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 6-7^th 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 13^th-14^th 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 16^th 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 11^th 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.”

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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 3^rd and 2^nd 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 5^th Century. Chalukya, Rashtrakuta and Yadavs of Devgiri ruled through their satraps. Vijaynaga rule cemented Kannada culture in Karwar district. In the 16^th 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 2^nd and 3^rd century the Mahakshtrap Rudradaman extended his rule from Saurashtra to Gokarna. They were followed by Rashtrakuta in 6^th 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 12^th 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 3^rd century and samants of Vijaynagar in 13^th 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 12^th 13^th 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 7^th 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 16^th 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 2^nd migration. Lad Shirodkar is Gaonkar of Shiravde. In Goa, during 7^th 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 15^th 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 16^th 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 13^th and 14^th century to Goa and in 16^th or 17^th 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 7^th 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 7^th 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 7^th 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 11^th 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 6^th 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 11^th 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 12^th 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 1^st 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 7^th 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 10^th day. A lamp is kept at the spot of death. Then bone gathering is done on third, fifth, 7^th or 9^th day. On 9^th, 10^th, 11^th, and 12^th the shraddha ceremonies performed. On 11^th 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 15^th day. Nagpanchami cobra-worship shravan shuddha panchami. Shravani purnima janva or sacred thread placing. Janmashtami shrawan vadya 8^th night, Ganesh chaturthi bhadrapada shudha chaturthi, Dasera, Ashwin Shudha tenth. Diwali or feast of lights. Ashwin vadya 13^th (5 days), Tulsi puja-wedding of holy basil. Karthik shuddha 12^th, Sankranti passage of sun in to capricorn. Jan 14^th, Shivratri magh vadya 14^th, Shimga Indian cupid day. Phalgun shuddha 15^th. 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 18^th 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 18^th 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 7^th, 8^th and 9^th 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 7^th century to 20^st 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 17^th and 19^th 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 14^th and 15^th 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 (10^th 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