1. KONKAN THE LAND
Konkani stands out among Indian languages by its multi-directional,
multi-caste and multi-dialectal character. Today, it is represented by
no less than 3 religious groups that include more than 20 castes,
sub-castes and sects, each speaking a distinct dialect of its own - a
remarkably large spread in proportion to the population (approx. 5
million). The origin of the name of the language Konkani has to be
traced back of Konkan which is the name of a distinct tract of land, by
and large on the western part of the Deccan peninsula, India.
KONKANI PEOPLE THEIR ORIGIN AND MIGRATION
The Konkani people are migrants of Aryan origin, from Central Asia.
There is evidence to suggest that around 4000 B.C. they were among the
people who settled to an agrarian life on the banks of the river
Saraswati which was a tributary possibly of the river Indus. Sometime
around 2500 B.C., the Saraswati river either went underground or changed
its course causing its inhabitants to migrate to Trihotraputra
identified as modern Tirhoot in Bihar state of India. The Saraswat
Brahmans who were among the people who had migrated into Trihotra
responded to the behest of Parashurama and moved to Konkan on the
western part of the Deccan peninsula, India. Another cycle of migration
is believed to have taken place around 1000 A.D. this time in search of
greener pastures. There were two groups. The one that retains Konkani
even today landed in Gomantaka (now Goa) on the Konkan coast; while the
other moved east in Bangla (now Bengal) where in the course of time they
assimilated the Bengali culture. The striking similarities between some
aspects of Bengali and Konkani languages and cultures probably bear
witness to this historic link. Goa was chosen mainly for its fertile
soil where Konkanies with their expertise in farming reaped three crops
in a year. Their coming down to Goa gave them one valuable inheritance -
their name Konkani meaning the people of Konkan.
MAIN COMMUNITIES TODAY:
The most important of the Konkani speaking communities are:
Konkani Shenvi or Saraswat/Gaud Saraswat Brahmins
Non Brahmins such as Sonars, Bhandaris
Muslim Navayats
Catholic Christians of Goa, Kanara and Ratnagiri
The Shenvi or Saraswat Brahmins and Divajna Brahmins.
The Saraswat / Gaud Saraswat Brahmins form the subject of an interesting
episode in the Mahabharata. It is stated that on the banks of Saraswati,
there lived Rishi Dadichi's son, Saraswat. While a severe famine raged
in Bharat country (India). for 12 years, Saraswat weathered the famine
by feeding on the fish of the river Saraswati till it dried up. His
example was followed by 60,000 (Shatsahasara) Brahmins who were his
disciples.
Parashurama is stated to have brought sixty six families of Brahmins
from Trihotra with their family deities and granted them the land
reclaimed from the Sea. These families spread themselves over the
districts of Bardesh, Pedne, Kudalmahal and other parts of Goa and South
Konkan. They came to be known by the names of the villages and the names
of their districts like Bardesh, Shenvis being those who settled in 96
villages.
The first inroad into the territory, life and traditions of the Brahmins
settled in Goa took place in 1351 A.D. when Hasan Gangu Jaffar Khan, who
founded the Bahmani Kingdom, invaded Goa. Though Muslims were driven out
of Goa in 1366 when it became a part of the Vijaynagar Empire in 1469,
Goa was reconquered by Mohammmad Gawan.
Cruelties against the inhabitants of Goa mounted during its
administration by a Turkish favourite of Yusuf Adil Shah, the King of
Bijapur. On the 26th February 1510, Goa fell to Portuguese with the
surrender of the Muslim intruders. The Portuguese rulers let loose their
extreme fanaticism and started a reign of persecution against the Hindus
of Goa. This forced a large number of Saraswat families to migrate from
Goa into Malvan, Vengurla, Ratnagiri and other districts of Maharashtra,
Coastal Karnataka (Kanara) and even into Kerala. In fact some of the
families who had converted to the Catholic faith left Goa to settle with
their Hindu kinsmen in Kanara as the Portuguese Viceroy had passed a law
forbidding Christians of Goa from continuing to observe traditional
customs and practices to which they were habituated while they were in
the Hindu fold.
Konkani Non-Brahmin Hindus.
Konkani Non -Brahmin Hindus who formed professional castes left Goa,
some time after it was taken by the Muslims and others after it came
into suzerainty of the Portuguese. These include Kalavanths (Dancing
Girl families), Sonars (Goldsmiths), Konkani Vanis (Traders), Sheragers
(Messengers), Sutars (Carpenters), Konkani Kunbis, Bhandaris
(Palm-tappers or liquor distillers), Konkani Kharvi / Kolis (Fishermen)
or Mahars, Hulsavars or Palits who are labourers by profession.
The Konkani Muslims or Navayts.
The Navayats are believed to be the descendants of the Muslims who are
said to have fled from Goa in the 8th century A.D. to escape the
persecution by the authoritarian Governor, Hajee Bin Yusuf. They use a
number of Persian or Arabic words in their Konkani. Their stronghold is
Bhatkal district, Karnataka in addition to Hoode near Manipal/Udupi.
Konkani Christians of Goa, Kanara, Malbar & Coorg.
The Konkani Christians are divided into castes- Bahmons (Brahmins),
Chaddos, Sudirs, Madivals, Gavdis, Renders, Kumbars and other classes
corresponding to the Hindu castes from which they had been converted.
Inter-marriages between these castes are not forbidden, but take place,
if at all, rarely. They are Christians by religion, but Hindus by race
and customs. This happy blend of Hindu race and customs, Christian
religion and European civilization is a delightful combination that can
be noticed even to this day.
in Language
KONKANI LANGUAGE
The Ancestors, who resided in Trihotraputra, came into contact with
other languages with the result a new language--Konkani took shape.
Since Konkani was their main contact language, they became to known as
Konkanis. The locality where they resided became Konkan. Konkani is the
language spoken by the people who are predominantly found in Goa and the
stretch of land along the Arabian Sea on the western side of the Deccan
Peninsula which has been referred to as Konkan. According to some
scholars, Konkani is the remnant of the old Marathi on the ground that
they find various Konkani expressions in old Marathi works like
Dyaneshwari. But their view cannot be maintained as Konkani words in
Dyaneshwari are not used by the present day Marathi writers. On the
contrary, it would appear that it is the influence of Konkani over
Marathi in those days that resulted in copious use of Konkani
expressions in Marathi works like Dyaneshwari.
It is not known whether Konkani ever had a script of its own. It is
supposed that the ancient Brahmi script served the purpose. Later Brahmi
was replaced by Devanagari and now the local scripts of the region they
live in is used. In Goa, Christians use the Romi script due to
Portuguese influence while the Hindus use the Devanagari script. The
Navayat Konkani community uses the Arabic/Persian script. While this has
added a dynamic element to Konkani, it has also made communications
between regions difficult.
Konkani flourished under the fostering care of the Hindu rulers, but did
not get Royal patronage as the Konkan was ruled by non-Konkani speaking
rulers at all times. However, it evolved its own form of expression and
developed its own rich folklore, proverbs, lullabies, nursery rhymes.
Thus Konkani had developed its own indigenous literature. An important
Konkani work was the translation of the Bible by William Carey in 1808,
which is in the Nagari script. The earliest known block printing in the
Konkani language has been in the Devnagari script.
In 1556, the Portuguese brought the first printing press to India. But
as there was no qualified technician to operate it and had to lie idle.
This machine was used in 1622 when Fr. Thomas Stephens, a British
missionary published Doctrina Christi (Doctrine of Christ). While the
title of the book is in Latin, the text is completely in Konkani in
Roman script. This is widely believed to be the first printed book ever
published in an Asian language. A singular honour for Konkani!
Fr. Thomas Stephens went on to publish in 1640, Arte Da Lingoa Canarim
(The Art of Language of Canara) written by anonymous scholastic in 1580.
This is believed to be the first grammar written for any Indian language
other than Sanskrit. An affidavit claiming authorship to a certain
Ayurvedic treatise signed by Appu Bhat, Rang Bhat and Vinayak Pandit of
Kochi written in Konkani in 1675 is also the first evidence of
Devanagari in block print. The first Konkani newspaper O Konkani was
published in 1886, followed by Salak in 1889. The oldest and still in
print is Rakno, a weekly started on Christmas Day in 1938 and published
from Mangalore and uses local Kannada script. There is even a Konkani
daily - Sunampranth - published from Goa. On the cultural front, an
exclusively Konkani art-form called Zagor (religious stories dramatized)
is still retained in Goa.
Growth Arrested
Muslim domination had an adverse effect on the growth of Konkani. One
result was that the Muslim converts, the Navayts, mostly in the Bhatkal
(Karnataka) area started adopting the Persian / Arabic script. This was
followed by the Portuguese conquest of Goa which dealt a serious blow to
the development of Konkani language and literature. There was zealous
burning of old manuscripts in the belief that they contained pagan
doctrines. The aim of the invaders and their missionaries caused the
temples to be burnt and old literature to be destroyed so that there
would be no traces left. The invaders tried to exterminate the language
by issuing a royal proclamation in 1684 forbidding the use of Konkani by
the native population. Saraswats and other Hindus who were left in Goa
and those who moved elsewhere as a sequel to the prosecution by the
invaders thus allowed other languages like Marathi, Kannada and
Malayalam to make inroads into their language.
This was useful as these were languages used in administration, business
and legal affairs. But in the process a lot of literary wealth in the
form of folk tales, songs, sayings, and proverbs were lost. On account
of lack of support and royal patronage, the language did not thrive. As
they did not reside in a single place and Konkanis being scattered all
over, the language did not have a common script. Therefore in
Konkan-Devnagari, Bhatkal-Kannada and Persian, Kerala-Malayalam were
used, When in the schools, the education was imparted in the language of
the respective states.
One of the side effects of this kind of polyglottism among the diverse
sections of Konkani speaking people has been the incursion of the large
number of words from Marathi, Kannada, Malayalam and even Portuguese and
Persian or Arabic into Konkani spoken today in different tracts. For
example, the Konkani spoken by the Saraswats and other Hindus in Goa and
in the districts of Maharashtra into which they spread out has many
words and expressions borrowed from Marathi. The Konkani spoken by the
Saraswats and other migrants from Konkan into Kerala incorporates many
Malayalam words and even their pronunciation tends to have distinct
Malayalee accent. The language spoken by the Christians in Goa has many
words drawn from Portuguese language. The Navayts of Bhatkal (Karnataka)
and its neighbourhood have Persian or Arabic influence in the language
they used. The Christian Konkani of Mangalore and Kanara region has
local Tulu, Kannada and even Persian/Arabic words, but by far is the
purest form of Original Konkani their ancestors spoke in Goa.
Even as the Saraswats and other Hindus who were left in Goa and more who
had to migrate from Goa were unwittingly weaned away from Konkani into
the use of other languages during the Inquisition by the Portuguese and
its aftermath, when the seeds of revival of Konkani were being sown.
Side by side with the persecution of the Konkani language in Goa by the
Portuguese who forbade the use of any other language other than
Portuguese for State and religious purposes, the Catholic missionaries
and priests realized the value of Konkani for the propagation of
Christianity. So they studied Konkani, sermonized in Konkani and even
composed its grammar. A new range of Christian literature developed in
Konkani from the labour of Portuguese missionaries and the Indian
converts. Many hymns, lyrics, biographies of Christian Saints and other
books propagating Christianity got written in Konkani language using
mostly the Romi script.
Konkani is spoken in India and countries overseas by more than 5 million
people of no less than three religions, twenty odd castes, sub-castes
and sects, with a multitude of sub-dialects and variations. Recognition
for this language came at last with Government of India having included
Konkani in the 8th schedule of the Constitution of India. and awarded it
the status of a National language. In December 1995, the First World
Konkani Convention was held in Mangalore (Karnataka) to bring together
Konkanies spread the world over for interblending, better understanding
and mutual appreciation.
Source:
http://members.tripod.com/~sudhapai/konkani.html
2. The Saraswats of Goa
The Saraswats migrated to Goa -- either by land or by way of sea --
creating their colonies around temples and living as agriculturists,
traders and scribes.
Goa was invaded and won by the Portuguese in 1510 who overthrew the
Muslim rulers and massacred the entire Muslim population. Subsequently,
the Portuguese found allegiance of Cochin, Cananore and other south
Indian places as also expanded operations to Hughli in Bengal, Bassein
in Gujarat and subsequently occupied Thana, Tarpur, Bandra, Mahim and
Bombay. In 1580, Spain inherited Portugal and thus ruled Goa. The Dutch
and the Portuguese fought many wars early next century. Finally, in
1627, the Portuguese government gave Bombay as dowry to Charles II who
married the Portuguese Princess Catherine de Braganza.
Many reasons for the downfall of the Portuguese rulers of and settlers
in Goa were their attempt to conquest by the sword and their
proselytisation. Religious persecution of the Hindus led to their wars
with the Marathas. Many temples were destroyed during such wars and
property confiscated. The Hindus families fled to the adjoining
territory of Sonde and Vijayanagar.Influenced by the French Revolution,
many Goans, mostly of Saraswat Brahman extraction, conspired to drive
the Portuguese from Goa and establish a republic. But on the eve of
their uprising in 1786 they were betrayed by a Christian and were
captured, tortured and killed. Many were deported.
In the historical perspective, the main reason for the Saraswats'
departure from Goa was trade. For example, their settlement at Bassein
(Vasahni), Salsette (in Thana district) and subsequently Bombay. Many
families went to the Belgaum and Dharawar districts during the rule of
the Bahmini kings. There were some migrations during the rule of
Vijayanagar and also during the persecution at the time of Muslim rule.
Some families went to Kanara, Kozhikode and Cochin for trade. Then the
Portuguese inquisition was established in 1560, about 12,000 families
mostly of Saraswats and including Vanis (Vaishyas), Kunbis
(cultivators), Sonars (goldsmiths) and others fled by ships to the
southern ports from Honavar to Kozhikode. Many settled down at those of
the ports, which already contained Saraswat traders and spread into the
interior. On the abolition of the Inquisition in 1814, some of them
returned to Goa with some of their Kuladevas and built temples for them.
The Smartha Kavale Matha and the Vaishnava Gokarn Math were built at
Kavale and Partagali.
The Saraswats of Goa and the West Coast are the Gauda Saraswats. When
the Saraswats first migrated to the south, there already were Brahmins
of the Pancha-Dravida group south of the Vindhyas, and a few, perhaps,
merged with the latter. The Brahmans of Maharashtra and Gujarat,
including the Gujarati Saraswats who must have originally belonged to
the Panch Gauda group, adopted some of the practices the Dravida
Brahmans and are now included in this group. The ancestors of the
present Saraswats who migrated later were marked by their culture,
language, religious and social practices prevailing in the south; and
they must have called themselves 'Gauda Saraswats' to show that they
were different from the southern group of Brahmans.
A few Saraswats moved out of Goa over a thousand years ago to north
Konkan villages of Kanhagiri (Kanheri), Kanhasila and Krishnagiri. Their
new settlements were now known as Mulgaon, Raya, Khandoli, Shirgaon,
Kolavge, Dongri, Amoli, Juvai, Salgaon, Pali, Agashi, etc. after their
own villages in Goa. This group of villages is now known as Sashti or
Salsette in Thana district. Though they were mostly traders, many
entered the services of the Shilahara kings and distinguished themselves
in high positions.
The Saraswats of Karnataka
The Keladi kingdom was founded towards the end of the 15th century by
Keladi Chandappa Nayaka and was consolidated by his warrior son,
Sadashiva Nayaka. A hundred years later, the Keladi kingdom had come to
be recognised as an independent state having driven the Portuguese out
of Mangalore, reduced the Jain, Brahman and other chiefs in Kanara and
the adjacent areas, and taken the entire pepper trade under its control.
The Smartha Saraswats in the state were employed on a large scale in the
service of the Nagar kings. The Vaishnava Saraswats entered the service
of the Nagar rulers at a later stage and many of them held very high
offices in the state. Indeed, among the ambassadors of the Keladi kings
who were mostly Brahmans, Vaishnava Saraswats almost always held the
important posts of ambassadors to the Portuguese at Goa.
The Saraswats of Konkan
Kanara is a long narrow belt of land bounded on the north by Goa and
Belgaum districts, on the west by Belgaum and Dharwar districts, Mysore
and Coorg, on the south by Coorg and Malabar districts and on the west
by the Arabian Sea. Trade brought the Saraswats to Kanara long before
they migrated from Goa
Around 13th century-end, there were large settlements at Mangalore and
Bhatkal and smaller ones in other coastal towns. Later, during Muslim
repression in Goa around the 14th century, more Saraswats migrated:
the Nadkarnis moved to Bandikodla.
„h Kulkarnis to Hanetialli near Bandikodla
„h Kolkes to Brahmavar.
As Portuguese persecution began, the Saraswats naturally flocked to
centres such as Honnavar, Bhatkal, Basrur, Barkur, Brahmavar, Mulki,
Mangalore, Ullal, Kumta and Nileshvar where there already were
settlements, and found refuge with local Jain chieftains who were
fighting the Portuguese. The traders settled near the ports; others
moved in to the villages and acquired land. A few entered the service of
local chieftains while others of the Coorg king’s part of a junior
branch of the Keladi familiy (1600-1834).
http://prabhumam.tripod.com/
3. THE NAVAYATHS OF BHATKAL
The mention of the name Bhatkal will invariably conjure before anyone
the image of Navayaths. Yes, Navayaths are a decisive force in Bhatkal.
As is natural in the case of all human beings, the Navayaths also have
made a relentless search for their roots and have come up with a
plausible answer. They are a small yet significant sect among the
Muslims and are living mainly in and around Bhatkal in Karnataka India.
They have traced ancestry to the Arabs, the traders of the medieval.
Settlements of Navayathis
Their old settlements comprise clusters of old structures in compact
areas and are called Saiys. Houses are seen constructed wall to wall on
either side of the street. In every street. there is a mosque catering
to the spiritual needs of the devout inhabitants. The new settlement
consist of beautifully designed sprawling mansions with all amenities
usually available in mega-cities. A small segment of these live in Hoode
near Udupi/Manipal at the sea shore. They too speak Konkani with a
mixture of words borrowed from Arabic, Kannada and Tulu languages.
Mode of Life
The traditional code of dress of Navayath men consists of kurta, lungi
and topi. Their ladies have opted for the local Indian way of dressing.
Not withstanding this, full purdah is a must for women. The Navayaths
are generally light skinned and good looking. They are very
religious-minded. The 50 mosques of Bhatkal bear eloquent testimony to
their piety and so do the numerous religious schools established in this
town. This is further substantiated by the fact that there is quite a
large number of young Hafiz who have committed the entire Holy Quran to
memory. Quite many of them belong to the age group 12-15. Jamia Islamia,
the premier and prestigious college for Islamic learning for boys
attracts students from far and wide. Similarly Jamiatus-Salihat is an
institution meant for girls.
Social Customs
Navayaths of Bhatkal do not go in for intercaste marriages. There may be
exceptions, but exceptions, it is said, only prove the rule. Marriages
are conducted as laid down in the laws of Islam. It is gratifying to
note that the obnoxious and much-hated dowry system has not raised its
dirty head in the Navayath community and has been strictly prohibited.
Wherever the Navayaths go, they settle in groups. An intense fraternal
feeling prevails amidst all Navayaths. They belong to the Shafi school
of thought. Paradoxical though it may seem, the affluent Navayaths
remained educationally backward for a deplorably long spell. The
Anjuman-Hami -e- Muslimeen spear-headed the long drawn battle against
illiteracy. A wide range of educational institutions ranging from the
kindergarten schools to the professional colleges have come into being.
At last these efforts have begun to pay dividends. Scores of Navayaths
have emerged as engineers and doctors. Three periodicals are brought out
by the Navayaths. One in English-"The Bhatkal Times' which began its
innings from August 1990. This fortnightly news magazine and other two
periodicals called the 'Naksh-e-Navayath and Al Ittihad’
(forthnightlies) have been in this field. The Navayath community can
pride over the fact that it has produced quite a good number of
distinguished sons of India who by their magnanimity and
service-mindedness, raised the image of India notch by notch. While late
I.H. Siddique was a top-ranking freedom fighter and a legislator of
Bombay Assembly, M.M. Siddique was a social worker and front-line
crusader who waged a relentless war against the many ills plaguing the
society at large. A.K. Hafizka served India as ambassador to Saudi
Arabia in 1977. J.H.Shamsuddin rose to the position of a deputy minister
for electricity and finance in the early sixties. The contemporary
Navayath community too has not lagged behind in this respect. It has
many outstanding personalities on various fronts. Thus, S.M. Yahya who
has served the Govt. of Karnataka in various capacities as the Finance
Minister, Minister of Industries and the Education Minister and is
presently an M.L.A. and the senior vice president of KPCC(I) is a
Navayth. Navayths show great affinity towards Urdu poetry and the
community has produced eminent poets like Dr.Muhammad Husain Fitrath,
Mr. Payam Sayeedi, Mr. Hasrat Bhatkali, Syed Abubaker Maliki, Mohd Hasan
Muallim, Mohd Ali Qamar,Kauser Jaferi, Haneef Shabab and Abdul Rahim
Irshad who have acquired national fame. Majlis-e-Islah-o-Tanzeem, the
official organ of the Navayaths, is making strides in the social and
political fields. It is regarded as the most powerful Muslim
organization in the entire Uttara Kannada district. If any single
community can claim the credit for projecting Bhatkal on the map of
India, it is the Navayaths. They have toiled untiringly to make Bhatkal
a healthy and happy place to live in and have accelerated the
developmental process of this palm tree-studded silvery shore. To put it
in a nut-shell, it would suffice to say that they can look back to an
excellent track record and look forward to a still more promising future.
The next largest Konkani speaking religious group is the Christians.
Among these are the Goan Christians. Separate from them are the
Mangalorean Roman Catholics who were originally converts from among the
GSBs in Goa. They are believed to have fled Goa with their GSB cousins
during the Inquisition, possibly under the emotional pressure of blood
relationships. There are also the Gowdi Christians of South Kanara who
were originally peasant converts and hold a distinct identity in
relation to the Mangalorean Roman Catholics.
HISTORY OF BHATKAL
There is every reason to believe that by virtue of its strategic
location Bhatkal has for centuries been an apple of discord. It seems as
though many rulers-foreigners not barring, vied with one another to gain
control over this town. Paradoxical thought it may seem, very little is
known about the history of this place prior to the 12th century A.D.
except a few stray references here and there. This being so,
reconstructing the history of this glorious town is stupendous task by
any counts. Not withstanding these facts there is conclusive evidence
which goes to prove that Bhatkal was a part and parcel of the Hoysala
Empire for more than 50 years during the rule of Ballal III from 1291 to
1343. Although the Alupas were the nominal rulers of Bhatkal taluk
during the early decades of the 14th century, they in turn owed
allegiance to the Vijayanagar emperors.
The rulers of Vijayanagar administered Bhatkal with Honnavar as the
headquarters. This rule lasted throughout the reign of Harihara II,
Devaraya I and Devaraya II. However, in the early days, the rulers of
Haduvalli did defy the supremacy of Vijayanagar and did not hesitate to
give tough resistance. Varthema (1503), the Italian traveler speaks very
highly of Bhatkal. In his words Bhatkal was noble city, very beautiful;
Bhatkal was among the top-ranking centres of trade and commerce in the
Vijayanagar Empire. That was the reason why the Portuguese appealed to
Krishnadevarya time and again to permit them to open a factory there.
The fact that Krishnadevarya who maintained amicable relationship with
the Portuguese refused their request underscores the importance of Bhatkal.
After the disintegration of Vijayanagar Empire the Saluva rulers of
Haduvalli brought this coveted town under their rule. Thus the dawn of
the 15th century marked the beginning of a new chapter in the chequered
history of Bhatkal. Many temples and bastis (Jain Temples) came to be
constructed here during Chennabhaira Devi's rule.
It is said that one of her commanders, Narayana Nayaka (1556) built the
Vardhamana Basti. It is a matter of great pride to us to recall that the
eminent scholar like Akalanka II who was the mentor of the renowned
Kannada grammarian Bhattakalanka (1598) was a great son of this
locality. This region passed on to the Nayakas of Keladi from
Chennabhairava Devi. Meanwhile sweeping changes were taking place in the
political scenario of the country. the Portuguese had secured a strong
foot-hold in Goa. their meteoric rise was upsetting all political
equation. In the later part of the 17th century they had entered into an
agreement with Chennammaji (1678) and succeeded in obtaining her
permission to build churches at Bhatkal and elsewhere. The Maratha King
Shivaji came by the sea route and tried to plunder Bhatkal in 1664. The
Dutch maintained cordial relationship with the rulers of Bhatkal. No
wonder their policy paid rich dividends. Trade between the two countries
prospered as never before. Bhatkal proved to be invaluable and
indispensable for the prosperity of the economy of any kingdom. Thus it
changed hands quite frequently.
In 1606 it came under the Keladi Navayakas and continued to rise notch
by notch. The Portuguese succeeded in opening a factory of their own at
Bhatkal in 1678. From the Keladi rulers, Bhatkal passed on to Hyder Ali
and Tippu. When Bhatkal came under Tippu's rule its overseas trade
received a further boost. He opened many state-owned depots at Bhatkal.
After Tippu’s defeat and death, it came under the British in 1799.
Antequetil dy Parron who visited this place in 1758 speaks of a fort
built on a rock. Buchanon who came here in 1801 says that there were 50
houses in Bhatkal. Bhatkal did not lag behind its counterparts in other
parts of the country in our struggle for freedom. The historic Quit
India procession was taken here during the second week of 1942. Thus
even a sketch history that can be reconstructed in the light of
available evidence speaks volumes of the greatness of Bhatkal and of its
vital role in our country's economy.
FACTS: There were two division of Canara in Nov. 1800-Northern &
Southern; Bhatkal was in the northern division. In 1871, both the
division merged to emerge as a single division. In 1862, the single
division was again divided into two districts-Uttara Kannada (North
Kanara) with Bhatkal Petha was transferred to the Bombay Presidency. In
1960 - Bhatkal was elevated as a taluk.
TEMPLES OF BHATKAL
The Hindu philosophy accommodates diverse interpretations of its ancient
scriptures. It stands for a process of evolution extending from the
worship of arthromorphic God, to the realisation of self as God. A Hindu
temple symbolises this process. The styles of temple have reflected
their basic purpose and the different views of the civilisation in
which they occur. Bhatkal town is not only famous for elegant mosques,
but also for the temples that dot the town. The old structures have
withstood the ravages of time to tell the tales of the past splendour.
And there are new ones built by the new generation people. While the
majority of the ancient temples are situated in Mudbhatkal, lying to the
east of the town, the new ones and a few older structures are in the town.
The temples dotting Mudbhatkal include Khetapayya Narayana, Joshi
Shankarnarayana and Choleshwara. Other temples in the area are as
follows: Santappa Nayaka Tirumala temple was constructed by Santappa
Nayaka, who is believed to have been the brother-in-law of Khet Pai. In
this temple, God Venkataramana is worshipped. Built in 1555, profusely
sculptured motifs adorn the walls. The Virupaksha Narayan temple is a
small structure built in 1565 by Jeevana Nayaka. The Narasimha temple
is another fine structure in Mudbhatkal. A hero stone is found on its
left corner. Nothing is visible on it. A merchant by name Narasa Kini
built the temple in 1538. The ceiling is adorned with fine images of
Brahma and its Navaranga has pillars with lathe-turned top. Lakkarasa
Kamthi Lakshmi Narayana is a small monument in the green field. The
temple is assigned to 1550 AD. The Raghunath temple in the area is
assigned to 1590 AD and was built by Bala Kini Bhatkal town proper, too,
has a score of temples including a few older ones.
The cynosure of all is the Maruthi temple at car Street. During its
construction period, which we couldn't trace out, eight guardian angels
called `Asta dik-palakaru' (GUARDIANS OF EIGHT ANGLES) were installed in
its eight directions with a belief that these will guard the temple from
unforeseen evils. The Maruthi is the gramadevata of Bhatkal. During
March-April, a car festival of this temple is held. The Shri Marikamba
temple, renovated in 1980, situated on the busy main road (Marikatta)
The Nichchalamakki Sri Venkataramana temple at Asarkeri is another
famous temple here which has about 200 years history. His Holiness Sri
Ramanujacharaya and Sri Madhavacharya installed Sri Venkataramana idol,
which was brought from Tirupathi. The Sunkadakatte Sri Ganapati temple
recently renovated has an interesting history. Sunkada Katte in Kannada
means check post (for collecting octroi or tole gate). And it is
believed that its employees had installed Ganapati idol for their daily
worship and subsequently it became a temple.
The Soddigadde Shri Mahasati temple has disciples mostly from Moger and
Namadhari communities. It is said that previously there were five
`peethas'. In the year 1973 the new idol of Mahasati was installed.
There is no permanent priest for the rituals. And any person is free to
enter and worship according to his own customs. The car festival takes
place in the month of January. The Sri Siddhi Vinayaka temple at
Ranginkatte is 70 years old. The main speciality of this Ganapathi idol
is that its trunk is turned right, and not left as usually seen. In the
year 1921 Ved Shri Kabre Timmanna Bhat of Kabre village installed this
idol made of white marble and build this temple. This temple is managed
by Havyaka Brahmins.
Other temples include the Shanteri Kamakshi, the Parashurama Damodhara,
the Gopalkrishna, Dattareya, the Vader math, Durgaparameshwari, Kashi
math, Nadagara, Shri Ram, Padmavathi and Shivalaya. The Amar Lingeshwar
Temple at Bunder has a long history but we will not go into it. The
temple was renovated in 1987. His Holiness Sri Vishweshwar Teertha
Swamiji of Shringeri Math installed the Ishwar Linga. The temple is at
the bottom of the hillock near the sea. Havyaka Brahmin community is
its priest. Other temples at bunder are: Hanumanth, Mahalingeshwar,
Durgaparameshwari and Kutshmeshwar.
REMINISCENCES OF A BYGONE SPLENDOUR
Jains who ruled Bhatkal during the fourteenth century have left behind
vestiges of their once famous bastion. 1336 A.D. marked the glorious
beginning of the Vijayanagar Empire and Bhatkal became its major centre
in the southern taluks of Uttara Kannada district. Most of the bastis
and temples at Bhatkal were built during the regions of Vijayanagar and
Jain rulers. These imposing ancient monuments whisper gently the glories
of town that had seen far better days and flourished in the distant
past. The ancient monuments, magically revive past splendour and bring
alive the ancient town before our mind's eyes. Given below are the
pen-sketches of such beautiful ancient structures which reminisce our
rich and colourful heritage. There Are Four Beautiful Temples...
Parshawantha Temple...Kethapayya Narayana Temple ... Joshi Shankar
Narayana Temple... Choleshwara Temple…
MONI BASTI
This is locally famous by the name `Moni Basti'. The Parshwanatha
basti ranks among the ancient structures built in 15 century in Bhatkal.
Situated as it is on the Bazaar Main Road in the heart of the town, this
place of worship has been a silent witness to the rise and fall of
empires as also to the sweeping changes that have overwhelmed this
region. The basti testifies to the artistic excellence of the architects
and engineers of those far-off days. A tall monolithic Manasthamba
greets the visitor from a distance. The small shrine atop this pillar
contains fascinating images, carved in marble. The Navaranga is
supported by the typical granite Vijayanagar pillars of square and
octagonal shapes. Yet another wide-spread belief is that it was a Jain
Queen, Mohini who built this. But there is no conclusive evidence to
substantiate this.
Kethapayya Narayana Temple Entrance
The Kethapayya Narayana temple is the most outstandingly beautiful
architectural structure found in Bhatkal. Located at Mudbhatkal the
beauty and sharpness of the art carved on the temple walls makes the
pilgrims spellbound. The Navaranga supported by four pillars represents
the Vijayanagara style of architecture. Idols of `Ashta Dikpalakas'
guard the eight directions. At the door step of the temple pictures of
episodes extracted from Ramayana, Putra Kamesti, Vanavas, Rama
pattabhisheka, etc., make one dream of those ages. There is a huge
monolithic Dwaja stambha (flag post) in front on which are engraved on
one side facing the deity a rich couple, presumably of Kheta Pai and his
wife. It is said that Khetha Pai, was a wealthy jeweller from Goa,
settled here. There is a belief that Rani Chennadevi donated liberally
for the construction of this temple. Joshi Shankara Narayan Temple
Located in the vicinity of the Kethapayya Narayan Temple, Joshi
Shankarnarayana Temple is supposed to have been built around 1554 A.D.
The very name of this temple indicates that there is no difference
between Hari and Hara. This bears witness to the fact that devotees can
worship their god at one place and offer salutation to one Idol, which
resembles both Hari and Hara. And the prefix in its name indicate the
name of the builder. In the temple only sanctum sanctorum
(adyturn-garbhgudi) is there. It has a separate front structure of flat
roof. The building which is small and square shaped is beautiful beyond
belief. There is no Idol of Shankara Narayana. Only Kaivalya idol
remains. This attractive idol is two and a half feet in height, with
four hands on its left side. The face on this side is of Vishnu, the
right hand side face is of Shanker and the two hands are holding Trishul
and Japasara (garland of beads). On either side of the seat Nandi (bull
in sitting position) and Garuda Lanchana can be seen.
Choleshwar Temple : This temple is believed to be the oldest temple of
Bhatkal. The Cholas invaded Bhatkal during 10th century. In memory of
this conquest the Chola King built the Choleshwar temple. Originally
built of laterite, and now renovated using granite, it looks like a
metal boiler placed upside down. There is no separate sanctum sanctorum
for the idol. It is completely dark inside. The temple has a beautiful
balipitha (offering stand) and also a monolithic pillar with a small
Nandimantapa atop. A curvilinear Shikhara has been added to the
garbhagriha (sanctum sanctorum) in the recent past, which houses a
linga. The altar in the precincts is enchantingly beautiful. The scripts
on the walls are in Tamil and speak of one Modaliyan, which is not of
Chola times, Choleshwar temple remains intact proclaiming the greatness
of India's history and culture.
Murdeshwar Temple
Murdeshwar, 16 km from Bhatkal has recently shot into prominence as one
of the loveliest spots in Karnataka. One can enter Murdeshwar from the
Bhatkal-Honnavar National Highway through a specially erected big
entrance decorated with intricate carvings. Murdeshwar symbolises the
past glory of Hinduism. It is centered around the splendid Murdeshwar
temple atop a hillock overlooking the Arabian Sea. Epic has it that this
magnificent Murdeshwar linga emerged when Ravana threw the cloth
covering the Atmalinga at Gokarn (another pilgrim centre in Uttara
Kannada). And this cloth is presumed to have landed on this hillock
called Kanduka Parvata' and called ‘Marideshwar'. The two inscriptions
found in the older temple shed light on the construction of Nandi
Mantapa in 1542 A.D. and during the rule of Devaraya II of Vijayanagar.
There is however another version about the atmalinga being broken into
four pieces & thrown by Ravana. The old temple has been recently
renovated. Built in a Dravidian style, this temple reflects medieval
grace and charm. The magnificent temple overlooks the Arabian sea. To
the side of the compound wall is the Nataraja statue made of bell metal
(brass). A shrine of `Jattiga', the guarding deity, is seen installed
outside the temple. One is greeted with the bewitching beauty of the
surroundings as one reaches the top of the hillock. The vast stretches
of silvery sands with the Sahyadri mountains framed into the background,
the coconut trees dancing to the tunes of the billows, rows of boats
dancing and drifting towards the shore, the sun looking like a ball of
fire just before the sunset and then sinking into the sea - all weave a
magic spell and make the viewers forget themselves.
OTHER PLACES OF INTEREST
Shirali, Hadwalli, Kaikin, Marvanthe, Chitrapur
Shirali, about 4 km from Bhatkal on the National Highway 17, is a place
of considerable antiquity. Lying on the north of the Venktapura river,
Shirali has inscriptions of the Alupa, Hoysala, Hadwalli and Vijayanagar
rulers. Shirali also houses a centre that measures rainfall. The
Mahaganapathy temple situated here has the idol of Ganapati, carved out
of stone whereas the icon of Mahamaya is made of an alloy of five metals
(panchaloha).
Netrani Island Locally known as Netragudo, the Netrani Island is an
excellent picnic spot off the Bhatkal coast. Also called as Pigeon
Island, this Netrani Island which is about 25 km from the Bhatkal coast
is a hilly type island in the Arabian Sea. The island is enveloped by
wild growth of trees and climbing the step hill is not that easy. When
reached the top of the hill after braving all hazards involved, can be a
very rewarding experience. One can see the idol of Jattiga and
sculptures of cocks and elephants on one side and grave of a Muslim on
the other. It is believed that it was once common to take vows to offer
worship here. The ruins of a temple, a Roman catholic church and a
mosque can still be seen. The island has sheltered innumerable wild goats.
Manki Located about 28 km from Bhatkal, Manki is a place of considerable
antiquity and was a famous Jain centre in the 14th and 15th centuries.
The place has temples dedicated to Ganapathi, Venkataramana, and Durga
etc. And also has three 3 mosques.
Hadwalli Hadwalli which falls under Bhatkal taluk lies on the Sagar
road about 20 km from Bhatkal. It had been once the capital of the
Saluvas. Shorn of all its glory, it has since been reduced to an
anonymous hamlet. The village amidst lush foliage has interesting Jain
monuments. The Padmavati temple is one of its prized possessions. In
this temple one can see an array of statues of 24 Theerthankaras
engraved in fine black polished stone, each over a half meter tall. The
beautiful bell metal statues of Yakshi, Padmavathi, Jain, Saraswati and
Brahma on horseback bear testimony to the excellent of the artists of
yore. Especially so the bell metal icon of Ananthana Theerthankara
encircled with a halo on which are engraved the figures of 72
Threethankaras. Nearby there are two hillocks called Chandragiri and
Indragiri. Below Chandragiri is the fine Chandranatha Basti of
Vijayanagar times with fine lathe-turned pillars. In the smaller Basadi
located outside this Basadi, we can see the transparent marble statue of
Chandranatha in standing posture. The outer column contains engravings
depicting pots, bracelets and anklets. The door with intricate carvings
depicting creepers reveal a high standard of artistic excellence.
Kaikini Prominent centre of ancient times, this village of about 6,000
people, is 13 km from Bhatkal and lies along the Bhatkal-Honnavar Road.
The only basadi, is the old Parshwanatha Basadi, which houses 24
engravings. One of the inscriptions found in the Basadi testifies to the
facts that Kaikini was a busy town in far-off days that 24 `Jananis'
look after the town administration and that during Vijayanagar period;
it was a bee-hive of `Vaisya' (traders) activities.
Marvanthe A fairyland of scenic beauty, about 45 Kms from Bhatkal is
Marvanthe, a scenic spot. The highway bordered on either side by the
Arabian Sea and the Sauparnika River, with the Kutachadri Hills forming
the background, makes the drive an exciting experience. And at sunset a
crimson sky and golden rays reflected both in the sea and the river
convert Marvanthe into a fairy land of scenic beauty.
Chitrapur: Shri Chitrapur Math, he renowned Parijnanashrama Swamiji's
monastery, is the abode of six samadhis at Chitrapur (Shirli). So far a
lineage of ten swamijis has been at the helm of affairs here starting
with Swami Parijnanashram ascending the Peetha in 1675. The tenth
swamiji in the lineage known as Parijnanashrama swamy the third who died
recently was an acclaimed scientist. Around this monastery are situated
the temples of Gopalkrishna, Dattatreya, Shantadurga and Keshvanarayana.
A beautiful park has been raised in the vicinity of the Math and animals
like the deer, hare, etc., have been reared. The Shri Chitrapur museum
set up in 1973 houses a mass of archival wealth and several types of
conches, halos made of bell metals, plates, idols made up of ivory &
sandalwood, swords, shields, spears, copperplates and a lamp dating
back to the 13th century and many other artistic articles
5. THE CHRISTIAN COMMUNITY OF BHATKAL
The Christians of Bhatkal and its environs, namely, Mundalli, Purvarga
and Karikal, would number about a thousand. Add to this a hundred or
more of the students at the Anjuman Engineering College hailing from
Kerala, Andhra Pradesh and Tamil Nadu. The students belong to a variety
of Christian denominations, but the local Christians are all of the
Roman Catholic fold and speak one language, Konkani.
For congregational worship they gather at four centres: at the central
church in Mundalli at the sub-church (Chapel) in Purvarga, at the Anand
Ashram Convent chapel, and at a small prayer hall in the new settlement
at Karikal which is 4 kms, west of the bus station. Anand Ashram Convent
School in Bhatkal needs no introduction today. But the origin of a
school that caters to nearly 100 students is not so well known to all.
The school began as a little teaching centre near the old bus stand. Two
sisters (nuns) came daily from Ternamakki and taught the rudiments to
children and some older persons from 1972 until the nuns became resident
there with the minimum of space for two or three classes. It was not
until some years later that the sisters shifted the school to its
present location. Sr. Barbara was the head mistress at that time. They
started in 1973 in a rented building near the old bus stand. Sr. Syra,
the present head-mistress of the school, was one of the four pioneers.
Ever since their coming to Bhatkal the Christian community has enjoyed
the benefit of their services in more ways than one. The school itself
serves the educational needs of the general public. Education on all
fronts is a crying need of Bhatkal Christians. However as in the rest of
the Indian little towns and villages great value is not attached to
formal education in this place. Not all teaching institutions are of
high the community with the most limited opportunities in life.
Most local Christian men have worked as stone masons and tailors within
Bhatkal town. If a handful went to some mega cities within India, or
once in a while to a gulf country, it was mostly as tailors or masons
and labourers. In that capacity, then the Christian have rendered
continued service to the richer section of the people of these parts.
The trend is changing at snail-pace as a few more persons each year open
their eyes to the importance of formal education and send their
children. One wonders at times whether Christians of Bhatkal and
Honnavar taluk were brought down from Goa as a work-force. Available
evidence suggests that the rulers of the Bednur Kingdom did invite
Christians from Goa, experienced farmers and artisans that they were, to
come and develop farms and take other opportunities for work in the
Kingdom. Although no more than half a dozen families live by cultivation
today, it is acceptable that the dominant community of Bhatkal did at
one time look up to them for farming. At any rate, the fact of Bednur
rulers inviting them shows that Bhatkal Christians are not local
converts but immigrants from Goa. There appear to have been two waves of
exodus from Goa, each for a different reason, one in the 16th century,
the second in the 18th. The present leadership however is quietly
working for the transformation not merely of Christians, but of all
religionists. They hope to set up a centre in town for this purpose.
(Source not available now on the net.)
MD.
