ಶಿವಪೂಜೆಯಲ್ಲಿ ಕರಡಿಗೆ ಬಿಟ್ಟ ಹಾಗೆ ! – ಗಾದೆ ಅರ್ಥ

"Like Leaving the Karadige in Shiva Worship!" – Proverb Meaning

‘Karadige’ is a small silver or gold container used to hold the Ishtalinga, which represents Lord Shiva.

Veerashaiva Lingayats traditionally keep the Ishtalinga inside the Karadige and wear it around their neck with a sacred thread.

During Shiva worship, the Ishtalinga is taken out of the Karadige for the ritual. Since the Ishtalinga is the core of the worship, performing Shiva puja without removing it from the Karadige is meaningless.

This is the origin of the saying "Like leaving the Karadige in Shiva worship!", meaning something essential is missing from the process.

*ಶಿವಪೂಜೆಯಲ್ಲಿ ಕರಡಿಗೆ ಬಿಟ್ಟ ಹಾಗೆ ! – ಗಾದೆ ಅರ್ಥ* 

‘ಕರಡಿಗೆ’ ಶಿವನ ಸ್ವರೂಪವೆನಿಸಿದ ಲಿಂಗವನ್ನು ಇಡಲು ಬಳಸುವ ಬೆಳ್ಳಿಯ ಅಥವಾ ಬಂಗಾರದ ಡಬ್ಬಿ.

ಸಾಮಾನ್ಯವಾಗಿ ವೀರಶೈವ ಲಿಂಗಾಯತರು ಲಿಂಗವನ್ನು ಕರಡಿಗೆಯಲ್ಲಿ ಇಟ್ಟು ಶಿವ ದಾರದಿಂದ ಕಟ್ಟಿ ಕೊರಳಿಗೆ ಧರಿಸಿರುತ್ತಾರೆ.

ಶಿವ ಪೂಜೆಯ ಸಂದರ್ಭದಲ್ಲಿ ಕರಡಿಗೆ ಅಂದರೆ ಡಬ್ಬಿಯಲ್ಲಿರುವ ಇಷ್ಟ ಲಿಂಗವನ್ನು ಹೊರ ತೆಗೆದು ಪೂಜಿಸುತ್ತಾರೆ.

ಶಿವಪೂಜೆಯಲ್ಲಿ ಕರಡಿಗೆಯಲ್ಲಿರುವ ಲಿಂಗವೇ ಪ್ರಮುಖವಾಗಿರುವುದರಿಂದ ಲಿಂಗವಿರುವ ಕರಡಿಗೆಯಿಲ್ಲದೆ ಶಿವಪೂಜೆ ಅಂದರೆ ಇಷ್ಟಲಿಂಗ ಪೂಜೆ ಮಾಡಲು ಸಾಧ್ಯವಾಗುವುದಿಲ್ಲ. ಶಿವ ಪೂಜೆಯಲ್ಲಿ ಕರಡಿಗೆ ಬಿಟ್ಟ ಹಾಗೆ ಎಂಬ ಮಾತು ಈ ಅರ್ಥದಲ್ಲಿ ಬಂದದ್ದು…

Araku Valley Tribes and Their Languages

Araku Valley Tribes and Their Languages

Araku Valley, a picturesque hill station in the Eastern Ghats of Andhra Pradesh, is home to several indigenous tribal communities. These tribes have preserved their unique cultural heritage, traditions, and languages despite modern influences. The linguistic diversity of these tribes reflects their deep-rooted history and connections with different language families.

Major Tribes of Araku Valley and Their Languages

1. Bagata Tribe

   - Languages Spoken: Telugu, Kui

   - The Bagata people primarily speak Telugu, with some also using Kui, a South-Central Dravidian language.

2. Konda Dora Tribe

   - Languages Spoken: Konda

   - Konda Dora, an ethnic group of the Eastern Ghats, speaks Konda, a Dravidian language, 

3. Koya Tribe

   - Languages Spoken: Koya (related to Gondi)

   - Koya is closely related to the Gondi language, part of the Dravidian family. 

4. Gadaba Tribe

   - Languages Spoken: Ollar Gadaba, Gutob, 

   - The Gadaba community is known for its linguistic diversity, speaking both Dravidian (Ollar Gadaba) and Austroasiatic (Gutob) languages.

5. Savara (Saora) Tribe

   - Languages Spoken: Saora (Sora),

   - Saora, a Munda language of the Austroasiatic family.

6. Jatapu Tribe

   - Languages Spoken: Jatapu (a dialect of Telugu)

   - Jatapu people speak a dialect of Telugu influenced by tribal linguistic patterns.

7. Valmiki Tribe

   - Languages Spoken: Valmiki (a dialect of Telugu/Kui)

   - The Valmiki tribe uses a blend of Telugu and Kui, showcasing a linguistic fusion.

8. Konda Kapu Tribe

   - Languages Spoken: Telugu

   - This tribe predominantly communicates in Telugu.

9. Mali Tribe

   - Languages Spoken: Mali (a dialect of Odia)

   - The Mali tribe speaks a unique dialect of Odia.

10. Manne Dora Tribe

    - Languages Spoken: Telugu

    - Telugu is the primary language spoken by the Manne Dora community.

11. Goudu (Gowda) Tribe

    - Languages Spoken: Telugu, Odia

    - The Goudu community is bilingual, speaking both Telugu and Odia.

12. Yanadi Tribe

    - Languages Spoken: Telugu

    - The Yanadi people communicate in Telugu.

13. Lambadi (Banjara) Tribe

    - Languages Spoken: Lambadi (Gor Boli)

    - The Banjara people speak Lambadi, an Indo-Aryan language.

14. Porja (Porja Dora) Tribe

    - Languages Spoken: Porja (a dialect of Telugu), Kui

    - Porja is a Dravidian language with Telugu influence.

15. Gondi Tribe

    - Languages Spoken: Gondi

    - The Gondi people speak Gondi, a Dravidian language

16. Muka Dora Tribe

    - Languages Spoken: Telugu

    - Telugu is the dominant language of the Muka Dora tribe.

17. Kotiya Tribe

    - Languages Spoken: Kui,

    - The Kotiya people speak Kui

18. Khond (Kondh or Kui) Tribe

    - Languages Spoken: Kui,

    - Kui, a South-Central Dravidian language, is their primary language.

Language Families in Araku Valley

The languages spoken by Araku Valley tribes belong to various language families:

1. Dravidian Languages

   - Gondi, Ollar Gadaba, Porja, Koya, and Konda are part of this family.

2. Austroasiatic (Munda) Languages

   - Gutob (spoken by Gadaba) and Saora (spoken by Savara) belong to the Munda branch.

3. Indo-Aryan Languages**

   - Odia, Telugu, and Lambadi (Gor Boli) are part of this group.

4. South-Central Dravidian & Isolate Languages**

   - Kui, spoken by the Kondh, Kotiya, and Bagata tribes, falls into this category.

The linguistic diversity of the Araku Valley tribes highlights the region's rich cultural heritage. While Telugu serves as a common language, the indigenous languages of these tribes play a crucial role in preserving their identities and traditions. Efforts to document and promote these languages can help safeguard the unique linguistic landscape of Araku Valley for future generations.

Kuluva / Yerukula / Kuravan Language

The Kuluva language, also referred to as Kurru, is spoken by the Korama and Koracha communities, who are recognized as Denotified Tribes (DNT) in South India. This language is a blend of Tamil, Telugu, Malayalam, and Kannada, reflecting the diverse linguistic environment of the region. Despite being spoken by approximately 200,000 individuals, Kuluva is not listed in the Language Atlas 2011, and its presence in official census records remains uncertain.

The Korama and Koracha communities are nomadic tribes found throughout South India, known by various names in different regions. For instance, they are called Korama or Koracha in Karnataka, Kuravan or Kuruvar in Tamil Nadu, and Yerukula in Andhra Pradesh and Telangana. Traditionally, these communities have been involved in occupations such as basket-making and mat-weaving.

In terms of linguistic studies, research indicates that the language used by both Yerukula and Korava communities is essentially the same. However, much of the existing research has focused on the Yerukula of Andhra Pradesh, with limited studies specifically on the Korava of Karnataka.

For those interested in further research on the Korama community and the Kuluva language, the Dr. B.R. Ambedkar Research Institute in Bengaluru houses several anthropological studies that may provide valuable insights.

Additionally, efforts have been made to translate religious texts into the Kuluva language. Notably, "Markana Nalla Shuddhi," a translation of the Gospel according to Mark, was completed to cater to the Korama and Koracha communities.

Despite these efforts, the Kuluva language remains under-researched and lacks official recognition, highlighting the need for further linguistic and cultural studies to preserve and promote this unique aspect of India's diverse heritage.

Hakki Pikki Tribe

The Hakki Pikki tribe is a semi-nomadic community in Karnataka, historically known for their expertise in bird trapping and fortune-telling.

Etymology of "Hakki Pikki"

Hakki Pikki is a echo word or reduplicated word. where the second part is a nonsensical or meaningless variation of the first word.

 In many Indian languages, this is commonly used for emphasis, rhythm, or colloquial expressions. For instance:

 - Khana-gina (in Hindi):  Khana means food, and gina is a nonsensical addition.

- Oota-geeta (in Kannada): Oota means food, and geeta is nonsensical.

The name "Hakki Pikki" is a reduplicated word in Kannada, where "Hakki" means bird, and "Pikki" is a nonsensical variation added for rhythm and emphasis. Such word formations are common in Indian languages, often giving a playful or informal tone to expressions.

Origin and Migration to Karnataka

The Hakki Pikki community is believed to have originated from the Vagad (Wagad) region of Rajasthan and belongs to the Vaagri (Vagri) ethnic group. They speak Vaagri Boli, a dialect of the Bhili language, which connects them linguistically and culturally to tribal groups of Rajasthan, Gujarat, and Madhya Pradesh.

Historical and anthropological studies suggest that their migration to Karnataka occurred between the 17th and 19th centuries, likely due to displacement caused by wars, socio-political changes, or economic hardships. Over time, they gradually settled in various districts of Karnataka, including Mysuru, Shivamogga, Hassan, Davanagere, and Bengaluru Rural.

Current Lifestyle and Socio-Economic Status

Traditionally, the Hakki Pikki were hunters and bird trappers, but with changing times and legal restrictions on wildlife hunting, they have adapted to new occupations. Many have shifted to selling herbal medicines, handicrafts, and astrology-based fortune-telling, while some engage in small-scale trading.

Interestingly, in recent years, members of the Hakki Pikki tribe have gained attention for their knowledge of traditional herbal remedies. Some of them have even traveled abroad, especially to African countries, to sell herbal medicines.

Despite facing socio-economic challenges, the community is witnessing progress in education, healthcare, and employment, with younger generations taking up modern professions while striving to preserve their cultural heritage.

The Hakki Pikki tribe has a rich cultural heritage, with distinct traditions, festivals, and beliefs that reflect their nomadic past and warrior lineage. Over time, they have also benefited from government welfare schemes aimed at improving their socio-economic conditions.

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Traditions and Cultural Practices

1. Nomadic Lifestyle & Herbal Knowledge:
• Traditionally, the Hakki Pikki were hunter-gatherers, skilled in bird trapping, fortune-telling, and herbal medicine.
• Their knowledge of Ayurvedic and indigenous herbal treatments is highly valued, and some members even travel to African countries to sell their herbal remedies.
2. Matrilineal Influence & Marriages:
• The Hakki Pikki practice matrilineal customs, where women play a significant role in decision-making, especially in marriages.
• They follow endogamy within their clans but practice exogamy at the sub-group level, meaning they do not marry within their own Gotra (lineage).
3. Spiritual Beliefs & Deities:
• They worship a mix of Hindu gods and local tribal deities.
• Mariamma (Goddess of Health & Protection) and Kali are among their primary deities.
• Animal sacrifice was once common in rituals, but it has declined over time.

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Festivals Celebrated by the Hakki Pikki

1. Diwali & Holi – Celebrated with their own traditional customs, often including folk dances and music.
2. Gauri Festival – A festival dedicated to Goddess Parvati, where women pray for prosperity and well-being.
3. Community-Specific Rituals – The Hakki Pikki have special rituals for birth, marriage, and death, which include folk songs, storytelling, and dances unique to their tribe.

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Government Welfare Schemes for Hakki Pikki Tribe

As a Scheduled Tribe (ST) in Karnataka, the Hakki Pikki community benefits from several government schemes, including:

1. Reservation in Education & Employment
• The Karnataka government provides reserved seats for Hakki Pikki students in schools, colleges, and government jobs.
• Scholarships for ST students help fund education at various levels.
2. Tribal Welfare Programs
• The Karnataka Scheduled Tribes Development Corporation (KSTDC) provides financial aid for housing, skill training, and entrepreneurship.
• Self-employment schemes help them start small businesses, especially in handicrafts and herbal medicine trade.
3. Housing & Land Rights
• Under the Indira Awas Yojana (PM Awas Yojana), housing assistance is provided to homeless or underprivileged tribal families.
• Forest Rights Act (2006) allows tribal families to claim rights over land traditionally used for habitation and farming.
4. Healthcare & Livelihood Support
• Ayushman Bharat Health Scheme offers free healthcare facilities.
• Vanabandhu Kalyan Yojana promotes livelihood opportunities and financial support for tribal communities.

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Conclusion

The Hakki Pikki have preserved their unique traditions and cultural identity, despite adapting to modern economic challenges. Government schemes have played a role in their social upliftment, but challenges remain in areas like education, healthcare, and economic stability. However, with growing awareness and support, the community is gradually progressing while keeping its heritage alive.

 

ಅವಲಕ್ಕಿ ಪಾವಲಕ್ಕಿ ಪ್ರಾಸ

ಅವಲಕ್ಕಿ ಪಾವಲಕ್ಕಿ ಪ್ರಾಸ:

ಅವಲಕ್ಕಿ ಪವಲಕ್ಕಿ

ಕಾಂಚಣ ಮಿಣಮಿಣ

ಡಾಮ್ ಡೂಮ್

ಟಸ್ ಪುಸ್

ಕೊಯ್ ಕೊಟಾರ್ “

ಇದರ ಅರ್ಥ ಏನು ಅಂತ ಗೊತ್ತಾ? ಹುಚ್ಚರ ಹಾಗೇ ಏನೇನೋ ಆಟ ಎಂದು ನಾನು ಹೇಳಿದಾಗ, ಅದಕ್ಕೆ ನನ್ನ ಅಜ್ಜಿ ಹೇಳಿದರು

ಹಾಡು ಭೂಮಿಯ ಮೇಲೆ ಮನುಷ್ಯನ ಜೀವನದ ಘಟ್ಟಗಳನ್ನು ತಿಳಿಸುತ್ತದೆ.

ಅವಲಕ್ಕಿ – ಮನುಷ್ಯ ಬಾಲ್ಯದಲ್ಲಿ ಅವಲಕ್ಕಿ ತಿಂತಾನೆ‌.

ಪವಲಕ್ಕಿ – ದೊಡ್ಡವನಾದ ಮೇಲೆ ಪಾವಕ್ಕಿ ಅನ್ನ ತಿಂತಾನೆ.

ಕಾಂಚನ– ಯೌವನದಲ್ಲಿ ಕೆಲಸಕ್ಕೆ ಸೇರಿದ ಮೇಲೆ ದುಡ್ಡು ಕೈಯಲ್ಲಿ ಓಡಾಡುತ್ತದೆ.

ಮಿಣ ಮಿಣ– ಕೆಲಸ ದುಡ್ಡು ಎಲ್ಲ ಇರುವಾಗ ಅವನ ಜೀವನದಲ್ಲಿ ಎಲ್ಲ ಮಿಣ ಮಿಣ ಎಂದು ಹೊಳೆಯುತ್ತಿರುತ್ತದೆ. 

ಡಾಮ್ ಡೂಮ್– ಆಮೇಲೆ ಧಾಮ್ ಧೂಮ್ ಎಂದು ಅವನ ಮದುವೆ ಆಗುತ್ತದೆ.

ಟಸ್ ಪುಸ್ – ಮದುವೆಯಾಗಿ ಮಕ್ಕಳಾದ ನಂತರ ವ್ಯಕ್ತಿಯ ಜೀವನದಲ್ಲಿ ಎಲ್ಲಾ ಟಸ್ ಪುಸ್, ಏಕೆಂದರೆ ಮಕ್ಕಳು ಹೇಳೋದನ್ನೇ ದೊಡ್ಡವರು ಕೇಳಬೇಕು.

 ಕೊಯ್ ಕೊಟಾರ್ – ಕೊನೆಗೆ ವ್ಯಕ್ತಿಯ ಮರಣ. 

ಹೇಗಿದೆ?”

Avalakki Pavalakki

Kanchana Meena Meena

Dham Doom

Tas Pus

Koi Kotar “

Do you know what this means? When I said it was some kind of game like a madman, my grandmother said

The song tells the stages of a person’s life on earth.

Avalakki – A person eats Avalakki in childhood.

Pavalakki – When he grows up, he eats Pavalakki.

Kanchana – When he joins work in his youth, money flows in his hands.

Meena Meena – When he has work and money, everything in his life shines like Meena Meena.

Dam Doom – Then he gets married like Dham Dhoom.

Tas Pus – After getting married and having children, everything in a person’s life is Tas Pus, because adults should listen to what children say.

Koi Kotar – Finally, the person dies.

How is it?

Wearing black during Makar Sankranti

The tradition of wearing black during Makar Sankranti, though not universally followed, has deep cultural and symbolic meanings in various regions. Makar Sankranti marks the transition of the sun into the Capricorn zodiac sign, signifying the start of Uttarayan, a period when the sun moves northward, symbolizing the triumph of light over darkness. This period is associated with positive change, growth, and prosperity.

Wearing black is believed to have spiritual significance in this context. In some cultures, black is seen as a color that absorbs negative energies, providing protection to the wearer. This belief aligns with the festival's themes of spiritual purification and the dispelling of darkness—both metaphorically and physically—through the sun's journey into the northern hemisphere.

Moreover, black is often associated with the end of adversity and the beginning of a new phase. The festival of Makar Sankranti, which celebrates the transition from winter to warmer, brighter days, is a time for renewal, and the color black can be viewed as representing a final clearing of negativity or misfortune.

It's also important to note that cultural variations exist in how people observe Makar Sankranti, and the colors worn can differ. While some regions or families prefer black for the reasons mentioned, others may wear bright or celebratory colors like red, yellow, or white, which also have their own symbolic meanings related to the sun, light, and prosperity. 

Overall, wearing black on Makar Sankranti reflects a mix of spiritual beliefs, local customs, and symbolic connections to the themes of change, light, and protection.

Regards,

Know Your Roots

Place Names in Mangalore and their Meanings (In alphabetical order)

1. Adyar – Tree filled groves

2. Alake – The shore of a pond/kere

3. Attavara – Open area on the river bank

4. Baikampady – Settlement of Baikas (Begging Monks)

5. Bajal – Dry area surrounding a water body

6. Bajpe – Dry area

7. Bakimaru – Reserved (Left over) fields

8. Ballalbagh – Named after the Ballal family that owns the Lalbagh House

9. Bantwal – Buntara Waala – A place where Bunt community reside

10. Bavutagudda – Named after the freedom fighters peak where flags were hoisted

11. BC Road – Bantwal Cross Road

12. Bikkarnakatte – Bheekara Marana Katte – Where the Britishers hung several Mangalorean freedom fighters.

13. Bokkapattana – Port named after Vijayanagar King Bokka

14. Bolur and Bolar – Settlement of the Bola tribes

15. Bondel – Bandale – A settlement of the Banda/Bondha tribes

16. Bunder – Means Port in the local language

17. Bunts Hostel – Named after a hostel run by the Bunts community

18. Car Street – The street where the lord’s chariot (Cart/Car) used to be pulled.

19. Chowki – Junction

20. Deralakatte – A resting spot for the Dera tribe

21. Derebail – A settlement of the people of Dere tribe, across a river valley

22. Dhakke – Means Dock in local language

23. Falnir – Paal Neer (Split Water) – A place that was formed at a juncture where a now dried-up river split.

24. Farangipet – Town of the Firangis (Britishers)

25. Garodi – Named after Garadi, with two conflicting origin stories of Garuda, and the traditional Pailwan Gyms.

26. GHS Road – Ganapathi High School Road

27. Gorigudda – Named after the graves found on top of this hill

28. Gurupura – The town of the Gurus (Lingayath Priests)

29. Haleangady – Old Town Shop

30. Hampankatta – Apannana Katte – A resting place near a well where a man named Appana used to draw water from the well to provide to thirsty travellers.

31. Hoige Bazar – Where sand used to be traded

32. Hoigebail – Open ground full of sand

33. Hosabettu – New Settlement

34. Iddya – A settlement of the Ideya/Yadava tribe

35. Inoli – The village of the Inna tribe

36. Jalligudde – The hill/quarry area having Jalli kallu (stone/gravel)

37. Jeppinamoger – Where the river went lower than its lowest point

38. Jyothi – Named after the Jyothi theatre which was demolished a couple of years ago

39. Kadri Kambala – Kadire Kambala, where the Kambala sport used to happen in the Kadire (Paddy) fields

40. Kadri – Named after Kadire, or Paddy corn which used to be grown abundantly in the area.

41. Kalbavi – Kallu Baavi – Stone well

42. Kaligudda – A hill where ‘Kali’ or palm toddy used to be tapped in abundance

43. Kandathpalli – Named after the Kandath Mosque in the area

44. Kankanady – Named after the Kanka tribe settlement

45. Kannur – An eye shaped island / Habitat of the Kanna tribe

46. Kapikad – A large forest area with tall trees

47. Kavoor – A protected forest area

48. KC Road – Kinya Cross Road

49. KHB Colony – Karnataka Housing Board Colony

50. Kodialbail – Kodeyala Bayalu – Which means fields or grounds surrounding Kodeyaala.

51. Kodialgutthu – Named after the Kodeyala Gutthu mane (Landlord’s house)

52. Kodical – Kodi Kallu, a sharp pillar-like rock structure which used to exist in this area.

53. Konchady – A settlement of the Koncha tribe

54. Kottara – A settlement of the Kotta/Kota tribe

55. KR Rao Road – Kudmul Ranga Rao Road

56. KS Rao Road – Karnad Sadashiva Rao Road

57. Kudla – Kudala – A confluence of two rivers

58. Kudroli – Kuduru Oli – Village on an island

59. Kudru – Local word for Island

60. Kulai – A village with a Kula (Pond)

61. Kulshekhar – Named after the Alupa king Kulashekara

62. Ladyhill – Named after the Pioneer Apostolic Carmel sisters who started a school on this hill

63. Lalbagh – Named after the Lalbagh House, literally meaning Red Garden

64. Leewell – Named after a well which was constructed by British Principal Collector Lee Morris

65. Mahaveera Circle – Named after Bhagavan Mahaveer, where earlier the famous Kalasha used to welcome visitors into Mangalore.

66. Maikala – Mayikala – A place of the goddess Mayadevi

67. Malemar – Maale Maaru – Fields owned by the Maale tribe

68. Manjalpade – A scenic hill with the shade of yellow, possibly due to the straw reeds and the reflection of the colour of the evening sun

69. Manjanady – Settlement of Manja tribe

70. Mannagudde – A hill having loose red soil

71. Marakada – Maara Kadu – Forest of the Maara tribe

72. Maroli and Maravoor – Settlement of Marava tribes

73. Maryhill – After Mother Mary

74. MG Road – Mahatma Gandhi Road

75. Milagres – Named after the Milagres Church present in the area.

76. Morgan’s Gate – Named after British Coffee Trader, J.H. Morgan - General Manager, Commonwealth Tile Factory, who had bungalows in the area

77. Mullerkad/Mulakkad – Forest area owned by the Father Mullers group

78. Mulur – Settlement of Moolya tribes

79. Nadumane – House on the centre

80. Naguri – The land of Naga worship

81. Nandigudda – Hill with a Nandi statue

82. Navbharath Circle – Named after a popular newspaper in Mangalore ‘Navbharath’ which had its printing press here. Now called Rashtrakavi Manjeshwar Govinda Pai Circle. On the statue, he can be seen reading the same newspaper.

83. Neermarga – A road beside a now-extinct river

84. Pachanady – Green Fields

85. Padavinangady – A commercial area located on a elevated plateau (Padavina Angady)

86. Padavu – Means an elevated strip of land near some hill.

87. Padubidri and Moodabidri – Bamboo Fields on the West (Padu) and East (Moodu)

88. Padushedde and Moodushedde – Hill on the West (Padu) and East (Moodu)

89. Pakshikere – Lake of Birds

90. Panambur – Town of the Panaba tribe

91. Pilikula – Tiger’s Pond

92. Polali – Pural or River changing sides, also from the Sanskrit word Paliapuria

93. Pumpwell – Named after a water pumping station present in the area

94. Shaktinagar – Colony named after the Ramashakti Mission

95. Statebank – Named after the statebank located at the area, was earlier called Uppina Gadi, which means Salt Sellers area.

96. Sulthan Battheri – Tipu Sultan’s Battery (A military outpost, not the electric cell)

97. Thannirbhavi – Cold Water Well – Origins stated to be a well near the beach which used to have clear cold drinking water lacking salinity

98. Thokur – Thoke Ooru – Village in a valley

99. Ucchila – Uccha Illa – Houses on a higher point // Ucchu Ill, Abode of Snakes

100. Ulaibettu – Uliya Bettu – Hill surrounded by water

101. Uliya – Local word for Island

102. Ullal – Ola Aala – Water inlet – Where the river entered the village

103. Urwa – Ooruva – Urban settlement

104. Valencia – Roman/Latin origins for brave/courageous

105. Vamanjoor – Named after the Oma tribe

106. VT Road – Vitobha Temple Road

107. Yekkur/Yekkar – Settlement of Yekka tribes

108. Yeyyadi – Settlement of the Yeya/Yadava tribes

109. Thumbe - minute white flower without significance

"India" in various Indian languages.

"India" in various Indian languages.

 1. Assamese: ভাৰত (Bharat) 

2. Awadhi: भारत (Bhārat)

3. Badaga: Bharata

4. Bagheli: भारत (Bhārat)

5. Bengali: ভারত (Bhārôt)

6. Bhili: भारत (Bhārat)

7. Bhojpuri: भारत (Bhārat) 

8. Bodo: भारत (Bhārat)

9. Chhattisgarhi: भारत (Bhārat) 

10. Dogri: भारत (Bhārat)

11. Garhwali: भारत (Bhārat) 

12. Gondi: भारत (Bhārat)

13. Gujarati: ભારત (Bhārat) 

14. Haryanvi: भारत (Bhārat) 

15. Hindi: भारत (Bhārat)

16. Ho: भारत (Bhārat)

17. Kannada: ಭಾರತ (Bhārata) 

18. Kashmiri: بھارت (Bharat) 

19. Konkani: भारत (Bhārat)

20. Kodava: Bhārata

21. Kurukh: भारत (Bhārat)

22. Kutchi: ભારત (Bhārat)

23. Ladakhi (Bhoti): དབུས་རྒྱལ (Bharat) 

24. Magahi: भारत (Bhārat)

25. Maithili: भारत (Bhārat)

26. Malayalam: ഇന്ത്യ (Indya) 

27. Manipuri: ভারত (Bharat) 

28. Marathi: भारत (Bhārat)

29. Meitei: ভারত (Bharat)

30. Mizo: India 

31. Nagamese: इंडिया (India)

32. Nepali: भारत (Bhārat)

33. Odia: ଭାରତ (Bhārata) 

34. Pahari: भारत (Bhārat)

35. Punjabi: ਭਾਰਤ (Bhārat) 

36. Rajasthani: भारत (Bhārat) 

37. Sadhri: भारत (Bhārat) 

38. Sanskrit: भारत (Bhārata) 

39. Santali: ᱵᱷᱟᱨᱚᱛ(Bharat)  

40. Sikkimese: भारत (Bhārat) 

41. Sindhi: ڀارت (Bharat)

42. Tamil: இந்தியா (Indhiya) 

43. Telugu: భారత్ (Bharat)

44. Tripuri: ভারত (Bharat)

45. Tulu: Bhārata

46. Urdu: بھارت (Bharat)

Thanks & Regards 

Know Your Roots

Are Agrawal's Marwadis, Punjabis or Hindites ?

Agrawal, Agarwal, Agerwal, Agrawala, Agarwala, Agarwalla, Aggarwal, Agarawal or Agarawala is a Hindu Bania community

“The Agrawals are descendent from kshatriya king Maharaja Agrasen of the Solar Dynasty.  Literally, Agrawal means the "children of Agrasen" or the "people of Agroha", a city in ancient Kuru Panchala, near Hisar in Haryana said to be founded by Agrasen”

Agrawal surname was adopted by the 18 children of Maharaja Agrasen. (Agroha + Wal(balak in punjabi)). Maharaja Agrasen come from a town in North Haryana called “Agroha” in Hisar district earlier in Punjab Province during British Rule.

Maharaja Agrasen was a very compassionate ruler and often disliked killing animals as sacrifice in Yagna and soldiers of other kingdoms in small wars. During his 18th Yagna he decided that he would not kill any animal or soldier anymore. He stopped the Yagna and told the priest that he couldn't slaughter the sacrifice animal. The priest warned him that without so, the havan could not be complete. In response, the Maharaja decided to renounce the Kshatriya Dharma and adopted Vanik Dharma. He married 17 Nagas. After his death, the kingdom was divided among the 18 Gotras of the Agarwals like “Bansal”, “Goyal”, “Kansal” and so on. Business and trading went on with full vigour making the people in the region very rich and prosperous. Later on, Nomadic herds of Huns, Sythians and Greeks started arriving and protecting the kingdom became tougher.

Around 1000 years ago : Muslim Invaders raided the entire city forcing the people of Agroha to flee the area. There was widespread killings, rape, murder and loot.

Mahmud of Ghazni (Persian: محمود غزنوی‎; 2 November 971 – 30 April 1030) was the first independent ruler of the Turkic dynasty of Ghaznavids, ruling from 999 to 1030. At the time of his death, his kingdom had been transformed into an extensive military empire, which extended from northwestern Iran proper to the Punjab in the Indian subcontinent, Khwarazm in Transoxiana, and Makran.

Mahmud Ghazni was among the first Invader and soon all of Haryana and Punjab was completely destroyed.

As far as Agrawals are concerned with they fled to various Northern regions of India. Many to Rajasthan areas under Rajputs who later started calling themselves as Marwadi Agrawals though historically they are not. Since its been at least 12–15 generations of living in Rajasthan, they sometimes are called/known as Marwadis like other business communities of Rajasthan such as Maheshwaris, Porwal etc. Some fled to Tomar Dynasty dominated areas near Mehrauli, Delhi region. Some fled to Jaat dominated areas in modern day South Haryana like Rohtak, Jind and parts of North-Western UP like Meerut, Saharanpur and adopted Kadiboli Hindi. Many migrated further North into parts of Punjab such as Sangrur, Bhatinda, Mohali etc under the Jatt dominated areas, adopted Punjabi language and became Punjabi Agrawals

Under the Mughal Empire, the presence of Agarwals in the entire North India rose as very good traders. The Mughal emperors saw an opportunity to increase trade in various areas of the Indian Subcontinent since they were of the opinion of ruling over India and making it an Islamic Region so they wanted to make it prosperous and for the same recruited loads of Aggarwals/Jains to trade along the entire GT(Grand Trunk) road which was the trading route all the way from Afghanistan -> Lahore -> Delhi. That’s when many many Agarwals migrated to Lahore & Delhi region for business and trading.

18 gotras of Agrawals

Bansal

Goyal

Kuchhal

Kansal

Bindal

Dharan

Singhal

Jindal

Mittal

Tingal

Tayal

Garg

Bhandal

Nangal

Mangal

Airan

Madhukul

Goyan

Conclusion: Agarwals are originally from Haryana and are mostly found in other North-Western areas of India like Rajasthan, Punjab, Delhi NCR and Chandigarh.

They are actually Haryanvis but adopted Rajasthani (Marwadi), Punjabi and Hindi.

Religious Diversity in Linguistic Group's

All Linguistic communities has all 3 religion - Hindu, Muslim and Christian.

Few have Jain, Buddhism and Judaism followers 

📌TULU

🌟Tulu Hindus - 

Bunt, Billava, Shivalli, Sthanika, Shettigar, Ganiga, Mogaveera, Kulal, Tulu Gowda etc

🌟Tulu/Tulunad Muslims - 

Bearys

🌟 Tulu Christians - 

Tulu Protestants, New Life, Pentecost, Basel Mission etc

🌟 Tulu Jain's :

Digambara Jain's 

📌 KONKANI 

🌟Konkani Hindus -

Daivadnyas, Vaishya Vanis, Kunbi, Kharvi, Kudaldeshkars, Rajapuris, Chaptekars, Gaud Saraswats, Chitrapur Saraswats, Mesta

🌟Konkani Muslims - Konkani Navayats

🌟Konkani Christians - Konkani Catholics , New Life, Born Again 

📌 KODAVA 

🌟Kodava Hindus : 

Kodava Kshatriyas, Amma Kodava, Peggade, Airi, Kodava Nair, Khambatti, Medha 

🌟Kodava Muslins : 

Kodava Mappillas 

🌟Kodava Christians : 

Catholics 

📌KANNADA 

🌟Kannada Hindus - 

Vokkaliga Gowda, Veerashaiva Lingayat, Kuruba, Gollas, Kichatiga, Nayakas, Mesta  

🌟Kannada Muslims -

Pinjars

🌟 Kannada Christians -

Kannada Catholics, Kannada Protestants, Methodist, Pentecost

🌟 Kannada Jain's - 

Digambara Jain's 

📌 MALAYALAM 

🌟 Malayali Hindus - 

Naira, Eravas, Namboodari Brahmins, Nambiars

🌟Malayali Muslims -

Mappillas

🌟 Malayali Christians -

Latin Catholics, Syrian Malabar Catholics, Syrian Malankara, Jacobite, Marthoma, Orthodox 

🌟 Malayali Jain's - 

Digambara Jain's

📌 MARATHI 

🌟 Malayali Hindus - 

Deshastha Brahmins, devruke Brahmins, Marathas, 

🌟Marathi Muslims -

🌟 Marathi Christians -

Catholics & Protestants

🌟 Marathi Jain's - 

Digambara Jain's

Tulu Catholics

 TULU CATHOLICS :

 During the sixteenth and seventeenth century, a significantly large number of Goan Catholics, migrated to Canara due to a variety of reasons. The arrival of the Christians, particularly from Goa to South Canara was neither completely voluntary no completely peaceful. The migration was the result of religious, political, economic, cultural, social and other causes.Padvals were the local Catholic converts of South Canara and did not mix with the Christian immigrants from Goa. 

Jain Converts : Padval is evidently the konkanised form of a Tulu Jain surname Padival, and thus historian Severine Silva in his The Marriage Customs of the Christians in South Canara, India (1965), speculates that the Padvals in the Christian community were Jain converts. Their descendants constitute a minor caste among the Mangalorean Catholics of Dakshina Kannada. According to Mangalorean genealogist Michael Lobo, the major Padval clans are the Rodrigues family of Ambepol, Bantwal, Bejai, Nod and Kadri; Tauro family of Bantwal, Kodialbail and Kankanadi; Lobo family of Bellore, Derebail and Mermajal; and D'Souza family of Bejai, Kadri and Vamanjoor.

The actual mother tongue of these people was tulu but because of intermarriage with konkani catholic, lack of tulu services in church and this was tiny population they later got mixed with major chunk of Konkani Catholic. Thats how their mother tongue tulu was replaced by konkani.

This is the reason we have church services in tamil, telugu, kannada, malayalam, marathi, punjabi speaking Catholics but not Tulu Catholics 

The Holy Cross Church, Pavoor, Kasaragod district, Kerala is a Roman Catholic Church (Latin Rite) and the only place in the world where a range of Catholic Church Services are conducted in Tulu.

It comes under Catholic Diocese of Mangalore, It consists of the Dakshina Kannada district of Karnataka, and the northern parts of the Kasargod district up to the Chandragiri river in Kerala. The Chandragiri river is traditionally considered to be a boundary between Tulu Nadu and Kerala. Because Tulu speaking kings ruled over the area like Kanyakumari ruled over by Malayali kings.

Whereas in other the churches in the Diocese of Mangalore and Northern Kasaragod the services are conducted in Konkani, English and Malayalam, the main Holy Mass at Pavoor Church at 7:30 am  on Sundays, is in Tulu. The service at 11 am, mainly for children, is in a cocktail of languages. On the first Sunday of the month the service is in Konkani, on the second Sunday in Tulu and on the third and fourth Sundays in Kannada. At the main morning service, the hymns are sung in Tulu, prayers are recited in Tulu and the sermon is preached in Tulu.

The credit for introducing Tulu at Pavoor Church goes to an Italian Jesuit priest who came to Mangalore in 1897. Fr Alexander Camissa, born in 1868 in Italy, spent one year at Suratkal, Mangalore taluk learning Tulu. He continued his Tulu studies at Jeppu Seminary where he was a teacher. 

When Fr Alexander started the Pavoor Mission in 1913 it was a barren landscape. He obtained 300 acres (1.2 km2) of land from the government and settled there. 

Thus, the Tulu language services were initiated because the original settlers of Pavoor parish were Tuluvas, knowing neither Kannada nor Konkani not malayalm, the dominant church service languages in the region. Even today the original settlers constitute about 95% of the 110 families in the parish, the rest 10 being Konkanis. 

Kow Your Roots 

Vishal Kodial