘baLi.’ At the moment, I don’t have any information on lineage systems in Goa, Maharastra, or the northern parts of India.

Thus, the bari/bali lineage system is shared by people on the West Coast, regardless of whether they speak Kannada, Tulu, or Malayalam.

Many of the bari names may have originated in the area where they first settled. The Bangera bari appears to be named after the ‘bangare’ or ‘bengare’ (= the sandy barrier spit along the coast) near Hoode, the estuary of the Swarna and Sita rivers north of Udupi town. Similarly, the bari Suvarna could have been named after the Swarna River. Both of these names refer to the geographical areas where the tribes first settled. The ‘kunda’ in ‘Kundar’ refers to an earthen or stone pillar, as well as a location, such as the current Kundapur. ‘Suvarna’ means gold, and ‘Kanchan’ means gold as well. The adjective gold may refer to the gold extractor (gold panning expert) or simply to the golden skin colour of the lineage’s founder.

In addition, the Tamil Sangam literature mentions an unspecified ‘Koshar’ tribe from the west coast who preferred to dress in gold ornaments. ‘Shriyan’ is a Sanskrit surname that means’shri’ or ‘wealth.’ The term ‘kottian’ refers to someone who looked after the koti (=the storehouse), if not the kote (=the fort). The term ‘Kukkian’ may refer to someone from a mango orchard (kukku=mango). The term ‘Salian’ refers to the annual calendar, whereas ‘Tingalaya’ refers to the monthly calendar.

All of the surnames in the lineage may not be of a single generation. As a result of people resettling, there may be several generations of lineages.

According to Manjunath, Tulu baris have the same but different maternal lineage or ‘tavazhi’ (bari is ‘Vadiari’ and Tulu bari ‘Suvarna’ is ‘Konkani’ in Kerala). The term ‘Konkani’ refers to people who originated in the Konkan coastal region. The northern west coast, particularly the Goa coast, has a nonlinear, crooked coastline. The term Konkan (‘konk’=curved) is most likely referring to the curved, beak-like beach morphology. As a result, Konkani bari refers to those resettled lineages who migrated from the Konkan region.

Overall, it appears that the coastal tribes Halakkis, Tulus, and Malayalis arrived from the north before settling on the west coast. They share similar lineage characters, with lineage names derived primarily from the location of their settlement. They share the concept of ancient Brahma worship, in addition to lineage. It is known as ‘Bommaya devaru’ by the Halakkis and others in Uttara Kannada, and ‘Bermer’ or ‘Bermeru’ by the Tulu people. The Bommaya devaru is an image of a horse-mounted soldier, similar to the Tulu people’s Bermer.

Moolasthanas in Dakshina Kannada and Udupi districts

April 22, 2022 (updated April 22, 2022) Published by bpci

The Moolasthanas are the original Tulu tribe settlements before they were divided into various castes based on their occupations. Based on crude markers, it can be estimated that Tulu migrant tribes settled in coastal Karnataka around 2200(200) years ago. With the availability of more precise markers, the estimation of the settling date can be improved. Fishing was apparently one of the first occupations to which they could adapt.

The Mumbai-based monthly ‘Mogaveera’ (March 2007) published a list of Tulu Moolasthanas that will hold annual celebrations from March to May this year. The list is provided for studying some of the Moolasthanas locations along the coast. There could be more Moolasthanas than are listed. The presence of more than one Moolasthana for a lineage may indicate subsequent migration of a portion of the lineage.

Lineage	Location	Village	District
Amin	Yermal	Tenka	Udupi
Bangera		Hoode	Udupi
Gujaran	Sultan-battery	Bolur	Mangalore
Kanchan		Polipu	Udupi
Karkera		Baikampadi	Mangalore
Karkera	Yermal	Bada	Udupi
Kotiankar		Kaup	Udupi
Kundar	Kodi	Hejmadi	Mangalore
Maindan		Mulki	Mangalore
Mendon	Kote	Katpadi	Udupi
Pangalannaya		Baikamapdi	Mangalore
Puthran		Mulki	Mangalore
Puthran	Tadambail	Surathkal	Mangalore
Salian	Kadike	Haleangadi	Mangalore
Salian	Yermal	Bada	Udupi
Salian		Palimar	Udupi
Shriyan	Gudde	Pangala	Udupi
Shriyan	Kadapi kariya	Kuloor	Mangalore
Suvarna		Hiriyadka	Udupi
Suvarna		Kulai	Mangalore
Tingalya	Kadike	Haleangadi	Mangalore

Mangalore’s Historic Port: Bukkapatna

April 22, 2022 (updated April 22, 2022) Published by bpci

Mangalore’s geography has changed dramatically over the course of history. The famous two rivers, Nethravathi and Phalguni (Gurupur), which gave Mangalore the name Kudla, have changed their drainage courses several times in the past. The city’s numerous valleys are silent testaments to river courses that have been shifted many times, as in delta areas. Piyatro Delavale, an Italian tourist who visited Mangalore in 1623AD, reported that the city is surrounded by water on three sides. When the two rivers joined the Arabian Sea between Bukkapatna and the Kudroli-Alake area, such a geographical feature was visible. Thus, the rivers flew through the Kodialbail and Attavara valleys during the aforementioned historical periods.

While geological evidences such as river valley remnants and pebble-rich sediments indicate the ancient drainage courses of the two rivers, historical place names confirm the other half of the story.

During the years 1336-1650 AD, Mangalore was ruled by the Vijayanagar Empire. At Hampi, the Hakka and Bukka brothers ruled Vijayanagar. The Vijayanagar kings established a port in Mangalore for trade and exports. The port they built was not near the current New Mangalore Port or the old British port in the Bunder area. Surprisingly, it was found in the Bukkapatna neighbourhood, near the current Urwa civic extension. Tulunad’s name is strangely named Bukkapatna. But it was the port named after Vijayanagar King Bukka at the time. Even today, there are many fishermen families in the area, indicating the presence of relics of settlements near the ancient Bukkapatna port.In Tulu, uruwa refers to the bamboo gate that is common in rural households. It also refers to a checkpoint. In those days, it makes sense to have an administrative checkpoint near the Bukkapatna port to verify materials and documents and collect taxes. Kottara extension is close to Uruwa. Kottara is a storehouse, stockyard, or granary, and it is also associated with the Vijaynagar regality.

Kudroli is located on the southern side of Bukkapatna and is home to the now-famous artful temple of Gokarnanatheswara. Some have interpreted the name ‘Kudroli’ as Kudure+Oli or horse-yard, implying that the location was named after the ground where horses were kept. However, it appears to me that it was originally Kuduru+ Oli. The term ‘Kuduru’ refers to an island within a river. ‘Oli’ means village in Marati, and is a word derived from or influenced by the Marati language. The term ‘island village’ (>) is used as a placeholder.

Tippu Sultan, ruling from Sriranagpatna, built the Sultan battery in Mangalore for storing armaments and explosives for warfare against enemies entering from the Arabian Sea around 1775 AD. The Sultan battery is close to Bukkapatna, proving once again the location of the ancient port at Bukkapatna.

Prior to the Vijayanagar Empire, the Alupa chieftains of the Pandya dynasty ruled Mangalore (ca 4th century to 13 century AD). Their township appears to have been in Pandeswar, which was on the banks of the Nethravathi at the time. The township of Mangalapura was established on the southern bank of the Nethravathi, named after a Malabar queen who renounced her regality and settled in the area. The ground on the other side of the river is named Attavara (Atta+avara). Bolar (Bolu+Ara = barren or planar ground) was near Mangalapura, and Bolur (Bolu+Ooru=planar village) was near the Bukkapatna port. During the 6th to 8th centuries AD, the Alupa chieftains ruled from the Kulashekara area, which was named after King (or chieftain) Kulashekara.Kulashekara was situated on the bank of a river at the time. Apparently, the rulers relocated their township from Pandeswar due to geomorphic issues such as river course changes, particularly the Nethravathi.

The river Phalguni (Gurupur) changed course somewhere around the end of the 18th century AD. Previously, the river curved near Panjimogaru and Marakada before flowing into the Kottara and Kudroli areas. It took a westerly turn near Kulur and flowed up to Tannirbavi before turning south and joining the River Nethravathi. Rivers Gurupur and Nethravathi debouched into the Arabian Sea together from then on, as seen today near Ullal, south of Mangalore.

Mangalore: Kudla and Nitria

April 22, 2022 (updated April 22, 2022) Published by bpci

Mangalore, Karnataka’s sultry and vibrant coastal town, has a long history. It also goes by several other names. Tulu people call it Kudla; Konkani people call it Kodiala; Malayalam people call it Mangalapuram; and Beary people call it Maikala. Around the sixth century AD, Arabian traders preferred the term Maikala for Mangalore. It could have been an Arab word. However, there is very little written history.

There is a reference to an Oloikhera in early Christian Greek literature, which has been interpreted as the Greek version of the name Aluva Kheda.

In Greek reports, neither Mangalur nor Kudla are mentioned. Instead, the port of Nitria is mentioned. Nitria was most likely a port on the Netravathy River’s estuary. Nitria must have been derived from an Indian word, possibly Netra or Netria. According to geological evidence, an eye-shaped island existed near the confluence of the rivers Netravathy and Gurpur. The Greek historians must have referred to this eye-shaped half-island (small peninsula) as Netra (=eye) or Netriya. In that case, the River Netravathy’s name must have been derived from the shape of the island as well. Netriya or Netra If this deduction is correct then the earliest known name of Mangalore appears to be Netra or Netriya.

Mangalore is an anglicised version of MangaLooru. Premilla, a Malabari queen, renounced her throne and became a disciple of Matsyendranath of the Nath cult. She travelled with her Guru to Kudla (or Mangalore), but she became ill on the way and had to stop near Bolar. She eventually died there, and the locals erected a temple in her honour. The temple was later renovated in 968 AD by an Alupa ruler named Kundavarma. As a result, the town became known as Mangalapura.

The term Mangala also means fort, and some believe the name came from an ancient fort. In fact, the name Mangalapura can be found in inscriptions dating back to the time when the Mangaladevi temple was built, in 968 AD. The Mangaladevi temple in the city’s south reminds us that the city was named after the goddess Mangaladevi. During the Vijayanagar period, Mangalapura was renamed Mangalooru. Mangalur Rajya was the name given to it.

Kudla is a native geographic term that refers to the confluence of two rivers. The words KooD or KooDi (joined)+ala (=rivers) have been transformed into (1) kooDala > Kudla and (2) koDiala > koDiala. In other words, Koodla or Kudla is Tulu for the Sanskrit word sangam. Kannada has the word koodala as well. Since the time of Basaveswara, the social reformer, the Kudalasangama river confluence has been well-known. Similarly, Kudli is the township in Shimaoga district located at the confluence of the Tunga and Bhadra rivers.

Several significant geographic changes have occurred in the Mangalore area throughout history. Currently, the River Nethravathy flows westward and joins the Arabian Sea south of Mangalore and north of Ullal. The other river, the Phalguni (Gurpur), flows west to Tannirbavi, near New Mangalore Port. River Phalguni takes an abrupt southerly turn near Tannirbavi, very close to the beach, hardly 500 metres from the beach-sea interface, and flows southward until it joins the River Nethravathy north of Ullal.

This geographical situation was very different in the past. The rivers Phalguni and Nethravathy flowed through Mangalore’s current city limits before joining the sea near Alake-Bokkapatna.

A charming TuLu word: naDeer

April 22, 2022 (updated April 22, 2022) Published by bpci

The TuLu word ‘naDeer’ has a poetic quality to it. It is commonly used in rural areas to indicate that it has become dark (for example, naDeer aanD!). However, the term’s original meaning must have been ‘the midnight’. naD′ (middle)+ir (night)>naDeer

The distinguishing feature here is that ‘ir,’ which we generally assume is the root (dhaatu) of ‘irl’ or ‘iruluu,’ is used as an independent word to mean ‘the night.’ Kannada also has the word iruLu (=night).

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Tuluva

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Mangalore: Kudla and Nitria

A charming TuLu word: naDeer

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