Tuluva July13 Edit PDF

RGPai Samshodhana Kendra
Executive Committee
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TULUVA Quarterly, Edited and Published
by Prof. H. Krishna Bhat for Rashtrakavi

Govind Pai Samshodhana Kendra, MGM
College, Udupi - 576102, Karnataka and
Printed by Prakash Offset, Baikampady,
Mangalore
1. Sri T. Mohandas Pai, Chairman

2. Dr. H. Shantaram
3. Dr. N. Hala Nayak
4. Dr. Padekallu Vishnu Bhat
5. Dr. Mahabaleshwara Rao
6. Prof. Muralidhara Upadhya
7. Prof. Heranje Krishna Bhat,
Secretary
RRC Executive Committee

2. Dr. H. Shantaram
3. Dr. B. A. Viveka Rai
4. Prof. K. Ramdas
5. Dr. N. Thirumaleshwara Bhat
6. Dr. U. Susheela P. Upadhyaya
8. Prof. H. Krishna Bhat, Secretary
Yakshagana Kendra
Executive Committee
2. Dr. H. Shantaram
3. Sri K. Amara Pai
4. Dr. N. B. Vijaya Ballal
5. Sri Hiriadka Gopala Rao
6. Dr. P. L. N. Rao
7. Dr. Bhaskarananda Kumar
9. Guru Sanjeeva Suvarna
10. Prof. H. Krishna Bhat,
Secretary
MGM College Trust

1. Sri T. Mohandas Pai, President
2. Dr. A. Krishna Rao
3. Dr. Ramdas M Pai
4. Dr. H. Shantaram
5. Sri K. Padmakar Nayak
6. Smt. Malathi
7. Dr. N. Hala Nayak, Secretary
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d, DU, Ag 2013
v / Al 3/ AaP 3 / 13
A survey of religions and Tuluva culture

- Dr. K. G. Vasantha Madhava
The residents of Tulunad,
known as Tuluvas, have a distinct
culture. The region Tulunad, comprised
the
whole erstwhile
Dakshina Kannada (South Kanara
district) and a part of Uttara
Kannada district. From the historic period the extent of Tulunad
extended from the South of the
Mirjan, situated on the islet South
of Ankola on the Gangavali river,
to the Chandragiri, or even up to
the Kavai. However, at present its
limit extends from the south of the
Kalyanapura to the north of the
Chandragiri. The most distinct
factor that shapes the mind of the
people is the language Tulu.
The antiquity of the language, Tulu, and the region, Tulu
nadu has been subject of contro
versy among the scholars2. It is a
known fact that Tulunat (Tulunad)
often figures in the Sangam
literary works3. The distinct
language and scripts found in the
south of Honnavar noticed by
foreign travelers4 was wrongly
interpreted as Malayalam5. But it
seems that the language and the
script are Tulu. In support of this,
we cite the inscriptions and the
scripts of the peculiar language,
Tulu6. It is curious to note that a
few Tulu words occur in early
Greek works7. Similarly, the
Malayalam language used in a
copper plate dated M.E. 364 A.D
deposited in the Kollurumadam,
abounds in archaic Tulu and

Kannada sounds8 This indicates
the antiquity of the Tulu language.
This was in vogue in the extreme
southern portion of Kerala. The
antiquity of Tuluvas is revealed in
the work Svanandapuranasamuccaya. This work was assigned to
the twelfth century. It states that,
the author of this work was a son
of Vishnu and disciple of certain
Madhava, who hailed from a village
Manigrama in the Tuluva country9.
The discovery of a Tulu inscription,
found at Ananthapuram (Kasargod
District, Kerala state,) is a land mark in the history of Tuluva
because it etablishes the fact that
the Tulu script has been in vogue
as far as the beginning of the
fourteenth century.10 Further, inscriptions written in the similar scripts
are found in a few places in the
coastal Karnataka especially in the
regions of Gokarna, Kumta, Honna
var and a few places in the
Kundapura Taluka. This script is
generally known as Tigalari. The
Tulu script inscriptions dispel the
notion that the Tulu script was
devised by the migrated Brahmans
from Tulunad to Kerala11. The
Tuluvas have developed their
language with a rich vocabulary.
It is capable of expressing the
subtle shades of meaning in appropriate terms.
There are many folk songs
known as Paddanas. These Folk
songs are legends and quasi-historical narrations. They are oral and
their versions provide useful sources for the study of the life of the
Tuluvas.12 From the study of these
works we note that the cultural
activities of the people centred
especially around its land structure,
wet dry land, its ferry master, and
his boats, its local trade, its cottage
industry, its little public schools,
and thatched abodes, its astute
astrologers, its boar hunt and other
inexpensive games.
Besides we also get pictures
of well defined Billava house and
the Bunt habitation, the village
assembly, the rules of social ostracism, the Bidus, or manorial houses
from the study of these Paddanas..
All these features are the relics of
the traditional Tuluvas cultural
features. Further we infer that the
Tuluvas village was a self contained unit13.
Peoples of different classes
and castes moulded the cultural
activities of the region. Among the
castes the prominent are the Billavas, the Bunts,the Brahmanas, the
Jainas, the Mogeras, the Mapillas,
the Byres the Pombadas, the
Holeyas.We also come across the
people, Kudumbis, Koragas, and
the native Christians. It seems that
some of the people mentioned
above, migrated from other regions
especially above Ghattas. Of these
peoples the Billavas, and the Bunts
seem to have enjoyed prominent
place, The name Ballala, the chief
of the Tuluva manor, bespeaks a
Karnataka origin. The kunubis may
be reckoned to be the earliest
d, DU, Ag 2013
inhabitants of the region The habitations of the peoples are mentioned in some of the folk songs of
the Tuluvas. For instance one of
the Tulu folk songs mentions the
residence of the Koragas known
as Koppa (sheds), the settlements
of Mogaviras in their Vone and
the Bakudas on the plains.14
Politically, the Tulunad has
been in close contact with the
Karnataka rulers. The sway of the
latter covered the entire Tulunadu
from sixth to the end of the
eighteenth centuries. The Tuluva
political forces accepted the over
lordship of the early Karnataka
rulers. This is revealed in a series
of inscriptions found in the non
Tulunad regions. Popular history
of Tulunad is strange and devoid
of historical credibility. A anecdotes tales and traditions do not
help us to unfold the realities of
the past because they are hidebound by concoctions15
Curiously enough, the Alupas
ruled over Tulunad for 1500 years.
But they were feudatories of
various Karnataka rulers and the
former accepted the suzerainties of
the latter. The political phenolmenon reveals that from early
centuries of the Christian era, until
the advent of the British, the
Tulunad had unbroken political
contact with Karnataka. Therefore
the influence of Karnataka over the
Tulunad in the various spheres of
political activities was well marked.
However the potentates in Tulunad
evolved their polity within the
framework of the Karnataka polity.
The chiefs in Tulunad often resisted
v / Al 3/ AaP 3 / 15
the expansions of the political

forces of Karnataka. Often they
sought the help of the ruling forces
in the North Malabar15. But all
their attempts to destroy the
political supremacy of the Karnataka in Tulunadu were in vain16.
The region became highway of
commerce and trade for Karnataka.
A number of ports emerged here.
These ports had Trans-oceanic
contacts with the Graceo-Romans,
the Arabs, and the Europeans.
Even in the internal trade, the role
of the Tulunad was felt. This is
known from inscriptions. For
example, two inscriptions from
Barakuru dated A.D 1430 state that
certain commodities like rice,
wheat, Bengal gram, green gram
etc came to Barakuru from beyond
the Ghattas17. These records also
prescribe rules and regulations for
the sale of sugar brought by local
and foreign traders from above the
Ghattas.
In the social set up, the region
witnessed an unprecedented flow
of settlers from different regions
and even across the sea. The peace
and stability in Tulunad was
responsible for the settlements of
the people. Further, the political
set up of the region gave a new
impetus to immigration, especially
from regions above the Ghat. This
phenomenon led to a great deal of
intermixture. All these Jatis(castes)
excepting the Brahmans, seemed
to have followed Bali (lineage)18.
On the basis of the epigraphical
evidence, the Bali originated from
various sources and they were in
large numbers against the sixteen
Balis, supposed to have been given

and sanctioned by Bhutala Pandya,
the popular mythical figure of
Tulunadu.19
As regards the settlements of
the Brahmans, they seemed to have
settled prior to the ninth century
AD. We get a few epigraphical
references to the settlements of the
Brahmins with their Gotras in the
Coastal regions of Karnataka. For
instance, Kuntakani inscription
(Ankola Taluka) assigned to A.D
497 mentions a Brahmana, Bhavaswami belonging to Dhumya Gotra.
It states that he was well versed in
the Vedas and for that he received
land grant from Ravi Varma of the
Kadamba, in the village, Vari
yaka20. A few more settlements of
the Sarasvat and Gowda Sarasvats
were found in Tulunadu by the
twelfth and thirteenth centuries.
But their immigration in large
numbers may be noticed from the
sixteenth century.21
Other communities particularly the Malavas had their
settlements chiefly from the 16th
century after the establishment of
the Keladi rule in the Tulunad.
However, there were instances of
earlier settlements of communities
from the regions of Goa, the
Koknan regions of the Maharastra
and even Gujarat.22 Most of these
migrated communities in the Tulu
nad were involved in trade, and a
few of them assisted the agrarian
activities. The migrations of these
communities intensified since the
last decade of the 17th century.23
There are instances of migrations
of the communities from Malabar
to the Tulunad. Among these the

Nair settlements deserve to be
taken into consideration. From the
historic point of view, the settlements of the Nairs may be traced
from the 15th century. According to
the local tradition, they used to
assist the Brahmins of the Tulunad
in the agricultural operations.
Among the Mundala Holeyas of
Tuluva, there is a song concerning
the Nair migrations to the Tulu
nad24.
There are codes of etiquette
which have been observed by the
Tuluva people in social and religious activities. The following are
cited. The women had been enjoying respectable and authoritative
status. They managed the landed
property with the assistance of
male relatives or independently.
As the owners of the the landed
property, the women exercised
their authority by purchase, sale
and donating grants to the religious
institutions. It was improper for
men to enter a house where there
were no males. The Billavar
women could not put the end of
their cloth on the left side and
could not wear jewels called
Mulukoppu on the ears. Social
distinctions were observed on the
playground and in a bhutasthana.25
With regard to religion, Tulu
nad depicts a curious mixture or
synthesis of various cults, forms of
worship. Animism is a popular religious cult. It has a long antiquity,
but its existence was recorded
from the end of the fourteenth
century. There are varied forms
which are seen in the religious life.
d, DU, Ag 2013
It seems that very often the animistic form of worship prevalent in

Tulunad was influenced by the
neighbouring regions namely northern portion of Kerala and some
portions of Karnataka.
The worship of the folk deities
by the Tuluvas is significant in the
cultural history of Tulunad.
Although the majority of people
(especially the Hindus) pay homage
to the puranic gods, they have
strong faith in the mysterious
forces of the Daivas. These are
numerous and have virtually
bewitched the common folk. They
invoke the deities through annual
celebrations known as Kola, Nema
or Ayanas. The Paddanas deal
with these Daivas or Bhutas. The
devotees of these used to listen to
those songs sung by the priests
once or twice in a year that too,
from memory. The evolutions of
these Bhutas are influenced by the
Vedic and puranic lore. All these
Daivas received annual propitiation
attended by dance performed by
certain classes like the Pombadas,
the Nalike and the Parava or
Baidyas. They get possessed by the
spirit and perform different kinds
of ritual dances and ultimately
deliver messages of the spirit. The
cult is to be viewed as a complex
system of rituals and beliefs, music
narratives, dances and dialoguese,
social gatherings entertainments,
trances and oracles, healing of
ailments and settlement of disputes, all rolled into one.26 The study
of the Bhuta cult reveals the
popular culture of the region.
Another interesting point to
v / Al 3/ AaP 3 / 17
be noticed here is that in the

border areas of Tulunad and
Kerala, especially the northern
portions of Kerala, while performing the religious rituals to these
deities, the songs are sung in Tulu
but the imperpersonators of the
deities utter Nudikattu (oracles) in
Malayalam.27 The study of Teyyam
and the Bhuta cults reveals the
interconnection
between
the
Tuluvas
and
the Malayalees
especially in the lower strata of
the society.
The worship of the Naga
(serpent) in the Tulunadu is to
be taken into consideration in the
study of religio- cultural history of
the region. It is associated with
songs and dances. The dances are
known as Nagamandala and Dakke
bali. On the occasion of the former
the Vaidyas (reputed masters of the
snake lore) administered to the
needs of the lower castes. Although the antiquity of the Naga cult
is difficult to determine, it is presumed on the basis of the Naga
Sila Sasana28 that it was prevalent
in Banavasi in the third century
A.D. From Banavasi the cult of the
Naga seems to have spread to the
coastal region. The Dakkebali
(simplified form of the Naga worship) is first mentioned in the
inscription dated Saka 1380 A.D.
1458 found at Barakuru29.
Another interesting form of
worship in the Tulunadu is Alade
or Brahmasthana. It is an abode of
five lesser divinities namely Brahma, Kshetrapala, Raktesvari,
Nandigona and Naga. Its centres
are found at Padubidre, Kavataru,
Anantadi and Sanadi (All in Udupi

Taluka). The antiquity of this cult
may be traced on the basis of an
inscription dated 1544 found at
Avarasi village, Kundapura Taluka
Udupi district.30 The association of
Naga with Brahma is one of the
striking points in the cultural
History of the Tulunadu. Its
antiquity is traced back to A.D
1432 found in an inscription. 31
In the meanwhile the Acharyas Sankara and Madhva moulded
the religious activities in Tulunadu
The former introduced the Panchayatanaa and the latter stressed the
worship of Krishna with devotion
In the religious history of
Tulunad, the emergence of Jainism
is striking. It left deep impression
on the culture of the Tulunad.
Further it emerged as one of the
factors to be reckoned with the rise
of various feudatory chiefs32.
Between the ninth and tenth
centuries the Tuluva region was
under the influence of Buddhism.
It was the cult of Vajrayana from
of Buddhism from which the Nath
cult emerged. It became predominant in the Tuluva region after the
tenth century. 33
On the basis of the version of
Cosmos Indecorum it is asserted
that Christianity was prevalent in
the Tuluva region even in the sixth
century AD. Kalyana mentioned in
the above work is identified with
Kalyanapura, near Udupi.34 Further,
the place names such as Petri and
Tonse around Kalyanapura suggest
that Christianity was in existence.
But the detailed picture of that
faith is hazy. It took definite shape
from the advent of the Portuguese.35

The advent of Islam comment
ced from the middle of the eighth
century A.D as evidenced by an
Arabic inscription found in the
Jamia Mosque at Kasargod.36 The
progress of that faith was slow and
steady. Their trade association, the
Hanjamanas was powerful and
influential merchant class on the
West coast of India37.
Folk arts, music, and dance
depict the popular culture prevalent
in the Tulunadu. All these seem to
have developed to the maximum
extent. The folk songs simple in
structure and rhythmical form are
beautiful. The Tulu folk songs,
known as Paddanas, have idioms
and phrases. The descriptions of
the events in the folk literatures are
quite realistic and powerful38 The
study of these folksongs provides
insights into the social formation
taking place through transactions
between the Muslims engaged in
trade and the local population. The
folk songs deal with a variety of
topics such as movements or even
quarrel and eccentricity of the
village maiden. The rice pounding
songs sung by the village women
are excellent.
Folk dances and sports form
a part of cultural heritage. Most of
the dances are ritualistic. However,
there are a few secular dances.
The popular folk dances prevalent
even today are Kolaata (stick
dance) accompanied by music and
the kambala (buffaloe race). In the
former, the dancers pose as Ganas
of Siva with accompaniment of
d, DU, Ag 2013
songs and stick beats by entire

dance groups. The beating of the
stick and dance rhythms are
excellent pieces. The antiquity of
this dance may be traced to the
second decade of the 17th century
as known from the account of
Della Valle 39.
The Kambala is an agricultural festival. It attracts the attention of the villagers. The antiquity
of this is traced to the year A.D
1281 as known from an inscription40 found at Karje village,
Udupi Taluka of the same district
On the day of the Kambala, almost
thousand pairs of buffaloes arrive
with all pomp41
Cock fight42, Suggi kunita
(dance on the occasion of the
second harvest of the crop) Damyi
kunita (drum dance) and masti
dance are considered agricultural
festivals. Besides there are a few
peculiar folk dances and sports
performed in the Tulunad. A few
of these are Ambodi Kunita (mock
fight dance of Pariahs. This has
virtually disappeared now). Gejje
Puje (act of worshipping jingling
bells when put on dancing girls
for the first time), genda Kunita
(walking and dancing by the
devotee on fire on the occasion of
the annual celebration of the
shrines), Polali chendu (the ball
game played during the annual
festival of the Rajarajesvari temple
at Polali, Bantawala taluka, DK
district) and Teppangayi (scrambling for coconuts thrown into the
crowd of people). Another interesting folk ritual is Tute Dara (torch
fight). This is seen on the occasion
v / Al 3/ AaP 3 / 19
of the annual car festival of the

Bappanad
Durgaparameshvari
shrine (Mulki). The Tutedara here
is torch fight between two villages,
Bappanad and Karnad of Manga
lore Taluka, Dakshina Kannada
district. The Holeyas of these
villages prepare torches of coconut
leaves. These torches are of two
and a half or three feet height. On
the second signal being given, two
parties throw at each other lighted
torches. This game lasts for about
fifteen minutes. It is held in front
of the Durgaparamesvari temple at
Bappanad on the occasion of the
annual festival.43 In all these dances, games and sports, the folk
culture of the Tuluvas is manifested.
The culture aspects of the
people are mirrored in the observance of the temple festivals and
rituals performed there. The prominent temple festivals as known
from the epigraphical records are
Ranga Pooje, Vasanta yugadi, Sone
arti, Bali Pooje etc. An interesting
description of the above Pooje is
mentioned in an inscription dated
in the Saka year 1481 , A.D 1559
found at Janardana temple at
Yermal (Udupi Taluka of the same
district). It states that the Ranga
Pooje was performed with decoration and Salu-nivedya, right up
to the outermost Balikallu (Bali
stone) on the day of Sankranti
Vrichika Masa44. Further, the
inscriptions of the Vijayanagara
period available in the Tulunadu,
inform us that the celebrations of
religious festivals were performed
with great enthusiasm. The
epigraphs contain references to the

festivals Deepavali (Divalige),
Panchaparva, Sivaratri, Vasantha
yugadi, Vaisaka-hunnime, Nula
habba, Benakana- chauti, Tudiya
habba etc. We learn from an
inscription of the year 1458 A.D
that the Deepavali was celebrated
as a festival of lights lasting for
three days45.
The Tuluvas were conscious
of their customary ranks and privileges. These they observed with
intense care on the occasion of the
public celebrations and religious
festivals. Mutual differences and
rivalries in this regard occasionally
led to disturbances and clashes
between two rival groups of
devotees. One such example is
found recorded in the Kotesvara
inscription (A.D 1551) of the reign
of Sadasivaraya of the Vijayanagara empire.
This inscription records that
in the month of Kartika (AD 1550)
the entire Tulu-rajya had assembled at Kotesvar to celebrate the
Tudiya-habba (annual car festival
of the temple). At that time, for
reasons not stated in the inscription a serious dispute broke out
and the assembled pilgrims were
involved in armed conflicts. The
temple precincts were defiled by
the corpses of the Brahmanas and
Sudhras and sacred cows and,
consequently the temple doors
were closed and all worships and
services to the deity were suspended. Finally on Saturday 11 April
A.D 1551 expiatory services were
resumed under the order of the
then Muslim governor of Barakuru
rajya, Ekadhalakhan and the temple

doors were once again opened. 46
The nature of architecture in
the Tulunad has a distinct feature.
It is suited to the climatic condition
of the region. One of the specimens
of art and architecture is seen in
the temple in the Tulunad. The
Garbhagraha of the temple is
invariably circumambulated by a
narrow passage. Tirtha mantapa is
separate and is situated in front of
the sanctum sanctorum. The material for construction of the temple
is either granite or laterite. The
practice of representing Saptamatrika in the South-Western direction of the temple in linga form of
stone is quite common. The good
numbers of temples built in the
apsidal form and found in Tulunad
may be traced back to the early
dates.
The sculpture of Tulunad
represents the following stages. the
Chalukyan, the Hoysalas, the
Cholas and the Keladi. However
there are curious styles of architecture which do not conform to the
above major styles. They are indigenous in character. The influence
of Karnataka style of architecture
is seen in the Tulunad because of
the political subordination of the
latter to the former.
The large number of wooden
architecture, sculpture of various
sizes and forms and also stucco
images are found in the region
(Tulunad), Special mention may be
made of the stucco images of
formidable size in Udayavara
Polali, Mudubidre, Barkuru and
Anantapura(the last one is in the
d, DU, Ag 2013
district of Kasargod (Kerala state.)

Likewise wooden sculptures at
Mekkekatte (near Barakuru), Bai
luru (near Bhatkala) and others
deserve our attention. The wooden
sculptures may be assigned to the
Vijayanagara and even to the
Keladi period. The wood carvings
carved on the chariot of the temple
are marvels of craftsmanship 47.
Notes and References
1. B.A Saletore, Ancient Karnataka,
p2 (cited this as A.K)
2. Ibid, Ibid,p 2-9.
3. K.V Ramesh, History of South
Kanara ( Cited this as HSK) PP
xviii,13-24.
4. The Greek papyrus of second
century B.C known as Charition
mentions of peculiar language in
the western coast of India. See
U.P Uphadhyaya Renaissance in
Tuluva literature Tuluva (Udupi
1984) p1.
5. Up to the beginning of sixteenth
century the foreign travellers did
not make distinction between the
Tulu and Malayalam languages
In some ancient tables the Tuluva
region is considered the sub
division of Kerala which is said to
have extended from Gaukarna
(Gokarna) round Cape Comorin
to the river Tamraparani in Tinneveley [see Walter Hamilton East
India Gazetteer Vol.II (Delhi
1984) p174]. Alexander, a monk
and the author of the Cosmos
(middle of the sixth century A.D),
Linschoten (1585), Francois
Pyrard (1607-9) treated the Tuluva
region as a part of the Malabar.
See Michael Edwards History of
India, (Mentor1967 ed.) pp 6-65
A.C. Burnell, The Voyage of John
v / Al 3/ AaP 3 / 21
Huyghen Van Linschoten to the

East Indies, (AES 1988 ) I p 6365. Ibid, I PP 220. The Voyage of
Francois Pyrard (tr by Albert
Gray assisted by H.C.P. Bell)
AES 2000 Vol. I p 369 These
versions of these travellers are
erroneous. Whereas Duarte Barbosa, a Spanish traveller, (1516)
was the first to note the correct
extent of theTuluva region. See
The Book of Duarte Barbosa I
(1967 ed.) I pp185, 197.
6. Tuluva P1 See Subramanian
Position of Tulu in the Dravidian
Linguist, ( 1968) p 29.
7. Ibid,
8. Rajan Gurukal JES iv,pp 101-103
9. A Gopalkrishna Menon, A History
of Sri Padmabha Temple till 1757
(Trivandrum 1996) p 37.
10. K. V. Ramesh Ananthapurada
Tulu Sasana Tuluva (Udupi 1980)
pp36- 38 .
11. About Tiglari script See JES xvii
p p 95-101. See Gunda Jois,
Catalogue of Ancient Tigalari
Palm Leaf Manuscripts in India
(Keladi 1997) p IX.
12. The Tulu folk songs known as
Padadanas came to light in the
year 1886 when Rev Manner
collected, edited and published
these works. A.C. Burnell translated them and these appear-ed in
the pages of the Indian Antiquary
vol XXIII. Since then a number of
scholars have taken active interest
in the study of these Padadanas.
See U.P. Uphadhayaya (ed) Folk
Epics of Tulunad (Udupi 1986) B.
Viveka Rai Tulu Janapada sahitya
(Kan Bangalore 1985) pp 17-23.
B.A. Saletore, A,K pp 459-582.
13, Saletore A.K p460
14. Ibid, These communities mentioned here, seem to be aboriginal

people of the region and they
were earliest settlers in the Tulu
nad as opined by B. A. Saletore.
Ibid, p.461. The study of the
historical facts convinces that the
coastal region of Karnataka including the Tulunad was a later
acquisition of Kannada people
Not being the core of Karnataka
culture. Further it is remarked,
Indo-Aryan speaking people have
penetrated deep into the South in
the coastal region and Tulu people
speaking people might have
moved northwards. See Iravati
Karve, Kinship Organization in
India ( Bombay1968) p 267
15. Gururaja Bhatt, Antiquities p ii,
16. Basavaraja, Sivatattva Ratnakara
(ed Radhakrishna Murthi Keladi
1996 cited this as STR) p 105 It is
Sanskrit work. Its author was the
ruler of Keladi between the years
1697-1714). This work was composed in the year 1709. Linganna,
KeladinripaVijayam (Mysore II
ed. 1972) cited this as KNV,
pp151,163
17. B.A Saletore, Oceanic frontier
of Karnataka, (1961 p p 211-223.
18. SII vii, No. 309, 340, K.G
Vasantha Madhava, Western Karnataka, Its Agrarian Relations
(New Delhi 1991) pp 18-20.
19. The earliest reference to the Bali
is noticed in a hero stone inscription, found in front of the Chandesvara temple at Haladipura
(Honna-var). It is dated in the
Saka year 1002, A.D 1080. Its text
see Karnataka Bharati (cited this
K.B (November 1990), pp6-13.
20. Gururaja Bhatt, Studies in Tuluva
History and Culture pp 241-247
21. Kuntakani Inscription assigned

to497 AD EI xxxii, Pt V pp21721. Gurav R.N Karvara Jelleya
Sasanagalu ( Dharwad 1975) pp
18-20. The migration of the Brahmins into the region of Tulunad
is found in inscriptions, SeeSII
Vii No 261, 265, dated 1418,
1438 A.D. respectively see
Gururaja Bhatt, Studies, pp 237240. See E Nagendra Rao,
"Shivalli; A Brahaman settlement
of Dakshina Kannada QJMS
July -September 2000 pp 72-81
22. R. N. Saletore, B.A, Citrapura
Sarasvatas Fifty Years of Bliss
(Bombay 1996,) 285-311.
23. Gururaja Bhatt Studies, PP viip4
24. I. A. Lvi p76 Saletore. B.A
A.K,pp299-300
25. Saletore. B.A, Ibid, 568- 576
26 Susheela P Upadhyaya Folk Art
from Dakshina Kannada Suguna
Digest (Udupi 1992) vol 3 No5, p
36
27. Venkatraja Punichataya, Tulu
Nade Nudi (Kan Udupi 1998) p
56-61
28. Indian Antiquary XIX p 321-334
Raghunath Bhatt Karnataka Sasa
nakale (Kan Mysore 1977) 9- 15
29. South Indian Inscriptions ( cited
as SII VII No 315
30. Annual Report of South Indian
Epigraphy 1931-31 No 310 Cited
this as ARSIE
31. SII Vii No 282 Gururaja Bhatt
Studies pp355-6
32. Saletore.B.A A.K pp 404-415
K.G Vasantha Madhava Religions
in Coastal Karnataka(New Delhi
1985) pp 4,72,74 S.D Shetty,
Tulunadina Jaina Dharma ( Kan
Udupi 2002)pp 66-117
33 K. G. Vasantha Madhava A
Note on Buddhism, in Coastal
d, DU, Ag 2013
Karnataka South Indian History

Conference 1990, pp 178-180
34Sturrock, South Canara,District
Manual (Madras 1894) I 181,
A.L.Basham, The Wonder that
was India (Fontana 1967) pp 335,
345-6 P Gururaja Bhatt, Studies
Preview p xx
35. K.G. Vasantha Madhava, Religions in Coastal Karnataka ,pp
104-105
36 JES XXV pp (1999) pp54-57
37. Suryanatha U Kamath, Hanjamans Studies in Indian History
Udupi 1978 Vol. PP 59-62
38. Coastal Karnataka (Ed U.P
Upadhyaya). Pp 253-259 Gururaja Bhatt, Antiquities, PP ix,x.
39 The Travels of Pietro Della valle
in India (ed and notes by Edward
Grey) AES 1991, Vol II p 261.
40.Vasanth Shetty Aithihasika Maha
tvada Udupi Talukina Saasangalu
(Kan Brahmavar 1995) p11-12
41. Saletore B.A, A.K pp509 Thurston Caste and tribes in South
India (Cosmos New Delhi ) pp
157-162
42 Saletore,B.A Cock fight QJMS
( XVI ) pp 316-327.
43. Ibid, A.K p7
44. SII Vii No 269 for the earliest
reference to the same Pooje see
SII Vii 383 Inscription dated A.D
1461 For detailed description of
the above Pooje see K. G.
Vasantha Madhava Ibid, p 186.
45. SII vii No 336 see K.V Ramesh
SK p 30
46. SII IX PT iiNo 621
47. Gururaja Bhatt, The Antiquities
of South Kanara Completed on
4h March 2009 and revised on
4th May 2009.
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is perhaps one of the finest
epigraphists of India. My area of
interest is modern India. But I have
one qualification. When I was a
student in Mysore doing my MA
and later doing my research, one
person who mentored me was Dr
K. V. Ramesh. This is a very strange but most interesting thing of
my student days. When you are a
student, there is always a feeling of
being examined. Mysore is very
much part of Karnataka. We
students used to feel the sense of
examination. At that time we used
to have South Canara Students

Association in Mysore. It was a
very big organization. Students
from Medical College, Maharaja
College,
PG
students
and
engineering students - all of them
were there and it was a very big
organization. One of the spirits
behind that organization was Dr.
K. V. Ramesh. He was young at
that time, energetic and he used to
give guidance and he always used
to give us the right direction. That
was what made Ramesh a very
familiar figure for all the students
in Mysore.
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zyUg. j
JU DU Uwz. DU
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g. Cg
CAvg Eg as JU
Dzg. This man was so highly
respected. He always created a
sense of pride and a sense of
embarrassment. Such a wonderful
man, highly respected educated
man treated an ordinary research
student as a friend. Ramesh never
treated students as inferiors. He
would always accept them as
friends. So I always think that he is
perhaps the most unlikely mentor,
education mentor, intellectual
mentor I had.
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Cg
GzUAz
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z wj zg. Cg
d, DU, Ag 2013
zqgAz Jgq jwAi

qz. As a professional
epigraphist he was absolutely A1.
He is recognized nationally and
internationally. U, Csfv
zQt PqzjU Cg E
DUvg. He was the first historian
to write the History of South
Canara on a very solid foundation
of epigraphy. CggV Ew
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discussional.
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v / Al 3/ AaP 3 / 35
EAi
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History of South Canara PwAi
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History of South Canara was
written very firmly and solidly on
the basis of epigraphs.
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CPvz
Ew
CjAz gavzz UAzg,
Cg vd (JU). He
knew his sources. Ezg `gq
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Ramesh wrote history purely
on the basis of inscriptions. In my
view no book has been written
better than the one written by Dr.
K. V. Ramesh in 1970. He had
written many other books. But that
book, History of South Canara, in
my view, is a classic. For its
methodology, based on the efficacy
of epigraphy as a source of historythis book is still a model of
research. Apart from this he has
written extensively on Karnataka
history, on Chalukyas of Badami,
inscriptions of the Gangas. He has
also edited a couple of volumes of
Epigraphia Indica, purely on
professional level.
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Cg vA Ezg.
The Govind Pai Samshodhana
Kendra took on itself to write the
history of Bunts. He was made
general editor. But the project
somehow did not work out. We
cannot always say it was because
of the failure of one person. There
were many reasons for that. Then
we had an occasion to interact with
him.
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jz.
There we were able to get the
final report of the 41 and 42
volumes of Epigraphia Indica, It is
a massive project. One person who
was actively involved in that was
Dr K. V. Ramesh. When I got the
report, I realized why at that time
he told us, Look here, I am busy,
doing some other work.
Even then he had some
serious domestic problems. He had
to look after himself and his wife.
Inspite of that he was doing this
serious academic work. In fact
many youngsters, young scholars
would be embarrassed with their
approach that here was a man who
worked, who remained active
inspite of all his personal problems,
remained very very cheerful extremely cheerful. So we have
lost a scholar par excellence, an
epigraphist par excellence, a
historian of South Kanara, a
historian of Karnataka and more
than that, a wonderful human
being. We may get scholars, we
may get literatteurs; if we dont
find such scholars here we may
find them elsewhere. But we
cannot find anywhere a scholar
who is humble, a scholar who is
friendly and who is willing to help
and Dr K V Ramesh was the only
one in that range of scholars.
I can tell you, he has trained
many young epigraphists. Today in
d, DU, Ag 2013
South Canara we have many

people who are interested in
epigraphy, who would certainly
remember that they were mentored
by Dr. K. V. Ramesh. Two persons
I would say were largely responsible, one Dr Gururaj Bhat who
was very much here in this college
and the other person was Dr. K. V.
Ramesh who was also very very
closely connected with this college.
Usually we exaggerate a
person and we dont talk about his
mistakes once he passes away. So
you may think that I am just
blowing up K V Ramesh. But I
have not said one word of exaggeration about this man. I still can
not believe that he is 80. Krishna
Bhat told me that he was 80. My
reasoning agreed that he is aging, I
am myself so old, look older than I
am, he should be 80. Last time
when he came here for the release
of a book, he had some problems,
but he came here, and he was the
same, so cheerful so sportive. So in
a way it is a loss to all of us and
also to the world of scholarship in
South Canara, in Karnataka and
also in India. I am sure that he has
left a vacuum in the field of
epigraphy.
So I certainly condole his
death and hope that his soul will
rest in peace. There is no reason
why his soul should not rest in
peace, because he is very contented, cheerful man.
v / Al 3/ AaP 3 / 37
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Very happy to see your centre

and learn about several activities
you are undertaking.
Prof. Sandeep Sancheti
Vice Chancellor
Manipal University
Jaipur
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RGPai Samshodhana Kendra

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by Prof. H. Krishna Bhat for Rashtrakavi

1. Sri T. Mohandas Pai, Chairman

RRC Executive Committee

MGM College Trust

A survey of religions and

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July, August, September 2013

A survey of religions and Tuluva culture

abounds in archaic Tulu and

the expansions of the political

Balis, supposed to have been given

to the Tulunad. Among these the

It seems that very often the animistic form of worship prevalent in

be noticed here is that in the

Anantadi and Sanadi (All in Udupi

from the advent of the Portuguese.35

songs and stick beats by entire

of the annual car festival of the

epigraphs contain references to the

rajya, Ekadhalakhan and the temple

district of Kasargod (Kerala state.)

Huyghen Van Linschoten to the

14. Ibid, These communities mentioned here, seem to be aboriginal

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Karnataka South Indian History

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to have South Canara Students

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South Canara we have many

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