SHEROGAR
KSHATRIYAS
A DRAUGHT
COMPENDIUM
Compiled
by
Adv.
S.N.Naik
B.Sc.
Dip.S.F.R.C. LLM
2013
INDEX
CHAPTER
|
CONTENTS
|
PAGE NO.
|
|
Manogat
|
3-17
|
Chapter I
|
The Sherogar Land
|
18-25
|
Chapter II
|
Title Analysis
|
26-31
|
Chapter III
|
Konkani Language
|
32-41
|
Chapter IV
|
Konkanies
|
42-43
|
Chapter V
|
Kshatriyas
|
44-52
|
Chapter VI
|
Sherogars
|
53-82
|
Chapter VII
|
Ramkshatriyas
|
83-93
|
Chapter VIII
|
Distinction of Sherogar & Servegar
|
94-102
|
Chapter IX
|
Sherogar Home Remedies
|
103-109
|
Chapter X
|
Places of Interest
|
110-117
|
|
References
|
118-119
|
Plates
1
|
Kannad – English Disctionery
|
1-3
|
2
|
Language plate
|
4-5
|
3
|
Lads
|
6-8
|
4
|
Sherogars
|
9-10
|
5
|
Sherogars
|
11-13
|
6
|
Koknas
|
14-15
|
7
|
Konkan Marathass
|
16-19
|
8
|
Kotegars
|
20-21
|
9
|
Kotegars
|
22-24
|
10
|
Mhars
|
25-27
|
11
|
Holeyas
|
28-29
|
12
|
Berads
|
30-35
|
13
|
Ramoshis
|
36-38
|
14
|
Servai (Tamil)
|
39
|
MANOGAT
The modern advent in technology has made it possible to the access of
knowledge as well as transmission of knowledge. A click of mouse and you have
description of material you need on the screen. Similarly you can transmit your
expertise to the public on the other side of the screen. India is multicaste
and multicultured demographic country. Almost all castes and communities have
displayed their origin, language, history, achievements and struggle for
survival on the internet so that next generation can know their roots. But the
sherogar community does not have such a scripture or literature on display
either in print format or on electronic screen. Hence an humble effort is made
through this compendium.
At the
outset let me announce that we are sherogar kshatriyas of Rajasthan origin! And
not sherugars nor serugars nor saregars nor saraygars (toddy tappers) nor sheregars,
nor servegars nor kotegar bedagus! The term sherugar is a morfed form in
kannada. The Sherogar is not sysnonym to
any of these clan. It is similar in phonetic pronounciation but not synonym. We
are not Ramkshatriyas. The purpose of this compendium is an attempt to reach to
root of sherogars and to distinguish it from servegars. Though I have concern
about the goings on, my aim is to put my views before this generation. It is
for them to take a call and use prudency.
There are different arguments on konkani
origin. Maharashtrian writers hold that it is an offshoot of marathi while the
konkanies refute it. It is true that konkani is not having a script. Does this
mean it is an offshoot of marathi? Hence I thought of spending some time on
this topic. As I went on collecting the excerpts from reference books of
various linguistic historians, the origin started to narrow down to a thin
line. I have discussed this in chapter Konkani Language. The Konkani existed
distinctly in 3 regions a) Gujrati Konkani, b) Marathi Konkani and c) Gomantaki
Konkani. The linguistic survey of India adds Karwari Konkani in to this list.
But I consider this as recent offshoot of Gomantaki, because all the Konkani
population of Karwar viz, goud saraswats, sonaras, sherogars, avdes etc. were
from Goa or resided there for some centuries. Dr.Katre, Borkar and Shenvi
Goenba chose to maintain that Konkani is an idependent dialect while Kalelkar
and Dr.Bhandarkar held it to be offshoot of Marathi giving examples of chitpavni
and koli dialects.
At this stage, I realised that linguists have
done substantial work on this topic and there was no one view. This was end of
my search. However I stumbled upon a dialect, called Ladi spoken in south
Rajasthan or say North-Gujrath around 6-7th century period. In that
a complete sentence was similar to Konkani. “Koni ek manusak don pora hote.”
The phrase Koni ek manusak exists only in konkani dialect. Therefore I
persisted with the topic, searched for the people who spoke this language and
fanally located them to be Lads of south-Gujrath; whose language chaurasi
similar to ladi. Tribes and Castes of Bombay by Enthovan and Maisur Tribes and
Castes by Anantkrishna Aiyer also dealt with lads wherein they record that lads
came from Rajasthan; they wear sacred thread and claimed to be kshatriyas. This was in 13th-14th
century. The SHEROGARS were a subgroup in lad people, among 9 sects which
indicates our history precedes Goa.
On
or around same time, while surfing on my mobile internet, I clicked for
sherogar, there popped – up Ramkshatriya. On perusal of texts. The blogger
concluded that Sherogars,Servegars and Kotegars to be same and advised the
sherogars to use servegar for caste and Rao, Nayak and Kotegar for surnames. It
was a shock that a sect of almost 1500 years old history or existence gets
extinct to merge with a questionable (Kannada mother tongue) and confusing
(Servergaran a Tamil word) caste. It can be noriced that many inter-marriages (exogamous)
have taken place. I am not concerned with it but with the konkani kshatriyas
existence as sherogar, though the roti – beti interaction between these two
septs probably with the obsession for fame and political power on a piggy –
back ride was motive. True, they are royalties and captains but as per Tamil
chervai (servai).
In
order to distinguish the servegars and sherogars, it is appropriate to go to
the root of the orgin of kshatriya, ethnology, anthropology, ruling dynasty,
the vedic varnas, foreign raids, displacement, emigration and resettlement with
the aid of literatures listed in references acknowledgement. On the basimind of
both recorded facts and my personal knowledge of various tribes and castes,
during my stint in forest academy and department, I have tried to distinguisth
both the sects with an open mind and without any bias.
Firstly,
sherogar home tounge. Inspite of migrating from Goa and rehabitation in kannad
region, they, like goud saraswats, sonars and gavdes have distinct konkani dialect without marathi tinge. This is
possible only when, women folk with whom you set-up home are of your own sect.
If the marriage is between the couple with differen home tongue, the woman
inculcates her language and culture in to the next generation. Sherogar
language and culture is intact. This shows that sherogars migrated with family
folks and did not settle down. with local Kannad women. Had this been case they
would have lost out on language.
Secondly
the sherogars are lads i.e. people of lad (south-Gujrat-Surat) who in turn
migrated from Rajasthan. There were 9 sub divisions in Lad group, sherogars
being one of them. They were endogamous, did not intermarry. In Rajasthan all
were kshatriyas; why they migrated is not recorded. But lad or latyayani brahmins
came to Surat at about same time on
account of musalman raids and oppression for conversion. May be this is the
cause for lads as well. There were about 97 Khatik (Muslims) converts grouped
with lad people. Inspite of conversion they stayed on with their ancestral
cousins, till their flight from lad region; on account of Great Durga Devi famine
for 15 years from 1394 to 1408. This femine is described in Bharatiya Sanskrati
Kosh, and Kshatriyancha ltihas by Kashinath Deshmukh’s book,
“Durgadevi Dushkal” (Translated from Marathi)
“It occurred in N. India in 1393 for 15 years. The sunlight heat was scorching
the earth; people and animals died, plants and forests dried. Money could not
buy scarce grains; country became desert, people started moving out leaving the
old even wife and children. Added to this was cruelty of muslim rulers; where
abouts of relatives were not known and forgotten. Were not in a position of
resettlement (page 212-213). One shudders to visualize the sherogars undergoing
such a plight but still managed to survive the adverse famine.South of mount
Abu was a city Brahmakhetak. It was ruled by one Venuvatsa. He lost his kingdom
and religion due to this famine and muslim raids He explained his position to a
saint and says “We are all Kshatriyas, we were ruling lad country. Because of
akaal (famine), we have lost the kshatriyatva and are in trading (Vaisya) profession.
Therefore please accept preiesthood of our kshatriya clan.” There was also a
second famine in south kokan i.e Ratnagiri
district during 1468 to 1475. In both these famine Lads migrated to
southern Maratha Country including Goa. And this is sherogars location to Goa;
possibly the goud sarasvats along the way.
Thirdly the condition and
position of sherogars after settling down in Goa is unknown or obscure. The
reason being the historical records and religious books were burnt by
Portuguese in 16th century to encourage spread of catholic religion
and Portuguese language and also they considered hindu not a religion They
burnt hindu scriptures.
Fourthly, any caste name
suggests a certain meaning. What is meant by sherogar? What is shero? There is
no word in marathi or kannada. Hence we do not relate to marathi or kannada. In
Gomantaki konkani a word shero is used to endorse with signature. But konkani
is a dialect without script. I futher searched for the word in Gujarathi
dictionary as Sherogars resided in south Gujrat as Laad sub-division. The
answer was there shero and sero both word defined as same ie endorsement:
(indorsement) the head, front row of an army But sherogar was not defined.
Sherogar means endorsement or remark maker ie writer since the other meaning is
head connoting sher, the leader. It can be safely assumed that sherogar is
leader of writers, an officer. The British have attributed ‘Messenger’ as their
designation. The sherogars must have been a superior writer in Gujrat after
their translocation from Rajasthan. But futher migration down southword, did
not allow them to retain this profession as, along the north kokan coast the
kokanastha and kayastha prabhu (ckp) and down Sawantwadi and Goa shenvis, and
sarasvats were already in this occupation and their lobby did not allow new
comers. Therefore the sherogars must have taken up messengering of various
types discussed separately for a living. But inspite of such adversery,
their quality of possessing landed
property, leadership over other sects of people, and vedic cultural way of
living firmly establishes their kshatriya origin.
Fifthly,
sherogars are sporadically spread in Mirjan, Honavar and Haldipur which may be
earliest emigrant settlement. In all the three places, sherogars have caste
temples, apart from Gaon devi (Amma) temples. This is a bounden duty of
kshatriyas, for which the brahmins asked Brahma to grant them protectors, upon
which Lord Brahma ceated the kshatriya from his arms and shoulders. They became
rajas and their sons became Rajputs. Please note this ‘put’ is exclusively
found in konkani dialect which again points to the assumption that konkani
existed during vedic period as a dialect. Coming back to temple topic, these
three temples connect to vaishnav sect as Laxminarayan and Mahalaxmi, the
divine concubine of Lord Vishnu. Though goud saraswats are a staunch vaishnavs
and numerous, they have only one Laxminarayan temple at Hanumotte in
Ankola. The true quality of Kshatriya is
to protect religion i.e. veda and brahmin.
Sixthly,
the origin of vaishnava sect first came up at Gujarat,the original sherogar
land Lad region. Vallabhacharya in 11th century founded vaishnav
sect and Madhavacharya subsequently propogated it. The sherogars were pure
Vaishnavs before migrating Goa.
Observance of Kuldevi custom with goud saraswats and sonars is also an
indicator; because of havik priests influence, the sherogars have adopted saiva.
Seventhly, the sherogar habitat came up at
Mirjan, Haldipur and Honavar? The Wikipedia blog harps that sheregars and kotegars
came from Goa as fort watchmen at Bilagi and Bednur. If sherogars came as soldier
boys and did the sentry duty on wholetime basis, there is no evidence of it.
Soldiers do not take women and children while on duty. Nor,are there any
armoury like sword, bow and arrows, bhala the spear and other instruments being
displayed on at least dassera day for worship, expect muzzle loading throwers
(guns) which seems to be licenced to protect paddy field from wild boars. Sherogars
were forced to migrate on account of religious oppression by Portuguese
missionaries. Except Shivaji Maharaja, other rulers including peshwas turned a
blind eye. There was a second migration on trade along with goud saraswats who
had by this time established a good repport with Portuguese. These second
generation emigrants settled down nearer to Aghanashini and Sharavati river
basin, added landed estates.They prospered whereas, the original migrants who were
subjected to cruelty of Hyder and Tipu who burnt both Mirjan and Honavar twice
reducing the population to nearly extinct, got barren (pad jameen) land which
was deserted by original holders as the land tax was heavey.
On
the one hand we display our Kshatriya connection and on the other demand the
quota of reservation. The entire country is backward and developing In olden
days nobody desired freebees. The kshatriyas being ancient ruling class, it is
an insult to beg for reservation. Kshatriya does not ask for but claims on kartatva
merit. I have records that some meritorious individuals used the forged
backward caste certificate to get the jobs; and were thrown out after
verification. A shame! Our fellow emigrants sonars and goud saraswats have come
up educationally and economically not on a piggy-back ride but on
self-relience. Most of the sherogars were small time husbandmen with little
agri-land, a few cows and bullocks, fowls, a small coconut grove and a decent
house. They were self sufficient following a bartering system of business i.e
labour was paid in grains; the carpenter, coppersmith barber, and even fishers
were paid on yearly basis in grains. Able, sincere, and hardworking; at the same time adhering to
vedic way of life. There are lot of distressed castes & tribes who deserve
these reservations more than we do.
Now
a little about Bombay Yuvak sevasangh, I am not a registered member of the
sangh. However, I was one among three in 1980 to revive its activity after 16
years of slumber. One of these three was always concerned that the defunct
sangh be revived. He used to expess whenever caste dialogue came up and would
speak of organizing pooja: During 1981 when I was in Thane office, on one such
dialogue I suggested that let three of us proceede with the pooja which on
those days wouls cost Rs 2500 – 3000 and I supplied printed invitation
pampletes, with the help of one of my printer acquaintance. This is not to hark
upon the inaugural puja. But to lodge subsequent events. In 1981 a sherogar youth
from Honavar was found on Thane railway station dead. A post graduate, he was
looking for job, was not having residential arrangement. The police conveyed it
to my office. Consequent to this incident, I suggested that a small chawl flat
which is affordable be purchased at Dombivli, for eventualities like these. The
havyaks have it. The suggestion was not given a thought. After a few more
indication to the concerned having failed, I dissociated myself.
I
am concerned with the preservation of sherogar geneological status. and have no
concen or constraint with the servegar or kotegar with due respects to them.
But the suggestions that sherogars should change caste name to servegar, compels
me to delve upon their genealogical background.
Firsly, Ramkshatri; none of our religious
koshas, like Hindi Vishwa Kosha, Bharatiya Sanskriti Kosh, Gyan Kosh or
ethnological texts, records the existence of Ramakshatriya in Maharashtra and
Goa territory except in Tribes and Castes by Thurston and same is recorded in
S.Kanara Gazette because same Thurston was editor of this gazetteer. They claim
that they came Vijaydurga (now delipidated
fort) in Ratnagiri region. There is no mention of this Ramkshatriya in Vijaydurg
history. Yes there are the koknas in a little mass. Only kshatriya having Ram
prefixation is Ramoshi a tribe who are called berads, bedar or palligars in
Karnataka. (Enthovan and Bharatiya Sanskriti Kosh). But they are a tribe and
not recognized as kshatriya (actually at Pune they have a sangh established as
Ramoshi or Ramvanshi Kshatriya 1915). The story goes that in appreciation of
help of these tribals during his vanvas, Ram called them Ramvanshiya and
appointed them as village watchmen; that is how prefix Ram to kshatriya
(details in appropriate chapter). Ramoshis of Chakan were instrumental in
distruction of Rashtrakut from Konkan with the help of koknas of Chaul. I never
heard of Ramkshatriya for 21 years of stay in Mirjan having any relation to
sherogars. The Shankaracharya of Shirngeri has not recognized servegars as
Ramkshatriya on the say of kotegars whose origin being Vijaydurga, where there
is no trace of Ramkshatriya. The mutt
authorities on the other hand have politely denied of existence of any
binnavatthale. The year of binnavatthale is 1633. There did not exist Vijaydug
in 1633. This durg was known as Gheria and in 1655 Shivaji Maharaj conquered
it, renovated by double fortification and enlarged it to 17 acres. The sanvatsar was Vijay. So Maharaja named it Vijayadurg. The gist is that servegars may be Ram or
Ramvanshi kshatriya, but sherogars are Rajput kshatriyas. Hence sherogars have
nothing to do with Ramkshatriyas.
Secondly,
the facts recorded in Bharatiya sanskriti kosh, about koknas. Koknas are tribal
and live in Thane, Banda (savantvadi), Karwar, Mangalore (kaanada) and
Kranganore. Karwari koknas are konkan Marathas, having surnames of Desai,
Savant and Sai etc. They are Konkani speaking Marathas with more Marathi and
little Konkani unlike sherogars who do not use Marathi tone or vocabulary or
even grammer. The sherogar sept is descrbied separately in Bharatiya sanksriti
kosh, and Enthovan and in Maisur Tribes and Castes by Anantkrishna Aiyer as
laads, whereas koknas of Karwar, Thane, Banda and Mangalore are described as
one genealogical group. The fact that koknas and sherogars, living in adjoining
talukas, there never existed interaction in marriage or otherwise. Hence
sherogars a distinct sect. Savantvadi study shows that Desai’s origin is from
Vijay nagar Palligars who are berads (Enthovan, Marathi Vishva Kosha and
Ratnagiri Gazetteer). The koknas, if we believe the origin of Desai’s, advanced
culturally in konkan and rose in rank. These same koknas were called upon to
garrison the Gambhirgad fort at Jawhar and are still a tribal. Wikipedia
records that Marathas of Vijaydurg were indentured by Keladi and Bilagi
royalties for same job. I would like to mention that even today the Maratha kshatriyas
do not work for others except for
Marathas. Hence I do not think assal Marathas came for fort duty of kannad
kings. The observation of Thurston, Stuart and Rice give support to this
statement. That is the reason Marathas are rarely found at other royalties. It
all indicates that Thane and Vijaydurg Koknas, Karwar and Savantvadi Desai or
Savants and the Kotegars or Berads are same. But more study is suggested.
Thirdly Enthovan in his Tribes and castes of
Bombay records that kotegars are Bedagus meaning of which is analysed in title
chapter. So the inference that servegars
are also bedagus like kotegars. The bellary Gazetteer of Maisur records myasa
berads are bedagus. All these records rules out the sherogars from this
geneology. The Kanara kotegars are compared to Harijans in Dharwad and Kanara
Gazetteer of 1883. Enthoven too concurs with this adding that kotegars of south
kanara have gained much higher status. The relevant publications have been
annexed as plates at the end of compendium.
Forthly,
the analysis of servegar in Kannad and Tamil does not give unambiguous
conclusion. Rather it is confusing. Kannada meaning supervisor of a cattle
rearing esteblishment. A fort sentry, a travelling bungalow keeper (kothwal),
whereas in Tamil Servegaran (cherveikaran pronounciation, plate annexed)
defines as commander of soldiers. It also says that Kallan and Agamudaiyan
(thieves and small land holders) are these servai. It is a case for study that
how fort sentries of North Maisur, and Haider Ali’s Cavellavy of Bedar chelas
acquired the Tamil Title. May be Thurston is right when he observes that the
title was inherited by many despite them not participating in traditional
titular roles. He further records on page 265 of vol II that servaikaran
(Wikipedia servegar) has been adopted as false caste by Korava (a tribe) in the
south. Korav and kola are in same group of other backward class list.
Finally,
in this fast moving megapolitan culture and atmosphere it is not strictly
possible to adhere to age old traditions and customs. The changes are bound to
be there. The genext isolation has taken place on account of pursuit of higher
education, unitary family culture, and diversely growing environment. What is
disturbing is the attitude of senior generations. On the one hand speaking of unity
of sherogars, opt for inter caste marriages. I am not referring the younger
generations in big cities making their own choice. But the elders marrying
their children in to other castes, just because they are better off
economically. What type of role model they convey to genext? A sincerity must
be seen to be apparent. One of my long time acquaintance who had married
outside caste remarked. “It ends with me, my children will marry with in
caste”. Only he can distinguish the pros and cons better! It hurts to watch
double standard attitude. It still hurts to watch the genealogical
metamorphosis. Such matrimonial alliances are not innovative. Our mythology and
history has records right from Kaurav and Pandavas.
In
the end, it will be good to remember Churchill with reference to today’s goings
on in the country.
“Power will go to the hands of rascals,
rogues, free-booters, all Indian leaders will be of low caliber and men of
straw. They will have sweet tongue and silly hearts. They will fight amongst themselves
for power and India will be lost in political squabbles. A day would come when
even air and water would be taxed.”
********
CHAPTER - I
KONKAN – THE
SHEROGAR LAND
Sherogars the konkani shatriyas are a
small sect in shatriya varna as divisioned by Manu. This sub-caste is
inhabitant in Kumta, Honavar and Bhatkal Talukas of Karwar, District. Karwar district
is now merged in Karnataka state alongwith Belgaum. When the first Bombay
Kanara Gazetteer was published in 1883, these konkani kshatriyas were habitants
in Mugvekan being the northern most village, Yettinbail, Mirjan, Kodkani,
Hegde, Kumta, Chandavar, Hodke, Haldipura, Honavar, Kudrigi, Gersoppa,
Hospattan Manki and Bailur. A few migrated to Bombay on employment, and Hosnagar, Sagar on trade.
The British after annexation of this
region, on Tipu’s death, surveyed the Kanara Forest for exploitation, in early
Nineteenth century. They published their preliminary forest working report from
utilization point of view (Page 49.50 of Kanara Gazette Pt I), they classified
Kumta forests in to four Groups. One of the groups Antarvalli- Bhandval
consisting of Antarvalli, Divgi, Mirjan, Kodkani, Mugvekan, Nagur Hiregutti,
Karimanjguni, Madangeri and Bhandval, is recorded to have sherogars among others.
Next group of Kumta Taluka is Hosad-Manaki Consisting of Hosad, Kallabbe,
Murur, Kujally, Urkeri and Manaki has specifically been recorded the absence of
sherogars and Torke-Nadors(Page 56). In the Honavar-Bhatkal talukas (those days
clubbed together) there were 4 groups – Hinnur – Gersoppa forest type
consisting Hinnur Kodani, Shirkur, Hedgeri, Begadi, Anegundi and old Gersoppa,
Sherogars are mentioned the inhabitants along with Havik, Marathi, Halepaiks,
Gamvakkals, Muslim & Christians.
The second group Heggar – Manki;
consisting of Heggar, Kota, Adkekuli,
Chittar and Manki also mentined to consist Sherogars. In Salkod – Mallapur
group having Salkod, Chandavar, Kekkar Kadtoke, Nilkod, Kadle and Mallapur
recorded existence of Sherogars. In Bhatkal, Bailur which was then famous for
sandal wood trees is mentioned to have sherogars. The Madras Presidency Gazetteer
of Kundapur sub-division was also searched
for presence or record of sherogars. There was no trace of them.
The origin, history, habitat, language,
culture, profession and public or social service are bench mark to understand
any civilization, caste, sect, clan or family root. Therefore it will be
pertinent to look at some of these factors. Kumta, Honavar & Bhatkal
talukas were known as south-konkan or kanara konkan during British as well as
Bombay presidency regime till 1956. The konkan has mythological references. It
is known as God’s own land. Lord Parshuram after vanquishing the Haiheya
Kshatriyas wanted to meditate. But the brahmins would not have anything to do
with him, as his hands were blood stained with massacre of kshatriyas. Lord
Parshuram decided to create his own land for meditation and standing on
Sahyadri ridge, shot an arrow which entered the sea and the sea receded to that
point from Sahyadri giving way to present coast-land. Another version according
to Mr.V.M.Shenoy the author of “I have yet to find a man” relating to Bhagvad
Gita, Lord Parshuram only reclaimed, waterlogged, backwater, piece-meal lands.
This is not impossible considering the reclamation of 7 islands in to Bombay
i.e. Mumbai or the Ramsetu or Rameshwaram by Lord Rama. In any case the coastal
land is connected with Him without dispute from malabar to saurashtra. (Notes
in kanara Gazetteer)
According to description in Sahyadri
Khand of SKANDA-PURAN and notings of a British traveller Buchanan, which Kanara
Gazetteer also takes a note of, the area between Tadri or Aghnashini river and
Surat was known as konkan. In those days Saurat-shtra was also called as Surat.
The sanskrit shlocka in Sahyadri Khanda is incorporated hereunder.
“Keralascha, Tulangascha,
Saurashtra-Vasinascha, Konkanascha, Karahatascha, Barbaraha //
Iteyate sapta Deshaha vai konkanaha
parikeyartiteha // (Uttarakhanda)
It
is also said that konkan might have been taken from Konkana Devi, the mother of
Lord Parashuram who was also Renukadevi. There is a temple of Konkana Devi at
Naldune in Dangs, Gujrat, and Parashram temples at Vajreshwari, Sopara, Chiplun
and Poingini in Goa. It may be pertinent to add here that as per the writings in Sahyadri Khand
that Bhagvan Parsuram brought to life 17 white dead bodies in a Shipwreak by
invoking agni the firegod. The lord named them chitapavan made pure by Agni.
They were speaking Chitpavani dialect resembling ksonkani. They called
themselves Kokanastha and Chittapavan the sacred mind. It is said after
kokanstha bhat became Peshwa many of the Chapters in Sahyadri Khanda relating
to chitpavans and kokanashta which Peshwas thought inaccurate or inconvenient
were destroyed or erased. (Bharatiya Sanskriti Kosh).
In
a wider perspective the konkan is of the 7 parts of Gods own land. The Bharatiya
Sanskrati Kosh vol.2 page 550 records that these seven konkans were spread from
lat or lad region i.e. Surat of South-Gujrat
to Kerala. There is also a school of thought that Konkan = Kon + kan (Kon =
hill and kan = portion or earth). Due to earth quake the Konkan strip might
have risen from sea and lord settled Aryans there. (Bhartiya Sanskriti Kosh
Page 550).
History : [Century B.C. onwards about konkan]
These are Brahat Samhita, Raj-tarangini, Chalukya Shilalekh or stone
inscriptions to rely upon. Ancient foreign travellers. Periplus, Ptolemy,
Pliny, Strobe, Buchanan and Al-biruni have named Konkan towns like Sopara,
Surat, Banvasi, Navsari, Nauru (Honavar) and (Midzeo) Mirjan. These towns were
in trade with Egypt, Greece, China, Persia, Babylon and Rome. Konkan was ruled
by Maurya in 3rd and 2nd century B.C. Then Pushmitra
Sunga who was a brahmin senapati in Maurya army and dethroned Mauryas (he was
instrumental in revitalizing the hindu culture), then Satvahanas, Kadambas of
Banavasi in 5th Century. Chalukya, Rashtrakuta and Yadavs of Devgiri
ruled through their satraps. Vijaynaga rule cemented Kannada culture in Karwar
district. In the 16th Century Mughals, Portuguese, Marathas and Tipu
did rule konkan till in 1800 British East-India Company annexed the region.
(Bharatiya Sanskriti Kosh page 550-553). Journal of Asiatic Society records
that Indian muslin and indigo (colour) were found in Mummy toumbs of Egypt
(page 326 Gujarats Gazetteer ). So far as the sherogars are concerned though
the regions in Kumta, Honavar and Lad region of Gujrat (Now a days, it is
designated as Chaurasi taluk) are only relevant. There are records that first
endemic king to rule Kanara was Mayurverma of Banvasi who was from Bedar
Community (Kanara Gazetteer). He donated generously to Gokarna Kshetra a famous
pilgrimage centre. Parshuram Bhagvan brought Brahmins from North. Sometime
around that period a Holeyar chieftain named Nanda conquered the region and
drove away brahmins. But his son brought them back and compensated by giving
them land. Around same period a similar story that a Bangera – a fisherking
drove away brahmins from Tulavland (compiler – It casts suspicion about the
truth of such story as its time is simultaneous.) [Kanara Gazette Page 369 N-2.
Same Gazette mentions that Haviks were brought by II Kadamba in 600 A.D. from
North.)
In Gazetteer of India Vol.I Chapter VII
a Sanskrit phrase records “Komiti Kannanti Atra” meaning the land of people
yawning with closed eyes. Interesting observation! Because Sherogars also means
dozing in Gujrati (compiler – Shero means head and also Lion with other
meanings Lion always appears to be dozing and yawning). This Gazetteer also
refers Gunjikar as saying that Konkan came to be known from Kongvan i.e. vana
of kongu people like Gondvana. The kongu tribes are at present traced to south
Maisur and Coimbatore. Dr.Krishnaswamy Aiyangar also thinks that Konkan came
from (Wikipedia) Tamil, Kongu. Ancient traveller Ptolemy calls Gujrat and North
Konkan Larika (Lad) and South Konkan Arika (Page 288 Marathi Vishvakosh –
phrase-konkan)
A Summery on Konkan-History
1)
Year
242 B.C – Maurya
2)
Year
450-560 A.D.I Kadamba
3)
556-760
Chalukya
4)
750-1050
II Kadamba
5)
760-973
Rashtrakut.
6)
973-1192
Chalukya
7)
1192-1216
Hoisala
8)
1200-1318
Devgiri Yadav
9)
1330-1580
Vijaynagar
10)
1560-1600
Portuguese
11)
1600-1670
Bijapur
12)
1555-1670
Sonda (displaced Vijaynagar)
13)
1560-1675
Bednur.
14)
1665-1675
Shivaji
15)
1720-1760
Marathas
16)
1763-1799 Haider Ali and Tipu Sultan
17)
1799
East India Company
18)
1857
British Crown.
There
are some overlapping control by more than one dynasty, reason being the local
chiefs were many and their kings and overlords were different.
Since
Kokan Marathas or Koknas and the Servegar/Kotegars claim to have come from
Savantvadi and Vijaydurg it is appropriate to acquaint with history of
Savantvadi or Savantvadi Sansthanacha ltihaas by Mahadev Sanyam, the historical rulers relevant to konkan. In the first
century A.D Sakas defeated Satvahans King Nahapal. Then Gautamiputra Satkarni
of Satvahan again defeated Sakas in 133 AD. In 2nd and 3rd
century the Mahakshtrap Rudradaman extended his rule from Saurashtra to
Gokarna. They were followed by Rashtrakuta in 6th century. Chalukya
king Kirtiverman defeated Kadamba. Raja Bhoja of Shilahur dynasty extended his
rule upto Gokarna. Then Madvacharya of Banvasi samant destroyed Turks of Goa
and ruled Savantvadi and Goa. Then Agnihotris overlorded this country. Vijaynagar
rulers appointed palligars to collect revenues of Savantvadi region as Desais.
The first Desai is mentioned in 12th century. (page 17). Historian
Jarvis says that they were Nayakas (Bedars were also Nayaks) They were present
in Cheul, Chakan (Pune) Panhala (Kolhapur) Sonda (Banvasi) and Kudal which
indicates them as Ramoshis or Ramvanshis Those who had affiliation to Devgiri
and came dowm to Konkon called themselves Savants and those from Vijaynagar
were Desais. There was dis-interest among historians to collect details of
Konkan. So there is no definite record except some loose ends. Page 23 mentions
that Desais and Savants are not same because Desais were Palaygars from Hoisala
& Vijaynagar Kingdoms. There is also. doubt about Bhosle and Savant being
same.
CHAPTER – II
Title Analysis
1) Ramkrishatriya (Thurston Page 242 Vol
5)
Ramakshatriya is synonym of servegar:
which is synonym of Kotegar: which is synonym of bedagu, which is synonym for
myasa Bedaru (Enthovan and Bellary gazetteer): which is synonym with Ramoshi ie
Ramvanshi Kshatriya (Enthovan and Bombay Gazetteer Page 362 and Marathi Vishva
kosh) There is no record of Ramakstriya in any Marathi Kshatriya list which is
enumeratd in chapter Kshatriya.
2)
Rao-
(Thurston page 245 vol 5)
Title of Deshastha and various Maratha
clans. Titles of servegar and telangi chiefs. In south Aiya, and Anna are humble
titles. Raya which is synonym with Kings is improvised as Rao.
Rao
(Enthovan) They are title holders for bhats. It assumed a caste name by
old maratha settlers in Thane district such as Mugat Raos of Murbad.
3)
Mokteshwar
– (Thurston page 378 vol 5)
He is an headman or chief of a village
for cultural affairs of village Diety. He is Karta of Gram Devta. All functions
of village deities have to take place under his instrucutions. In Maharashtra
part of Konkan and Karwar they are known as Goankars.
4)
Naik
(Thurston page 139 vol 5)
Tamil synonyms Naikar. Naikan: Mysore
synonyms pallis, Irulas and Vehans, S.Canara-Bedars, servegars, siviyar and the Banjar Naik – head man Naik (Bharatiya
Sanskrati Kosh). Naik is an headman or chief sort of contractor who will keep
ready the fighting men for the King, who
in turn would allow certain number of villages to him. Naik in turn
would distribute the villages or land under him to his followers for
cultivation under the same term which King had with him. These sub-chiefs
sometime either cultivated personally or rented it to others. Naik means
soldiers providing their cavelary services in lieu of landed property: They are
also entitled for compensation for war services. Sherogars-Kanara Gazette records that
sherogars had no surnames. They were known by family clans like Ravlughar,
Patelghar Chennaghor, Dummaghar, Thanughar, and Paikaghar It is probably the
Britishers who customized Naik tag.
There are Torke Nadors, Hale Paiks or Deevars execlusively surnamed as
Naik on account of them being one time soldiers in Vijaynagar dynasty, when a
tulav senapati usurped Vijaynagar throne. Deevars were toddy tappers i.e.
seregar or sare (sarayi) gars: they insisted that they be included in to kshatriya
as they too served as soldiers. However their southern brothers got included in
to kshatriya. These kshatriyas have nothing to do with Rajasthani origin
sherogars (Ethnology by Bains)
5)
Nayaks
A hilltribe unconnected with kolis on
outskirts of forest. They have kept many tribal customs (Ethnology by Bains.)
Nayak title was also used in Tamil as Nayakar, Nayakan, Nayagan, and a term
mostly used in Dravidian territory. Naikada – a tribe who hates caste marks of
Brahmans. Nayaka (also Naidu) was one among
titles, used by Kaktiya rulers to create new political infrastructure to
under cut the authotiry of hereditary regional elites.
Nayak term being used by Vishnukundina
dynasty during 3rd century and samants of Vijaynagar in 13th
century (Sonda king Arasappa Nayaka nephew of Ramaray). It is interesting to
note that it was inherited by many despite them not participating in the
traditional titular roles (Thurston)
Nayaks – Beds, Byadarus alias Berads
and Talwars were called Nayaks and not Naiks. (a note by Rice ) and among them
the petty chiefs were called palligars>. In Boombay province they were
called Ramoshis or Ramvanshis Kshatriyas an ancient tribal clan ( Kanara
Gazetteer page )
6)
Bedagu
– (Page 1137 Kannada English dictionary by Kittel)
A showy woman, novelty, greatness,
flashy and pomp. (see plate)
7)
Chatri
– Madras census report. 1901 records them as kshatriyas. It also occurs as an
exogamous sect: also meaning umbrella of Holeyars. (Thurston vol II page 23)
8)
Paiks –
Thurston page 458 vol 5)
Means foot soldiers, explorers,
pioneers and message carriers. And were required to fight the war and in lieu
were given landed estates. Mr. Wilson says that Pai, Paik Paikar, Pyke: a foot
soldier and or messenger, a courier or all put together. In persian an
informant. In Sanskrit Padatika or padika a foot soldier i.e infantry man.
9)
Kotwal
(Enthovan Page 272 vol II)
Kotwals are sub division of Kolis. A fisherman clan in
Thana district. They are adivasi clan. Page 456 of Kittel dictionary defines
them as keepers of travelling bunglow. They are professionally synonyms with
Ambiga, Kharvi and Harikants.
10) Sherogars (Enthovan) one of the sub-divisions
of lad people (south Gujrat), some times in 12th 13th
century, who are said to have come from Rajasthan. Are said to be Kshatriyas.
Gujrati – English Dictionary by
B.N.Mehta (1925) on page 1440 defines as follows.
Shero – (the head) An endorsement,
remarks. But sherogar is not recorded. Hence its logical meaning has to be
deduced from shero. Which is a man making remark possibly a supervisory writer.
In this ladgroup ,there was also a clan called Kayit ie kayastha who are
writers.
In Gujrat Gazetteer the word saragar is
mentioned and to exist since 7th century referring to Bhil
messengers.
In Marathi – English dictionary by
Khanolkar page 2236 – Sher means a competent man to maintain superiority or
upperhand.(This is synonym to shero) and
shero also means a paper of instructions.
11) Lad – A name of a country in ancient
Gujrat and people of the region were known as Lad. (Bharatiya Sanskrati Kosh,
Kittel dictionary and Al Biruni) Ladi – A mode of writing, name of a dialect:
then spoken by people of lat country (Kittel 1307) and now as chaurasi.
12)
Servegar
– serve in Tamil origin, seruve in Kannad (page 1592 – 93 Kittel: see plate)
serve, seruve in Kannada is joining, to be joined and a heard of cattle
Therefore servegar is seruvegar (in Kannada) An officer incharge of cattle
rearing esteblishments.
Servegar, servai is only related in
Tamil (Pronounced chervai, Chervaikaran) and denotes as commander and not just
soldiers Thus the servegar and seruvegar have only phoenetical resembleness but
does not mean same things. In Kannada servegar is a seruvegar, man available
for joining. And is an officer of
cattleshed.
Thurston on page 265 of vol II notes
that servai (Wikipedia servegar) has been ‘adopted as a false caste’ by Korav tribes in the
south. The Kannada servegar is an officer of cattle rearing esteblishment and
Tamil servegar is captain. Therefore a clarification is to be specified as
to what term is applicable to
Ramakshtriyas.
Desai
- Desh means land and Ai means aiya means swamy or swamin (Sanskrit) means
lord. Therefore Desai means Landlord. Similarly the Palayagar is palaya and gar
meaning village land owner. Thus the origin of Desai is traced to Dravidian
country.( Authority History of Tinnelvelly District.) During the Vijaynagar
dynasty rule these Palayagars were appointed as first Desais in Savantwadi.
(Authority – Savantwadi Sansthanacha Itihas and Ratnagiri Gazetteer.)
CHAPTER - III
Konkani
Language :
[Goa
Gazetteer, Thurston]
Konkani language may be looked upon as
an older offshoot of marathi. But it has some independent grammatical
characteristics. It is split in to a number of dialects from Gujrat to Kerala.
And is recognized as an independent literary language of India. Konkani is of
prakrit origin, an Indo-Aryan dialect. It is not of vedic religion, nor puranic
nor philosophical. It is a mixture of vedic workshop of great forces of nature;
puranic avataras, philosophical doctrine of karma and pre-aryan reverence of
trees, animals and tribal totems inextricably intermixed. (Goa Gazetteer and
Thurston)
Konkani (Wikipedia) - The brahmins who
lived south of Vindya were Dravidian brahmins. The sarasvats who were followers
of sage Sarasvat settled at Sarasvati river, spoke a dialect called brahman
which transformed to sauraseni to evolve
into other languages, the konkani being one of them. Over a period of time, the
konkani brahmans also evolved the concept of kuladevata. The Arab writers noted
that north konkan people spoke ladavi or lar dialect – a Gujarati trading
dialect now known as chaurasi having common konkani words.
Mr.V.M.Shenoy
the author of book “I have yet to find a man” relating to Bhagvadgita says that
a dialect was first derived when the man exerted in agricultural works was
known as Sanskrit because it denotes svayankrati (agriculture) and from this
the Sanskrit. Similarly when a man exerts in any way he produces extra energy
or power; is interjected with the saliva
in the mouth. Saliva generates sound or a dialect known as mouth of mother or
mother toungue. Konkani is till today learnt, spoken transacted, translated and
transliterated without a script. The saliva absorbs the X rays of the energy
and prepares a dialect as alpha, beta etc. (mystic philosophy!)
Linguistic
History of India : The linguistic survey of india 1921 has chronolyzed
transformation of Indian languages as under :
1) Old Indian dialects 1500 B.C. – 500
B.C.
2)
Late
Indian epic language Sanskrit 500-300B.C.
3)
Prakrit
300 B.C. to 1500 A.D.
4)
Mughal
khariboli and urdu 1500-1800 A.D.
5)
Early
Deccanni 1850A.D.
6) Modern Hindi and regional languages.
History
: The different dialects originated from Indo aryan descent spoken in Konkan
area is called Konkani in general. These can be categorized i.e. konkani in to
three zones. Karwar konkani connected
with kannada culture in the south konkan, the Portuguese influenced Gaon konkani
and the Marathi and Gujarati influenced North-Konkan dialects. In olden days
the language spoken in Sasthi area of Goa was considered Real (assal) konkani.
It was also called Gomantaki. Till 16th century there was no
specific name or custom for konkani. Portuguese adopted and addressed this
dialect, as they felt convenient. In a document dated 1553 A.D. konkani was named
as KANARI. A book named “Doctrin Christon” by Fr.Stephens was written in kanari.
His other book “Gomantaki Grammer” is also in ksanari.
This KANAARI word is in no way
connected with adjoining kannada language. According to Shri.Priolkar it might
have been from Parshi word kannar or kinar. In 1515 A.D. the Portuguese
traveller Tom Parish has mentioned the language of Goa as konkani in his book
“Som Oriental”. The Chrstian padre Almeda has used konkani for Gaon language
[Bharatiya Sanskruti Kosh page 554, vol.II]
There are many opinions as regards the
origin of konkani. Some say it is a Marathi dialect. The reason put forward are
that the Konkan Chitpavani dialect, Koli dialect East Indian dialect, Kokna dialect,
Samavedi, Varli and Vadval dialects are connected with Marathi and known as
kokani. But Dr.S.M.Katre opines that Konkani is an independent language,
whereas N.N.Kalelkar thinks it as originating from Marathi because the
inscription in stone and copper in Goa is in Marathi (Bharatiya Sanskriti Kosh.
555)
Prehistoric existence of Konkani Dialect :
First
theory suggests that before 600 B.C. the hometongue of the brahmins was
saurseni dialect, where as the vedic language was sanskrit. V.M.Shenoy believes
that this saurseni is konkani or origin of konkani. When the Sarasvati river
dried up in 600 BC the sarasvats brahmins brought, this saurseni-prakrit
dialect, which over the period of time evolved in to modern konkani during
emigrating period. Second version is that konkani is a sanskritised dialect of
kokna tribe referred to as Kokani, Kukni or Kukna, who are found in Maharashtra
coastal forests and south Gujarat. The migrant aryan brahmins who came to
konkan picked up the language and added various prakrit and sanskrit words to
evolve konkani which flourished in Goa. Brahmi Lipi was used to write konkani.
Thus saurseni is the foundation for onkani origin.
In
mythology, Saursen was grand father of Lord Krishna and father of Vasudev. The
dialect spoken by Saursen clan was saurseni. There was also a Soursen great
grand son of Shri Ram from Lava descent. Sauraseni was breath of Indo-Aryan
language in pre-buddhist era. In vedic time, it was used as Chandaas (alankar)
[Wikipedia – source not given]. Sauraseni is nearest to sanskrit and prakrit
and was origin of konkani, like Marathi. Only truth is the two languages
branched off but konkani retained its touch of Gods language Sanskrit. Saurseni
is an apabramsha of sanskrit -prakrit.
After sarasvati river dried up, Chedivarshiya
sarasvats IInd migration including vaisya. goude or gavde, came to Goa,
covering north Gujrat or Saurashtra, south Gujrat or Lat (Lad desh) and Maratha
konkan. Cheddas are still there in Punjab and they are kshratiyas. The migrant
Brahmins of goud desh which was also known as North-Kosal along with shabars
and gavdes came to Lat (S.Gujrat) desh, and then to Goa. In Mangeshi temple
there is a reference of ‘Satyvant Lad’ concerning 2nd migration. Lad
Shirodkar is Gaonkar of Shiravde. In Goa, during 7th century North Indian
kshatriyas claimed themselves to be Rajputs.
Sarasvat migration took place between 200 B.C. to 700 AD i.e. 900 years
span. (Gomantaki Pratima by Sathoskar page 35)
There are two speeches connected with
konkani. One is konkani the Gaon language and the other coastal area of
Maharashtra. Konkani may be looked upon as an older offshoot of proto-marathi.
But it has some idependent grammatical characteristics. It has number of
dialects. In Goa among Christians, the Roman Catholic missionearies have built
up a literature which is of Christ’s inspiration. Konkani is an interesting
dialect. It is local diadect of Portuguese settlement. There is little Kannad
and more Marathi element. To the south of Goa the language changes its
character. Konkani is not a homogenous tounge. It is a convenient term for
collection of dialects spoken along the coast. (Excerpts from Gazetteer of
India Vol. I Chapter VII; Languages by S.K.Chatterjee and Dr. S.M.Katre and
Marathi Vishwa Kosha page 290)
There are three regions of
Konkani speakers :
1)
Marathi
Konkani
2)
Goan
and Karwari Konkani
3)
Mangalore
and Kerala Konkani.
Karwar and Goan Konkani are having
independent status. There are also 6 other dialects.
1)
Goan high
caste, 2) Goan gavde, 3) Chitrapur sarasvat, 4) Karwari christians, 5) Goud Saraswat
Brahman and 6) Manglore Chrishtians.
In 20th
century many literary works originated from Shenai Goenbab, Valvalkar, Borkar
and D.K Sukhtankar.
Only
konkani is real dialect of marathi. There are other local varieties. In
Ratnagiri District the konkani form of marathi gradually merges in to konkani through
several minor dialects such as kathodi, varli, vadval, phudagi and samvedi which in several point agree with
gujarati and bhili. Total number of konkani speaking population was 23,50.817
(Maharashtra of Bombay). In 1891 survey, the number of Konkani speaking people
outside konkan are as under :
Mysore
4166
Rajputana 47
Chanda
20
Coorg 2129 = 6362 (total)
(The
Linguistic Survey of India 1891,1901 and 1921)
The
inhibitants of konkan once occupied the
area now known as modern Gujarat and settled in konkan only after having lived
there for sometime. [the Sherogars are an example that they lived in Lad desh
i.e. South Gujrat before the Great Durga Devi Fmine of 1395.]
Page
16 of Survey’s vol VII records that Konkani dialect was described in history at
a still earlier date than Marathi.
The
Wikipedia notes that inscriptions on the left foot of Gomateshwar of Shravan
Belgola is konkani (no authority cited)
Page
164 of linguistic survey of India Vol VII records that Shenvis of Goa were
brought by Lord Parshuram from Tirhut (TRIHOTRA) of north India, spoke Konkani.
They did not have any marathi influence. Hence konkani has a different origin
and is derived from the same old dialect called Sarasvati Balbhasha (bolibhash)
originally spoken in Tiruhut. The missionaries of Goa and Manglore have similar
opinion and contend that konkani is not a dialect of marathi. In a nut shell it
can be assumed that konkani and marathi derive their origin from same prakrit
and sanskrit and are dialects of same form of speech.
Page
207 vol 23 of Maharashtriya Gyan Kosh records that during Prathviraj Chavan’s
rule a hindi poet for the first time wrote the oldest hindi literature using,
pure, apabrasha, sauraseni and prakrit dialects known as Gaudi vangmay.
Actually
older konkani literature was burnt by
portuguese invaders and their missionary zealots as containing pagan
doctrines (page 166). In 15th century they issued an ordanance that
natives stop speaking in konkani and use only Portuguese. Konkani means the
language of konkan. The scriptures which first mentioned the konkani language
describe it as “Linguabramanica, Lingua Canarim (means not kannad but in parsi
term for Gomantaki), Canarim or Canarina, Lingua Bramanica Goana. Original seat
was Gomantak. So others called it Goanese. (Tiswada Sastii). Generally kokani
is the home tongue of high caste hindus, it is also spoken by konkani settlers
in Kanara (Bombay). Konkani in origin is spoken from Malvan to Karwar. Large
number of people in Bombay island are Kudali and Konkani speakers. Konkani has
a different origin from Marathi is based on the fact that Shenvi Brahmins were
brought by Lord Parsuram from Trihotra. Shenvis have spread over Konkan, Goa
and Karwar. Konkani is derived from some old dialect called “sarasvati
balbhasha” which was originally spoken in Tirhut. Actually Gujrati and Marathi
also derived from Prakrit an Indo-Aryan tounge [page 164-166 Linguistic Survey,Page
210 vol.vii]
The chitpavans or kokanastha are chief
konkan brahmins at Parsuram hill Chiplun. The chitpawni is related to konkani.
There is also a mahari dialect (a marathi apabramsha) The local variation of
prakrit and sanskrit were known as pabramsha.
Linguistic survey of India vol IX pt
III pages 6. 108 and 130 records that a dialect of bhil in Navsari, Bhilwara,
Surat and Nasik to be offshoot of konkani and is shown under standard konkani
column numbering 232613. Ladi –
(linguistic survey of India page 117 vol. XI) Lads, it does not seem as if have
got a dialect of their own. A dialect ladi was reported, during the survey to
be spoken by 500 people. Ladi nearly corresponds with Jaipuri in easten
Rajasthan. But there are some similarlity with Konkani (page 144 pt I of Vol.I
Linguistic Survey 1891). Konkani is an
earlier dialect and not merely a corrupt form of speech. It is spoken from
Malvan to Karwar, Goa, Sawantwadi and Karwar district. As a dialect of Marathi
it branched off from common parent language Prakrit at relatively early period.
That is why many divergencies from of marathi. It has no surviving national
literature as Portuguese burnt them.
The linguistic survey of India
classified Konkani in to mainly four
branches -
A]
Offshoot of Gujrati dialect : 1) Bhili konkani 2) Ladi konkani 3) Airani dialect.
B] Marathi offshoot :- 1) Samavedi –it is
spoken by a small group of samvedi brahmins whose surnames mostly Naik and
whose occupation varies from small time cultivators to traders in Vasai taluk of Thane district.
2) Vadvali spoken by somvanshi
kshatriyas who are also husbundmen.
3) Koknas – An adivasi tribe brought to
man the Gambhirgadh fort in Jawhar state from konkan.
4) Varlies – Local tribals.
5) Kolis – Local fishers whom Enthovan refers in
S.Kanara as kothwals.
6) Chitpavani – Kokanastha brahmins.
7) Malvani – People of south Ratnagiri
(Today Sindudurga district.)
C]
Gomantaki Konkani : It is a nationally recognized language.
D]
Language spoken by Emmigrants of Goa in Karnataka and Kerala - There is a great
deal of difference in dialect among many caste and talukas.
E]
Even Cylonese language is also konkani originating from Indo-aryan language.
CHAPTER – IV
Konkanies
(Thurston in Tranvancore Census report 1901)
Konkanies include Brahmins, Kshatriyas
and trading sect of Sarasvat and Goud Brahmans. Kokanastha Brahmans are of
Dravidian origin as they did not come from Aryavrat and differ from Konkanies.
(Konkani shudhras are known as kudumikkar). On extinction of Sarasvati river.
Brahmans who lived there moved else where. According to Sahyadri Khand of Skand
Purana, a branch of them who lived in Tiruhat (Trihotra), whence 10 families
were brought by sage Parshuram to Goa i.e. Panchakoshi. Later others followed
and settled in 60 villages (Sashti) and 96 hamlets. Actually konkanies (G.S.B.)
gained in trade after the advent of Portuguese.
(Thane
Gazetteer – Page 174 vol 13 Pt I)
Konknis or koknas are an early tribe
(schedule) who speak a mixed dialect. They were brought from Ratnagiri to
garrison Gambhirgad fort. They are husbandmen. Liquor addicts, marriage by brahman
priests. Khandoba is kuldev. They are synonym with Ramoshis. Ramoshis of Chakan
and kokanas of Chaul (Ratnagiri) destroyed Rashtrakut rule in Konkan.
The
linguistic survey of india classifies many dialects of gujrati and marathi as
konkani bhili, airani, koli and vadvali are among them. In a broader
perspective bhil, the most ancient tribe in central-western India, kolis, samvedi
brahmisn (phudgis), somvanshi kshatriyas, kokanastha brahmins, bhandaries and gabits
of Malvan may also be taken as konkanies, besides all Goan castes and Karwar
and Mangalore Konkani speaking castes and religions. They include sarasvats,
goud saraswats , sonars, sherogars kokan marathas, kharvis, comerpanthis, kalavants,
kokni musalmans, convert christians, kelshis, daldis, (Jaljer), siddis, kunbis of Goa, Are Marathis, Marathis.
Karhade brahmins also speak konkani but they are not konkanis.
CHAPTER – V
KSHATRIYAS
The second and military varna of Manu,
the sanathana chieftain. The sherogars claim to be of the kshatriya caste.
Caste has originated from Portuguese word casta. (Kanara Gazette)
In Rigveda there is no mention of
Varnas (Bharatiya Sanskruti Kosh Page 432). But kshatra and kshatriya named;
the meaning ascribed to them being strength and strongman. Kshatra word is used
as Raja or Satta (Atharva veda). Indra, Varun, Aditya, Agni, Yama, Prajapati
and Rudra are thought of as kshatras. In due course, the caste system appeared.
Taitereya samhita and Brahmana Purana mentions the relation of brahman,
kshatriya and vaishya and were established during Atharva period. Brahmans were
shreshta (superior) as they performed yajnya the essence of vedic concept of
Pooja or worship, wherein work of kshatriya was no less, as they protected
temples and brahmans. The Purohit is half atma of kshatriya.
It is recorded in this volume that
there existed only brahmins. But a void or vacuum was experienced. So the brahmins
requested Brahma to fill in this vacuum. Brahma created kshatriyas from his
arms and shoulder. Jataka samhita describes “if any kshatriya keeps married
relation with other castes he is treated as heena”. Buddists consider Kshatriyas
more important than brahmins. After the soothrakala, the caste was determined
on the basis of birth. Consequent to hybridization, many sub-castes followed,
and the purity of varna gothra was disturbed. So pure brahmins became very
rigid and avoided the drinking of water from kshatriyas (page 435)
Kshatriyas
had the duty to protect brahmins and society at large, they assumed superiority
of power and wealth. Instances of quarrel between Vasistha – Vishwamitra and
Jamadagni and Kartya Veerrjun (sahasraveraarjun) is unforgettable. The brahmins
considered kshatriyas kalyanroop. In sathpatha-brahmin, it is noted that
nothing is superior to kshatriya. In yagnyas the kshatriyas take precedence
over brahmans in the seating arrangement (protocol.) Kashiraja Ajatshatru
taught Garga Rishi the brahman, Brahmavidya. (Jataka grantha). Raja, Rani,
Samantha, Sardar and officers of cavellary are kshatriyas. (therefore it is
doubtful that all soldiers are kshatriyas). They maintained effort to keep
purity of their blood. Like brahmans the kshatriyas could study vedas as of
right. Lord Krishna studied vsedas and created the Bhagvatgita. The kshatriya
could practice vaishya and other occupations for a living. Parashuram is brahma
kshatriya . “Fighting for a good cause is superior duty, afraid to fight or
escapism route (palayan) is adharma. If dies, goes to heaven. If wins becomes
Raja. The kshatriyatva is attained only after upanayan, the sacred thread
ceremony (manusmriti). A book “Madhya ygeena Bharat” by C.V.Vaidya records that
in this period, many sub castes occurred in kshatirya. In eleventh century a
pure kshatriya list was prepared. In that Haryana, Punjab were left out. South
Indian Rajas were also absent. 36 Rajgharanas most of them originating from
Rajputana, Rajputs were in this list.
Rajput
Kshtriyas – After Adi Sankar re invigorated the hindu way of life, by
subjugating the buddhist culture, the kshatriyas in Rajasthan called themselves
Rajputs. They are military in origin with attributes of landed estates and
leadership. Their habitat extended up to Narmada. Beyond this the original
stock is not found. Even within them it has in some cases been watered down
materially with local blood. Chatrapati Shivaji Maharaja was having difficulty
during his coronation. The essence of Kshatriya are i) Chieftainship of a clan,
2) Command of an armed force, 3) Possession of substantial landed estate and 4)
scrupulous regard for letter of brahminical and vedic regulations, as birth,
marriage and death of domestic rituals, aboveall interaction with other classes
to foster goodwill. (this is kaliyug and hence these tenets are rare). The
elaboration of the claim to affiliation to one of the recognized ranks of kshatriya
is left to the ingenuity of brahmin priest with the aid of a bard (the hoglubhatta) and genealogist.
Importance of kshatriya was reduced
after the British crown took over administration. They reduced systematically
the hold of this caste over the society. Only fort sentries and constables were
recruited. The sardars and commanders positions were taken over by British
professionals.
Thurston observes that bulk of
kshatriyas in south India are Dravidian. Ethnology of ancient India by R.C.
Jain page 245 mentions that during Mahabharat period there existed only 4
gothras viz. Angiras, Bhargu, Vasishta and Kashyap, and the Kshtriyas had no
gotharas. Their gothra was that of their purohita. Gothra of Purohit and
kshatriya yajaman came to be treated identical, a cause of unity. Kshtriya is
only quality. During Athrvaveda it emerged as ethnological, (if you do not
adhere to those qualities you do not have right to be considered as kshatriya).
This is bench-mark. It may be added that in todays jargon buttlering, depriving
the close kins the fruits of their labour, seducing (to mislead for personal
gains) or earn against kshatra-dharma are negative qualities of kshatriya.
(Compiler – For kshatriya and vaisyas the brahminical ceremonials are the
touchstone of respectability. In order to gain respectability all you need is
to earn and gain in whatever way including unethical and immoral channels, host
brahmanical and ceremonial rituals to gain superiority and you become respected
kshatriya.)
Bains
in his ethnology (page 47) termed it in a meaningful discussion. In Tamil
country Kallan (a thieving clan ) with economic gain became a maravan, a small
farmer, on further prosperity he became agaimudiyan (described in servai
servegar) to control society, finally to Vallalen a chieftain. He also mentions
that a kunbi in Bombay province, after accumulating the wealth imitates the
customs of maratha kshatriyas, gives his daughter in marriage to maratha and
calls himself the kshatriya. Thus the kallans and kunbis got entries in to kshatriya.
It is conjectured that Kallans are an offishoot of kurubar and one of them
became Raja of Pudukottai. (servai). The
servegars who are of Tamil, rose from kallan, and kurubars caste indicates that
it is not having original kshatriya status.(Col. James Walsh in his memoirs of
military service )
A word about Maratha – Kshtriya
Brahmins of upper India consider
marathas to be scythian. Anthropological observation indicates that they are of
persian descent. Their claim to kshatriya was not acknowledged, because in
political atmosphere there was no definite line drawn between maratha and kunbi
as noted in earlier paragraph relied on hypergamous tendencies. (page 40 of Ethnography
by Bains). Actually the system deteriorated with expansion of population in
post vedic times
Gazetteer of India – Page 290-291
Geneologically
nature plays an important part. People endowed with particular physical
characteristics servive in large numbers under particular conditions of nature,
while others may tend to extinct. Hence the formation of gothras and marriage
between castes and particularly subcasts, as during the buddist and muslim
anslaught the casts got mixed up. This is one or other of several such ways
that mankind has gradually become divided in to races, and ethinicity. The
differences may be in anatomy and physiology. But once the differences arise
and stabilized they persists when members of one type migrate to places of
other, the two remain distinguishable over a long period of time unless there
is free intermarriage. This is so in case of sherogars and goud saraswats who
never intermarried with local class though were emigrants.
For example Gazetteer divides races and
their hight. Very short less than 149
cm. short 150-159 cm, medium 160-169 cm, tall 170 to 179 cm, and very tall 180
and above. Sherogar in general are 170 to 189 cm category and from Indian
standard tall. The ancestral culture and custom was an attempt to preserve
these essence of anatomy and physiology, as it is practiced in support of
natural selection. This is scientific. In modern days genealogical race can be
arrived at by genetical D.N.A. test.
Cronology of Human
Race before Christ (Wikipedia)
35914,
BC - Adamic
Regime (Adam & Eve) at Aden
35797
BC - Collapse
of Adamic Regime, migrate to
Mesopotamia, cradle of Civilisation,
spread to Eurasia.
35794
BC - Adam
migrates North to Caespean Sea
(28 day a month lunar
month evolved)
35403
BC - Death
of Eve.
35338
BC - Death
of Adam.
30,000-10000
BC- Evolution or racially mixed races.
22000 BC - Date
mentioned in Taitereya Sanhita
the most ancient of vedic hymans dated
by calculator of varna equinox cycles provided in hymen.
20000 BC - Population
of Western India was tinged
with Ademic Blood.
16000 BC - Sethite
priests enter India, population
pressure in Turkey, Iran, Iraq,
provokes the Andite movement towards India in Indus, Sarasvati and Ganges.
11000 BC - Deterioration
of Sethite teachings in
India.
Blending of Andite with native stock
results in mixed people called Dravidians. Earlier pure Dravidians possessed
capacity for cultural achievements. The Andite inheritance attenuated. This
composite stock produced most versetile civilization on earth.
8000 BC - Domestication
of animals and plants.
Dravidians trade by sea and land with
Babylonea and Sumerians.
6000-3000 - Indus
valley Aithereya Brahman
described.
Turks domesticated horses, evolved,
wheeled chariots. Egyptians reformed calendar with 365 days.Sarasvati (EVE)
referred to in golden reliance sutra in vedic system. She is goddess of vidya
and her children are vedas. Asuri people of Sind migrate to Kuchh, a precursor
of later Harappan culture.
2800 BC - Oldest
ship building in Egypt.
Sarasvati culture flourishing. Great pyramid
built in Egypt. Aryan invasion.
2000-1700
BC- Sarasvati begins to dry up. Thar
begins
due to seismic activity causing
sarasvati river to change coarse. Residents shift elsewhere. Rigveda compiled.
1700- - West
coast of India submerged 40’ in to
sea.
Rigvedic Sanskrit is oldest attestation
of any Indo-Aryan literature.
600 BC - World
over religion leaders established
Buddhism Confucian, Lao-tse, Zorostrian
and Jainism.
Asoka’s buddism spread to half the
world in one generation.
7 BC-30
AD - Jusus
of Nazaret.
CHAPTER - VI
SHEROGARS THE
MESSENGERS
Records
placed in earlier chapters show that habitat of sherogars is Kumta and Honavar talukas
after the Portuguese siezure of Goa and adjoing areas in 16th
century. They say, they came to Mirjan and Honavar from Goa because of Portugueses
excesses. But the history of these people precedes far earlier than Portuguese
advent. They have nearly 1300 years of existence from Rajastan to south Gujrat
in 13th and 14th century to Goa and in 16th or
17th century to Kanara.
The
much hyped Kanara gazetteer of 1883 has recorded the sherogars as messengers.
But the origin and meaning of messengers is no where recorded. Messengers can
be of military related works, civil administration works, religion related
functions like temple administration. It is also mentioned that sherogars are
former soldiers and cavellary men. (the readers may note that all population
sects in Kanara have been soldiers or warlike except haviks, sarasvats, sonars,
and halakiokkals. Otherwise, Nadors, Sherogars Namadharis or Halepaiks (meaning
old soldiers), Commerpaiks or commerpanthi, Gabits or Kolis were all worriers.
Even the holsvars or harijans were once upon a time rulers of Gokarn and Tadri
segment. (Kanara Gazetteer)
a) The messenger or the system of
information transmission (journalism) is part and parcel of any polity. Even in
mythology we have messengers in the political culture of those days. The
politics was divine or godly. The divine sage Narad can be considered the
earliest record of a messenger – Lords Shiva, Vishnu or Brahma would call him
to transmit their messages across the heaven, earth and netherworld. Otherwise
also he is tagged as “chadikor i.e. manipulated transmission of messages, it is
the quality of intelligence used for public good.
b)
The
second example of professional messengers relates to yamadoots. It is a culture
in higher castes, before start of lunch, the elders, mix a little of all items
served for lunch and make 4 small balls of them, place it in right hand corner
of plate or banana leaf, sprinkle water with closed eyes. These balls are for
the yamadooths. They work in fours, collect all goings on in the life of people
of earth and report to Yama, to be recorded by Chitragupta in his register.
These messengers of Yama are omnipresent and everybody’s action is compiled
recorded, evaluated and accordingly fate is decided. Hence the importance of
messenger is significant. The whole system of life is controlled by this
messengering function.
c)
The
next in line of messengering is Hanuman. Lord Rama sent his ring with Hanuman
to find Sita, and deliver the message that he would rescue her. Hanuman also
brought message of Sita to Rama after burning Lankan gardens. During his stay
when captured by demons, he used his skill and intelligence as well courageous
power to warn Ravana.
d)
Lord
Krishna was a messenger of Pandavas. He delivered the message for a treaty
between the warring cousin siblings Pandavas and Kauravas.
e) In history also, there were number of messengers. Chanakya kept many
secret messengers. The invading tribes like, Kushans, Sakas, Hoons and Musalmans
all used the secret messengers to collect ground situations and transmit back
the facts as to when to start war. Most of the Europeans travel writers in East
India trading days i.e. before 1757 were such messengers. Before that, Egyptian
and Persian traders who did the travel writings were also secret informents.
The bhils were used as foot messengers by prehistoric kings and then Rajputs.
These bhils occupation wise were called sergars (Guj Gazetteer)
In Shivaji’s time
the kokanastha brahmins in konkan were able messengers. They had good spying
net work which helped the marathas to establish Hindavi Raj. Later on these
same kokanastha brahmins went on to become Peshwas. In British colony, the
relevancy of spying and messengering by Indians was reduced. They would have
use of messengers in village kotwal (kolis) of North Konkan, and ugranis in
South Konkan. The court bailiff was also a messenger in British administration,
even pattlewala was called messenger.
f) Religious functions of messengers –
Since ancient days the temples have utilized the services of messengers. The
temple activities are informed through messengers to devotees. The idol of
temple diety decorated in jewelleries when taken on a procession in a palanquin
the armed messengers would lead ahead of security personnel. Any untoward
anticipation would be relayed to the security and concerned authority beside
taking preventive steps on the spot, to maintain the success of function.
Similarly
page 147 of Kanara Gazetteer records that the shenvi priest the religious head,were
when on a religious tour to collect devotional tributes from his followers in
his palanquin, he has guards of messengers armed with swords and gun ahead of
the procession followed by bhats (who warn people to make way), the palanquin
bearers, the umbrealla holders, chamar (fan) swingers, singers and dancers.
Thus the messenger here again forms a protective staff besides being the
information gatherer and transmitter. Like modern day spy moles, help of
messengers were taken by olden day
rulers and sultans, to gain entry in to adversaries territory or forts.
In
sherogar sub caste also the messengers are engaged by their headman or budhwant
to inform their castemen the decisions or action as the case may be taken by
the caste panchayat or about temple poojas or the messages of the teachar.
During
the British colonial rule, the traditional messengering system became extinct
and they appointed kotwals, ugranis and bailiffs mostly illiterate from
distressed classes. .
However
old traditional messengers were of great help to colonial shikaries or hunters.
The sherogars by 1800 AD had settled down as husbundsmen and were living among
the working class hallakki gaudas, hale paiks and are-marathies, adjoining the
forest tract. In those days tiger was main victim of these gora sahebs. They
would pay a sum to locate a tiger on prowl which was easy as the cattle were
killed or mauled by these tigers. The messenger would give the information to
the European hunters and would arrange for beaters. The beaters who are working
class would in large number encircle the tract supposed to have tiger or shikar
with shrilly noise and drum beats. They knew the pathway used by the wild
animals to enter that particular tract, where the hunter led by messenger would
wait for the shot, sometimes on a machan. On success of the hunting the
messenger would get a fixed sum which he shares with beaters. (Complier adds –
his uncle was sort of such a messenger, while
leading to locate a wounded tiger he was attacked by the tiger and succumbed to
the wounds. Further the family had few bundles of palm leaf literature tied in
maroon cloths in old packs. The language must have been in devnagari; thus
messenger tag to family name paik and occupation justified).
Binamal kingdom records existence of
messengers in 7th century. These messengers have been returned as
sergaras or saragars. The bhils have acted as sergars or foot messengers,
whereas the Rajput sargaras have acted as horse messengers. The arrow like small
spears’ called shara were used as weapon
by these messengers. In Gujrat and southern Marwad ‘sha’ is pronounced as ‘sa’.
May be this shara has got something to do with sherogar. These sergaras were
professional. The lad people of south Gujarat records existence of sherogars,
who in turn came to lad desh from Rajasthan. Therefore it points to Rajputs of
Rajasthan to be origin of sherogars and not the koknas as recorded by the
kanara gazetteer. Because the sherogars like koknas were cavalrymen migrated
from Goa, it was convenient to the then Karwar statistician who might have been
a convert, to group the maratha koknas and koknas and Rajput sherogars. Of
course, a lot of water has flowed, paths travelled and rivers crossed from 7th
century
SHEROGAR FAITH
Sheogars
are believers both in smarth and vaishnav panth. They worship both Shiva and
Vishnu. However their spiritual teacher is a smart. The swamy and teacher who
is at Svarnvalli muth or monestory on Sirsi-Yellapur road, seldom appears in
public without conundrum. He is dressed in silk & ascetic cloth, a shoulder
cloth, a silk head-scarf. The head is shaved without tophknot (shendi). He, was
in olden days usually carried seated in a palanquin (palkhi) which is like a
double decked easy chair, ornamented with beautiful carvings. Before him several bands of musicians played by many
country instruments. Recent days he travels in the car. He has a team of
messengers armed with swords and guns. [Kanara Gazette Pt I page 148]
Every caste spiritual teachers and
swamy’s have the same types of procession for visiting their devotees to
collect religious tribute, (Kanike-in kannad). The point of highlight in this
case, is locus-standii of messengers. The messengers or sherogars are not mere
postmen to deliver messages. They are geathers of intelligence and on endorsing
the same, transmit safely and in secret. Messengers are picked up from highly
skilled cavelors they are brave, intelligent and skilful in war. In olden days
they were connected equally with king’s military administration and religion or
temple administration. Over the period of time, some got attached to only
military or administration of messengering while others were used only for
religions and temple functions (more on this in culture, chapter ) and on
teacher’s death messengers spread news to devotees. Two aspects connected with
hindu religion in Karwar district are worship of spiritual guides and fondness
for car festivals ( rathyatra) in village temples.
The Caste-Culture
And Rituals
The Sherogars, like all other high
caste Konkani speaking people from Goa have similar cultural rituals from birth
to death as follows :
Dohale or Duvale – Generally in 7th month of
the woman’s first pregnancy dohale (Hunti-Barche) is done. Women members of
husband’s family ask the caste women to attend dinner. Generally they bring the
sweets and all kinds of eatables to the pregnant woman and feed her with their
own hand. In older days, ladoos, nevri, undi, sukil undi, sankarpala, chakli,
pharsan, puranpoli were common item. These days, people who care for such
rituals, feel it convenient to purchase these items from shops. After the
dinner caste-women (saubhagyavati’s, Suvhasinis or Muthaide in kannad) lay in
her lap rice, coconut, betel nuts and betel leaves with cash presents. The
husband’s people present her saree. For first pregnancy she goes to her
parents. The same rituals is performed at parent’s house as well. But phugdi is
also performed.( phugdi is a dance performed by girls in konkan) All these
activities is to create an atmosphere of cheer, which helps in keeping away the
apprehension of labour pain and such things.
Birth-
when the signs of labour pain is noticed vaijini (midwife) is sent for.
Generally midwife, expert in olden days was from lower caste. A special cell by
erecting bomboo or cane mats of 6’ height adjoining kitchen. No man is allowed
near the erection. Female elderly members of family and midwife make a lot of
hustle-bustle. Taking hot water, towels and what not. After birth, midwife cuts
the naval cord with a sharpened knife, vile (grass-cutter). Then child is
cleaned and wrapped in cloth brought for the occasion. The child is laid in a
winnowing fan (i.e. soop) and some iron instruments are laid by the side to
keep off evil spirits. Like in a death, on birth also family is considered
unclean (sutak) for 11 days. On 11th day priest gives them
punchodocks (5 products) of cow for purification. Mother is fed with rice,
curry and godse or sweet and she suckles baby.
On the
occasion of birth, neighbours and relations come uninvited. They generally
bring honey to the baby, in return, visitors are offered betelnut but no
eatables as the family is under sutak.
On the
6th day setti ceremony is performed by worshipping a small copper
pot filled with water and decorated with mango leaves and a coconut daubed with
vermilion powder. Some plantain, beetelnut, betel leaves, and flower are placed
by the side of copper pot which represents Brahma who is believed to have come
in the guise of an old dame to write the destiny on child’s forehead. It is
said in olden days a blank paper, pen, ink and pen knife were also left near
the baby. Elderly people keep awake, women dance phugdi. Phugdi is a ritual
where in the dancers hold a water vessel in their hands and blowing across the
mouth of pot make a hoarse-sound. At the same time they move rapidly in a
circle bending to half their height, leaning forward, leaning to one side
dropping to their knees. Again drawing to their full height (modern acrobatic
exercise!)
In
setti day, a feast of khichadi is hosted. The khichadi is made of rice, split
green gram (mug) coconut, jaggery or molasses as is called in Karwar and
clarrified butter. Next day before the day break the midwife carries away all
offerings.
On the
11th day they clean the house, all cloths and utensils. After the
bath family members swallow punchgove (5 products of cow) given by bhat. A hom
is performed. Brahman santarpan by those who can afford is accorded.
On the
12th day afternoon, the child is named. Child’s father, who after
the letters have been traced by bhat (priest), writes with a piece of gold on
rice spread on a winnowing fan (sup), first whispers in child’s ear and then
repeats aloud. Child is then laid in the cradle, which is cradled by women
singing the god praising songs.
Jawla – This is hair cutting ceremony. After 3 years of age, child’s
hair is cut for the 1st time on a lucky day. Before cutting the
hair, a hom is also done to worship Ganapati, Varun and Matrika. If this
ceremony is not done, a money payment is made to brahman during upanayan. The
barber receives rice, jaggery and coconut besides money, a new waist cloth and
headscarf. After the ceremony feast is offered.
Thread Ceremony (Munj) : The thread ceremony is performed on
boys between 8-12. Large mantavs are erected in front of the house. There is a
custom called sangni i.e. invitation to the caste peoples. An elder of the
family with some men and women embarks on sangni. On reaching a house the party
is received and men are seated on mats at veranda (i.e. living space) and women in the inner rooms. The inviter asks
the people of house to attend the ceremony mentioning the time fixed for
function and from a silver cup if affordable enough, delivers some vermillion
coloured rice (Akshata). The women of the house compliment visitors and apply
haldi – kunku. And also women of the house compliment visiting lady with little
rice, coconut, betelnuts and betel leaves and a piece of turmeric. Sometimes a
purohit also accompanies the invitation band. There are instances of musicianss
also attending. On the day of function the guests come. The boy after being
rubbed with oil and bathed with warm water, is taken to kitchen where he sits
on mothers lap and nourishes eatables fed by
his mother. This has to be the last time that the boy is allowed to
taste the food which is also eaten by others (Usthe Khana). The boys head is
shaved except top knot or shendy by the barber who is paid money, a pair of
waist cloth and grocery food equivalent for the day. The boy is again bathed
and seated on ceremony spot facing east with his father on right, the bhat on
left. Priest performs grahashanti- a hom, burning rice, darbha, rumbad (atti),
palas, khair, rayi, shami, durva and pimple wood with clarrified butter,
gingelly seed and cooked rice. [The rice is sacred to Sun the palas to Moon,
khair to Mangal, rayi to Budh, pimpal to Guru, rumbda to Shukra, shami to
Saturn durva to Rahu and darbha to Ketu.]
The sacred fire or hom is done by burning mango. banyan pipal, umber and
shami woods.
The boy then does sastang namaskar to
his father indicating his desire to be taught the duties of a brahmin. The
father taking him on his lap covering a sheet wispers in the boys ear Gayatri
mantra- a sacred prayer to sun. The bhat girds the boys loins with darbha and
puts the sacred thread across the boy’s left shoulder and fastens another
thread to palas branch, and hands it to father who passes it to his son telling
him that he now is a brahmin and he ought to earn his living by begging. Priest
blesses the boy and the boy, holding a metal tray in one hand and palas staff
in the other says “Bhavati Bhikshandehi” (be pleased to give alms). The mother
drops rice and coins in the tray and then guests follow the ritual. Mother’s
alms are given to priest and rest to boy. His sisters and relatives wave
lighted lamps (aarti) round his face. The boy then takes palas staff and starts
for Benaras. After he has gone a short distance, his maternal uncle follows him
and persuades to give up pilgrimage, promising him his daughter in marriage.
This concludes ceremony in a nutshell. Of course a feast is followed. The
custom of dining procedure such as washing hands, changing to dinner clothes,
sitting on manais, serving food on banana leaves etc. are common and hence its
intricacies are omitted. Before eating deity praising hymens are recited. The
male adult members take a bit of all items served on the plaintain leaf and
strew it on 5 spots, on the right as an offering to propitiate yamadoots, who
otherwise are said to defile the food.
Marriage – It is an interesting story that how
the institution of marriage came in to existence. Mahabharat narrates Udhalaka
Svetaketu story. Wherein a rushi who found his mother leaving his father and
taking to another man, questions the conduct and the mother replied that it was
lawful. Thereupon this rishi discussed the question with other rishis who came
to a decision and abolished the stage of non marriage. This is the history of
marriage given in mahabharat. It is probably supported by a mantra of Yajurved
which is cited in Manu dharma. In sherogars, the boys are married between 13-18
years and girls between 8-11. The proposal comes from girls side and procure
the boys horoscope to compare it with the girls generally by family priest. If
the horoscopes agree parents from both side settle what gifts, varadakshina
bride’s side to make to bridegroom and what streedhan the groom had to make,
then a soirik – bethrothal ceremony takes place. This is mangani or sakharpuda.
The priest fixes a lucky or auspicious time for the marriage. Houses of both
parties are renovated at least by new paintings. As done in thread ceremony the
invitation are given to relatives and caste people. If not, the failing party
faces penalty including outcasting (In Compilers case the yajman failed to
carry out the custom of invitation to caste people and was issued show cause
for outcasting by the caste-committee.)
In the
olden days the bridegroom’s procession would arrive at bride’s residence a day
or two before! In such a case udid-muhurat ceremony is performed a day before
marriage. In udid muhurt function a coconut, 3 beetle nuts two betel leaves
with some money and rice are laid on plantain leaf to represent Lord Ganesh.Evening
before marriage day, bridegroom accompanied by his relatives in the procession
and family priest and the bands proceeds towards bride’s residence. At the
boundary, they are received by bride’s party with similar show with lot of fireworks.
Bride’s father washes groom’s feet, applies rice to his forehead. This is
called boundary worship or seemanth puja.
On
marriage day musicians play their tune, the bride and grooms are bathed. The
priest then makes 4 heaps of rice and worship Lord Ganesh – the evil-averting
god. By laying on one of heaps a coconut representing Ganapati and 2 betel nuts
and leaves for his wives Ridhi and Siddhi, on two of remaining rice heaps are
set a copper pot full of water representing water god varun with a betel nut
and a silver coin. The fourth heap is laid in flat basket (sup), on top of the
heap are set 28 betel nuts representing (mother goods) matrikas. One coconut, 2
betel leaves, 2 glass bangles, a wooden comb, 3 small cups with sindoor
turmeric powder and kajjal and a khan (cloth piece). This is done to gain the
goodwill of female divine goods or matrikas. To gain goodwill of mandap devta,
some mango-leaves one tied with a cotton thread to a rumbad twig which is laid
in a flat basket by side of matrikas heap. To ward off evil eye a new earthen
pot full of rice with betel nut and a piece of turmeric are laid in the basket
and worshipped. It is called avighna sanjnika. Aarti is then waved around rice
heaps. Then the spirit of dead ancestors
is conciliated by offerings of food and sometimes feeding brahmins which is
called Nandi Shraddha. Then influence of planets (grahas), made friendly by
burning a homfire. Then the bridegroom is dressed for the ceremony including
marriage cloths, coronet or bhasing. Bhasing is made of white cork (bendu)
Aeschy nomene aspera (botanical name) which grows in fresh water ponds in
Yellapur and Banvasi. Bride grooms party passes in procession with music to the
house of bride, the mother or some elderly woman carrying in her hands a lamp
of 5 wicks to marriage mandap. Bride’s father washes groom’s feet, while mother
waves aarti on boys face. Girl’s father, holding boys hand leads to mandap. He
is sprinkled with rose water. A curtain of white cloth is held before the
bridegroom, who then stands and the girl’s maternal uncle carries or leads the
girlbride to mantav. She is decked with ornaments her head in particular being
embellished with profusion of jewellary and flowers and bhasing. She is set
opposits bridegroom on the other side of curtain. Priests recite mangalastaks.
When the auspicious moment comes, the
musicians raise a great din and the priest after chanting appropriate texts,
five times over repeats “savadhan” (be careful). Each time the word is repeated
the priests and guests shower akshata over couple. The curtain is withdrawn and
both bride and groom take flower garlands and puts it round others neck. Then
father of the bride joins the right hand of bride and groom and the mother
pours water over them, catching the water in a tray which later pouered over
coconut tree which is also a gift to bride. The girls father says to the
bridegroom that from this day she is given to you, care for her and provide for
her comfort. This is called kanyadan. Now parents of bride give gifts according
to their capacity. This over, the priest wind cotton yarn in a double circle
around necks and waist of couple repeating vedic verses. Then yarn is cut. The
upper half is drawn over the neeks of pair and the lower half is drawn over the
feet. Later on these threads are bound round left & right wrists of bride
and groom respectively for the object of keeping the couple from chance
impurities during the ceremony. The chance impurities are birth or death within
the 7th degree of relationship. Then the priest performs laja hom
i.e. lahya hom the pair walking thrice round the fire and promising to be
faithful to their live’s end. Bridegroom holding bride’s hand walks 7 paces
saptapadi before the fire. During this time priests recite Agni hymens to
witness contract (Agnisakshi). This over, the couple are seated on the chairs
and female muthaidis sprinkle akshata (sheshbharche) and perform aarti. This
over guests are treated with sweets, scent, rosewater, betel leaves. Batthase
and bananas are commonly distributed. Then kanyadan dinner is given.
There
are certain entertaining games between bride and groom viz ringpicking, water
splashing, bride dragging to take a bath, bride feeding with tambul.
Simultaneously
kanyadan feast is held for caste people and guests. This over the grooms side
is free to go to their place. Generally they stay at bride’s place a day or two
enjoying the hosts feasts.
Coming of age : when
the girl comes of age she is decked with ornaments, sarees, flowers and
seated in front of verandah with a pair of lamp (divas). News is sent at once
to husband and relatives bring sweets. She is considered impure for 4 days. A pooja is performed. Husband then takes her to his
house and performs the home of coming of age (Gharbharni). Bride is presented
with gifts and akshata and arti is performed.
Death – Just before the death a piece of gold is laid in his
mouth and drops of Gangajal poured into it. With first sign of death the body
is brought out of house and laid head to north. When all is over the chief
mourner baths in cold water. Some well to do shave their head and again takes
bath. A grahagni is lit by him in the new earthen pot. The widow sits in a
corner of veranda. Her mangalsutra is removed first, her bodies, glass bangles,
laid near the head of deceased and her head is shaved. A bamboo bier is made and
a shroud of white cloth on it is placed. Body is first washed. If the deceased
is woman savasini she is seated, decked with flowers and her laps are laid with
rice, coconut betelnut and leaves. All ornaments are then removed, deceased
body is wound on the shroud and laid on bier, fastened to it by ropes. Bamboo
batons are tied in a triangle shape and on this an earthen pot with a burning
cowdung cake and live charcoal is placed. The chief mourner carries this in his
right hand as he walks in front of bier, which is carried by the caste men.
When funeral party left house, the widow is led to the living room or a corner
in a room, this is henceforth set aside for her use.
On
approaching the burning ground the bier is set on the ground. The logs of wood
heaped together. The body is untied and laid with head to north. Chief mourner
lights the pile from the fire of pot from head if it is man and feet if it is
woman. He then takes some water and walks once round the pile spilling the
water in an unbroken stream. When a circle is completed the logs are heaped
over the body and bier is pulled to pieces. When the body is consumed, the
chief mourner fills water in the pot in which he carried the fire and setting
it on his left shoulder, pick-up a small stone in his right hand walks round
the pile from left to right if the diceased is a man and from right to left if
it is woman and making a small hole with stone in the bottom of pot through
which water trickles. After 3 rounds the pot is smashed. The whole party then
goes home. The chief mourner takes only groel and abstains from social
intercourse upto 10th day. A lamp is kept at the spot of death. Then
bone gathering is done on third, fifth, 7th or 9th day.
On 9th, 10th, 11th, and 12th the
shraddha ceremonies performed. On 11th day panchagove is given by
the priest and sutak ends. Vaikuntha samaradhan a shraddha subsequently
follows.
Festivals
:
Principal festivals are Gudi padva, or
ugadi, chaitra shudha pratipada, Ramnavmi chaitra shuddha navami, Akshay
tritiya vaishakh shuddha trutiya,Parshuram jayanti, Ashadhi ekadashi ashadha
shuddha eleventh, Gatari or aliyan amavashya. Ashada vadya 15th day.
Nagpanchami cobra-worship shravan shuddha panchami. Shravani purnima janva or
sacred thread placing. Janmashtami shrawan vadya 8th night, Ganesh
chaturthi bhadrapada shudha chaturthi, Dasera, Ashwin Shudha tenth. Diwali or
feast of lights. Ashwin vadya 13th (5 days), Tulsi puja-wedding of
holy basil. Karthik shuddha 12th, Sankranti passage of sun in to
capricorn. Jan 14th, Shivratri magh vadya 14th, Shimga
Indian cupid day. Phalgun shuddha 15th. Apart from these eclipse of
sun and moon and local yearly jatras (car festivals of local deities) are
celebrated by the Sherogars together with the other caste locals.
Spiritual
leader, is at sonda near Sirsi. He ads Sarasvathi to his name. He has power to
out-caste any of his followers. He settles dispute that are returned to him by
the caste president. He is an havig. Almost all konkan kanara have their yearly
festivals at Gokarn, Hedge Kumta Agrar, Haldipur, Honavar Karki, Murudeshvar,
Shirali, Dhareshwar, Banvasi Idgungi, Manjguni and Sirsi.
The
sherogar community like Haviks, Sarasvats and GSBS in Konkan Kanara are
distinct as a kshatriya caste. They have their community temples Laxminarayan
temples at Mirgan Honavar and Haldipur. Even Sarasvats and GSBS whose
population are much larger have one in Chitrapur and Hanmotte in Ankola. In all
Laxminarayan temples an havig purohit is priest. Mirjan temple is mentioned in
18th century memoirs of a traveller, probably Sarasvat Tenkatraman
deul.
Sherogars (Bhartiya Sanskriti Kosh –
Vol x page 430)
(The
text is in marathi, hence extract of
translation)
It is a
caste, (please note it is not tribe). The habitat of these people occurs in
Karwar district. It is said that they migrated from Goa (Earlier migrations
preceding Goa is not dealt with.) This point is highlighted for the simple
reason that all Konkani speaking people of Goa came from North India like
shenvis and sarasvats. Brahmins being numerous and prosperous could retain
their historical background. Sherogars on the other hand were meagre in numbers
and had to struggle for their and families livelihood, and thus were unable to
leave an impact on the environment they lived). Cavelary was their original
occupation. (it is doubtful that they practiced cavelary occupation once their
sept was called sherogars in lad desh). But in recent times they have taken to
husbandary. They tolerate nonvegetarian but do not drink alcohol. Daughters are
married at 8 to 12 years. Sons above 14. Widow marriage forebidden,
Kalbhairava, Nirankar and Mahamayi are kuldevtas. Dead are burnt but infants
are buried.
Sherogar
(Page 326 Vol III by Enthovan – Tribes and Castes of Bombay; also refer page
326 of Volume III) Sherogars are a sub-division of Lad found only in Bombay
Kanara district (please note the emphesis, that they are found only in Karwar
district and not in Bellary or South – Kanara and also district being singular
and not plural).
Sherogars
are discussed separately on page 326 vol III) To understand sub-division – sherogar – an
analysis of main sub-division – Lad people is necessary. (Bombay Gazetteer –
Gujrat page 520 and Enthovan vol II page 324). Lads numbering 3175 (include 97
muslim Khatik converts). They are an interesting offshoot of same Gujrati caste
who appears to have wandered in to southern Maratha and Mysore territory during
the Great Durgadevi Femine from 1993 to 1408 which is described in Kshatriya
Chapter. Lad or lara is original name for Surat region. “Writing about lads in
Mysore at the beginning of 18th century, Buchanan the travelogue writer (Mysore
Gazetteer vol I page 422), remarks that they serve as cavelary, trade in horses
and own land. They claim to be kshatriyas and wear sacred thread. They have 14
gothras. In Karnataka Lad or Ladaru or Sugandhi Kshatriya are considered a
caste and not people consisting of a septs including sherogar. These ladaru are
notified as O.B.C. by National Commission for Backward class. In the same list at Sr.No.107 Sheregar,
servegar and seregar are found but not sherogar. ( It is sad that to get the
O.B.C. reservation sherogars calling themselves as servegars and merging with
servegar under Ramkshatriya Ekikaran agenda). Lads seem to be originally
Rajputs, but in this presidency they seem to have fallen from that position and
now are engaged in trade. The language is chaurasi (there is a chaurasi taluka
which is maffucial Surat.
Lads
have nine endogamous sub-divisions.(see plate on lad)
1)
Gujar 2) Halvekari 3) Kayit
4)
Khatik (musalims) 5) Marwari 6) Sav
7)
Sherogar
8)
Sugandhi or Kshatriya (ladaru of Karnataka)
9)
Suryavanshi (Khatiks of Maisur)
These
sub-clans neither eat together nor intermarry (No roti-beti)
aSuryvanshis
are cavellary men and Traders. Sugandhi or Kshatriyas are perfume dealers
Kayits are writers and sherogars messengers. (Note – the Rajput clan who
migrated from Marwad areas due to Muslim invaders on slought in 7th,
8th and 9th centuries settled down in South Gujrat, a
prosperous trading and agricultural port area then, known as Lad lat or lara.
Thus whole group of people acquired name lad. Lad, lat and lar are same (Gujarati-English
dictionary page 1307 and the region is between Baroda and Surat). Arab traveler
Al-Biruni is quoted to have recorded as lads (Gujrat Gazetteer page 520-524).
Sherogars (Enthoven page 326 vol III read with vol II page 324) is one among 9
septs of Lad region people from S. Gujrat. They are also called messengers
found only in Kanara (Bombay) district also called Konkan – Valegars from
Kannad vale means palm – leaf on which messages were formally written (This
indicates sherogars were messengers before their sojourn in Gujrat). Vale in
Valegar also means one who wears Vonti ( Konkani) the ear ornament some serve
as messengers girls marry between 8-11, Boys between 14-18. Conduct shraddha
and sutak. Do not drink liquor. Shri Anantkrishna Aiyer in his ethnographic
book Maisur Tribes and Castes also
records that Sherogars are a subdivision of Laadaru and not of the
Ramkshatriya.
Sherogars or
Konkani Kshatriyas (
Kshatriyancha Itihas by Shri. Kashinath Deshmukh page 507)
There
is a Konkani kshatriya a subcaste of Rajput. Rajputs have 36 main kulas and
about 400 sub clan (page 506) one of them is Konkani (sherogars?). It is
described in Rajatrangini and Kshatriya Jati ki Soochi page 63. These 36
vanshas are endogamous subdivisions of Natrayat Rajput. During the childhood of
this compiler, there was no mention of Ramkshatriya; but sherogar as common use
and Konkani Hindu Kshatriya in records. But kannada speaking people invariably
used the term sherugar because down southword the coastal line a kannad
speaking clan was named sheregar. Otherwise, Marathi Vishva Kosh, Bharatiya
Sanskruti Kosh, authors of Tribes and castes of Bombay by Enthovan, the Maisur
Tribes and Castes by Anantkrishna Aiyer and Kanara Gazetteer records them as
Sherogar and not sherugar. There is also
a book Maharashtra Kul Vanshavali Granth. There is no mention of Ramakshatriya
in this book too.
In
Gujrati to English Dictionary by R.M.Shah Shir and Shero are synomyms. (page
1085) and means top or front, to be responsible for. To promise to perform even
at the cost of one’s head. Shero means head; an endorsement, (page 1091) and
Shir – The front row of an army in Mehta and Mehta Dictionary. In order to have
clarity to distinguish, we have to peep in to the sedimentary origin of Konkani
Sherogars, rather than a phrased phoenetic resemblance to servegar. Areal,
subareal patches will have to be scratched. The Sherogars have travelled for a
longer distance and period. May be from Bhilwara to Karwar. May be ladi
language has secrets. It is realistic to counter certain observation in Kanara
Gazetteer and some other texts as sherogars are said to have come from Goa and
to be a branch of kokan-marathas; who have Savant, Desai, Sail as surnames.
Further it says that since their settlement in Kanara the use of surnames have
been discontinued. It seems that writer has not applied his mind to the
subject. Naik is headman in Rajput, ,in Banjara a chief of a section in British
Indian army equivalent to corporal. It is not an exclusive title to sherogars
only. From Saurashtra to Kerala, all along the coast, naik surname is traceable
from Brahmins to Sarasvats to Muslims to Bhils, Koknas, Kolis, Agaris,
Bhandaris, Kunbis, Comarpaiks Namdahris or Halepaiks. Naik is a title and means
who controls, takes care of and nurtures a group of men to various specialized
jobs of civilization from fighting to menial jobs. All husbandmen are leaders
of a group of people, coordinating ploughing, cultivating, harvesting and
tending to the cattle and fowls. Hence so much emphesis on naik surname is
unwarranted. No sherogar has Sail, Savant or Desai surnames. Sherogars have a
preceding history to Goa as Lad sherogars who migrated to south from Lad desh
during great Durga devi femine from 1394 to 1408. Therefore, they can not be
Marathas. Konkan Marathas as the name suggests are from Maratha region and
speak a mixed language of konkani and marathi. Other speculation being the marathas
(Generally upland people) came down to konkan and settled down. To distinguish
from Konkanies they were christened Konkan Maratha.
The Gazetteer records that since their
settlement, sherogars have discontinued the use of surnames, which implies that
they had surnames. It appears that they were earlier known by their family
names like Patelghar, Ravlughar, Pinnughar, Katteghar, Channaghar so on and so
forth. The Britishers in records of land rights and in schools added Naik
possibly on account of them being kshatriyas and husbandmen who used the labour
gourp.
The Thana district gazetteer and
Bharatiya Sanskriti Kosh describes koknas as tribes traceable at Banda, Goa,
Thane to some extent in Gujrat, Karwar and Manglore. Many texts record that
Sherogars are found only in Karwar district. The Sherogars and Koknas lived, in
adjoining talukas for several centuries. There never existed dining and
marrying (Roti-beti) practice. Our ancestors knew better about geneoulogical
origin of themselves and these Koknas. They struggled against all odds from 7th
century to 20st century to preserve culture of their clan and were
not tempted to piggy back ride for fame and
power. It all indicates that Koknas and Sherogars are not same
endogamous group. On the contrary if we look at the Lad endogamous group,
kayasth (C.K.P.), sugandhi lad kshatriya (now in Karnataka) suryavanshi (also
in Karnataka) are closer to us as all are from same region of Rajputana and all
were earlier of same caste.
(please
refer plate – Enthaovens’ Lad sub division).
Much should not be read in cultural,
food and cloting habits because it is same to all castes in Kanara including
harijans except they are too poor. Konknas engage karhade priests and sherogars
Haviks. Koknas sing Tukaram abhang like Ramoshis and Kotegars. Till 1960
sherogar widows ‘shaved head’ wore red saree and did not wear bodies.
Gazetteer
also records that sherogars and Koknas have same family Gods as Raulnath,
Mahamai and Kalabhairav. All Konkani speaking castes have these common
Kuldevtas. They are Sonar, G.S.B., Shenvis, Gavdes and even Harijans. So also
aiya, amma names among G.S.B’s Haviks Nadors etc. t seems the Havig being the priest
would prefer Dravidian names while christening new born.
The
Karhade Brahmins are priest in shrines of Kuldevta at Goa. There were large
chunk of Havik people up to Savantvadi which was under Sonda chief. But after
the Maratha advent, havigs receded to their original pocket at Gokarn. As
sherogars have major kuldevtas in south Goa, where Havigs were in mjajority,
must have been their purohits prior to the exodus from Goa and consequently
retained them for the job. The fact that sherogar temples are Vaishnav and
their priest smarths is a pointer that Havigs did not allow northern priests to
practice purohitgiri in their domain.
Kanara
sherogars have no Rao surnames a few who migrated to upland on jobs might have
opted for it. But that is exception nor they have Nayak as their surname.
The
Konkan Marathas were known as cherdoes before Portuguese seizure. However the
records are destrobyed by Portuguese.
Thane
gazetter in pt III Sr.no.11, 19 and 3. Kokna, Kokni, Kotwal and Kotegar shown
as scheduled tribes.
CHAPTER - VII
Ramkshatriyas (Wikipedia)
This compiler was surfing internet
clicked for sheroger. The window showed the Ramakshatriya- Wikipedia recorded
the Sherogars as Ramkrishtrayas. The compilers in his younger days in 1950-1960
never heard of servegar to be Ramkshatriyas. Further there was directions to
use sherogar for sherogar and surnames as Nayak, Rao etc. and not Naik. Late
Shri. P.M.Naik IFS had once mentioned that origin of sherogars goes to Rajput.
That was longtime back in 1976. Hence compiler thought of doing a little serch.
The Wikipedia describes Ramakshatriya as follows –
Ramkshatriya also known as Ramraj
Kshatriya are a kannada, Konkani speaking caste of former Royal Army,
catetakers, administrators of forts and mainly hail from South-kanara udipi,
Shimoga, North-Kanara, Kasargod and Kanhangad districts. Other communities
refers to them by various names shervegar, kotegar, kotekshatriya. As per
castes and tribes of S. India by Thurston they are also present in Bellary.
They are called Koteyavaru, Kotegar. They are also called Servegars because
serve means military. (compiler – serve – serve in kannada means a heard of
cattle).
The title servegaran means commander
the word servai also means service. Origin of Ram kshatriya which is used in
Manglore, Udipi and Kasargod to formally denote this community is not known.
Since they were associated with kings and royalties perhaps Raja was
introduced.
In olden days this community lived
around forts serving the royalties military like Bekal Mirjan. Mother tounge is
kannada and in uttar kannad it is Konkani. Rao is widely used surname. Other
surname Nayak meaning leader (wrongly spelt as Naik?), servegars, seregars.
Some other names are kotwal, Havaldar, Patel, Shanbhag, Hegde. Some families
have Savant. Many of these names represent military or administrative titles. In
olden days the names of this community used to be Aiya, Appa, denoting high
social status. However like sarasvats, majority of community members do not add
surnames. Instead they add their ancestral place names like Kankonkar etc. The
community members are requested to use servegar in place of sherogar, sheregar
and nayak instead of nayak (???).
The community is said to have its
origin in Vijaydurg. They migrated first to Goa and subsequently N.K. and S.k.
Shimoga and Kerala about 3-5 centuries back. In an early historic record (i.e.
the letter written to Shringeri in 1633) they have referred themselves as
Ramkshatriyas of Vijaydurg fort. Traditionally this caste had preference for
military and police service. Unlike other communities, Ramkshatriyas do not
have traditional occupation except associated with Govt. service, with village
administration i.e. Patel,Shanbhag, ugrani (kotwal). They are a progressive
community like shaving of head of widow never existed.
[Compiler
comments – A search in Bombay Gazetteer for Ratnagiri district showed no
mention of Ramkrishatriya, being incharge of said Vijaydurg fort.
Compiler
further adds that Vijaydurga is a kuldevi of karhade Brahmans among others. At
present it is at Keri in Goa. It was shifted from Sankvad to Kerim due to
Portuguese conversion mania. A demon Kalantaka was killed by Devi, so name
Vijaydurga. Since servegars claim to be from Goa their reference of vijaydurga
and their priests being karhade brahmas it is possible that they are from this
Durga. Another interesting and important as well, is that Maratha country
origin Karade Brahmins till today have kept their mother tounge dialect karhade
inspite being in Dravidian country. Then why not these servegars the koknas.
The reason is that karhade’s tranlocated to their present destination with
their women folks. More study on this needs to be carried out. There were two
major femines in this region in 17th and 19th centuries
in and around the Vijaydurg fort, where upon people emigrated to southern Maratha
countries. Bharatiya sanskriti kosh page 670 vol.14.)
(Compiler
dds – At Mirjan there is no evidence that sherogars were fort watchmen nor they
have any armours used for fighting. Probably Thanu family might have been
employed in policing because Thanu relates or resembles Thane (police station).
Compiler’s view on surname – Naik is widely used surname except jalisatgi and
sonkolli. There is no Rao, no Sawant, no Desai or Gaonkar. Actually sherogars
were known only by their ancestral family names and they did not suffix
surnames. It is Britishers who customized the suffixation of surname. Compiler
suggests the author of Wikipedia blog to study the Kankonkar i.e. say kankon
town history. It was known as Kankan during the occupation of Goa by Turks.
Probably, because a special category of people called Kankan used to live there
(Ethnology by Bains) Portuguese pronunciation adopted it as Kankon. There are
Kankonkar surname among Naik Marathas, who are called Deolis in karwar
(Wikipedia) So what is in a surname ? it does not change anybody’s gene by
advocating logic.)
As regards widow tonsuring I have seen
all widows in 1950 being shaved wearing red saree. (all my relatives)
Wikipedia continued – (Madras Gazetteer
for south – kanara 1894) Servegar / kotegar/ koteyars are said to be a branch
of Konkan- Maratha of Goa, from where they were invited by Lingayat Kings of
Nagar to serve as warriors, and to defend their forts and hence the alternative
name koteyava. Mother tounge of S.K. is kannada and N.K. is Konkani. They have
now taken to cultivation but employed with Government. The name seruvegar is
derived from Kannada meaning army. They wear sacred thread. They do not drink.
Titles are Sheregar, Nayak and Rao etc. Original home Vijaydurga. The men had
enlisted in Keladi and Vijaynagar for protection of forts. They also seemed to
have served Hyder and Tipu. Now settled as cultivators.
(compiler
counters – The gazette here does not speak of Ramkshatriay. There is no kannada
word called servegar but seruvegar means an officer of cattle rearing
establishment. The servegar pronounced as chervaikar in Tamil meaning
commander. On the contrary the sherogar ethnicity is definite that they are lad
sherogars kshatriyas from Rajasthan and then Gujrat to Goa being a writer of
endorsement whether adverse or otherwise a case for study.)
(The castes and tribes of south india
Thurston)
Servegars are castes found in S.kanara
and Bellary. They are said to be a branch of konkan-Marathas of Goa who were
invited by Nagar and Keladi kings. Hence the alternative name Koteyar. Another
name for them is Ramkshatri.
(compiler
– Thuston does not include sherogar to kotegars but only konkan – Marathas.)
Wikipedia
– (Bombay Gazetteer for Kanara)
They are found in Kumta and Honavar and
said to have come from Goa and to be a branch of konkan Marathas. Who have
savant, naik, sherugar and other surnames. Home tounge is Konkani Accent mixed
with kannada words. Main name Aiya, Amma, Men wear sacred thread. Widow head
not shaved and call themselves Ramkshatriya.
(compiler
counters – All Konkani speaking people who came to karwar are North Indian
Aryans. Before their settlement in Goa because the Goan aborigins are kunbis.
(Goa gazetteer). The author of Gazetteer did not care to got to the root of
sherogars beyond Goa. As mentioned earlier they were forced to translocation
thrice from Rajasthan, Lad Gujrat and Goa mostly on Natural calamity and
religion excesses. Sherogars like GSBs and sonar deserve appreciation for
preserving Rajput kshatriya culture including marriage among the sept. under
suchan adverse environment. Sherogars never called themselves earlier as
Ramkshatriyas. Neither there is mention of Ramkshatriya in N. kanara Gazetteer.
Thus the Wikipedia has mischieviously misled the readers. Neither sherogars
were drafted to the military in Kanaranor fort sentrying.
The madras census report 1901 – Some
marathis of south-kanara claim to be kshatriyas strictly speaking there are
very few clans in Madras who have any real title to kshatriyas.
Koknas (Enthovan Vol. II page 265)
They are a primitive tribe and resemble
Varlies of Thana. They are tribes from Konkan, Ratnagiri district. Probably so
named on their immigration. Their dialogue is mix of Marathi – Konkani –
Gujarati. It is said that they were driven north-word and south word by the
pressure of great Durgadi femine of 14th and 15th
century.
Koknas
– In kanara Gazettee konkan Marathas are called koknas or Desais, is clan of
this tribe. During Vijaynagar rule Kudal, Savantwadi, and Goa were under a
palligar samant, who would collect tribute (taxes) for vijaynagar. He became
Desai and over ran whole of konkan. Thus Desai is a palligar, who in turn are
Berads employed by Hoisala (Page 439 of Savantvadi Gazette).
Bharatiya Sanskriti Kosh page 200 page
8 mentions that Ramoshis were also palligars before the Britishers removed them
by terminating their inams, Ramoshi, Bedar and Bedagu are same. Ramoshi or
Ramvanshiya kshatriya Sangha was established in 1915. Ramoshis are Berads with
bedagu gothra in Maisur. (Maharahstriya Gyan Kosh vol.18 page 162)
Kokna (Bharatiya Sanskriti Kosh Page
553 Pt II)
An Adivasi Jamat called kokna or kukni.
They have their habitation in Thane Nasik, Banda (Savantvadi) regions. They
were originally from Ratnagiri (please recollect Vijaydurg referred to by
Wikipedia for servegar origin) they were brought to man Gambhirgad fort in
Thana District. Their original language is marathi. Their original culture and
customs have been influenced by neighbouring caste due to inter tribes
marriage.
Now a days their chief occupation is
agriculture some are workmen. Compared with other adivasis they are educated,
their presence as Talathi (Shanbhog), Teacher is higher. Some are traders.
These people have their habitation at
Karwar (konkan Maratha), Mangalore (Kotegars) and Tiruvankur in Kerala (Raos).
Koknas from Mangalore call themselves as kshatriyas. They worship Nirankar,
Mamai, Ravalnatha, Khetri and Vithoba. (compiler – even Shenvis, sarasvats,
GSBs, sonars, Gabits, Kharvis and Holsyvar are worshippers of these kuldevtas).
They recite Tukaram Abhanga. Mainly cultivators. Their culture and customs are
like Savantvadi koknas (But savantvadi koknes are not Ramkshtriyas). Their
caste panchayat head is budhvant. (All caste heads like deevars berads, Gavdis,
Komer panthis, and Harijan, Holeyas have budhvant as their caste head).
Servegar – Wikipedia compares servegar
to servai.
Servai
meaning service and has been recorded as title of Agamudaiyans, servaikkaran,
Servaigaran (which means captain or commander). It is also a title of Ambala
karans, kallans etc. It occurs as a name, headman of vallambans and has been
adopted as false caste by Korava’s (a tribe) in the South (Thurston Page 362
vol.V).
Wikipedia
text in Tamil also concurs. (see Plate Tamil)
Kotegar
– (Thuston Page 31 vol IV) see servegar.
Survegar
– (Thurston page 362 vol V). They are found in south-karnara and Bellary. A
branch of Kokan-Marathas, were invited by kings of Nagar to serve as soldiers
to their forts, hence name Koteyava. Another name is Ramkshatri speak kannad.
In north speak Konkani (compiler – Note the referece is to kokan- Maratha and
not sherogar). Employed as peons and constables. Few are shopkeepers. Servegar
is derived from serve in the army. (compiler – Word Serve – means am joining.
Servegar is a servile i.e. who serves) They are Hindus, wear sacred thread
Priests are Karhade (compiler – sherogar priests are havyaks and kokna priests
are Karhade). The divorce on unchastity do not drink. Titles Aiya, Rao Nayaka,
Sheregar. Vilayakaran is sub-caste (Term Kshatriya is inapplicable to Dravidian
country – Madras census report. Thurston observes that toddy tappers claimed
this title as they served as soldiers and actually recognized as one in
S.Kanara Page 97 vol III. He mentions some Mahratis of S.Kanara as well. Only
Arsus, Rajputs (Lad) Coorgis and sikhs are kshtriya.
Kotegars
(Enthoven Page 270 vol II) called Mhetris. Found in North and South Kanara.
They are split as bedagus (see plate for meaning). Caste has no rule that girl
must be married before puberty. Age of Marriage not out casted. Hindus Worship
village gods, respect Brahmins, Dead are buried those who can afford burn.
Employed for sweeping, carrying torches, as guides. They seem to have fallen
beneath the main body of castes in South-Kanara, who are shop owners and brick
layers. They allow prostitution of married and unmarried women. They eat flesh
and relish liquor (compiler – Madras census report 1901 records that there are
few people in Madras presidency who have any real title to kshatriya).
Bedars
(Bellary Gazetteer of Maisur State). Bedars are Palligars, Cavellary men in
Haider force, engaged in Police. Both Kannad and Telugu speaking bedars and
Boyasare split in to two main Uru and Myasa which are Bedagus. Bedagu means
sect. One time all of them belonged to the same caste. Myasa bedagus do not
drink or eat fowl.
Bedars
(Mysore Gazettee for Raichur district. They are called Nayakas. They were a
martial caste. The military service was traditional occupation. Now they are
agriculturists. They are Hindus and observe all rituals. Bedars (Hassan Gazette
page 110) soldiers in Vijaynagar and Haidavi force. No widow marriage.
Bedaru
(Gulburga Gazetteer Page 74) they became Landlords under Nizam. They were
Ramoshi benards with 1010 exogamous sects.
Tumkur
bedaru page 9 – Engaged in military service
are called Palligars. Do not drink (compiler – Bedarus Berads,
Ramoshish, Bedagus i.e. Kotegars are homogenous clan).
Bed or Talwars – (Bombay Kanara Page
362). They are hunters, soldiers and husbandmen. They belong to Palligars or
Sansthaniks like Desais called Nayaks. Have gothra like kshatriyas. They are
known as Ramoshis in Kolhapur. They lived as to village watch men.
Ramoshis
(Enthoven Page 297 vol III. Note by Campbell in Gazette) are also called
Ramvanshis also called Bedars. Hold title of Naik. They married Kunbi (Marathi)
women. Origin traces to Ramayan. After Rama’s coronation Bharat took them tribe
to Rama and narrated the help they provided during his vanvas. Rama appointed
them as village protectors and called Ramavanshiya. They were incharge of forts
in Maratha rule.
CHAPTER VIII
The Distinguishing
features between sherogar & servegar
|
Sherogars
|
|
Servegars
|
1
|
Speak
Konkani like sarasvats. (Kanara Gazettee Bharatiya Sanskriti kosh) The Ladi
konkanis of S.Rajasthan have the Konkani grammer etc. manusakas
|
1
|
Speak
Kannad like others S.kanarese (Madras Gazette for S.Kanara by Thurston)
They
are branch of Konkan Maratha (Thurston) and hence koknas.
|
2
|
Also
called messengers (Enthovan) They are subdivision of lads. (Enthovan vol II
page 324)
|
2
|
Also
called Kotegars (Thurston vol IV page 31) also called Bedagas (Enthovan vol
II page 270)
|
3
|
Present
habitat is only at Kumta and Honavar Talukas (Kanara Gazettee Bharatiya
Sanskriti Kosh)
|
3
|
They
live in S. Kanara, Bellary Dharwad and Siddhapur in Karnatak and Kasargod a
Krangnoor in kerala. (Bharati sanskriti kosh Pt II page 553) and kannara
gazettee
|
4
|
Their
origin is traced to Lad desh in S.Gujrat i.e. Surat before they migrated to
Goa (Enthovan) Enthovan Vol II page 324, Guj Gazette 520
|
4
|
Their
origin is traced to South Ratnagiri before they settled in S.Goa (Wikipedia
No authority)
|
5
|
They
are compared to Konkan Marathas or Koknas (kanara gazettee) (no proof) It
seems not correct as the two casts lived in adjoining Talukas of same
district for 5 centuries there was no interaction of Roti beti or otherwise.
|
5
|
They
are compared to konkan Marathas of karwar (Thurston) Kotegars also compared
equivalent to Harijans (kanara gazette the living habitats are described in
Kanara and Dharwar gazette as well as by Enthovan.
|
6
|
Sherogars
have no endogamous divisions instead they are an offshoot of lad endogamy.
(Enthovan vol II page 324)
|
6
|
There
are myasabedagus and Kote bedagus who are Bedars of Bellary district as
described by Thurston in Castes and Tribes of S. India. These Myasabedars are
Ramoshis as per Enthovan in Tribes and Castes of Bombay. Vol III page 297.
Ramoshis are in turn are kokna kunbis who in turn are savantvadi kshatriyas
(Read enthovan, Gazetteers of S.Kanara, Bellary, Ratnagiri and Thane)
|
7
|
Originally
Rajputs from Rajastan before settling down at S.Gujarat as Lads. Enthovan Vol
II page 324
|
7
|
They
are (Konkan Marathas) Koknas a tribal clan of cavellory for Fort Security
(Bharatiya Sanskriti Kosh) that is why kotegars compiler)
|
8
|
They
are mentioned as Kshatriyas. Hindi Vishvakosh, Kanara Gazette. Enthovan and
Bharatiya Sanskriti kosh. But no where recorded as Ramkshatris. They are also
not compared with any other division of kshatriyas. Bharti sanskriti kosh and
Enthovan record that they are found only in Karwar district.
|
8
|
They
are Ramkshatris. (Thurston) (compiler adds – Servegars equal to kotegars –
Myosa bedagus = Ramoshis who are called as Ramvanshi Kshtriyas in kanara
gazette must be the reason for Tag-Ramkshatri.
|
9
|
There
is no record that sherogars came to kanara on the invitation of Keladi or
Nagar chiefs.
|
9
|
Kotegars
as the name suggests or servegars were called to the duty of sentrying fort
Administration (Gazette).
|
10
|
Sherogar
or its split word shero is not found in Marathi or Kannad language. But found
in Gujrati-English Dictionary. The word shero means Head main, endorsement by
B.N. Mehta Page 1440. Sherogars were one of the 9 divisions among Lad people
of S.Gujrat. further ser (of sergar) means to walk, in Gujrati.
Professionally sergar and sherogar are same one is a foot messenger, the
other is a head messengers. Shero means also front row of army hence sherogar
is a member in front row of army.
|
10
|
Servegar
and Kotegar, the serve and Kote words found only in Kannada and its names Ake
Servai with a different meaning found in Tamil. (Thurston) the word serve
means seruve a simple and plain everyday phrase as “am joining” and a
cattleherd. Servai – forming servaigar is a Tamil word pronounced as “Chervai
Karan” means commander (Kannda – English Dictionary by Kittle) (1925)).
Thurston’s logic serve in kannada is derived from service in the army is not
tenable. He has tried serve short of seruve to interprete in his colonial
master’s toungue “sarv” serve (sarv) is to do duty for someone.
|
11
|
The
messengers were called sergars, sargaras and sherogars in Bhinamal area of
Rajasthan and Gujrat South – Lad region. Bhils, the Indian pigmies were foot
messenger. It is possible that their weapon a small lance (they still carry
it) was called shar or sar, was reason for christening them as sergars ond
Sherogars, subsequently to all messengers both foot and horse messengers. Guj
gazette page 461
|
11
|
Servegars
whom Thurston opines as Konkan Marathas who inturn are koknas (Bombay
Gazetteer) are a Tribal clan specializing in fort duties were first used by
Jawhar Princely State to Guard Gambhirgad Fort brought from Ratnagiri
(Bhartiya Sanskriti Kosh) there exists conclusive proof that they are from
Ratnagiri, a few went North and South as gad rakshaks (kotegar) whereas few
were appointed by Maratha chiefs as Desais in Karwar to collect revenue
tribute. Today they are kokna -Maratha (Kanara Gazette and Bharti Sanskriti
kosh).
|
12
|
They
have records of migration first as lads in South Gujrat from Rajasthan in 7th
Century during musalman onslaught, then from lad to Goa in 14th
century due to great Durga Devi femine of 1395 to 1408 and lastly to kanora
due to Portuguese acts of religious vandalism. (compiler adds – After the
disappearance of sarasvati river the sarasvats took kshatriyas as their
diety’s i.e. kuldevta’s protectors wherever they migrated till it stopped at
kanara. Hence, sarasvats and sherogars have similarity of Tone (No authority
as Portuguese burnt records) Gao
Gazette)
|
12
|
They
were invited by keladi and Nagar chiefs to man the forts. They also migrated
to Goa and other Southern Maratha contries like Bellary and Belgum when
Vijaydurg region was in the the grip of Durgadi femine in 16th
century which explains their connection with Goa and Konkan Maratha. Hence
their language is Marathi dominated Konkani even in Kanora The servegar Rao’s
in Kerala have Marathi pecks in their dialect, whereas the Sarasvat there
still have pure Konkani dialect. This shows that linguistically servegars do
not belong to same endogamous division of sherogar.
|
13
|
Havigs
are priests of sherogar
|
13
|
Karhade’s
who are Maharashtrians are priests of servegars.
|
14
|
The
sherogars kshatriatva as laid down in manusmruti is measured by the fact that
at all their habitation they have constructed Laxmi Narayan temple like
sarasvats and appointed full time bhats for daily rituals. I indicates their
Gujrat connection (enroute to Goa) where vaishnav sect was dominant and shows
that they are truly of higher caste. At present they are believer in both
smorth and vaishnav deities.
|
14
|
No
record mentions of servegars having
Laxminarayan temples instead their allegiance to smorth sect is
mentioned by Wikipedia in a reference to Shringeyi. Laxminarayan temple
existence is not recorded. Instead kotegars rantk with mahars (page 379
kanara Bombay Gazette) with holeyas (page 217 Dharwar) with holeyas (page 370
kanara)
|
15
|
Most
of the families perform annually or biannually Devkarya or god pleasing
function which also exists with other division of Lad people, suryavanshi lad
and latyani Brahmins. Most vaishnavite perform Devkarya.
|
15
|
No
records either in Gazetteer or Thurston that they follow vaishnavism.
|
16
|
The
mother tongue is the basis of purity of an endogani race ethnicity as
recorded in earlier chapters savseni and Konkani being an lad Aryan dialect
is retained till today by shengar.
|
16
|
Servegars
have not retained their original tongue be it Marathai. Kokna or Konkani this
shows the deviations if Thurston is to be relied his noting that servais a
false caste on vol V page 362 hence the Wikipedia claims.
|
17
|
Sherogars
did not have surnames and naik is not a surname rather the British must have
given this surname. They were know lay ther family menus. Hence adopting
Nayak as surname does not arise as sherogars are not tribals.
|
17
|
The
Konkan Marathas add Naik after their proper name and before their family name
like Desai, Sai etc. in the … as alrealy started Nayak is title of tribal
leaders.
|
18
|
Before
their tanslocation from Lad i.e. Gujrat sherogars were writers like Kayashtha
and had to persue the messenger and profession a agriculture for a living.
|
18
|
Before
their emigration koknas were Desais to Sawantwadi they were brought from
Palligar clans of bedary and they continued same profession in karwar.
|
CHAPTER IX
Sherogar
Home Remedies
(Kitchen Clinic)
The compiler was born at Mugrekan a two
miles distance Mirjan town. The village forebidden for the town dwellers except
for some G.S.B. traders, to purchase paddy, straw cashew-nut, soap-nut and
kokan amsun. The growing up days was just like a trible except for scooling and
dress-preschool days were restricted to village and a seasonal flowing river
and a couple of visit to mirjan with mother for her maternal family function
yearly. There was one Muslim R.M.P. doctor for half a dozen villages, still his
patient stock was not more than a dozen or two a day. The reason was use of
traditional horne therapy. Or grand mothers kitchen clinic. Unless epidemics
like colera, malaria, Typhoid or small pox, snake bites the children were not
taken to dispensaries. The compiler does not remember that he visited hospital
– for self treatment. That does not mean that compiler was free from child
diseases. Mother was particular that every sneeze, cough, red eye, earache, and
surface injury was keenly observed and decoction, paste and fumigation was
administered, followed by strict food regimense. The food was boiled rice with
salt. No oil, no coconut, no vegetables, no varan rice, not even pickles. At
the most poolied mango ro amla salt water. This regimen for few days, even a
serious sick patient will make pretend that he is fit and start for outdoor
works. If the patient does not recover in two-three days, then he is taken to
dispensary. Once the doctors takes over, the tablets, injection and red liquids
make pray that you do not fall sick. Because you too week, due to side effects
of synthetic, pain killers. Mostly all mild day to day common ailments were
taken care of by mothers or experienced neighbors counseling.
So what are those secret portions that
Ajibai administered to cure these ailments. It is there in every sherogar
Konkani kshatriya homes. They include all spiles and condiments. Fruits and
vegetables, roots, leaves, bark, flower and seeds from certain herbs and shrubs
growing around your homes. Add to that honey or molasses of jiggery or misri
the khadisakhar. Let us deal with some common child diseases:
1) Anemia – lack of protein is cause of
anemia. Every mothers medicine box (sankshi) contains guggula and gavati
dashmula. Prepare decoction the two ingredients 3 times.
2)
Lack of
apetite – Ginger paste + lime juice and rock salt with brahmi (eppan) thrice a
day.
3)
Asthama
–
i)
Dalchini
(cinnemom) – suntha paste + black pepper + pimpali boil and administer with honey.
ii)
Lime
juice + ginger + pimpali swallowed with hot water.
iii) Vava (ajmodajes Apium groviolence). Is
roasted and taken with hot water.
iv) Onion juice + hony + black pepper
powder – lick leisurely.
v)
Adulsa
or adsoge is a useful plant for cough.
4)
Backache
– Ginger paste is applied for 15 minutes and eucalyptus (nilgiri) oil is rubbed
lightly.
5)
Insect
bites-
i)
Give
coconut water.
ii)
Ignite
a piece of khobra for 5 minutes. Apply the residue to the spot when warm. It
acts as a steroid.
6)
Wound
bleeding – Bel patra (eagle marmiloes) is applied to stop bleeding. Clean and
pure cotton is burnt, the residual ash is applied to the wound.
7)
Liver
jaundice –
i)
Bhui
anval (phyllanthus niruvi) juice 3 time a day.
ii)
Gokhru
(negil mullu the solanum) powder is helpful in cleanising liver and kidney.
8)
Breast
–
i)
milk
deficiency – Soak almond overnight make paste in milk ad honey, ginger with
card mon (yala). Women take this to look bubbly.
ii)
A
mixture of katha ( acacia catechu), anvala behada and hirda i.e. Triphala is
useful.
9)
Burns –
Grind sandal wood in fresh haldi juice. Apply on the spot. Black ghee (jeddu
tup ) is also applied.
10)
Cold
and flue – make a decoction of Tulsi (holy basil) ginger, cinnamon, lemon grass
and cardamom add honey and drink.
11)
Red eye
(conjuctivities) Mothers milk internally turmeric and neem (azedirecta –
indica) decoction.
12)
Constipation
– pineapple juice, East papaya and isabgol aloe-vera pulp. Triphala churna is
widely used. But pregnant ladies should avoid.
13)
Cough –
i)
Boil
garlic, turmeric and milk and drink you can add Tulsi and licorice to it.
ii)
Ekkand
(acorus calamus) is useful in cough.
iii) Adsoge (adhartoda vassica) potion helps
to loosen the conjestion.
14)
Hair
dandruff – apply aloevera pulp to scalp massage lightly till scalp becomes dry.
Wash with neem bark decoction. Sikakai is useful.
15)
Diarroeah
–
i)
Nutmeg
(jayphal – myristika spp) ginger with ghee and sugar 3 times. In case of
infants feed cooked apple sause.
ii)
Kuda
(kodusal holehrina antidysentrica) and Hali (alstonia – scholaris) bark paste
taken.
16)
Ear
ache –
i)
warm
turmeric and roots of Rasbare- (Butter banana) plant in coconut oil, cool,
filter and administer in to ear.
ii)
Warm
honey with onion juice, after cooling pour in the ear.
iii) Boil utrani (achyranthus asper)
moilquse.
17)
Fainting
i)
Hold
crushed onion at nose, till tears come out of patients eyes.
ii)
Smell
sandal wood oil and apply to forehead
iii) Durva (cynoden dectylon) juice is
given.
18)
Common
fever –
i)
Boil
lemongrass, tulsi fennel seeds in water and drink .
ii)
Steep
coriander, ginger, cinnamon for 10 minutes and drink often.
19)
Food
allergy – Roast cumin seed, flennel and sesame seeds separately till fragrant
and brown. Put the seeds together with rock salt. Chew the mixture after every
food intake.
20)
Gas and
flatulence –
i)
Take
mixture of ginger + lime juice after every meal.
ii)
Take
lime juice + baking soda + triphala after meals.
iii)
Chew
betel leaves after meals.
iv)
Roast
cumin, flennel and ajwaan and chew after meals.
21)
Heart
burn – lime juice + baking soda + sugar take before meals.
22)
Hiccup
– mix honey and castor oil and lick it with finger.
23)
Low
blood – pressure – licorrice (jestha madha) decoction 3 time a day.
24)
Indigestion
–
i)
Brahmi
for inflammatory digestive remedy. Take with lime juice or butter milk,the
mixture of ginger, pepper, garlic, cumin and rock salt.
ii)
Drink
cumin, coriander and fennel seed tea.
25)
Muthkhada
(kidney stone) – Gokhru + guggula decoction.
26)
Child
memory – Give badam milk with Brahmi and aloevera. Philosophers advice to take
a poetic attitude. Recitals like rhymes in Nursery help in increasing memory
power.
27)
Menopause
– For all uncomfortable feelings adivasis in certain parts take aloevera.
28)
Vomiting
–
i)
Mix
lime juice with baking soda and curd drink.
ii)
Mix
ginger paste, onion juice and cardmom drink. For children administer coconut
water mixed with lime juice every 15 minutes.
29)
Rectal
bleeding – Apply mayalu (basal-bussella rubra red) or aloe vera pulp to rectum.
30)
Sinus
problem – Take honey with ginger juice. 2-3 times drop diluted garlic juice in
nose.
31)
Skin
care – Make paste of turmeric + sandal wood à apply to skin regularly. Rub Brahmi oil to whole body
before retiring next day massage aloevera pulp before bathing with neem boiled
water.
32)
Breathlessness
in children – put ice or cold water on belly. Pull the toes.
33)
Soar
throat – Gargle with turmeric and salt water. Drink milk with turmeric,
cinnemom and licorice. Gunj (Abrus precatoria) leaves is also used.
34)
Sprains
– Apply cold paste of turmeric and salt.
35)
Stomachache
– Grink poultice made of Cinnemon powder, Asophotida (Hing) and Salt. Apply
ginger juice to stomach.
36)
Toothache
– Apply clove(lavang) oil. Bark of babul (Acacia Araleica) is used.
37)
Voice
improvement – Tambda basal (basella rubra) paste is used for gargaling often.
38)
Pimples
– the paste made of chari seeds (Buchanania lanza) (Marathi – charibori) is
applied on face.
39)
Foot
crack – Apply undi (callophyllum) oil.
40)
Embryo
care – For healthy and fair child a kheer made of coconut terminal bud and
flower bud within the flowering spike taken by pregnant women.
There
are more than 100 local herbs (vanaushdhe) in konkan and N.kanara.
CHAPTER X
Places
of Interest
1) Mirjan – After Honavar and Haldipur,
sherogars have considerably high population in Mirjan Kadkoni. Mirjan has been
described for its interesting history in Bombay Gazetteer. But its situation,
location physicography is known to present day generation, its historical
grandoise only needs to be dealthwith. In 1891, its population was 1059 and
consists of 100 houses with Taribagil, Ankola road was only street market.
People as recorded in the Gazetteer comprised of Musalmans, Nadors and
Christian husbundmen. But it does not record sherogar population here but
record is seen on page 50 of part I. It had a traveller’s bungalow and a small
temple (probably the venkatramance temple of Saraswat family of Mirjankars).
The chief object of interest is its ruined fort, which is said to have been
built by Sarpana Mallik probably a reminiscence of Bijapur title,
Sherif-ul-Malik 1608-1640. The local history is that Malik was a poor Musalman
boy who herded cattle of Brahmin Chandrayan Hebbor. One day the boy fell asleep
on a stone platform below a pimpal tree. As his cattle did not come at the
usual time, Chandrayan Hebbor went in search of Malik. When he came near the
tree he saw Mallik asleep and cobra sheltering him from sun with its hood. As
Hebbar approached, the cobra glided away. The boy was awakened, taken home with
cattle, and was called Sarpana Malika (Lord of snake). He afterwords went to
Maisur, where he gathered a small force, returned to his village making petty
conquests. He built Mirjan and Ankola forts, and ruled as a petty chief at
Mirjan. He rewarded his old master Hebbar, with village of Achve 13 miles north
east of Mirjan. A similar interesting story is recorded in Savantvadi
Sansthanacha Itihaas by Sanyan around same period that Mang Savant the first
fonder of saunsthan being a cowherd with the Shenvi family. The cattle owner
shenvi found him asleep and a cobra shading him with hood. He too was made a
pradhan of sansthan when mang became chieftain. Therefore it appears these are
stories circulated by bards.
In
memory of Malik the Hebbar family have
built a platform round the old pimpal tree where he is believed to have slept
and every year Dasara time, the Hebbar family hold a fair, when the musalmans
are invited. Old arms, swords are displayed, worshipped as trophies and fowls
are sacrificed (by R.E. candy).
There is contradictory view as to its
earliest known reference. Mirjan has been supposed to be the ancient muzurin,
one of the chief centre of Greek and Roman Trade, with India in first three
contries A.D. Muziris is mentioned by Pliny (AD 77, Naturla History) as the
first town of merchandise in India and in Peutinger’s table’s (about 100 AD)
where it is said to have a temple of Augustus. It appears in Ptolemny’s Bertius
Edition as Muziris (150 AD and in Periplus (2w7 AD)as a great resort of vessels
from Arika i.e. Konkan and Greek fleets from Egypt. In modern times Muziris is
identified with Mirjan by Forbe’s (1784) memoir on Map of India, by Rennel
(1788) oriental memoirs and by Robertson (1791) India. However Vincent in his
“commerce of ancient” argues that Muziris is still southward i.w. Muirikotta.
According to Vijaynagar tradition, Mirjan
was always held by local chiefs. In 1510 Alboquerque came to Mirjan where met
he Timmayya the chief of Honavar. In 1514 Portuguese traveler Barbosa, mentions
Mergeo (Mirjan) which produced large rice quantity. In 1550 the Portuguese
levied a tribute of 500 bales of rice (Mudo = 1 khandi) on Mirzie river.
Sharif-ul-malik i.e. Sarpan Malik changed Mirjan into Isar. In 1648 or
thereabout Mirjan passed on to Shivappa Naik of Bednur.
The
English traveler Fryer around 1660, visited Mirjan, welcomed by a gentile
chief, who like an Italian prince, was not ashamed to be a merchant. He was
seated under a shady tree on a capet spread on sand with his retinue standing
around him. He was waiting for the protector or overload of Kanara, the raja of
Bednur, who was then a minor. The protector came along with lords and guards
armed with swords, partisans adorned with bells and feathers and also there
were horses that carried his army. The protector ventured off with a gang of
thirty sixe in great pomp to see the English ships. He went abroad 2 or 3 ships
where he was entertained with their guns, presenting him with scarlet clothes.
At Mirjan black pepper, betel nut and salt were taken in by Fryer’s ship to
Surat. Fryer describes Mirjan Fort as a very fine though old, double walled,
and trenched with high turrets on the bastions. Town had a market and Musalman
cemetery. In 1678 portuguese were allowed to build a factory and church by
Bednur. In 1770 Forbes mentions Mirjan as famous for pepper and wild nut meg.
In 1720 Hamilton describes Mirjan as Harbour. In 1757 the Marathas seized
Mirjan. East India company for 70 years had a large a warehouse at Mirjan. Lord
Wellesley in 1800 wrote that fort had been taken over by bandits, who came down
sahyadris by passes. He thought that it desirable to destroy all kanara forts
alongwith life support grains and water supply so that badits cannot occupy
there. In 1801 Buchanan travelogue writer mentions on the north bank of Tadri
river the fort and town of Mirjan corrupted by musalmans in to Mirzi, Merzi and
Mirjan. Tipu destroyed it twice in 1784 and in 1800 by burning alongwith
Honavar, Mirjan for the first time was captured by British force in 1783.
Honavar :-
It was the Headquarter of subdivision
with a population of 5813 in 1881 census. Without going in to the location and
physiographical intricacies, its historical generation is dealt with. In 1855
Honavar had a district judge a sub-collector and a population of 11968
(Gazetteer of south India). But 1872 return showed population as 5191. The
decrease was on account of transfer of Honavar from Madras presidency to
Bombay. Honavar was noted for sandalwood carving. One of the articles carved by
one Subbanna of Honavar gained a silver medal in Paris Exhibition of 1867.
Chief object of interest at Honavar is the old fort on the west spur and
Portuguese warehouse to the south east of the port. Traces of foundation of
fort, still appear on digging about 2 below surface. The fort had a wall and
moat and is said to have been armed with guns. Its water supply was from a
pond, which is still called Kotekere. Site of Portuguese warehouse is called
Firangi Karkhana. At Ramthirth there is a temple of Ramling, a source for Ramnavmi
jatra. Close by the temple was an oblong cistern fed with water from face of
the rock. About 50 rock cut stemps led to cistern and at the foot of the stemps
was a small summer house. The cistern contained large number of brown fishes
when any musical instrument is played, the fish came up in large numbers and
they could be caught by hands. But they were holy fishes hence nobody meddled
with them like Shringeni fishes. Basavrajdurg lies to 3 miles North west of
Honavar and now in ruins.
The Greeks called Honavar as Naours and
was designated as Tamil country (247 AD). An ancient Jain Ramaya composed by
Pampa in Halegannada (10th century) as Hanuvera or Hanuruha island.
In 1347 the Aftrican traveler Ibn-Batuta describes it as city of Honavar or
Hinaur. The people wer Moslems of Arab sect. the men were sea-fighters, women
chaste and handsome. There were 23 schools for boys and 13 for girls. Ruler was
Jamaluddin- Mohammad he was subject to king Harihar or Hariappa of Vijaynagar
(1336-1350). In 1444 Persian Ambassador
Abd-er-Razak calls it the port of Hanur or Honawer. According to Portuguese
historian Faria D.Souza, it was moors of Honavar who held Goa, in 1469. It was
taken by Bahmani general Mulik-ul-Tujar. In 1498 Honavar was taken by
Portuguese by defeating Timayya and burnt Honavar. About the time of 1500 an
Italian traveler Verthema describes on or with a pagan king under Vijaynagar.
He mentions wild hogs, stags, wolves, lions, birds, peacocks and parrots.
Throughout the years there was great quantity of rice, flovers and fruits.
Honavar chief Timmayya helped Albuguargue in his second conquest of Goa from
Honavar. Albuquarque appointed one Malharrao Manager of Goa territory for a
yearly tribute of Rs.40000/- the Malabaris called it as Povaran, in 1554 Honavar
is mentioned in the Turkish seamen’s guide as a regular place of Trade with
Aden. In 1568 Dom Luize Portuguese viceroy besiezed Honavar and built a fortess
on the river. About this time Venetian merchant Caesar Fredrick mentions Fort
onor in the kingdom of Batikala, a tributary to vijaynagar. He says that it was
beautiful rich and thickly peopled (like those days) In a war with Gersappa
queen, the Portuguese burnt Honavar to ashesh. Only400 people survived half or
them Portuguese. Honavar pepper was best in India. In 1599 first East India
Company was started in Honavar. It was a place of Portuguese trade. There was
one Hindu city of ruler of Honavar in 1623 was Venkatappa Naik. At about 1650,
the Portuguese finally settled lown in Goa, they had drawn all trades to Goa
and hence importance of Honavar was reduced. In 1678 portuguese built a church
and a factory at Honavar. The dutch also shared Honavar with Kanareens.
Sometime before 1751 Honavar, Bednur, and Belgi were ravazed by Marathas, In
Hyder’s time pepper sandalwood, coconut and betelnuts were procured by British
factory owners. Hyder in 1763 prepared dockyard at Honavar. European travelers
were amused to notice the union flag at English factories and Hyder’s flag at
fort. In 1884 or there about Tipu after driving away British force from fort,
destroyed Honavar as in his opinion foreign trade impoverished the country and
gave strangers an excuse for meddling in its affairs, again in 1800 when Tipu
was finally defeated by East India Company, he burnt down Honavar. In 1855
North Kanora was transferred to Bombay Presidency.
Haldipur
– It was under the kings of Bednur (1570-1763) and Maisur (1763-1800). It was
Head quarter to Honavar sub-division. Chief inhabitants being Havig, Mukri,
Halepail Halvakki Vakkals, and Sherogar Husbandmen. It has a rest house, Anglo-varnaculor school and
large number of Hindu temples. In 1801 it had 352 houses. Its old name of
Handipur (town of pigs or Hogtown) was charged to Haldipur by Hyderali.
References –
Acknowledgement
1.
Sahyadri
Khanda of Skanda Purana.
2.
Bharatiya
Sanskriti Kosha.
3.
Marathi
Vishva Kosha
4.
Vishwa
Hindu Kosh.
5.
Ancient
travelogues of Greek and Persian writers.
6.
Gazetters
of india.
7.
Gazetteers
of Bombay for Kanora, Thana, Ratnagiri, Bombay island, Dharwad and Gujrat.
8.
Gazetteer
of Madras for S.Kanara and Coondapur.
9.
Maisur
Gazetteer for Bellary, Hasan, Chitradurga etc.
10.
Linguistic
Survey of India
11.
Tribes
and castes of Bombay of Enthovan.
12.
Castes
and tribes of South India by Thurston.
13.
Kshatriyancha
Itihas by Kashinath Deshmukh.
14.
Gomantaki
Pratima by Sankalekar and Sathoskar.
15.
Gazetteer
of Goa.
16.
Languages
by S.K.Chaterjee and Dr.S.M.Katre.
17.
Ethnology
by Bains.
18.
Gomantak
by Veer Savarkar.
19.
Maharashtracha
Itihas by Khobrekar.
(Maharashtra means
Bombay Presidency including Karwar Belgaum)
20.
Hindu
castes and sects. By Bhattacharji.
21.
Dharmakosh.
22.
Maharashtreeya
Zyan Kosh.
23.
Ethnographic
notes on S.India by Thurston.
24.
Mutual
relations of Four castes by Hopkins.
25.
Social
and Military positions of ruling caste by Hopkins.
26.
Oriental
races and Tribes of Bombay by Johnson.
27.
History
of Vaishnava sect. by Mulji Karsandas.
28.
Kshatriya
Ani Tyanche Astitva by Birje.
29.
Ethnological
interpretations.
30.
Journal
from Madras through Maisur, Canara by Thurston.
31.
History
of Marathas by Duffs.
32.
Gujrat
and Gujratis by Jamshed Malbari
So you are kshatriyas from Rajasthan. Fine, you have wasted your time and energy to write such an elaborate article to prove that you are not Ramakshatriya but somebody else. Kindly understand that nobody sheds tear if you say you are not Ramakshatriya . You could have spared your time and energy to ameliorate the living conditions of your people who are groaning under poverty, illiteracy and ignorance. May better counsel prevail upon you...
ReplyDeleteSo you are kshatriyas from Rajasthan. Fine, you have wasted your time and energy to write such an elaborate article to prove that you are not Ramakshatriya but somebody else. Kindly understand that nobody sheds tear if you say you are not Ramakshatriya . You could have spared your time and energy to ameliorate the living conditions of your people who are groaning under poverty, illiteracy and ignorance. May better counsel prevail upon you...
ReplyDeleteBvramamuthy restrict yourself to the truth and merit of the matter you audacious and intimidating......
DeleteGood job sir we are not Rama kshtriyas- we are lad rajputs
ReplyDeleteGood job sir we are not Rama kshtriyas- we are lad rajputs
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteThis comment has been removed by the author.
ReplyDeleteYou are genius
ReplyDeleteSir.,
ReplyDeletei appreciate your hard work since i am a saurashtri Palkar.ifelt your feels. Some followers commented on you without meaning.
Life is full of runs to acquire more and more wealth for future life of our children.ok.that is practically fact.and at the same time those unable to collect more earnings need not be lazy to sit but rather to search our forefathers livelihood and how they worked hard for us for today's status of ours in India.
In this context your history search is spectacular.i learnt a lot from you .and our saurashtra migration to tamilnadu since 10 th centuries.
In present day Constitution,the people representative act everything will be determined by
such great searches offered by you unselfish manners since other historians have their own reserved political mileage leaders to wrong history.
Thank you .
i understand that some of our ancient ghotras of our saurashtra
clans settled there on our migration periods on the way to Tamilnadu.such saurashtri or sauraseni linguistic clans in the surnames of PALKAR settled in Goa
Surat Mumbai punaa Thane Bhopal
ratnagiri etc ., speaking languages of kongani Marathi Gujarati which are subdue of saurashtra.
Once again thank you sir.,
Preaching factual history is also a service to nation.