User:Puttur Anantharaja Gowda/Kodagu and Dakshina Kannada Gowdas

IN PURSUIT OF OUR ROOTS KODAGU & DAKSHINA KANNADA GOWDAS’

“HATHU KUTUMBA HADINENTU GOTHRADA GOWDARU NADEDU BANDA DARI”

(A CONNECT TO THE HISTORY OF KARNATAKA)

AUTHOR (PUTTUR/TENKILA  ANANATHARAJA  GOWDA)

FOREWORD

My long-time friend, Mr. Anantharaja Gowda, Putter has published this small, but important and interesting book- ‘In pursuit of our roots’. For writing this, he has studied Karnataka history, done painful field work, interviewed hundreds of people, and visited many places, libraries and archives. As a result, he was able to collect invaluable information on Gowda community prevailing at coastal Karnataka. Currently this book contains an introduction, historical background of Karnataka &Gowdas, western Ganga Dynasty, Hoyasala Dynasty, Vijayanagara Empire, Nayakas of Keladi, history of Dakshina Kannada, Alupa Dynasty, background of Gowdas’ migration to Dakshina Kannada, entry of Gowdas to Amara Sullia, proclamations and licence, Ikkeri Nayaka’s Connection to Subrahamanya, Bacha Nayaka, history of Kandrapady, Purusha- Jogi Bhoota, entry of Gowdas to Puttur, Balnadu (Puttur) Kattemane, Administrative & Judicial set up of Gowdas, Vittala Amai Maagane, Vittala – Golthamajalu Village Padi Mane, Amara Sullia and Puttur Seeme Connections to Kodagu, Rebellion of Gowdas of United Kodagu, reward for pro British and punishment to anti-British, socio – economic &political revival of Gowdas, Mother Tongue of Gowdas, religious practices of Gowdas and changes over the period, system of gothra (bali) of Gowdas, Dos & Don’ts and finally notable personalities of Kodagu& D.K. Gowdas’.

Broadly, it covers the History of Karnataka, migration and settlement of Gowdas and their socio, economic and religious life. For bringing all these together, one must go to both written and oral materials. This approach itself is very challenging as both needs different framework. However, I am delighted to notice that Mr.Anantharaja Gowda successfully managed all those challenges and put all materials together in a different perspective.

I am not going to elaborate the findings of this book. During my young days, I heard all those stories of history, mythology, migration, Kalyanappa, Baccha Naika, Purusha Bhoota, Kattemane, balis, etc from my elders. During 80s, I have travelled extensively listening and documenting such remarkable narratives. But in the present days, young generation may not be aware of such stories as they belong to new age education. In this context, this book, I am sure, will help as a handbook for understanding their immediate past or deep roots. Mr.Anantharaja Gowda rightly pointed out this at the beginning of his book- ‘The objective of this book is to remind our youngsters about their glorious past, bench mark it and reach greater heights in their chosen field. A person without the knowledge of his “Roots” is without his identity and self-esteem, derives very little recognition in the society. It may look like a tall order; but it would be worthwhile to go through the first kilometre at least. Why it is important to take the first step because, “A people who are ignorant of their origin are condemned to remain faceless”. I completely agree with him and thank him for doing such a wonderful job of teaching history.

The importance of this book is mainly two folded- 1.	Shedding light on migration. 2.	Writing a community history based on oral tradition. . Understanding a communities’ migration is more important than usually we think. It focuses on the way that cultural change and how its diversity is created, maintained and lost. Human culture is the inevitable result of the way our species acquires its behaviour. We are extremely social animals and an overwhelming proportion of our behaviour is socially learned. The behaviour of other animals is largely a product of innate evolved determinants of behaviour combined with individual learning. They make quite modest use of social learning while we acquire a massive cultural repertoire from the people we associate with. Expertise in exploiting our environment, values about what matters in life and even feelings about whom to trust and whom to hate are mostly “absorbed” from those around us. What’s more, we are very adept at transmitting cultural information to others, sometimes through frank teaching but also through the constant social interaction characteristic of human life: mutual observation and casual conversation during which behaviours and beliefs are seen, described, evaluated and generally gossiped about. In traditional cultures like the Gowdas, teaching is not like formal schoolwork or the school-like teaching seen in modern societies and families. Children learn by close observation followed by concrete participation in the activities of everyday life, gaining greater participation as they master more complex skills. Adults teach in the sense that they tolerate children’s participation and lightly guide and structure children’s learning experiences. Cultural diversity inevitably develops in the course of cultural transmission. Once such a new “cultural variant” exists, there will be a tendency for it to be preserved. Language (in this case Arebase and Tulu) is the canonical examples of shared cultural information. For members of a social network to be able to communicate, their vocabulary and grammar has to overlap to a large extent. Thus, conformity to common usage acts powerfully to limit linguistic diversity. Variation in language usage does exist at the individual level, but the bulk of the variation is concentrated between communities which, historically, had little reason or opportunity to communicate with one another.

In this book, Mr.Gowda used an approach to describing cultural change is to view it as an evolutionary process. However it is important to first point out that we do not use the word “evolution” in the sense first used by the nineteenth century founders of anthropology to mean “progress” from fewer complexes to more complex societies. The fact that cultural variation exists is important in its own right but these social scientists also want to explain how the variations arise. Mr.Anantharaja Gowda’s great contribution in this book is he has filled the long pending gap of explaining such variations.

The second important thing in this book is the way he used oral traditions to write a history of Gowda community. As we all know, ‘Oral History’ is a maddeningly imprecise term: it is used to refer to formal, rehearsed accounts of the past presented by culturally sanctioned tradition-bearers; to informal conversations about "the olden days" among family members, neighbours, or co-workers; to printed compilations of stories told about past times and present experiences; and to recorded interviews with individuals deemed to have an important story to tell. Each of these uses of the term has a certain currency. Unquestionably, most people throughout history have learned about the past through the spoken word. Moreover, for generations history-conscious individuals have preserved others firsthand accounts of the past for the record, often precisely at the moment when the historical actors themselves, and with them their memories, were about to pass from the scene. Hence, oral history might be understood as a self-conscious, disciplined conversation between two people about some aspect of the past considered by them to be of historical significance and intentionally recorded for the record. Although the conversation takes the form of an interview, in which one person--the interviewer--asks questions to another person--variously referred to as the interviewee or narrator--oral history is, at its heart, a dialogue. The questions of the interviewer, deriving from a particular frame of reference or historical interest, elicit certain responses from the narrator, deriving from that person's frame of reference, that person's sense of what is important or what he or she thinks is important to tell the interviewer. The narrator's response in turn shapes the interviewer's subsequent questions, and on and on. For the historian, oral history interviews are valuable as sources of new knowledge about the past and as new interpretive perspectives on it. Interviews have especially enriched the work of a generation of social historians, providing information about everyday life and insights into the mentalities of what are sometimes termed "ordinary people" that are simply unavailable from more traditional sources. Oral histories also eloquently make the case for the active agency of individuals whose lives have been lived within deeply constraining circumstances. The way Mr. Gowda constructed Baccha Nayaka, Purusha, Ullaklu are the best examples for the oral history. I appreciate the efforts of Mr. Anantharaja Gowda for writing this book. I know, he is still continuing his research, and will come up with much more bigger book, bringing out many more new findings and images. February 23, 2015                                                                             Dr. Purushothama Bilimale CONTENTS Sl. No. Sub Title					Page No. 1.	 Introduction					     	11 2.	Historical Background of Karnataka & Gowdas’ connect. 14 a.	Western Ganga Dynasty (250 – 1004AD)		14 b.	Hoyasala Dynasty (11th to 14th Century AD)		21 c.	Vijayanagara Empire (1336 AD to 1565AD)                  24 d.	Nayakas’ of Keladi (Later Ikkeri) (1499 – 1763)	25 e.	History of Dakshina Kannada			27 f.	Alupa Dynasty (200 AD – 1500 AD) of D.K.		28 3.	Background of Gowdas’ Migration to Dakshina Kannada	32 4.	Entry of Gowdas’ to Amara Sullia ( 1530)			39 5.	Niroopane (Proclamations) & Sannadu (Licence) Pic. 25 – 31 6.	Ikkeri Nayaka’s Connect to Subrahamanya			33. 7.	Bacha Nayaka ( Minister of Ikkeri Nayakas) Arrival in D.K.	34 8.	History of Kandrapady Purusha Jogi Bhootha		35 9.	Entry of Gowdas to Puttur (1532)				46 10.	Balnadu (Puttur) Kattemane				51 11.	Administrative & Judicial set up of Gowdas			58 12.	Vittala Amai Maagane Mane				60 13.	Vittala – Golthamajalu Village Padi Mane. 68 14.	Amarasullia & Puttur Seeme Connect to Kodagu		82 15.	Rebellion of Gowdas of United Kodagu.(1837)	 	86 16.	Reward for Pro British & Punishmenrt to Anti-British		96 17.	Socio – Economic & Political Revival ( Gowda’s Resurrection)	100 18.	Mother Tongue of Gowdas. 106 19.	Gowdas	Religious Practices & Changes over the period	108 20.	System of Gothra (Bali) of Gowdas				114 21.	Dos & Don’ts– Proclamations 1910-1930 from Sringeri Matha 129. 22.	Notable Personalities of Kodagu & D.K. Gowdas		131 23.	References						137. INTRODUCTION:

The present work is an attempt to study “Hathu kutumba, Hadinentu Gothrada Gowdas,” now settled in Dakshina Kannada and Kodagu Districts i.e from the east bank of River Nethravathi and Badiyadka in Kerala to Kushalnagar in the east and on the Banks of Rivers Nethravathi, Kumaradhara, Payashwini and Kavery in Kodagu. This is an attempt to study their origin, their past connection with Vokkaliga Gowdas of Karnataka plains, their Political and religious affiliations over the period, their re-allocation (migration) from Ikkeri Maha Samsthana, the circumstance in which the migration took place, then existing political and religious scenario, their onward second re-allocation to Kodagu between 1799 to 1808 AD, their ascent under Keladi (Ikkeri) Nayaka Royalty, later Halery Dynasty of Kodagu, their connection to these royalties and downfall consequent to their role in 1837 Rebellion (Kalyanappana Katekayee) against British. The objective of this book is to remind our youngsters about their ancestors and their glorious past, to be proud of their legacy, bench mark it and reach greater heights in their chosen field. A person without the knowledge of his “Roots” is without his identity and self esteem, derives very little recognition in the society. It may look like a tall order, but it would be worthwhile to go through the first kilometre at least. Why it is important to take the first step because, “A people who are ignorant of their origin are condemned to remain faceless”. The foregoing chapters will briefly illustrate “Hathu kutumba, Hadinentu Gothrada Gowdas” ancestral past. It is also indicative of how circumstances and situations had affected – Political, Social, spiritual, cultural and economical or otherwise – Indian communities, groups and families in the past. As we are all aware, scientific research takes its first step forward with hypotheses. You then collect data to support or refute the hypotheses, examine and analyse them and come to conclusions. To start with, few hypotheses are listed in the foregoing chapters. There is enough work available by Historians and Scholars, in folklore (Padadhanas) in bits about the history of these people. This work is an attempt to link these historical events and incidents and narrate them in a chronological order through corroborating or supplementing the information contained therein. A sincere attempt has been made to link those people (Gowdas) to the history of the land that is Karnataka. Gowdas are known to be originally belonging to agrariarion community and on their journey they built Kingdoms and were rulers. Even after the downfall of their Royalty they continued to occupy a position of administration in the political system of the land. They have been referred as “Gauda Prabhu” in the inscriptions of Vijayanagara Royalty (Rajarama Heggade; Ashoka Shettar, 2001; 221). It is known from the Rule of dynasties of Malnadu such as Hoysala, Keladi Nayakas that the Village administration was vested with Gaundas (Same P.20). They were the “Samanthas, Mandalika Kings, Paleagars”, commanding Generals i.e. vassal to the Empires of the time. Prominent among them are Keladi Nayakas, Beluru Hoysalas, and Yalahanka Nadaprabhu Kempegowda who originated from Gowda (vokkaliga) roots, that is “Western Ganga Dynasty” – Gangawadikara - Gangatikara. Gowdas’ of Dakshina Kannada and Kodagu do call themselves as “Hathu Kutumba Hadinentu gothrada Gowdaru”. They have successfully managed to retain, to a greater extent, their ethnic identity.They migrated around 16th century AD, from the plains of Karnataka i.e. Ikkeri Maha Samsthana (present Hassan, Chikkamagluru and Shimoga Districts). In their journey of past seven centuries there has been several ups and down in their socio economic, political, spiritual and religious practices. They follow “Patriarchal” hierarchy and give their daughters in marriage only on girl attaining majority (i.e. after 18 years of age). Marriages among close relationship (Sagothra) are strictly forbidden. In order to monitor this practice Gowdas have evolved “Gothra or Bali” system where in they have 18 gotharas/ Balis. Re-marriage of widows is permitted and off springs there on, are also legal heirs. Till recently men folks in the community, in some instances like those not having children from first wife, used to have more than one spouse. This system has scientifically proved to be genetically the best. That is why these migratory Gowdas could sustain and multiply in numbers (Now about 15 Lakh populations) in the hostile environment of then ghat sections with rampant diseases like Malaria, Small pox then prevailing in Malnad along the Western Ghats of “Ever green rain forest.” On the other hand, many of the early settlers (or rulers- ref: “Mailara Kote” of Kollamogru Village near Subrahamanya) like “Dalith” aboriginal tribes, Male Kudias, Mailaru (Mugeraru), Meraru perished or did not increase in numbers. Likewise, subsequent migrant – sub sects - Paleagars (Vassal Kings) of “Aloopa Dynasty”(5th to 15th century) and later Vassal Kings of Hoysala and Keladi dynasties, rulers of coastal Karnataka – “Setti Ballala,  Jain Ballala (later converts to Jainism) and Bunt Ballalas, were following “Matrilineal” system (Aliya Santhana) involving close in-breeding, were not able to with stand diseases like Malaria, Small pox. Many of the Ballala families like Ashta Ballalthis of Sullia and Puttur Maganes got extinguished due to “Santhathi heenaradaru” (Had no Progeny) and their lands were transferred to Gowda families. Over and above, the powerful Gowdas lead by Dhandanayakas (Chieftains of Ikkeri Maha Samsthana) Thimmanayaka, Purusha Jogi, Dhandanayaka Ullaklu of Balnadu, who with “Sannadu” (Licence) from Sringeri “Guru Matha” (Guru Mutt) and tacit support and motivation of “Aramane” i.e. Ikkeri Nayakas, successfully exterminated some of Ballala clan and rest were driven these Ballala - Palegar- rulers towards (west wards) -Moodabidre and Karkala. It was seen as a “Jaithra Yathre” (Invading Army of an Emperor) and whoever opposed their onward march were exterminated. Thus Gowdas could establish their supremacy and occupy Lands in “villages after villages” up to the eastern bank of river Nethravathi in Panemangalore. In this endeavour, I have been ably guided and motivated by Dr. Purushothama Bilimale, Historian, (Director, American Institute of Indian Studies, Delhi) and Bhasha Vijnani, from time to time for more than a year. I took courage to disturb him over mobile call, some lasting for hours, seeking clarifications, raising certain doubts and getting reassured. Because, my knowledge in serious writing is very much limited and I needed guidance from some one of his eminence and with his unassuming guidance I proceeded in collecting data for this article. Arrived at my own conclusion and discussed the same with him and sought his opinion. He has guided and encouraged me in every stage. His “Forward to this book” has greately enhanced the value to my work for which I am ever grateful to him. Another Historian and scholar, who guided me is Dr. Poovappa Kaniyoor of Sullia. I have narrated corroborative substance from his Book “Moukika Sankathana” publisher: Tharangini Prakashana, Sullia Dakshina Kannada – 574239 (2009). Thanks are due to him as well. Dr. Karnayyana A Appaiah, Retd. Additional Regional Commissioner, Govt. Of Karnataka, who has been kind enough to go through the manuscript and extended valuable suggestions and incorporated corrections wherever necessary. Another friend who supported me is Kudpaje Rajesh and thank him as well. Place: Bengaluru						Puttur Anantharaja Gowda Date: 15-05-2015

HISTORICAL BACKGROUND OF KARNATAKA TO WHICH GOWDAS ARE LINKED: In this context, it is necessary to dig in to the History of Western Karnataka (Malnadu) and parts of Coastal Karnataka in which, “Hathu kutumba, Hadinentu Gothrada Gowdas” had played an active role.

WESTERN GANGA DYNASTY (250 – 1004 A.D.): A brief account of the Ganga Dynasty available from Inscriptions of the Royal Dynasties of Ganga community may be discussed. It is known from the inscriptions of Jaina guru Simhanandi, compiled by B. Lewis Rice that the forefathers of Ganga Dynasty coming from Ayodhyapura under the leadership of Vishnuguptha had initially settled at Achichhatra located in the basin of River Ganga and Yamuna. Later on, they proceeded on to South India in quest of new territory. It is recorded that two brothers along with their clan came down from the banks of River Sarayu (Now in UP) and one among them made Kalinga his headquarters and established “Eastern Ganga Dynasty” and the other brother along with his clan established “Western Ganga Dynasty” with Talakadu as Head quarters. Western Ganga Dynasty ruled Karnataka for the longest years from Year 250 A.D. to 1004 A.D. Gangas’ shared matrimonial relationship with their contemporaries – Kadamba and Chalukya Dynasties. Chalukya dynasty was established by Pulikeshi in the year 550 AD. Multiple theories have been proposed by Historians regarding the ancestry of the founders of Western Ganga Dynasty (Prior to 4th century). One such theory claims that they were immigrants from Northern India and another that they were natives of the southern Deccan Region. Some of their early inscriptions claim that they belong to Kanvayana linage. This has historians Rice and Jayaswal to link them to Kanva Dynasty of Magadha (In modern Bihar) implying a northern origin. Some 12th century inscriptions issued by their descendants trace their lineage to the Kings of Ikshvaku dynasty of Ayodhya. With the weakening of Ikshvaku rule following the campaigns of King Samudraguptha it is said that founders of Ganga dyanasty migrated to South India. However, Mr. Adiga rejects above theory and points out that the early Ganga Inscriptions themselves are silent on the subject of their descent from the Ikshavaku and any migration from North India. All foreign origin theories are based on inscriptions that were inscribed several centuries after their coming to power and since they do not concur with the early Ganga copper plates. Historians Adiga, Sheik Ali, R.S. Panchamukhi and Lakshminarayana Rao claim that ancestors and founders of the Western Ganga Dynasty were natives of the South Karnataka region. In this context, B. Sheik Ali recorded his opinion as follows: “The founders must have watched local conditions and prepared themselves carefully for striking at the root of weak political authority existing at the time. They must have prepared to the ground previously both in respect of military force and financial resources. Dadiya and Madhava (founders of Ganga Dynasty) must have belonged to the agricultural population of the state for the territory ruled was known as “Gangavadi” a province of unity six thousand. The Gangadikaras even now form the largest section of the agricultural population in old Mysore state with their base in Banglore, Mysore and Hassan” (1976:13). This argument may not hold ground because, the first sentence of his statement “The founders must have watched local conditions and prepared themselves carefully for striking.....................” itself indicates that those who watched the local conditions must be outsiders. Just for the reason of missing links it can not be concluded that findings of Rice and Jayaswal are not maintainable. Regardles of these disputes about Ganga’s origin, it has been noted that the Gangawadikars (Gangatikars - original parent group of Vokkaliga Gowdas) and have been documented and well etablished as descendants of Ganga Dynasty. Gangadikars form the largest agricultural – Landlord group in the old Mysore State even today who later broke in to several sub-groups of Vokkaliga Gowdas. Gangas’ were initially “Shivaiths” (Shiva worshipers). They had close relationship with Kashi and built several Sheivait temples and brought Brahamins from Kashi for performing “Pooja rituals” in those temples. Whereas, one Jain Muni Simhanandi secured Patronage of Western Ganga Kings in 350 AD and consequently, the Royalty promoted Jainism as State religion. Ganga King Chamundaraya commissioned Monolith granite statue of Gomateshwara at Shravanabelogala (978 – 993 A.D.). Most powerful and famous among Gangas’ is Shreepurasha (726-788 AD) grandson of Shivamara was Jain and also had allegiance to Sheivaith Hinduism. At this time many of the Gowdas got converted to Jainism and later most of them reverted to Sheiva sampradaya – Natha Pantha, as they could not get rid of their old habits of consuming meat, drinking toddy and saryee (Arrack), smoking Ganja and Tobacco.

GOWDA : The term and its archaic form in old Kannada such as Gamunda, Gavunda, Gavuda appear in inscriptions of Karnataka of Western Ganga Dynasty, Gangawadi. Attributing a Sanskrit origin, H.V. Nanjundayya has derived the word from “Grama” or “Gava” meaning a Village and Munda meaning Head. Thus “Gamunda” being the Head of Village, Gowdas’ are traditionally known to have been feudal land lords and Village Chieftains and to this day remain major land holders. While working in Hyderabad I have come across several people with surname Gauda. They must have been belonging to “Eastern Ganga Dynasty”. One of the famous historians Prof. K.A. Neelakantha Shastry has recorded in his book “The Mouryas and Shatavahanas (B.C. 325 –AD300 p.30) that “Under the central Government of that time the head of the Village was known as “Grama Vradha” and later this word transformed as Gaunda/Gowda. (Ref. A.N. Narasimhas article “Linguistics, vol.22(1961) p.114”). “The title of Gaunda – Gowda, Heggade or Nayakas of Malnadu seems to have been same lines borne by Provincial Governors. It is a title of position and not indicative of caste. The chief men of Nads or rural circles where the Gamunda, a word which, after becoming Gaunda, now appears as Gauda/ Gowda........ Every Indian Villages and appears always have been, in fact, a separate community or republic, the Gauda or Patel is the Judge and Magistrate”. (Mysore Ge 436 Administration). Majority of these community families enjoy “Umbali” (Inam) lands which were granted by Royalties of ancient times. They are honoured with Pallaki, Chathri Chamara, honarary titles etc. It is established by Historians that the Gangatikar Gowdas (Vokkaliga) are the descendants of erstwhile Ganga Royalty. It is however a fact that the administrative set up of Ganga Dynasty was vested with the Oora Gouda, Nada Gouda and Seeme Gouda and so on at various levels of administration. Apart from administrative duties the Gowda was expected to raise militia for the rulers when called for. The same administrative set up – Ooragowda (Village head, Gowda), Maagane Gowda(Nada Gowda) and Kattemane (Seeme Gowda) exists among Dakshina Kannada and Kodagu Gowdas and all disputes used to be settled through “Gowdathige- panchayath”. The Gangatikars and Kongu Vellalar Gounders of Tamilnadu are said to share a common origin and they regard themselves “Ganga Ksathriyas.” Gounders are settled along Coimbatore, Sathyamangala, Ooti, Palghat Erode etc., now Tamilnadu places.They speak a form of Kannada at home. Rule of Ganga Dyanasty had extended to all these places. Gangadikara is a contraction of the term “Gangawadikara” a man of Gangawadi. It is opined that all the sub groups previously formed a single unified community which broke in to several factions over the ages. The community follow “Patriarchal” hierarchy. The end of Ganga Dynasty and their influence over the region came through their defeat from Chola Dynasty of Thanjavoor in the year 1000 AD.

HOYASALA DYNASTY (11 to 14th Century):. Kannada folklore narrates that a Jain Muni by name Acharya Suddatta was holding a religious discourse at the temple of the goddess Vasanthika at Sosevoor and at that moment a tiger attacked the gathering. Jain Muni instructed a young man, a commoner, sitting nearby, “Hoi Sala” (throw the spear) at the tiger and to pounce on it. The youngster accordingly, fought and killed the tiger. In admiration of bravery of young man, Acharya Suddatta groomed him to be a King and founder of the Hoysala Dynasty. Founder of Hoysala Dynasty who is believed to be a commoner from the Malnadu area, can be distinctly referred as belonging to Gowda Clan. Hoysala family records dates to 950 AD naming Arekalla as the chieftain, followed by Nripa Kama (976), Nripa Kama II who held such titles as Permanadi that shows an early alliance with western Ganga Dynasty who in turn established to be the ancestors of Gangadikar Gowdas. Hoysala Kings were followers of Hinduism as well Jainism. Later, Hoyasala King Vishnuvardhana (1108-1152) defeated the Cholas in the year 1116 AD and wrested control of Talakadu. Talakadu was the Head quarters of Western Ganga Dynasty (Year 250 to 1004). Vishnuvardhana got influenced by His Holiness Ramanujacharya and became his disciple. Bittideva, who was a Jain follower by birth converted himself to Vaishnava Dharma and became Vishnuvardhana and built Chennakeshava temple at Belur. Even to this day, the Channakeshava temple and other monuments built by Hoysalas at Belur and Halebedu stand amidst the present centre of Gowda Region on the border of Chikkamagalur and Hassan Districts. Vishnuvardhana re-converted Gowdas in to “Shree Vaishnava” Sect; those came to be known as Namadhari Gowdas. This group is the second largest Vokkaliga Group and found mainly in the Malnadu Districts, later re-allocated to Eastern Part of Dakshina Kannada and Kodagu (Coorg). That is how this Gowda sect thus came to be Shree Vaishnavaits which continued during Vijayanagara rule and consequently, they became ardent followers of Thirupathi Thimmappa. To this day, Gowdas of Dakshina Kannada and Kodagu hold “Hari Seve” function. Most of the seniors in the household undertake pilgrimages and visit Holy places like Kashi Vishwanatha, Kigga near Sringeri, seek blessings from Sringeri Guru – Aadi Shankaracharya Mathadhipathi and Thirupathi Thimmappa at Thirumala Hills and offer “Mudipu” (Harike). Mudipu (Harike) or the hundi used to be kept and maintained by the head of the family House which once in a while is carried to Thirupathy Thimmappa as offerings. The Hoysala administration supported itself through revenues from an agrarian economy. The King gave grants of lands as rewards for service to beneficiaries who then became land lords to tenants producing agricultural goods and forest products. Two types of landlords (Gavunda) existed. Gavunda of people (Praja Gavunda) lower in status than the wealthy Lord of Gavundas (Prabhu Gavunda). (Kamath 2001, 132). Hoysalas harvested the forest for rich woods such as teak, rosewood which were exported through ports located in the area of present day Kerala and Dakshina Kannada. ‘Sung Dynasty’ records from China mention the presence of Indian Merchants in parts of South China indicating active Trade with overseas Kingdoms. South India exported rice, textiles, spices, medicinal plants, herbs, precious stones, pottery, salt made from salt panes, jewels, gold, ivory, rhino horn, ebony, aloe wood, sandal wood, camphor and condiments to china, Doffer, Aden and Siraf (The entry ports to Egypt, Arabia, and Persia). Importing of Horses for use as general transportation by rich and in army cavalries of Indian Kingdoms became flourishing business on the western seaboard. (As recorded by Marco polo). At this time breeding of Horses within the country was not successful and so continues import was in practice.

VIJAYANAGARA EMPIRE (1336 AD – 1565 AD).: The Vijayanagara Empire was the most powerful, prosperous and imperial in Stature which ruled almost the entire south India and extending upto Madya Pradesh. Their capital was Vijayanagara (Now Hampi). Krishna Devaraya ruled Vijayanagara Empire during 1509 – 1529 AD. He was the most powerful and able administrator and under him many more areas were annexed to Vijayanagara Empire. Trade was flourishing including International Trade, by which time Portuguese had already set up their shop in West coast. Hoysala Empire merged with in the growing Vijayanagara Empire and thus Malnadu Districts and coastal Kannada Districts - where “Alupas” and Ballalas’ were ruling as vessel Mandalika Kings - came under the rule of Vijayanagara Empire. The coastal strip of Kanara was a valuable possession for the Vijayanagara Empire. A large number of ports like Bekal, Kumbla, Mangaluru, Barakuru etc., helped the western trade; those were well established during Hoysala rule. Import and exports with Middle East and from there to Europe and China flourished. The Italian traveller, Verthema, who visited India in 1506 recorded that he witnessed nearly sixty ships laden with rice ready to be shipped in the port of Mangaluru. These ports enabled the native rulers to import horses from Arabia and Persia. The economy of the region centred largely on the cultivation of rice. It is well known that spices like pepper, cardmom, lavang, dalchinee, coconut and arecanut were grown and exported in large quantities. Foreign visitors like Barossa, Caesar Frederick and Corbel testify this. In the sixteenth century, the Portuguese came to acquire substantial commercial interest in the west coast. Krishna Devaraya, the ruler of Vijayanagara, and his successors maintained friendly relations with the Portuguese. This diminished the monopoly of Mopla and Arab merchants to a greater extent who previously dominated International Trade. The coastal area was of considerable importance for the rulers of Karnataka to maintain the economy, military force, where, use of imported horses were integral part of the army through promoting International trade. This was very well realised by the Karnataka Rulers like Hoysala Dynasty, Vijayanagara Empire and later Ikkeri (Keladi) Nayakas, for they never allowed themselves to loosen their grip over the Coastal area in spite of hostile attitudes of local chieftains like Ballalas and Alupas. This continued to be true even during the Rule of Hyder Ali, Tipu Sultan and later British.

NAYAKAS OF KELADI ALSO REFERED AS IKKERI NAYAKAS (1499 – 1763): Nayakas of Keladi were an important ruling Dynasty in post medieval Karnataka. Originally they belonged to Keladi a temple town in Sagara Taluk in Shimoga District. They initially started to rule as vassals of Vijayanagara Empire. After the Fall of Vijayanagara Empire in the Battle of Talikota in 1565, following plundering of Vijayanagara by Sultans of Deccan, they gained independence and ruled significant parts of present day Karnataka including Shimoga, Most part of Coastal Karnataka and central Tungabhadra Districts. They played an important role in the history of Karnataka during a time of confusion and fragmentation that generally prevailed in South India after the fall of the Vijayanagara Empire. During the rule of Sadashiva Nayaka (1530 – 1566 AD.) the coastal province of Karnataka came under his direct rule. He moved the capital to “IKKERI”, some 200 Miles from Keladi, located near present Hassan and Sakleshpura. Italian traveller Pietro Valle, who visited Ikkeri during the monarchy of Hiriya Venkatappa Nayaka (1586 – 1629), has described him as an able soldier and administrator. Ikkeri Nayaks were descendants of Gangas of Talakadu and originally belonging to Gowda clan of Malnadu which is well established through following documentations. An Inscription of year 1562 found at the Balpa Trishooli Temple near Sullia records that the founders of Keladi Nayaka Dynasty Choudappa and Bhadrappa indicating their surname as “Gouda”. The Inscriptions of the time of Keladi Sadashiva Nayaka (1544 – 1565) also records that “Chouda Goudara makkalu Sadashiv Nayakaru Kukke Subraya Devarige Amrutha Padigagi Imaru Gaddeya Rajakandaya baki madi Subrhamanya Degulakke Datti Bittade” (Mysore Gazetier 1931 No. 347-48). (Sadhashiva Nayaka son of Chouda Gowda granted Inam lands to Lord Subrahamanya of Kukke Subrahamanya for upkeepment of Temple). (2) Later, through the influence of teachings of Basavanna, Keladi (Ikkeri) Nayakas’ became the followers of Veerashaiva faith (Lingayath sect). That is how many of the Gowda Families being the ardent subjects of Keladi Nayakas got converted to Lingayath sects along this belt. Balupete near Sakleshpura to this day has one of the largest clusters of rich Lingayath groups who were formerly Gowdas. And again, some Lingayath Families, subsequently re – converted to Gowdas of Natha Pantha. Intermarriages between Lingayaths and Gowdas were a common affair and likewise frequent reversal of their faiths. The administrative set up formed during the rule of Western Ganga Dynasty i.e. Oora Gowda, Nada Gowda and Seeme Gowda and his obligation to raise the Militia in need of time, continued to be the practice all through the time i.e. Ganga, Chalukya, Hoysala, Vijayanagara and Nayakas’ of Ikkeri rule of Karnataka. Thus Gowdas played an important role in the History of Karnataka and contributed immensely to its destiny. They were learned, as the royalty encouraged arts, literature etc. They were attached to Religious Mutts and their religious practices were governed by these Mathas. That is how even after their re-allocation to Tulunadu they came to be known as “Boodu Budhivantharu” (Intelligentsia of the Hamlet). (ref: Purushabhootha of Kandrapadi).

HISTORY OF DAKSHINA KANNADA: Dakshina Kannada, in prehistoric time, was known as “Tulu Nadu” and aboriginal groups presently known as Daliths such as Koragas, Meraru, Male kudias, Mailaru (Mugeraru) were the original residents of this region. They were living through hunting and collection of forest produce. Systematic agricultural practice was not known to them. “Tulu”, one of the recognised Dravidian languages, was spoken here. It is historically known that Koragas and Mailaru were ruling this land. There are remains of Mud Fort near Kollamogru – Kalmakar near Subrahamanya Known as “Mailara Kote”. Likewise, in places like Subrhamanya, madappadi, Adkar of Sullia, Vittala, Nattanige etc., there are Mailara Kote (Mud Fort), probably built for their protection from wild animals. It is recorded that “Mailaru” were speaking Kannada as their mother tongue and they might have been also migrants from Karnataka plains. Around 2000 years earlier other dominant communities like Bunts of Alupa dynasty, Billavas, Moolyaru, Kottararu, sapallyaru migrated to Dakshina Kannada, presumably, from North Western India. Bunts claim to be migrants from Mediterranean region. In a Research Project sponsored by the world Bunt foundation Trust Mangalore (2005-2008), Krishna Hegde writes as: “Bunts were not original inhabitants of the west coast of India. Reason: They do not have the physical features of Dravidians who were the original inhabitants of India. Their features are more akin to the Aryans. (In other words, they are proto-Austroloid and not Negrito.) They have skeletal features of the Mediterranean people. Many Bunts also share the Thallasaemia gene of the Mediterranean people. (Thallos refers to the sea.) This peculiar genetic trait, according to experts, is common among people who have intra-family marriages. Such marriages within the family were common particularly among the ancient people of the Aegean, the Spartans to be precise”. I have reasons to agree with above observation of Krishna Hegde. As per my observation of Bunts, by and large, have physical features different from rest of South Indians mostly who are of Dravidian origin.

ALUPA DYNASTY OF DAKSHINA KANNADA: Tulunadu consisting of Mangalore and Udupi districts were formerly known as “Alvakhedda” and ruled by “Alupa” Dynasty (200 AD – 1500 AD). The Alupa, Aluva, Alva were a minor Dynasty who ruled Parts of what is now known as coastal Karnataka. They ruled independently, the Alvakhedda region in the beginning (200 BCE to 450 CE). Later, with dominance of Kadambas from Banavasi, they became feudal to them. With the changing political scenario, soon they became the vassals of Chalukyas, Rasthra Kootas, Hoysalas and Vijaya Rayas (Vijayanagara Empire). They had influence over coastal Karnataka for 1000 years along the Arabian Sea shore spreading from Kasargod to Baindoor. There is evidence that the Alupas followed the Law of Matrilineal inheritance (Aliya Santhana) since the Alupa King Soyideva was succeeded by his nephew Kulashekara Bankideva (Son of Alupa Princess Krishnayitayi and Hoysala King Veera Ballala III). The legendary king who is credited with introducing Matrilineality law in Tulunadu is Vira Bhuta Alupa Pandya Deva (1254-1277 Ad). The name Alva survives to this day as a surname among Bunts. Alupa Kings royal emblem was the double fish as found in inscriptions located (1944) in Moodabidre. Originally they are believed to be “Bunts” and subsequently many of these palegars / rulers followed Jainism. There were also Setty Jain Ballalas’ who had migrated from Karnatka Plains during the 4th century when the Jainism was dominant. That is why there were Bunta Ballala and Jain Ballala, two distinct sects ruled Dakshina Kannada as vassal chieftains. It is established that the rulers of the feudatory Families like “Choutas, Bangas, Savantas, Ajilas and Tolahas, who were mostly Jains, followed the Aliya Santhana system of Inheritance. Aliya Santhana system is similar to “Marumakkatayam” that is followed in certain class of people of Kerala”. During the early periods Brhamin Priests from North India – Kashi were brought and through them several Shevaith Temples were commissioned in Tulunadu. These Brahmins to this day are known as “Sthanika Brahamins”. There are more than 3000 temples, 95% of which are shaiva family deities like Kollur Mookambike, Shiv Kumara of Subrhamanya, Kadri and Dharmasthala Manjunatheswara, Kateelu Durga Parameswari, Uppinangadi Sahashra Lingeshwara, Vittla Panchalingeshwara, Puttur Mahalingeshwara etc. In 8th century Adi Shankaracharya visited most of these places, established “Shardha Peetha” at Sringeri and was instrumental in re-converting most of the people from Jainism to Shaivaits. But, during the rule of Hoysala and Vijayanagara Empire “Vaishnava and Sri Vaishnava faiths” were encouraged. Madhava Brhamins came to prominence and took control of most of the temples in Dakshina Kannada and Ashtha (eight) Mathas were established. During the rule of Ikkeri Nayakas Sheiva faith was revived and Gowdas took major role in this endeavour in Amara Sullia and Puttur Maganes. Along the Western Ghats, the thick Forest on the western foot hills in Sullia and Puttur Taluk up to Panemangaluru were sparsely inhabitated; mostly aboriginal people mentioned above were living. Whereas, the towns along the sea shore lines of Arabian sea had established several Sea Ports for Trade with Romans since 2nd century CE and with Arabs around 7th century CE.. These were connected to hinter -land of Karnataka plains through Bisle, sheeradi and Bangadi Kadthi Kallu Ghats. Foreign travellers like Ibn Batuta and Abdur Razak and the Padadhanas (Folklore) refer to the existence of cart roads leading to Hinter land. Caravans of Oxen driven carts guarded under the security of rulers were used in the transportation of goods to and fro from the plains to the ports along the coast. Dacoity and looting of goods in transit was a common affair, till recently, as narrated by our previous generation. In my childhood I have observed this kind of oxen driven caravans passing through Puttur.

Bairarasas originally came from Humcha in Shimoga and were Palegars / rulers of Karkala and administered this region after 1400 AD. Veerabhairaveshwara commissioned Karkala Gometeshwara – a monolithic Granite statue – in 1432. Keladi Hiriya Venkatappa Nayaka (1586 – 1629) defeated the last ruler of Bairarasa family of Karkala and took him into custody. From the records it is understood that Keladi Shivappa Nayaka (1645 – 1660) terminated Bairarasa rule.

BACKGROUND OF GOWDAS MIGRATION TO DAKSHINA KANNADA (Arround 1530 -1630?): Gowdas, who migrated to Dakshina Kannada and later re-allocated to Kodagu played an important Political and Militia role in the annexation, and taking control on a sustainable basis, of Dakshina Kannada by Ikkeri Nayakas. They were also responsible for revival of Sheiva faith and restoration of some of Sheiva Temples. After the disintegration of Vijayanagara Empire, confusion followed and fragmentation that generally prevailed in South India, their vassal kings in every part of the empire were trying to establish their rule as an independent entity. In Dakshina Kannada as well, the Alupas and their chieftains and Palegars were trying to consolidate. This threatened the supply and Trade routes from Dakshina Kannada Sea ports through Bisle Ghat, Sheeradi Ghat and bangadi Kadthi Kallu Ghats to the hinter land of plains, which were ruled by Keladi Nayaks. These routes were well established since rule of Hoysala Dynasty. Secondly, in those days, rice was the staple food of Royalty and rich. It was abundantly grown only along the Malnadu and Dakshina Kannada and therefore Keladi Nayaks did not like this land of plenty and the life line for International Trade to go out of their control. Keladi Nayaks who emerged as an independent ruling Dynasty of Malnadu after fall of Vijayanagara Empire, were also expecting to be the natural successor rulers of Dakshina Kannada. It was absolutely necessary for them to keep the Trade routes and supply chain open for import (to hinterland) of goods such as Horse, Rice, Salt, Tobacco, Pepper etc. and export of silk, cotton clothes, wool, gold, precious stones etc. Coastal Karnataka i.e. Dakshina Kannada and particularly Amara Sullia and Puttur Maaganes’ came under the direct rule of Ikkeri Sadashiva Nayaka (1530 – 1566). But, the Nayaks confronted the problem with hostile terrain like mountains, criss-crossing rivers and deceases like Malaria, small pox and therefore sending a regular army and establishing sustainable control over the area over a longer period was felt impracticable. Nayaks realized that depending on existing smaller vassal palegars like Ballals and Alupas, rulers of cluster of villages in Dakshina Kannada is risky and they were bound to revolt against Ikkeri Nayaka’s rule any time. . After defeating last ruler of Bairarsa of Karkala and other Jain Kings around 1590 AD, in the hands of Hiriya Venkatappa Nayaka, Keladi Nayaks (hereafter called as Ikkeri Nayaks) took over the complete rule of Dakshina Kannada by which time “Hathu Kutumba Hadinentu Gothrada gowdas” were fully entrenched in Sullia and Puttur Maaganes extending up to east bank of River Nethravathi in Panemangaluru. Also, it is a well known fact that historically, religious heads and rulers kept a close co-ordination between propagation of Religion and Political Rule. That is how, every ruler built Temples, patronised religious Mathas and sanctioned huge Umbali (Inam) lands to these institutions. Sringeri Mathadhipathis’ (here after referred as Guru matha) found common cause in suppression of Jainism and Vaishnava sect (Madhwa) prevalent widely in Dakshina Kannada at that time and re- establishing Shivaith faith according to “Sanathana Dharma” with the tacit support of Seivaith Ikkeri Nayakas. It was also observed by the Mathadhipathis’ that the ruling class and their clan in Dakshina Kannada were followers of Aliya Santhana system of inheritance (Matrilineal system) i.e. Female descendancy. They were in control of Temples in Dakshina Kannada. This practice was against the principle of Sanathana Dharma. (Ref: (Padadhana) Folklore of Balnadu, Puttur Dhandanayaka Ullaklu and Dhandanayaki Ullalthi Deiva). In this background, both the rulers - Ikkeri Nayaks (Aramane) and the Sringeri Mathadhipathis (Gurumane) found a common cause and came out with a grand plan of re-allocating some of the Gowdas, who were blood related to Nayakas from Ikkeri Samsthana to Dakshina Kannada and extinguish Jain hegemony and take control of temples from the hands of matrilineal families and Vaishnavaites. Gowdas being followers of “Shevaith Natha Pantha” and worshipers of Kala Bhairaveshwara, a form of Shiva, followers of strict “Patriarchial” hierarchy, landed class, good at agriculture and also able, loyal Militia men in time of need by the rulers, “Gurumane and Aramane” (i.e. Sringeri Mathadhipathis and Ikkeri Royalty) found Gowdas as ideal choice for reallocation to Dakshina Kannada. In support of this, I quote an “Invocation” of Hathu Kutumba Hadinentu gothrada Gowdaru who in all their rituals quote as “Gurumane yavere (Sringeri Matha), Aramane yavare (Ruling House – in this case Ikkeri Royalty), Katte Maneyavare (Seeme Gowdre), Maagane Manyavare (Nada Gowdre), Oora Gowdre (Village Head), Hathu Kutumba Hadinentu Gothrada Bandhu Bhandavre, Gathered relatives and relatives from distant places ... we take your permission for performing so and so (ritual name).... “. This clearly indicates that Gowdas’ had the allegiance and loyalty to Sringeri Matha and Ikkeri Nayakas, who were Gowdas’ benefactors. Planned Mass Migration of Gowdas, under instruction and motivation from Aramane and Gurumane, lead by Ikkeri Nayakas militia chieftains took place in Batches of families, each family consisting of hundreds of Members! Here, I would like to quote an extract from Kandrapadi (Near Subrahamanya) Purush Bhoota Padadana (folklore) that at the time of Purusha Jogi’s entrance to Kandrapadi, there were sixteen toddlers in cradles of a Gowda family - thus imagine the number of members in that family!!. It is now an established fact by scholars that this migration took place inbetween 1400 to 1500 AD. But, I intend to shift this to around 1530 which is the time Sadashiva Nayaka (1530 – 1566 AD.) of Ikkeri took control of Dakshina Kannada. Around this time Puttur Taluk, extending from Kodagu to Panemangalur, was covered with thick forest and many of the original settlers like Mailaru – of Mailara Kote (Mud fort- remains exists to this day) had perished and Ballals of Kollamogru/Ainekki and Kandrapadi (Sullia region was rulede by “Ashtha(8) Ballalthis- Discussed later) had diminished – Had no hairs due to rampant deceases like Maleria and Small Pox. Most of the fertile land remained uncultivated. This migration of Gowdas has taken place definitely not in small batches wandering Gowdas – as portrayed by earlier authors. Because, in those days, where, every group settled in an area under their control will not allow another intruding group. Hostilities among the groups (clans) were common and bloody battles used to take place for possession of land and other valuables (women as well). Therefore, the migration of Gowdas has definitely, taken place under the guidance/direction of Ikkeri Nayaka rulers  and Sringeri Mathadhipathis in Large Batches with able leadership of Warriors –Generals like Thimmanayaka of Koojugodu and Balnadu Dhandanayaka Ullaklu of Puttur (will be narrated later). Dr. Poovappa Kaniyoor refers to this as “Jaithra Yathre’ i.e. expedition of an invading emperor who exterminated who ever opposed their onward march !! In the year 1550 AD, Sadashiva Raya of Vijayanagara Empire transfered entire Tulu Nadu to his Vassel king Keladi Sadashiva Nayaka (K.V. Rameh 1968;104). Sullia and Puttur came to be known as “Amara Maganes”. Further, consequent to Invasion of Tulunadu by Keladi Venkatappa Nayaka (1613) Bunt and Jaina Ballalas lost their hold on Shishala, Bellare, Kanthamangala, Badyadka, Kumble, Kasargodu areas(2)(Ganapathy Rao Igal, 2004). This paved the way for re–allocation of Gowdas’ to Tulunadu, who were blood related and dependable to Keladi Nayakayas. K.V. Ramesh records (1968) that “Jain Ballals’ perished during the rule of Vokkaliga origin Keladi Nayakas who were followers of Sheiva (Lingayath) faith”. Consequently Gowdas’ established themselves as powerful Jameendhars (Landlords) of Amaramagane i.e. Sullia and Puttur. Conflicts and bloody battles consequent to arrival of Ikkeri Nayakas Generals Koojugodu Thimma Nayaka(1530), Balnadu Dhandanayaka and Ullalthi(1532), Bachanayaka and Purusha Bhootha  Padadhanas (Folklore) distinctly indicates these conflicts with Banta, Jain and Setty Ballalas.(2). In his book “Moukhika Sannkathana” publisher: Tharangini Prakashana, Sullia Dakshina Kannada – 574239 (2009), Dr. Poovappa Kaniyoor has recorded opaquely, the historical connects, Dakshina Kannada Gowdas had with Karnataka Mainland Dynasties like Gangas, Hoysalas and Keladi (Ikkeri) Nayakas. These dynasties origin relates to Gangadikar Vokkaliga Gowdas. He has narrated in detail about “Bhootharadhane” practiced in Tulunadu and has analysed the “Padadhanas” (Folklore) and forwarded interpretations. He refers to several inscriptions of the time and “Veeragallus”, which were erected as memorials to the legendary personalities. These were the very same personalities attained “Deivathma” and came to be worshipped by erstwhile Rulers the Jain Ballalas who were vassal to Keladi Nayakas. These Deities were the family deities of Gowdas. Idols of two Horse mounted Chieftains can be seen in most of the “Tharavvadu” houses of Gowdas in Sullia and Puttur Maganes. Legendary “Ullaklu” – Kinnimani and Poomani were the Generals equipped with “Sannadhu”(License) and “Niroopane” (Proclamation) from Ikkeri Royality and Sringeri Mathadhipathis to take over the temples, land and administration of Tulunadu. Padadhana (Folklore) quote that they came from the Mainland through Kadthikallu, Kalasa, Bisle etc., Ghats and annihilated those whoever opposed their onward march to Tulunad (like that of Jain Ballalas of Balanadu, Puttur). These Padadhanas connects very well with the history where Keladi Nayakas had sent their army, lead by able Dhanda Nayaks (Generals) to Tulunadu in order to consolidate their hold of this land of plenty, through which passes their Supply chain for International trade along the ports of the Coast. The routes followed by Poomani – Kinnimani Ullaklu in the folklore, geographically indicate, very much the same path as Gowdas migrated through the places ruled by Bangarasas and they were worshipped by Jain Ballals and as family Deities of Gowdas’. Later Gowdas identified with the “Administrative set up of the Land”. Ullaklu occupy a position of Royalty and they are in the top of Bhootharadhene hierarchy. This incidence appears as if it was an invasion (of a conqueror’s -Jaithrayathre) by the army of an Emperor which had Political and Religious tone. That is to take control of the Land and Temples and extinguish Jain hegemony and pave the way for settlement of their own blood related and loyal Sheivaith Gowdas in Tulunadu. That was the time the Keladi Nayakas took complete control of Tulunadu in 16th Century. Padadhana (Folklore) recited by the artist (Bhootha) says in Tulu  “ Ballala Kalada Poorva Kattale, Ballala Santhathin aritho,  prathi Ballalad nikle beri pathyo” ( Through the time of Ballalas, we have annihilated Ballala clan and you as an alternate to Ballalas we followed you). Similarly in Kandrapadi Purusha Jogi exterminates Setty Jaina Ballalas.

ENTRY OF GOWDAS TO AMARA SULLYA Region ( around 1530?): First migration of Gowdas took place from “Igoor Seeme” of present Manjirabad, Sakleshpura in Hassana District through the cart road of “Koodu rasthe” of Bhisle Ghati via Kulkunda - Subrahamanya under the able leadership and chieftains of “Koojugodu Kattemane” who settled in Ainekki. This group carried a “Sannadhu”(Licence) and Niroopane (Proclamation or a Decree)  from Sringeri Matha and Ikkeri Royalty which instructed the erstwhile chieftains - Ballals to hand over the control of Temples and Lands to Gowdas. Equipped with “Sannadhu” (Licence), Niroopane (Proclamation) from Guru Matha and Aramane (Ikkeri Kings) Gowdas terrorised Ballals, the vassal rulers of Ikkeri Nayakas, and forcibly took control of lands and Temples. Here, it is imperative to state that the first Chieftain deputed by Ikkeri Nayakas was Thimma Nayaka, under whose leadership the Gowda clan landed in Dakshina Kannada, was a follower of Lingayath faith. He was blood related to Ikkeri Nayakas’ Royalty. He was native of “Kenchammana Hoskote”. He subsequently settled in Harihara Pallathadka and married a Gowda lady of the same clan – from Kajjodi Gowda family who were settled in nearby Kollamogru. His family came to be known as “Koojugodu Kattemane family”. Koojugodu family name is the derivative of lady’s family from which Thimmanayaka Married. Thimma Nayaka had two sons from a Gowda lady of Kajjodi family from Kollamogru whom he had married. Subsequently they intermarried with Gowda families and became (converted to) Gowdas. Koojugodu Kattemane family, to this day, are belonging to “Nayeru Bali (Gothra)”. They worship Kenchamma of Hoskote as their family deity. At this time Harihara, Balagodu, Ainekki, Kollamogru etc. areas were ruled by a Ballala who was living in Rathnapura of Balgodu and he was in control of Harihareshwara Temple. He was of loose character and womaniser. He was not liked by the people at large. The priest of the Harihareshwara temple had an illicit affair with Ballala’s Sister Ballalthi and having come to know of this, Ballala murdered the priest. Consequently, Ballalthi committed suicide and Ballala had no heirs as they followed matrilineal succession. Balugodu, Rathnapuri Ballala was nurturing enmity against Thimma Nayaka family who had snatched land belonging to him. Once, two sons of Thimma Nayaka had gone over to their maternal house at Kollamogru where, a grand Market was being held and precious materials like gold, precious stones, Diamonds, pearls were traded. - Even to this day, precious stones are illegally mined from the adjoining forest. Ballala of Balagodu laid a plan to exterminate two sons of Thimma Nayaka on their return from Kollamogru. However, the two young men got scent of Ballala’s plan and therefore, came prepared with swords, Sticks made out of thorny “Karkotaka Tree” etc., weapons and confronted Ballala and his men. On seeing the Young men and their group well equipped and in good strength Ballal’s men retreated and Ballala hid himself in the Garbha Gudi (Sanctum sanctorium) of Hari Hareshwara temple. Thus the sanctity of temple was lost. The Young men did not follow Ballala and returned to their Beedu (residence). Peace prevailed for some time but, the grouse and enimity remained! Later, Koojugodu Kattemane Gurikaras (chieftains) invited Ballala ruler during the Temple festival for a game of “Ambugai” and in the process hit Ballala with the coconut on the head killing Ballala instantaneously. (Ambugai was a game where in Temple Poojari will hold a coconut, smeared with smashed Plaintain and oil (In order to be slippery) high among the crowd. There will be a competition among the groups of devoties to snatch and smash the same on the Mahadwara (entrance) of the Temple. Whichever group succeed in this endeavour are the winners). That is how rule of Ballals in Subrahamanya seeme like Subrahamany, Harihara Pallathadka, Kollamogru, Ainekki and Balgodu came to an end and migrant Gowdas attained  supremacy and became the Jameendhars directly under the rule of Ikkeri Nayakas. Leftover Ballal Clan, Bunts and Jains moved over to Moodabidre and Karkala areas. Some of them intermixed with Gowdas and came to be belonging to “Gundanna Bali”. Later, there was some misunderstanding between the two brothers – sons of Thimmanayaka - in handling the issue of confrontation with Ballala. The two brothers stood in the Sangama of Rivers adjoining Harihareshwara Temple and took oath against each other and declared that they will have no relationship with other in the future. They followed two cranes flying in different directions and settled in places where the cranes sat (It is a well established fact that wherever the cranes settles those places are ideal for cultivation). Thus two families viz Kattemane and Koojugodu came to existence, though belonging to same linage, lived independently and separately without connection with each other (no Soothaka) to this day. Both the families belong to Nayeru Bali (Gothra) who were originally Lingayaths linage and later became Gowdas through intermarriages. (Ref. Dr. Chandrashekar Kiribhaga – Managing Trustee of Harihareshwara Temple,Harihara Pallatadka). Koojugodu Kattemane Sri Dharmapala Gowda S/o of former Koojugodu Kattemane Gowda: Late Sri Shanthappa Gowda has provided Copies of various documents, proclamations, and produced the Brass “Bille” – Moharu (Plaque) issued from Sringeri Mutt of which Pictures are attached. From the time of Ikkeri Royalty rule, Management of Kukke Subrhamanya Temple fell into the hands of both these families alternately. In the recent past Sri Late Shanthappa Gowda, Koojugodu Kushalappa Gowda, Koojugodu Kattemane Venkataramana Gowda (famously known as K.V. Gowda – three time MLA from Puttur) – all from Koojugodu Kattemane and Late Sri Subrhamanya Gowda – MLA Puttur & Belthangadi (From Koojugodu family) were the Managing Trustees of Kukke Subrhamanya Temple. However, after Kukke Subrahamanya Temple (the richest revenue earning) came under the Endowment Department, Government of Karnataka, the management of this temple slipped away from Koojugodu families.

IKKERI (KELADI) NAYAKAS CONNECT TO SUBRAHAMANYA: (Ref: Blog of Charan Gowda Ivarnadu): Poet Linganna of Keladi in his Book in “Nrupa Vijaya”  - Hale Kannada (old Kannada) quote that  Keladi Venkatappa Nayaka – I (Hiriya Venkatappa Nayaka) defeated Bairarasa of Karkala and annexed  Bellare, Karkala, Kalasa, khandya, Subrhamanya etc., regions into  Kelady Kingdom. Kukke Subrhamanya, then known as Kukke Pattana and Keladi had a close relationship. Keladi Queen Chennammaji along with her son used to visit frequently Subrahamanya Temple and offer Pooja to Lord Subrahamanya. Keladi King Somashekara Nayaka also used to come down through Kalasha ghat (now known as Charmadi Ghat) and used to participate and supervise in Subrahamanya Shasthi (Annual festival). Ikkeri Basappa Nayaka was also used to visit Kukke Pattana. Ikkeri Nayakas promoted Lord Subrhamanya Temple and sanctioned large tract of Land as Umbali (Inam Land) for the upkeepment of Temple. The Temple Chariot was Built and donated to Temple by Keladi Nayakas. Keladi Nayakas, being Lingayaths, built several Shiva Temples in Dakshina Kannada and appointed Sthanika Brahamins as priests. Koojugodu Gowda family head was the Sankesha Adhikari (Managing Trusty) of Kukke Subrahamanya Temple and the Temple had patronage from both Ikkeri and Haleri (Kodagu) Royalities. In Edemangala there is a temple built for the deity by name Malingaraya. The Padadhana (Folklore of the Deity) quote that Gowdas’ from Keladi, Shimoga used to visit Dakshina Kannada to collect Kappa (Tax) on behalf of Keladi Nayakas’. Several reminiscent proofs of this kind are available to establish the connection between Ikkeri (Keladi) Nayaka Dynasty and Gowdas of Dakshina Kannada. Thimmanayaka, a lingayath and a chieftain of Keladi (Ikkeri) Nayakas, who came down along with Gowda families and settled in Harihara Pallatadka near Subrahamanya, was the Sankesha Adhikari (Managing Trusty) of Kukke Subrahamanya Temple. Later, he married a Gowda lady from Kajjodi family of Kollamogru. His decendents became Gowdas and formed Koojugodu Kattemane. Other Lingayath Warriors (were of Gowda Origin), who had accompanied these migrations also intermarried with Gowdas, settled in and around Kukke Pattana. Koojugodu Kattemane (Seeme Gowda) was the administrative and judicial centre and was the link between Gurumatha (Sringeri Matha) and Aramane (Ikkeri Royality). Gowdas, equipped with “Sannadhu” (Licence) and Niroopane (Proclamation) from Sringeri Matha and Ikkeri Royality took over the administration of Temples of Subrahamanya, Harihareswara at Hari Hara Pallatadka and many other temples in and around and emerged as powerful Jameendhars (Land Lords) of the area. A little later another Dhandanayakas (Chieftains) - two brothers- related to Koojugodu Kattemane arrived and were guests of Koojugodu Kattemane and proceeded towards Amara Sullia and elder among them Kumaraswamy marries a Gowda lady and settles in Balladka (near Sullia) and takes over the legacy of Sulliakody Kottara Chennu Ballalthi. He established a Sheiva Mutt at Balladka near Sullia and to this day pooja rituals conducted by the Balladka family as per Lingayath rites. His descendants’ later came to be known belonging to “Kabar Bali” of nine other sub-families (discussed later). That is how it was considered that Nayeru Bali and Kabar Bali belonged to same lineage and therefore no alliances (Marriages) used to happen. Till recently family members of these Bali (Gothras), mostly, were not consuming alcohol and Pork meat. Likewise, other Gowda families accompanying these group or during this period, settled in and around Balagodu, Kandrapadi, Guthigaru, Panja Jalsooru, Sullia, Chembu, Peraje, Thodikana, Ivarnadu, Chokkadi, Amaramudnoor, Kukkujadka, Pailar etc. regions. These Gowdas settled in present Sullia taluk developed “AreBhashe” (a form of “Hale Kannada) and use this language as their mother tongue. In the year 2011, Chief Minister, Government of Karnataka, Sri Devaragunda Venkappa Sadananda Gowda, “Tulu Gowda” origin, belonging to Hathu Kutumba Hadinentu gothrada Gowdru accorded  “ Arebhashe Sahithya and Samskrithi Academy” for the development of this language spoken by all people in Sullia Taluk and Kodagu. Headquarters of this Academy is located in Madikeri.

Bacha Nayaka (1535?): Folklore of Bacha Nayaka Bhoota of Yenekallu also indicates that Ikkeri Nayakas had deputed their chieftains and Ministers to Dakshina Kannada from time to time to assist their loyal Gowdas’ settlement and establish their supremacy in Dakshina Kannada over the land in Ikkeri Nayaka’s control. BACHANAYAKA (a lingayath), a Minister of Ikkeri Nayakas was deputed to Yenekallu to settle a dispute between Ballala, the local ruler and Yenekallu Maagane  Nalkoor Guthu Gowda Sabbanna (Subbe) Gowda about  collection of taxes. Whereas, the Maagane Gowda having got information about the arrival of Bachanayaka and under the impression that he will be against him and therefore, deputed his Paricharaka Mugera (servant) to finish off Bachanayaka on his way. The Paricharika Mugera hid himself on the way and hit Bachnayaka with an arrow smeared with Viper snake poison. Consequently, Bachanayaka fell down and was writhing in pain at which moment two wives of Oora gowda assisted him in extermination of Bachanayaka. One among them put her foot in to the throat and other women slit the extended tongue of Bachanayaka. At the time of his death Bachanayaka declared to them that he was indeed deputed (by Ikkeri Nayakas) to assist them and will do so and protect Gowda clan even after his death and eventually he attained Deivathma. Thus it is believed that Bachanayaka Bhoota protects Gowda clan of the area and he is worshipped.

HISTORYOF KANDRAPADY AND PURUSHA BHOOTHA: History of Kandrapadi Purusha Bhoota is well illustrated through Articles written by various scholars Viz. Gowda Samskriti, a study : Dr. Purushothama Bilimale: 1985, “Janamanada Kandrapady” by Dr. A.K. Himakara, Articles (Authors listed here below) in “Kinnari Smarana Sanchike– Sri Rajyadeiva and Purusha Deiva temple, Kandrapadi, Brahma Kalshothsava.- March 2011. 1.	Tulunadina Sampradaya: Parla Ananda Gowda. 2.	Dr. Poovappa Kaniyoor. 3.	Veera Purusharaya: Rudra Chamundi Devidasa Kushalappa Gowda. 4.	Manjunatha Unjanna 5.	Falanethra Mundodi and others. Here a brief overlook is needed to connect the political and religious background during the period. Around 1535 Ikkeri Nayakas had already annexed Dakshina Kannada and Gowdas had settled in Sullia and Puttur Maagane’s. However local ruling class at that time Ballalas, Bunts combined with Vaishnava (Madhva) Matha were in control of Temples like Kukke Pattana Subrahamanya, Puttur Mahalingeshwara, Vittla Panchalingeshwara, Kadri Manjunatha etc., and they were converting local population into Vaishnavait sect. There was conflict among Sheiva (Sthanika Brahamins) on the one hand and Madhva and Jains on the other side. Whereas Ikkeri Naykas did not trust Ballala chieftains and Sringeri Matha was keen on re- establishing Sheiva hold on the temples and people at large. For this purpose both the Guru Matha (Sringeri Matha) and Aramane (Ikkeri Royality) decided to re-allocate their loyal Gowdas to Dakshina Kannada and deputed able leaders to Dakshina Kannada to assist Gowdas in this endeavour. Shankara Purusha and Devanga purushethi – couples of Ikkeri Samsthana had no issues for quite some time and on their prayer to Lord Kashi Viswanatha they were blessed with four boys. Later they also desired to have a girl child and prayed Kaveriamma of Talakavery Kodagu and promised offerings in the form of a golden baby in a silver cradle and consequently were blessed with a female child. The eldest is Jogi Sidhapurusha Ramanaswamy, second Ramaswamy, third Viswanatha Guruswamy, fourth Jade Jogi Bhairavaswamy and their beloved sister Jogithi Purushethi. The five children were grown up to be learned and talented in all forms of education. They were the disciples and ardent followers of Kala Bhairaveshwara of Kigga Matha (located nearby Sringeri Matha). Kala Bhairaveswa is a form of Shiva and presiding deity for “Avadhootha Natha Pantha”. In the mean while, Shankara Purusha and Devanga purushethi couple passed away without fulfilling their oath of offerings to Kashi Viswanatha and Kaveriamma of Talakavery. The five children pledged to fulfil the oath of their parents and set to go over to Kashi Viswanatha and under took a pilgrimage. There is an illustrious Padadhana (Folklore) about their preparation for the pilgrimage. (Write in Kannada ......). “Bajant sudiyer Purusher naklu Mundogu vibhoothi Maalther, Kembude nadiyer Purushernaklu Tharek kapai toppi malther, Kalyante nadeyer Purushernaklu, Kebik Jogimudre maalther, Sure nadiyer Purushernaklu, Pathyere Kinneri malther. (In Tulu). (Purusha Jogis burent Bajent (Dry cowdung) and prepared Vibhoothi on forehead, Purusha Jogis cultivated sweet gaurd and made safron hat, Purusha Jogis planted Kalyante (?) and prepared Jogi Mudre for the earrings, Purusha Jogis planted Bottle gourd and made a Kinnari (Musical Instrument out of it.).

In Kashi the Jogis and Jogithi came in contact with Navantha Jogis and became their desciples. They learnt about Laya yoga and Kundalini Shakthi and attained other super natural powers. On their return from Kashi the jogis’ visited Sringeri Matha and sought blessings from Mathadhipathi. Here it is construed that the Sringeri Mathadhipathis impressed with their learning’s and Tantric powers, motivated the Jogis to go over to Dakshina Kannada and establish Sheiva Mathas in various Maaganes also support Gowda clans who were already settled there, in order to revive “Sheiva sampradaya” and consolidate Ikkeri Nayaka’s ruling. Further, the brothers and sister set to go to Talakavery to fulfil the oath of their parent’s, passes through Sringeri and Igoor Seeme - Gurumatha (Sringeri Matha) and Aramane (Ikkeri Rulers). They obtained necessary guidance and instructions, possessed arms like “Trishoola, Shoula, Sword etc” from Ikkeri Nayakas. On the way they passed through Bangadi Kadthikallu, Kokkada, Gundya and Subrahamanya Ksethra. Then through Harihara - Pallatadka, Balagodu route came over to Kinnarapadi (Kandrapadi) where they had oil Bath in Ghouri Gundi, completed pooja rituals and had “Koli Rotti” for lunch. They visited Puttur Mahalingeshwara, Vithala Panchalingeshwara and Kadri Manjunatheswara and held Pooja rithuals etc. at the place of their visit. They reach Bhagamandala, Lord Bhagandeshwara, the Kodagu Royalty deity, offered Pooja and proceeded over to Talakavery, the birth place of Dakshina Gange Kaveramma and had bath in the clear water in the River Kavery. Held prayer, made offerings which was pledged by their parents. There was a Market being held at Bhagamandala which they visited and in the melee their sister Jogithee was lost and could not be traced. On their search for their sister they came across a Sooleyara Mela (Exhibition of Prostitutes) in the Market. Thus it is established that all along the rulings of various Dynasties in Karnataka, Prostitution was legal!! Until now, it was a study and explorative tour by the Jogis. They observed that the local chieftains Ballalas, Bunts and Madhwa Brahmins in combination were in control of the temples and Madhwa’s were converting the local population to Vaishnava sect. Many of the Ballalas were Jains. The Jogis, equipped with their enormous Tantric Power, resolved to re – establish/revive Sheiva Sampradaya in Tulu Nadu and diminish the authority of Ballals and Bunts chieftains and support Sheivaits Gowdas. For this purpose they resolved to revive Shiva Mathas and Gurumathas. Thus the Jogis’ returned to Dakshina Kannada from Bhagamandala through Chembu, Peraje and Thodikana Ksethra of Lord Mallikarjuna. All those places Purusha Jogis visited are the places of Gowdas’ settlement and Sheiva places of worship. Jogi Vishwanatha Guruswamy settled in Kadri and revived the Matsyendranatha Matha (on the outskirts of Mangalore). In the year 918 Mangalore Alupa ruler Kundavarma, follower of Natha Pantha, installed in Kadri a Bronz statue of Lord Lokeshwara having three faces and six hands.).   Another Brother Jade Jogi Bhairavaswamy settles in Vittala and revives a mutt there.   Two of the Purusha Jogis proceed towards Kukke Pattana (Kukke Subrhamanya). On the way they come across Markanja – Narapa in Devachalla Village – Addanapare and landed in Olalambe. They came to know about two Ballalthi sisters and their proclamation. During that period two sisters Ballalthis Akkamma and Duggamma were ruling Olalambe. They had other sisters by name Shekamma, Maidambale and Chettibale. Five Villages viz. Guthigaru, Nalkooru, Kandrapadi, Devachalla and Madappadi were together ruled by these sisters. None of these sisters had any children and heirs. They were descendants of ancient Ballals – Babu Setty, Booba Setty, Shekappa Setty and Manjappa Setty. They were belonging to Vaishya Community and followers of Jainism, originally from the plains of Karnataka and followers of Mathru pradhana Santhathi (Aliya Santhana-female decendancy). The Ballalthis’ were worried about the fact that no one to take care of them in their old age and were concerned about the property, land etc., becoming orphans and falling in to the hands of unworthy. At this stage the Shiva Brahamins of Devachalla suggested to Ballathis to construct a Temple over an abandoned anthill where a Shankapala (King Cobra), considered as Lord Nagabrahama, was living. Ballalthis readily agreed and also proclaimed that they will transfer their land, wealth and overlordship of the area to someone capable and will take care of them in their old age. Jogi Ramanaswamy, having observed the set up in Kinnarapadi (Kandrapadi) which was ruled by Jain Ballalthis and they under the influence of Shivabrahamans was building a temple for Sankapala (King Cobra, a form of Lord Subrahamanya). Purusha Jogi decided that he has to take over the administration of Kandrapadi and also diminish the influence of shivabrahamans. He was determined and took an oath to re-establish Sheiva sampradaya (faith) and take along the Shiva Bhaktas i.e. Gowdas in the region and thus hold the torch for revival of Sheiva Sampradaya and consolidate Ikkeri Nayakas Rule over Dakshina Kannada. By the time the Purusha Jogis reached outskirt of Kinnarapadi (Kandrapadi) it was dark and they could not proceed further in darkness. They sat over an open place of Kumbaara Keri (Hamlets of Potters) and raised long and loud Cheetkara (Scream) three times to attract some one living in Kandrapadi and who could guide them to the town. Near by, there was gowdara Beedu (Gowda Settlement) who were enjoying large track of umbali (Inam Land). They were Shivaradhakas, and migrants from Vanagoor area ruled by Ikkeri Nayakas. They were worshipping their Kula Deivas – Rudrachamundi, Panjurli, Annappa Swamy and also had their loyalties to Thirupathi Vekataramana (A reminiscent of their loyalty during the rule of Hoysala Vishnuvardhana)  At the time of entry of Jogis to Kandrapadi, there were sixteen toddlers in cradles –( imagin the size - of the Gowda Family),  got scared of the Cheethkara (a shriek or a scream) and female folk who were singing and pounding paddy and retracting rice, rushed back into the house to take care of children. By this time Head and chieftain of that clan who is known as Beedina Budhivantha (Intelligencia of the Kandrapadi) guessed that it is someone who must have lost the way and looking for help. He mobilised couple of his strong family members and deputed them with torch to bring the guests to their Buddivanthara Beedu. At that time the Gowdas came to be known as buddivantharu (Intelligencia) and their hamlet came to be known as Buddivanthara Beedu and they used to be consulted in all mtters of administration. The Jogi Brothers were brought to Gowda hamlet and they informed the purpose of their arrival. The Jogi Brothers were taken to the Ballalthis and the Purusha Jogis after discussions expressed their desire to settle in Kandrapadi and promised to look after the Ballalthis like their own mother and also establish a powerful Deiva in Kandrapadi for the protection of people and their property. Impressed with their personality and tantric power they possessed, the Ballalthis agreed to extend Aashraya (Shelter). When the Jogis were enquired about their necessities, the Purusha Jogis asked for gold jewellery for them to wear, Rice and coconut for their meal. Coconuts, fruits, beaten rice for their Pooja rituals and Rothi, Chicken gravy (Saru), Kallu (Toddy) to drink. “Suraghi” (nowdays a rare flower found in malnand forests, which sprouts from stem of the tree in bunches and has intoxicating smell) flower garland to wear. For washing their Jade (Long Hair) they needed one pot full of oil, a Brinjal and one tender coconut along with a new earthern pot. For bathing they put forth their demand for clean water – untouched by children and cattle. The Ballalthis readily agreed and provided their needs. They were offered a place to bathe at Gouri Gundi near Honne Tree. Jogi Kumaraswamy was sent to Subrahamanya where he settled as Hoshaligamma. Here it is relevant to quote a Padadhana (Folklore) of Karianna Bhoota mentioned by Sri Sampaje Deviprasad which is supportive of the theory that these jogis belonged to Gowda clan. Karianna Nayaka, Son of Kanganoor Doddanna Gowda, rejecting the advice of parents and his wife, proceeds, mounted on a white horse, to enter Tulunadu. This journey was under taken on the instructions of Ikkeri Nayakas for collection of Kappa (Tax). On the way he came through Bhisle Ghati, Kumara Parvatha, Darpana Theertha and Kinnari Hole (Present Kannadi Hole). Kariyanna Nayaka comes across and watches “Kinnari Moola Swamy” was holding a Sadaga (training camp) and training Gowdas  in the use of Arms like “Sword fight, Malla Yudha (Garadi) and  Kovi Sadaga (fire arms training)”. This Kinnari Moola Swamy is indeed Jogi Ramaswamy who settled in Kukke Pattana (Kukke Subrahamanya). The Padadhana (Folklore) “.......Training in the use of fire arms” gives another proof that these happenings were of the 16th Century when fire arms were introduced in this part of the country. Purusha jogi Ramanaswamy was provided with all the required facilities by the Ballalthis at Kandrapadi. Now, as per his promise to Ballalthi the Purusha Jogi Ramanaswamy got in to the action of implementing his grand plan of chasing away Sankapala ( King Cobra – form of Lord Subrahamanya) i.e. do away with the Vaidhika sampradaya  and establishing a Rajya Deiva in the temple built for Sankapala. Equipped with his supreme Tantrik powers, Purusha Jogi Ramanaswamy along with his Munnooroklu (300families) village heads proceeds to Adoor Mahalingeshwara. Adoor is on the other side of Payashwini River, now in Kerala. With the help of Balenna Birmusoorya, the Purusha Jogi, with his immense tantric powers, manages to bring Temple Dhwaja (Kodi) along with which Rakshaka Deiva Raktheswari of Adoor Mahalingeshwara Temple, follows. They were wary of people from Adoor chasing them and snatching back the Dhwaja (Kodi) and along with it the Rajya Deaiva. On the way Purusha Jogi Ramanaswamy and Birmusoorya came across a Masjid being built by few Muslims. They persuaded the Muslims to allow their Rajya Deiva to be seated in the structure for some time. Muslims readily agreed and proceeded to build Masjid on the other side of the village. The place where the Rajya Deviva settled on her route to Kandrapadi came to be known as Thaloor. Finally, Purusha Jogi declared a war against Adoor sainiks and managed to drive them away. The sainiks (soldiers) from Adoor who had followed Purusha Jogi until here with the intention of snatching the Kodi (Dhwaja) and inturn taking back the Rajya deviva succeeded only in snatching Purusha Jogi’s Bedi (gun) and returned to Adoor. There is a saying in folklore that “Adoor got the Bedi (Gun) and Kandrapadi got the Kodi (Dhwaja - flag)”. Purusha Jogi Ramanaswamy mobilized sixteen Oora Mukyastharu (Village Heads) of Kandrapadi munnoor oklu (300 Ryot families) with their clan and proceeds for hunting expedition mounted on a trained tiger. The group engages in a grand hunting expedition in the predetermined night and returns with the prey and scatter the blood and other reminiscents around the Temple which got ready for Sankapala (King Cobra) form of Lord Subrahamanya. Intestine of a Kadave (Sambar deer) was tied around the temple entrance door. Thus indulging in Asura Kriye (Avaidhika Act) and converting the temple unfit for “Subrahamanya” through Avaidhika practice. The Sankapala used to go in search of food in the night and return in the early morning to the anthill on which the Temple was being built. Likewise, that day on return, the Sankapala finds his place having lost its sanctity due to the Avaidhika act of Purusha Jogi and his people. The Sankapala gets angry and abandons the place i.e. temple which had lost its sanctity. . Purusha Jogi and his people cleans the premises and establish the Powerful Rajya Deviva in the Temple abandoned by Sankapala (Lord Subrahamanya) which had lost its sanctity through Kadave Bali (Sacrifice of Sambar Deer), an Asura Kriye. Thus he fulfils the desire of Ballalthis Akkamma and Duggamma to establish a Powerful Deiva in Kandrapadi. Rajya Deiva bronz Statue is in the form of Durge, mounted on a Tiger is presently placed in Kandrapadi Temple. Thus, pleased with Purusha Jogi and finding themselves safe under his care, the Ballalthi Rulers of Kandrapadi Duggamma and Akkamma appoint and coronated Purusha Jogi as their Principal Minister to carry on all the act of administration and protection of Kandrapadi seeme. He was issued Rajamudre (Seal of Royal Authority). After passage of time the jains settled in “Settigeri” of Kandrapadi were conspicuous of their losing power and land to Gowda clans, were not co-operative and troubling Gowdas. This was brought to the notice of Purusha Jogi. Purusha Jogi Promises the Gowda clan that he will do away with this Jains. On the fall of the pre - determined night he asked all the women and children of the Gowda clan to get in to their houses, close the doors and windows and never get out at any eventuality. That night, people heard sound of Horses running up and down the streets, screaming and shoutings of people and finally a declaration came through that the Prethas (the spirits) which were troubling the people are exterminated. Next day people observed that blood was scattered all over. No trace of Setty Jain people, Jain Basadhi was brought down and their Theerthankara Murthies (Statues) and other Kuruhu’s (reminiscents)  were buried under the ground. These remininiscents were dug up by Dr. Purushothama Belimale and statues of Theerthankaras’ and other remains were handed over to Mangalore University in 1985. These remains are now kept in University Musuem at Mangalore. In another instance, Fox population had increased in Kandrapadi seeme and were causing problem to ryots by catching fouls (Chicken etc) and damage to their crop. Pursha Jogi exterminated the foxes as well from Kandrapadi! To this day folklore says “Jains, Bunts and foxes do not survive in Kandrapady” due to the power of Purusha Jogi. Accordingly there is no settlement of Jains and Bunts in Kandrapadi to this day. No foxes are found in the thick forests in and around Kandrapadi. The purpose of Purusha Jogi to establish Rajya Deviva Raktheshwari in Kandrapadi opens up a distinct ancient practice of worshiping Goddess Kali which is a Sheiva Sampradaya of Shakamoola of Avaidhika Kaulas. It was also his ambition to take over and establish himself as an able administrator of the region and to be a protector of Sheivait Gowda clan and appoint them as natural successor to Ballalthis after their time. He was ambitious, confident of his tantric powers, was a follower of Natha Parampare and succeeded in driving away, at a stretch Beliefs of Jainism and Vaidhika practices from Kandrapadi, through his physical and Tantrik powers. The Gowda clan under his leadership attained position of power became Jameendhars (Land Lords). The Mundodi Family which came to own the Palace ground of Ballalthis became the natural successors to Ballalthis. Kartha of this family becomes the Sankesh Adhikari (Managing Trustee – Administrator) of the temple. The folklore (Paddhanas) addresses the Gowda clan as “Raja Bantare” (King’s Representative i.e. of Ikkeri Samsthana), and “Bood Budhivanthavare” (Intelligencia of the hamlet). In those days, being migrants from the plains of Karnataka, where, culture and literature was patronised by successive Dynasties, Gowdas were learned and seen as “Boodu Budhivantharu” (inteligencia of the hamlet) in Dakshina Kannada. (Ref: Purusha Bhootha – Kandrapady). Here, it may not be an out of context to narrate an incident happened in 1981. Around 1978 AD a Bunta by name Subbayya Rai came over to Kandrapady and put up a kirana shop. Slowly he befriended with Gowdas’ – mostly youngsters, offered them liquor and extended loan. Elders of Kandrapady observed that Subbayya Rai was driving the youngsters in to Vama marga (Bad habits). He was cruel and ruthless with the people when they failed to return the loan extended on high interest. This enraged the Gowdas and one day in 1981 they confronted Subbiah Rai which resulted in a fight breaking out. The locals outnumbered and thrashed Subbiah Rai who retreated into one of his rooms and bolted from inside. Then the locals lit fire to his house - cum Kirana shop at which point Subbiah Rai got out of the house and started fleeing. Late Sri Mundodi Somappa Gowda, the Sankesha Adhikari (Managing Trustee) of the Kandrapadi temple who was keenly watching the incident, shouted at the locals that Subbiah Rai being a cruel person will return later and will thrash each one of them individually and therefore, not to let Subbiah Rai flee. Locals got hold of fleeing Subbiah Rai and cut both of his legs and dumped him alive in to the burning house. Subbiah Rai was burnt alive, his family and brother took to their heels from Kandrapady never to return. Later police arrived and booked case but, the case was dropped for want of witness. (Ref. Late Mundodi Somappa Gowda). To this day, there is no Bunt or Jain families’ live in Kandrapady and adjoining five villages. Recently a Bunt family bought a property in Devachalla Village but do not stay in this village and manage the property staying nearby Bellare. During the time from Ganga Dynasty -Moola Navaneetha Sampradaya (Aaradhakas of Kali & Shiva - meat eaters) and later Gangas following Jainism, Shankaracharya’s Sringeri Matha – Sheiva’s struggling to revive Santhana Dharma, Hoysala Dynasty Bitti Deva converting from Jain into Vaishnava faith and becoming Vishnuvardhana and then Ikkeri Nayakas following the faith of Lingayath sect. There were conflicts between faiths and Gowdas were very much drawn in to this turbulence. The same was also carried over to their new place of settling and Kandrapady is part of this conflict. Under this Background Entry of Purusha Jogis – four brothers and a sister to Dakshina Kannada happened on Instruction / motivation from Ikkeri Nayakas “Aramane and Sringeri Guru Matha (Gurumane)”. Purusha Jogis were staunch belivers in Sheiva Dharma. They were the proponents of this faith. They were sent for consolidation of Gowdas authority in Dakshina Kannada. Kandrapadi was a floursing town at that time from which place there were trade routes (Cart Roads) well established during Hoysala, Vijayanagara empires through up the hills to Karnataka Plains. Kukke Pattana – Subrhamanya was connected to Igoor via Bhisle Ghati; Kandrapadi – Kollamogru – Kalmakar, Galibeedu – Kodagu – Kodlipet; Kandrapadi – Markanja – Chembu – Thodikana to Talakaveri towards Bhagamandala. Other route being, from Puttur – Belthangadi – Bangadi via Kadthikallu ghat connecting Chikkamagaluru- Sringeri – Kigga Matha. These are amply made clear in the Padadhanas (Folklore) of Purusha Bhootha. Purusha Jogis’ got down from Sringeri through Bangadi Kadthikallu – Puttur – over to Talakevery – Bhagamandala and back via Chembu – Thodikana Lord Mallikarjuna Swamy and came to Kandrapady. They had visited all Sheiva centres, 48 in numbers, in Dakshina Kannada like Kadri (Mangaluru) Manjunatheswara Temple, Vittla Panchalingehwara and Jogi Matha, Puttur Mahalingeshwara, Thodikana Mallikarjuna swamy and Bhagandeshwara of Bhagamandala. These are the very much the same routes through which Gowdas migrated – reallocated from Igoor Samsthana. Puttur and Amara Sullia maganes were part of Kodagu as these were gifted to Halery royalty founder Veeraraju (Sadashiva Nayaka’s nephew) by Ikkeri Nayakas. Niddemale and Kodi Gowda families claim that they were settlers in Bhagamandala some where around early 16th Century coming from Peraje. They used to be the “Thakkas” (Managing Trusties and Kshethrapalakas) of Bhagandeshwara Temple and Talakavery respectively. Bhagandeshwara Temple lands are in the Joint name of of Niddemale families to this day. ( I am in possession of RTC – land records ) There is a practice around Kandrapadi, Panja etc., in the month of Suggi (winter). Groups of people visit households in the night disguised in “Siddhawesha”. There is a Siddha Purusha Jogi who appears naked having an attachment of large fake genitals. Another person disguised as “Dassayya” and the third person disguised as a Brahaman accompanied with many followers. They recite Folklore and move to household to another household. The Siddapurusha make fun of other two – Dasayya and the Brahmin touching them with his fake genitals and making them “Ashuddha” thereby indicating the supremacy of Jogis’ – Sheiva Sampradaya. The Padadhana quotes: “Navu Gurumathadinda Bandavaru, Sringeri Mathadinda, vividha Mathagalannu Sheiva Ksethragalannu Sandarshisutha bandu Puttur Mathakke bandevu, Allinda Talakaverige Hodevu”. ( We came from Guru Matha, from Sringeri Matha visited several Mathas, Sheiva Ksethras and came to Puttur Matha, from there proceeded to Talakavery.) This is indicative of conflict of faiths prevailing at that time in and around Kandrapady which was a spill over from Igoor Seeme and Gowdas have succeeded in re-establishing themselves as powerful Jameendhars and followers of Sheiva sampradaya in Dakshina Kannada. There are several proofs in the form of Padadhanas (Folklore) of Bhootharadhene indicative of Gowdas taking possession of cultivable lands from the hands of Jain/Bunta Ballala families by force in Sullia Region. It has been recorded that there were “Astha Ballalthis” (Eight Ballalthi families – “Ballalthi” refers to female ruler, head of the family as Ballals followed Matrilenial descendancy system) in Sullia and Puttur region consisting of 8000 seeme of “Panne Beedu” Ballals. They are namely: 1.	Sullia Panne Beedu Akku Ballalthi, 2.	Idyadka Beedu Chomu Ballalthi, 3.	Suliakodi Kottara Chennu Ballalthi, 4.	Balnadu Markanja Manikya Ballalthi, 5.	Soma Kottara (Peraje) Somu Ballalthi, 6.	Kukkandoor Beedu Pachi Ballalthi , 7.	Arasamajalu Bajappila Chirdeyi Ballalthi. The cultivation and administration of these lands refered above belonging to Ballalthis’ fell into the Hands of Gowda families over the period. There are narrations of this transfer in the form of Padadhanas (Folklore) of Ullaklu - Bhootharadhene in Tulu as follows: “Undu Bangar Ballakule nile, aliyaKattan detted Makkal Kattan derth Pathyo  .... Ballalere prathi Ballalerad nikle Kai Serondo -  Indu swarnaputhali Koludu alathi korina Ballale Bhoomiyatho Yajamanere?” This translates as “This was the habitation of Ballals. We have extinguished the Matrilenial system (of Ballals) and established Patriarchic system (Of Gowdas) we became part of you through transforming you as alternate to Ballalas, ... Oh Master, this is the land that was measured in Golden yard stick and awarded to you”. This kind of folklore is indicative of bloody conflicts and consequent transfer of Land and administration in to the hands of Gowdas as per the grand plan of Gurumane and Aramane (Ikkeri Royality and Sringeri Matha) as discussed earlier.

SETTIGERI: Ancient remains in Kandrapadi indicate that Kandrapadi was a well developed Town and a trade centre. As you entre from “Basthikadu”and get down on the stone steps, proceed towards the water tank, in between is the “Settigeri”. Remains of their Houses and shops indicate the size of their Business. These Settis’ were belonging to Jain faith and migrants from Karnataka plains. Attached to Settigeri lies Kumbarakeri where earthen pot etc. equipment used to be manufactured and marketed. Earthen pots, Plates, side plates etc. were in use till recently early 20th century in Dakshina Kannada. Today Settigeri is an abandoned and no cultivation is carried out in this place. Other reminiscent in Kandrapadi indicates that there were Bronze foundries, Blacksmith workshops; Goldsmith shops were in presence. Skilled Technicians were producing statues of Deities, armaments and many other house holds and agricultural equipments. There are several water ponds. This reminiscent indicate that Kandrapadi was an ancient flourshing Town. PALACE AND FORT: There is a large pond measuring an area of one acre. By the side of the pond there lies a raised plain surface which can be identified as defaced large house. Collapsed mud walls can easily be identified. People recall this as the Palace of Ballalthis. On the one side is Settigeri, in the front is water tank and on the other side is Basadi (“Jain Temple”) from where statues of Theerthankaras and other Jain reminiscent were dug up by Dr. Purushothama Bilimale. On the other side of water tank lays a raised strip around which, is dug up trenches. These can be identified as a Fort. Inside the Fort it appears like reminiscent of Buildings. On the corners there are structures which appear like Watch towers. In all, these areas cover about ten acres of land. On another side is Kumbara Keri (Potters Hamlets).

ENTRY OF GOWDAS TO PUTTUR (Tulu Nadu) Region ( around 1532?): Next Batch of migration of Gowdas’ from Ikkeri Samsthana took place a couple of years later under the able leadership of Dhanda Nayaka Ullaklu (Chieftain – considered as Vishnu roopa) and his sister Dhanda Nayaki Ullalthi (considered as Chandika Roopi). They also descended from Igoor Seeme via Bhisle ghat and arrived at Subrhamanya. Subrahmanya (Known as “Kukke Pattana” at that time) was a large town. On arrival, having observed the town and the ancient Subrahamanya Temple, the new batch decided to take control of the town, the temple and settle nearby. Dhanda Nayaka and Dhanda Nayaki used their Bow and arrow, aimed at the temple “Dhwaja” (Temple Flag) and brought it down indicating their intention to establish their supremacy and rule over the region. In olden days, this was the method of inviting the occupants of a town, fort etc. either to surrender and accept the over lordship of the invading group or be ready for a fight or war to establish supremacy. At this moment, almighty Lord Sri Subrahamanya (Here, we have to understand that is the head of the Koojugodu family Thimmanayaka the Sankesha Adhikari of the Temple) confronted the invading group and questioned the intention of the intruders. Dhanda Nayaka Ullaklu informed him that they are looking for “Nele” (place to settle down) and they have decided that is this place and take control of the Temple. For this purpose they have the “Sannadhu” (Licence) and Niroopane (Proclamation) from Guru Matha and Aramane (Ikkeri Kings) and they have been deputed by them to establish Nayakas over lordship. Now it was clear to Intruders and earlier settlers that both the parties belong to same linage and had Nirupane (Proclamation) and directive from Guru Matha (Sringeri) and Aramane (Ikkeri Kings) to take over the administration of Temples from Matrilineal families( Ballals?). Lord Subrhamanya informed the invading chieftain that the place is already occupied by them and there is no place for the new entrants. However, Lord Subrahamanya suggested the new entrants to approach Lord Sri Mahalingeshwara at Puttur for their Nele (settlement). Dhanda Nayaka of the new invading group sought from Lord Sri Subrhamanya to give them a “Kuruhu” (memento) to be submitted to Lord Sri Mahalingeshwara at Puttur. Lord Subrahamanya asked Dhanda Nayaka Ullaklu to carry the befallen “Dhwaja” (Temple Flag) as Kuruhu (memento) along with them to be presented to Lord Sri Mahalingeshwara. That is the reason from that time onwards till to this day there is no “Dhwaja” i.e. Temple Flag in Kukke Subrahamanya. Accordingly, the invaders proceeded to Puttur, with the “Kuruhu” – the Dhwaja (Memento-weighing about 50 Kgs) being carried by “Kaju Kujumba”, a servant of Dhanda Nayaka Ullaklu and presented themselves at Puttur Lord Sri Mahalingeshwara. Here, we have to understand that they presented themselves to Bangarasa, the vassal king under the over lordship of Ikkeri Sadashiva Nayaka (1530 – 1566). Where up on, Lord Sri Mahalingeshwara (here read as Bangarasa) directed Dhanda Nayaka Ullaklu and Dhandanayaka Ullalthi along with their clan to settle in his “Bala Nadu – today’s Balnadu” (Village on his right side) and be engaged in his service. At this time, Balnadu was occupied by Ballala clan and ruled by “Balnadu Markanja Manikya Ballalthi” who were serving as Ministers of Bangarasa and engaged in the administration of Lord Mahalingeshwara Temple. They were told by Dhandanayaka to vacate the place, Ballala, being Matrilineal, not authorised to administer the Temple and make room for the new immigrants who have “Sanndhu” (Licence) and Niroopane (Proclamation) from Guru Matha (Sringeri) and Aramane (Ikkeri Royality). On refusal to vacate, a bloody battle ensued and Dhanda Nayaka Ullaklu and Dhandanayaki Ullalthi exterminated and annihilated the entire Ballala clan, thereby, bringing to an end to Ballala over lordship in Puttur Seeme. Thus, Hathu Kutumba Hadinentu Gothrada Gowdas belonging to Balasanna Gothra became the Balnadu Katte Mane (Seeme Gowda) for Puttur region and open the road for Migration and settling of Gowdas among the Tulu population already existing in western part of Puttur up to Panemangalore, the land East of  River Netravathi. This followed, the arrival of Gowda clan under the tacit support and motivation of Ikkeri Nayaks, in groups and taking possession of cultivable land in Tulu areas like, Bangadi, Ujre, Kokkada, Uppinangadi, Hirebandadi, Bellipadi, Kallega, Vittla Maagane villages like Vittla Mudnoor, Naithottu, Kamblabettu, Kadambu, Golthamajalu, and Alangar etc. They became the Jameendhars of several villages like Vittla Mudnooru, Bellipadi, and Hirebandadi etc. This migration (re-allocation by Ikkeri Nayakas) of Gowdas took place mostly through Bangadi Kadthi Kallu Ghats Sheeradi and Charmadi Ghats. Eventually Gowdas of Puttur taluk assimilated with the local population and adopted Tulu as their mother tongue. Ancient practice of “Bhootaradhene” and animal sacrifice, which was prevalent with the Tulu aboriginal population, who were complimentary to Gowdas’ settlement, continued to be practiced by Gowdas as well. But, they managed to hold on to their identity and rituals as Hathu Kutumba Hadinentu Gothrada Gowdas. Re-allocation of Gowdas mostly happened during the early part of 16th century i.e. around 1530 which is the time Sadashiva Nayaka (1530 – 1566 AD.) of Ikkeri took control of Dakshina Kannada. There are not enough written records available about this migration. However, there is ample “Moukhika” folklore in the forms of PADADHANAS of Purusha Bhoota of Kandrapadi, Bachanayakana Bhoota of Yenekallu. These Padadhanas are in Kannada and whereas, Dhandanayaka Ullaklu & Dhandanayaki Ullalthi of Balnadu Kattemane, Puttur, Malaraya and Dhoomavathi Bhoothas of Amai Maagane (Vittla Mudnoor Village), Ullaklu, Malaraya and Gilkindaya of Padimane (Oora Gowda) of Golthamajalu Village, near Panemangalore are in Tulu. Annual Festival of all these Deities are called “VALASARI JATHRE” and the fields where Bhootha Nema Nadavali (annual festival) is held are called as “VALASARI MAJALU”. VALASARI means MIGRATION in Tulu, indicating their origin from Ikkeri Maha Samsthana. The narration in the Padadhana’s (folklore) also illustrates their Migration through Bangadi Kadthikallu, Sheeradi, Kalsa, Bhisle ghati etc. Ghat routes, in clear terms “Navu Ghatta Ilidu Bandavaru” (We came down through Ghats). This fact is also talked about in the “Ain Mane” (Tharavadu house holds) and passed on through generations. In each of these Bhootha Sthanas there are statues of two warriors mounted on Horses and equipped with swords and spears.(See Photographs of Padi Mane Deivas). These are the family deities of the respective families and they consider these deities as their ancestors who were the leaders of Gowda clan migrated from Ikkeri Maha Samsthana equipped with “Sannadhu” (Licence), and Niroopane (Proclamation) from Guru Matha (Sringeri) and Aramane (Ikkeri Royality). These Hosre mounted Chieftains deities can be seen in most of the ancient families in every Village in Sullia and Puttur Maganes, in their Mada or Chavadies placed and occupying South East location of the Tharavadu House (Ainmane). These are known as Ullakulu – Poomani and Kinnimani representing a Royality origin. All other deities are subservient to them. Paddhanas (Folklore) indicate their migration from Maland coming down through Ghats. Ullaklu Deivas are also worshipped by Ballals but, there is no record of these deities placed in their Boodu (Palace). On the other hand, these Royal Deities are always exclusively placed in the house holds of Gowdas Tharavadu, Ainumane or Nalkankana Mane. The Ullaklu Deivas are worshipped by all communities in the Seeme, Village, Ooru etc., and where as, Gowdas worship them as their family Deities. Under these background Sri D.G. Nadka in his book “Gowda Janangada Itihasika Avalokana” (Devasya Manohara, 2003) connects these Deivas to Ganga Dynasty and inturn to Gangadikara Vokkaliga Gowdas. Ananda Gowda Parla (Year 54; 2005) and Keshava Adoor (1987) also connects Poomani – Kinnimani Ullaklu Deivas to Ganga Dynasty.(1) This also establishes the roots of “Hathu Kutumba Hadinentu Gothrada Gowdas” to Western Ganga Dyanasty and inturn to the origin Ganatikar Gowdas (who later broke in to several sub groups)

BALNADU KATTEMANE: Dhanda Nayaka Ullaklu and Dhandanayaki Ullalthi, brother and sisters, having descended along with their clan from Ikkeri Samsthana through Bhisle Ghati, Kumara Parvatha, Kukke Pattana (Subrahamanya) and finally landed in Puttur carrying the Subrahamanya Temple Dhwaja or Kodi (flag) which was brought down by them earlier at Kukke Temple. After a bloody battle with the Ballals of Balnadu and exterminating the entire Ballal clan, Dhandanayaka and his Gowda clan became the successors to Balnadu Ballals and Jameendhars of Balnadu Village. They engaged in the service of Sri Mahalingeshwara Temple and also as Minister for Bangarasa of Puttur. However, they had kept their loyalty and close association with Sringeri Mutt and Ikkeri Nayaka Overlords.. It is an established fact that during the rule of Bangarasa of Puttur - whose palace was located at present Munshif court - Balnadu Dhandanayaka (ullaklu) and his clan were administering Puttur Sri Mahalingeshwara Temple (after extermination of Ballala clan as narrated earlier). After the demise of Dhandanayaka Ullaklu and Ullalthi and their assistant Malaraya these chieftains attained “Dheivathma” (godlynes) and became the “Mane Deiva” for Gowda family of Balnadu. Later these Deivas became the Nada Deivas’.

Thus, the Gowda clan who attained complete overlordship in Balnadu village along with other Gowda families in Puttur Seeme including Vittala and Belthangadi areas partook in 1836-1837 Rebellion (Kalyanappana Katakayee) against British. They assisted Kalyanappa and Kedampadi Rama Gowda Groups in taking possession of Puttur Treasury from British Officers. After the British quelled the rebellion of 1834 - 1837 led by Gowdas like Kedampadi Rame Gowda - British naturally had a disliking to Gowda Community and brunt of which is borne mostly, by Gowdas of Puttur Seeme i.e. Tulu Gowdas. Here, other prominent and powerful groups such as Bunts, Shivalli and Havyaka Brahmins and Konkanis took advantage and slowly marginalised Gowdas, creating documents of ownership of lands through dubious means. A group of bunts befriended Balnadu Gowda Kattemane family and took advantage of their illiteracy and with the tacit support of British officers, took thumb impressions of Gowda family head and submitted to British authorities and thus became owners of western part of Balnadu Village. Thereafter, slowly took control of most parts of Balnadu. As in the past, the annual Nema Nadavali, Bhandara Samaradhane (Annual festival) continued to be held and at some stage Nattoja family (Sthanika Brahamans – sheiva- sect) came  t to assist Balnadu Kattemane family in running the affairs of the Balnadu Sri Dhandanayaka & Ullalthi Deivasthana Temple. Little later, there was a dispute between Nattojas and Balnadu Kattemane people and Consequently Nema Nadavali (annual festivals) were held up for nearly 28 years. It is believed that the Dhandanayaka, Ullalthi and other deities were enraged and their curse befallen on both Nattoja and Kattemane families. Nattoja family came to be extinct (Nashwaradaru) and down fall of Balnadu Kattemane began! Subsequently the Balnadu Kattemane family in co-operation of Sedia Seetharama Bhatta (a Havyaka Brahaman) took over the administration of the temple and Nema Nadavali (annual festivals) revived. After few years, there was again a quarrel between them and enraged Sedia seetharama Bhatta petitioned to Government of Karnataka to take over Balnadu Sri Dhandanayaka & Ullalthi Deivasthana Temple. Then onwards Endowment Department of Government of Karnataka took over the administration of this temple along with certain lands belonging to Kattemane Family. However, the Deities are continued to be placed in the “Chavadi” of Balnadu Kattemane family under their custodianship. The position of Dharshanapathri of the Deiva’s is the prerogative of Balnadu Kattemane family and present Dharshanapathri is Sri Purushothama Gowda. During the nine day annual festival of Lord Sri Puttur Mahalingeshwara, there will be a Theppotsava (Utsava on raft in the temple tank) on 16th April night of every year. Dhandanayaka and Ullalthi along with their Minister Malaraya arrives in procession (Bhandara) mounted on a Pallaki. Balnadu Kattemane Dharshanapathri will carry Bow and Arrow, Swords,(Balu Bhandara), theerpala Dandige (Spears), Chathra, Chamara (Decorted Umbrella), Flags, Birudu Bavaligalu, Deetige (Torchs), Chande (Drums), Kombu Kahale etc. with pomp. Lord Mahalingeshwara will receive Balnadu Dhandanayaka Ullaklu and Ullalthi, who has come down from Balnadu in procession (Bhandara Baruvudu) and the procession (Bhandara) goes round the temple along with Utsavamoorthy and stay there for the day. Next day Dhandanayaka Ullaklu and Ullalthi will again partake in Dharshana Bali of lord Mahalingeshwara and the “Car Festival” in the evening. After the Lord Mahalingeshwara gets on to the Ratha (Theru- car )  Dhandanayaka Ullaklu and Ullalthi Bhandara will return to Balnadu. The Dharshana Pathri from Balnadu Kattemane is the focal point of al this functions who carries the Bhandara.

BALNADU SRI DHANDANAYAKA ULLAKLU (CHIEFTAIN) & ULLALTHI DEVIAVASTHANA ANNUAL FESTIVALS (NEMA NADAVALI): Dhandanayaka Ullaklu and Ullalthi Temple now comes under the Endowment Department, Government of Karnataka, administered by a local committee. Annual festival is being held for 9 days at Balnadu, Puttur during the third and fourth week of April every year. After various rituals, on the ninth day morning at 6.30 a.m., VALASARI NEMA (Migratory festival ) of DHANDANAYAKA ULLAKLU IS PERFORMED IN “VALASARI MAJALU” (Rice Field where a single paddy crop is grown and it is dry land in winter and summer). This rice field belonging to Balnadu Kattemane Gowdas and is located in front of Balnadu Kattemane house. Next day at 10.00 a.m. Nama Nadavali is held for Ullalthi (Female deity – sister of Dhandanayaka. Kalarahu and Malaraya (Ministers of Dhandanayaka) Nema (festival) is held at 2.30 p.m.   Thousands of devoties gather during the festival and huge offerings in kind and cash is poured in. The following Pancha Parvas (five rituals) are held at Balnadu Sri Dhanda Nayaka & Ullalthi Temple: 1.	Makara Sankramana Thambila. 2.	Pathanaje Thambila. 3.	Kanya Sankramana Thambila. 4.	Deepavali Padda Thambila. 5.	Navarathri nine days Poojavidhis. Present Dharshana Pathri is Sri Balnadu Kattemane Purushothama Gowda who is the focal point of entire festival and Balnadu family engages themselves in the rituals. Deities are placed in a room located to the south East of the Kattemane house from where Bhandara is taken out and brought to the Bhandara Kottige located to the North East of the Kattemane House. Balnadu Kattemane Gowda families are engaged in the service of Balnadu Sri Dhanda Nayaka & Ullalthi with devotion throughout the year. But, they are paid a paltry sum of Rs. 2700/- per year by the Endowment department for their service. The collections and offerings received from devotees are taken over by the Endowment Department. It is time some one looks into this remunaration given to the Kattemane family for their round the year services of  Balnadu  Dhandanayaka Ullaklu and Ullalthi and also allow them to retain the collections in the form of offerings by devoties at valasari Majalu and Bhandara Kotya. I visited Balnadu Kattemane during May 2014 and met several family members of Balnadu Kattemane. Most of the detailed information obtained here are from Mrs. Padmavathi, the eldest surviving family member (Age 80 Years) of Balnadi Kattemane. She is from Kaluvaje family married to Balnadu Kattemane Late Lingappa Gowda. Lingappa Gowda, being “Seeme Gowda” had conducted several Panchathige (Arbitration). One such Panchathige involving Gowdas belonging to Bajila Hirebandadi Maagane (Near Uppinangadi) and they were not complying with the decision of Maagane Gowda of Hirebandadi. Their complaint was that Maagane Gowda by name “Aadi Gowda” was not a descendant of Gowda clan. The matter was brought to the floor of Balnadu Kattemane where, Lingappa Gowda was presiding. On examining the records put forward by Hirebandadi Maagane Aadi Gowda and listening to the complaints of Hirebandadi Maagane people, Kattemane Lingappa Gowda gave ruling appointing Adi Gowda as the Maagane Gowda of Hirebandadi. This is said to be the last Panchathige by Balnadu Kattemane. After the demise of Lingappa Gowda, Late Babu Gowda took over the position as “Balnadu Kattemane Gowda” and was co-ordinating with Oora Gowdas, collecting “Guru Panavu”  (Guru Kanike) and depositing the same at Sringeri Matha. ADMINISTRATIVE & JUDICIAL SETUP OF 10 KUTUMBA, 18 GOTHRADA GOWDAS (Sketch courtecy Dr. Purushothama Bilimale - 1985)

Balnadu Kattemane was the Seeme Gowda (Supreme Court) for Tulu Gowdas settled in and around present Belthangadi Taluk, Puttur Taluk, Vittala – Bantwal Taluk and part of Kasaragod taluk. Family was the primary Unit. Ooru (Village) consisted several families and had an Oora Gowda. Oora Gowda had an Ottu Gowda (Assistant Gowda). Four to six Oora Gowdas were coming under “Maagane Gowda”. Such nine Maagane were coming under Katte Mane (Supreme Court). All disputes arising within the community used to be settled with the above hierarchical set up. There are (were) two Kattemanes for the coastal region and one for Kodagu. 1). Balnadu Kattemane for Puttur Region and 2). Koojugodu Kattemane for Sullia Region. 3) Kattemane for Kodagu Located near Katte Madu, Maragodu. Nine Maagane s’ which fall under the jurisdiction of Balnadu Kattemane are 1) Vittla Amai,    			 2) Naruvoldadi, 		3) Kuntini, 4) Palladala, 			5) Valambra, 		6) Bajila Hirebandadi, 7) Kayermugru, 			8) Kannadka, 		9) Nellyadi Odythadka. This is the administrative set up formed during the rule of Western Ganga Dynasty i.e. Oora Gowda, Nada Gowda and Seeme Gowda and his obligation to raise the Militia in need of time which continued to be the practice all through the time i.e. Ganga, Chalukya, Hoysala, Vijayanagara and Nayakas’ of Ikkeri Dynastic rule of Karnataka. Balnadu Katte Mane is housed in a large dwelling place with four Ankana (Nalkankana) and an Olamundhil at the centre. This is belived to be 300 to 400 Years old house. Four to five families are living here in a joint family set up. In the front is a large Chavadi (courtyard) in south of which is the room for Deities. The chavadi is with several wooden carved pillars and other wood work. Arround the four sides of house are “Suthu Padipure” where some more families are living. Similar set up of house is seen at Vittala Amai Maagane House and Padi, Golthamajalu House. This is indicative of their past glory! But, living condition of present Balnadu Kattemane household is pathetic. They live in acute poverty owning nil to a couple of acres of Land per family. None of the house hold owns a Cooking Gas connection and continues to cook with fire wood. Many of family members are not much educated and seem to be easily exploited by other powerful communities. Next, narrations are the history and details of some of (Former) prominent families of Puttur Seeme coming under Balnadu Kattemane viz. ‘Tulu’ gowdas. Where as, enough is documented about Sullia Maagane  Gowdas’ coming under Koojugodu Kattemane by eminent scholars like Dr. Purushothama Bilimale,  Dr. Poovappa Kaniyoor, A.K. Himakara  and others listed below under References and therefore, we are not discussing about Sullia region Gowdas.

AMARA SULLIA & PUTTUR MAAGANE CONNCETS TO KODAGU: IMPORTANT HISTORICAL BACKGROUND OF GOWDAS' RE-ALLOCATION TO UPPER KODAGU: Legend narrates that Thalakavery is considered as Dakshina Kashi. In pre historic times Bhagamandala and Talakavery, the birth place of river Kavery, was a land of Rishis (Saints) and Bhaganda Muni through his thapassu established a Shiva Deity which came to be known as Bhagandeshwara at Bhagamandala. Daughter of Kavera Muni Lopamudre was married to Agasthya Muni. Lopamudre, later flows as river Kavery. Some of the Gowda families like “Kodi, Nidyamale and Daragana” narrate that they were the residents of Bhagamandala, Kodagu since ancient times somewhere from mid 16th century. Visit of Purusha Jogis’ and their journey routes followed through all these Sheiva Kshethras of Gowda settlement is supportive of this. . Relatives of Cholas – Raja Raja Kongalva Chola and Chengalva Chola were ruling Bhagamandala. During 1550 – 1590 AD a Palegara (Vassal King) by name “Karnambhahu” was ruling Bhagamandala Seeme. On appeal from rulers to Chola Dynasty Bhagandeshwara and Talakavery Temples were renovated (Jeernoddhara). In 1590 Halery Dynasty founder Veeraraju and his father in law Bomma Gowda of Haleri Chased away Karnaambahu from Bhagamandala. Niddemale Gowda family was appointed as “Daroga and Thakkaru” (Security chief –Kshetrapalakaru - and administrator) of Bhagandeshwara Temple of Bhagamandala and Kodi Gowda family was appointed for Talakavery. Niddemale family is also known in Kodagu by family alternate name as “Daragana” which is derived from their job of “Daroga” in Sanskrit” that is “Kshethra Palaka” Of Bhagandeshwara Temple. As no Brahmin priest was available “Amma Kodava” family was appointed as priests of the Temple. Due to poverty and paucity of funds Pooja rituals were stopped for quite some time in Bhagandeshwara temple. Ammakodavas’ are the ancient tribes of Kodagu who were appointed by successive rulers for performing pooja etc., rituals in Kodagu Temples including Bhagandeshwara Temple of Bhagamandala. They used to practice vegetarianism and wear “Yajnopaveetha” (sacred thread) like Bramins. Revenue records (RTC & Mutation copy in author’s possession) from 1958 to 2012 indicate Niddemale Gowda family members as Joint holders of the Bhagandeshwara Temple lands. As this family was already holding the Land of Bhagamandala Temple they were not granted Jamma land by Dodda Veera Raja during 1800s. Large wet land in front of temple stands in the name of Sri Niddemale Madhava, known as “Sagara Vijnani” who is now settled in Delhi. Niddemale family Girl was given to Balladka family in Marriage. Along with that the position of “Daroga and Thakkaru” (Security chief –Kshetrapalakaru - and administrator) of Bhagandeshwara Temple of Bhagamandala was handed over to Son in law, that is to Balladka Family (whose origin is traced to Ikkeri Nayakas’ General Kumaraswamy who had settled at Balladka near Sullia after taking over the rule of Sullia region from Sulliakodi Chennu Ballathi around year 1550). This Branch of Balladka family along with Kodi, Niddemale and others families must have migrated from Sullia region via Chembu, Peraje, Thodikana, Karke to Bhagamandala around year 1590. During Tippu Sultan’s invation of Kodagu  in 1785, Gowdas were also taken as prisoners and were converted to Islam. Many of Muslim families of the region carry the names of Gowda families such as Barike, Cheriamane, Ududoli etc. Bhagandeshwara Temple festivals are held during October 15th to November 15th  every year. Present “Daroga and Thakkaru” (Security chief –Kshetrapalakaru - and administrator) of Bhagandeshwara Temple is Balladka Appaji under whose leadership the festival is being conducted. It is he who deposits the Rice to the Akshyapathra in Bhagandeshwara Temple before the annual temple festival. He has been provided with 7 security guards. Onset of the monsoon in June and end in October exactly happens after the prayer is offered to Bhagandeshwara under his leadership. During “Hutthari” festivals farming community of four Villages viz. Cherangala, Korangala, Thavoor and Thannimani play Kolata (Dance with sticks) in their respective villages. Eventually they congregate at the Temple and offer their Kolu (sticks) to Lord Bhagandeshwara through prarthane by Balladka thakka on third day after Hutthari festival. Kodi Gowda family is originally from Peraje of Kodagu were appointed as “Daroga and Thakkaru” (Security chief –Kshetrapalakaru - and administrator) of Talakavery in around 1590. The Jewels and clothing of Kavery Mathe used is to be stored in Bhagandeshwara Temple under the Balladka thakka’s supervision (Now those are stored in Deputy Commissioners Treasury at Madikeri Fort). Before the theerthodbhava On Tula Sankramana day the Jewellery and clothing of Kaveramma is carried under the leadership of Kodi  “Daroga and Thakkaru” (Security chief –Kshetrapalakaru - and administrator) with pomp and gait from Bhagandeshwara Temple (down below 6 KM) to Talakavery and Kavery Mathe deity is dressed up. Pooja (prayer) is conducted at the small Kundi (Pond) at Talakavery, the birth place of river Kavery by the chief Archaka (priest) in presence of Kodi Thakka (administrator) and Thakka pours Ghee filled on a Kobbari (dry coconut) and cow’s milk in to the Kundi. Upon which time on Tula Sankramana day at the predetermined time Theerthodbhava (Gushing of holy spring water) occurs at the small Kundi (Pond) at Talakavery, the birth place of river Kavery. This is considered to be auspicious and thousands of people from all over Karnataka and Tamilnadu gather to witness the occasion and receive theertha (Holy Kavery water) and to have a Dip in the larger pond down below to which the theertha (holy water) overflows. Thus “Hathu Kutumba, Hadinentu Gothrada Gowdas” are well connected with Bhagamandala Bhagandeshwara Temple and Talakavery from medieval times (16th Century). To this day, there are several reputed Gowda families settled in and around Bhagamandala and most of the landed class are Gowda families. “Odikathi” (special Kodagu sword) and shield with Haleri royalty emblem “LIM” is in possession of prominent Gowda families. (Information provided by Kudukuli Bharath Gowda, Kodi Ponnappa, Kodi Suresh, Kodi Raghu, Kodi Madappa – Thakka Talakavery, Kodi Balakrishna, Nidyamale Ravi- Secretary Gowda Samaja,Nidyamale Damodara- Vice President, Kudpaje Palangappa-President Gowda Samaja-Bhagamandala, Kudpaje Rajesh and Balladka Appaji)

Here it is imperative to state that Amara Sullia & Puttur Maganes’ were known as Lower Kodagu and were part of Greater Kodagu until year 1834 under Halery Dynasty. Haleri Dynasty’s origin is traced to Veeraraju, a nephew of Sadashiva Nayaka (1530 – 1566) of Ikkeri (Keladi) Dynasty whose origin in turn is traced to Gangadikara Vokkaliga group, descendants of Ganga Dynasty. Thus it is established that Halery Dynasty is blood related to Hathu Kutumba Hadinentu Gothrada Gowdas’ as well ! Halery Dynasty, who were later followers of Lingayath faith and they ruled Kodagu during 1600 to 1834 AD. Earlier to this time Kodgu was ruled under Gangas, Chola for a brief period, Hoysala and Vijayanagara Empire. The capital was moved in 1681 by Muddu Raja to Madikeri. Kodagu was independent of Mysore Rule which was hardly pressed by enemies due to its difficult terrain. A Prince of the Ikkeri Nayakas, Veeraraju, and a nephew of Sadashiva Nayaka (1530 – 1566) of Ikkeri (Keladi) succeeded in bringing whole of Kodagu under his sway. Legend narrates that in late 16th Century a Prince from Ikkeri by name Veeraraju arrived in Haleri (a moderate town in those days near present Madikeri - Somwarpet road) as a Muni (Pontiff) and sets up small Mutt with the help of his relative Bomma Gowda who was the Oora Gowda (Village Head) of Haleri. Kodavas (Coorgs) from “in and around” sought solace from the Muni and eventually his followers grew. During the period, Kodavas were great warriors but unorganized and used to fight among themselves. They were not learned and none among them attained leadership as they lacked the organizational capacity. They were god fearing and easily became the desciples of Verraraju. The Ikkeri Prince Veeraraju - Muni became the arbitrator in their disputes. He suggested to the Kodava folk to have their own King to bring orderliness among them. The folk had observed that Veeraraju was well built, had several wound marks on his body and concluded that the Muni belonged to a noble linage. As the folk were unable to nominate a King among them and finally came to the conclusion to request the Muni to be their King. That is how Ikkeri Sadashiva Nayaka’s nephew Veeraraju of Ganga Dynasty origin established Haleri Dynasty and ruled the entire Upper Kodagu from Haleri (Present a Village near Madikeri on Somwarper Road) with support from Ikkeri Nayakas. He married Neelamma the daughter of Haleri Village head Bomma Gowda who was also descendant of Gangas of Talakadu. In the year 1700 AD, Ikkeri Somashekara Nayaka, under whose rule fell, the Amara Sullia and Puttur Maganes (extending up to Panemangaluru) were gifted to Veeraraju of Kodagu (towards the expense for milk to the new born child of Veeraraju). Thus Gowdas’ of present Dakshina Kannada became the citizens of Greater Kodagu in 1700 AD. One branch of Gowda family from Koojugodu Kattemane at Hariharapallathadka near Kukke Subrahamanya, whose origin is traced to Ikkeri Dhandanayaka (Chieftain) Thimmanayaka, a Lingayath and later intermarried with Gowdas, was invited (around 1790) by the Haleri Royalty – Dodda Veerappa Wodeya for supervising the construction of “Omkareshwara temple” in Madikeri. The Group lead by Kumbhappa Gowda proceeds from Hariharapallathadka via Subrahamanya – Bisle Ghat – stays for few days at Kenchammana Hosakote and obtains blessings from their family deity Kenchamma and then proceeds via Shanivarasanthe and arrives at Haleri. This re-allocated branch of Koojugodu family was granted Jamma (Inam) land in Makkandur Village adjoining Haleri (Village) by Dodda Veera Raja (or Veera Rajendra Wodeya in the year 1804. This land originally belonged to “Kulanashavada (Extinct Clan) Ningappanda Ammakodava Ain Kula” and consisted 1000 Bhatti wet land and 184 acres of Garden. The descendants of Khumbappa Gowda later came to be known as “Khumbha Gowdana” and to this day they are the major Jameendhars. They owned more than 1800 Acres of land in Makkandur Village. Some of these lands were later acquired by others (Like Chinnikoppa Estate owned by Mandepanda, a Kodava family) or by Government for not paying land revenue. “Khumbha Gowdana” family are the “Thakkaru” head of Makkandur Village and Sankesha Adhikaris for Bhadrkaleshwari Temple. They used to be Kattemane for Kodagu Gowdas. Another legation narrates that the King Lingaraja, along with his army came to visit Khumbhappa Gowda at his place at Makkandur. At this time Khumbhappa Gowda was engaged in picking left out paddy from the field with the help of a blanket soaked in water. Having observed this the king passes a remark “Khumbappa Gowda, you being rich, famous Jameendhar and learned person, why are you engaged in such a mean job?” And then he instructed Khumbappa Gowda to feed him and his tired, hungry army. Khumbhappa Gowda without uttering a word proceeded to prepare the meal and he brought two plates one filled with Gold and another with rice as an offer to the King. The king puts his hand first to the rice plate and had sumptuous meal. At this moment Kumbhappa Gowda enquired with the King if he now realizes the importance of the work he was doing earlier i.e. picking Paddy from the field that is the food most important for life!! The King was impressed with the humility and intelligence of his host. A seed of the Mango that was offered as part of the meal was planted by the king near the said rice field. A huge Mango tree can be seen to this day majestically standing there. On their way to the fort, Madikeri, the King ordered his army men each of them to carry one river stone from the adjoining river to “Ukkuda Gate” and same were laid at the Ukkuda Steps on way to Madikeri. Till recently, the steps here (Road) could be seen laid with polished, round stones (which are now overlaid with asphalting). “Kumbha Gowdana” family name derived from the name of their “Moolapurusha” Kumbhappa Gowda. Kumbhagowdana family roots are traced to Lingayath origin Thimmanayaka of Koojugodu Kattemane who in turn is blood related to Ikkeri Nayakas and Haleri Dynasty. At the time of supervising the construction of Omkareshwara Temple a male child was born to Khumbhappa Gowda and the child was named “Omkarappa”. Omkarappa’s son Kushalappa Gowda was the “Parupathegara” (Revenue head) of Madikeri during last ruler of Haleri Dynasty and continued his service under British Rule after 1834. He established “Gowda Vidhya Sangha” in the year 1909. The family belongs to Nayer Bali (Gothra – Lingayath origin) and usually family members till recent past were not consuming Liquor and pork meat. Their Family deity is Hoskote Kenchamma, the place of origin of their Moolapurusha- Chieftain Thimmanayaka. The Aine Mane of Kumbhagowdana family is in possession of armaments used by their ancestors. A couple of “Odi Kathi” (Kodagu Sword) embedded in Gold with emblem of Haleri royalty and several swords and shields have been preserved by the family. There are couple of large granite grinding stones etched with Halery Dynasty Emblem “Ling”. They are also in possession of antic gold Jewellery presented by the royalty. These were the gifts received by the family from Haleri rulers. Another family that migrated along with Khumbhappa Gowda was from “Noojibettu Banoor”, who had settled in and around Harihara Pallathadka near Subrahamanya. They belong to “Balasanna Gothra” – same as Balnadu Kattemane and said to have come from Kadaba who had originally migrated from Igoor Seeme along with second batch arrived under the leadership of Balanadu Dhandanayaka and Ullalthi in the year 1535. (Ref. Kumbhagowdana Uthappa – 80 Years, Aravinda Machayya, Jagdeep Palangappa, Gopala and Sabbandra Kushalappa).

FAMILY TREE OF KUMBHAGOWDANA Khumbappa Gowda (1760 – 1840) Omkarappa Gowda			Subbayya Gowda Ananda                        Kushalappa Gowda (Founder Kodagu Vidya Sangh) & Madikeri Parupathyagara Ayyappa ( No Male descendants)        Devayya( No Male descendants)    Appyya Gowda Ganapathy     Ramayya     Gopala     Thimmayya    Palangappa      Lakshmi               Uthappa Raghu + Ravi  Sathisha	     Sunil       Prasanna    Jayanth     Jagdeep                        Hemanth

Ananda Madayya Krishnappa	Biddappa (No Male descendants) Uthayya  	  Kushalappa  		Machayya 	    Bheemaiaha  	        Gopala Ranjith		  Somanna	Aravinda   Bhavanishankara     Harshith       Madhu  Bharath

Subbayya Appayya Subraya		Uthayya (No Male descendants)	Kenchappa (No Male descendants) Muddappa		      Chaengappa		                          Belliappa (Wife Kemmara Ammanni) Prabhakara        Vasantha	Devaiah         Lingaraju           Somanna	Subraya Sanju	      Ashok    Bharath          Vinod	   Nanda     Praveen    Bhuvan Likewise, several Gowda families were settled in and around Haleri who were engaged in service to the Haleri Royality and were recipants of “Odikathi” and other royal gifts. Dodda Veerappa Wodeya’s descendants continued to be rulers of Upper Kodagu and Lower Kodagu (Sullia and Puttur Maganes) until 1834 except for a brief period when Tipu Sultan invaded Kodagu. Hyder Ali had carried his victorious army through Kodagu to South Kanara in 1763. In 1770 a disputed succession for Kodagu led to the intervention of Hyder Ali of Mysore in favour of Lingaraja. On Lingaraja’s death in 1780 Hyder Ali interned his minor sons in a Fort in Mysore and installed a Governor in Madikeri with Mysore Garrison. In 1782, however, the Kodavas (Coorgs) rose in rebellion and drove out Mysore troops. Three years later in 1785 Tipu Sultan invaded Kodagu and punished the Kodavas, vowed their destruction, Insulted their Idol worshipping (Moorthy Pooje )- Hindu way of Living and took 80,000 of them as prisoners, raped their women and then converted most of them into Islam and those refused conversion were killed. Only about 15000 to 25000 Kodava population managed to escape the Tipu’s atrocities. That was the ryot (peasants) population remained in Kodagu at that time. This has been recorded by Mir Hussain Kirmani. Tipu had deputed his French Officers M. Lali, Abidin Shastri and Hussian Ali to Kushalnagara and Talakavery, captured Kodavas were herded like Sheep and taken to Srirangapatna. In 1788, Dodda Veera Raja (or Veera Rajendra Wodeya) along with wife, brothers Linga Raja and Appaji, succeeded in escaping from Tipu Sultan’s captivity. He aligned with the British East India Company and managed to drive away Tipu’s forces and took possession of Kodagu. Through a Treaty of Peace with British and Tipu, Dodda Veera Raja was allowed to remain as Kodagu Raja. Those Kodavas converted to Islam by Tipu were allowed to remain in their respective villages. South Kanara (Dakshina Kannada) passed into British hands in 1799. Again on 20th August 1804 the Amara Sullia and Puttur Maaganes which were included in the then Puttur District and were bordering Kodagu were ceded by British to Veera Rajendra of Kodagu as a reward for his services and support in Anglo – Mysore war of 1799. The Earl of Marnengton wrote to the court of Directors: “The acquisitions of areas by British after the IV Anglo – Mysore war, especially coast of Karnataka appeared the most eligible, not only on account of their intricinic value from point of produce, but securing an uninterrupted tract of territory from the coast of Koramandal to that of Malbar, together with the entire sea coast of the Kingdom of Mysore, and the base of all the eastern, western and southern Ghats. Further, this gives British an uninterrupted tract of coastal territory between Madras and Bombay”. Parts of North Kodagu (Present Madikeri and Somwarpet Taluks) had been de-populated, as Tipu’s men had killed the Kodava Royts (Farmers) of those regions. Tipu Sulthan took about 80000 Kodavas to Srirangapattna and converted them into Islam and those who opposed were killed and their women were raped. So, Dodda Veera Raja got Tulu and Kannada farmers, two to four members from each family, (later called Kodagu Gowdas) from neighbouring Lower Kodagu – Sullia and Puttur Maaganes’ which were under his rule. Gowdas from Sakleshpura of Hassan District were motivated to settle in Somawarpet abandoned areas. Gowdas were given Jamma (Inam) lands by Dodda Veera Rajendra Vodeya. In some of the Kodava families like “Jaineera etc., where only female members of Kodavas were left out consequent to Tipu Sultan’s onslaught on Kodagu in 1785, Gowda Males married into those Kodava Families. Their descendants became Gowda families but, they speak “Kodava thakka” (Coorgi) language as their mother tongue. Those Gowdas migrating through Thodikana settled along Bhagamandala, Napoklu, Moornadu and those coming through Sampaje settled along Madikeri, Kattemadu, Makkandur etc. regions. Those coming from Sakleshpura settled in Somwarpet region. That is how Gowda families are mostly settled in North Kodagu and now, population wise, they are the dominant land holding community in North Kodagu. This Migration of Gowdas took place between 1780 t0 1820 AD. Kodagu Gowdas are also refered (by Kodavas) as Tuluvas. Even before this reallocation, Gowdas were sparsely settled in North Kodagu like Bomma Gowda – the Oora Gowda of Haleri and father in law of Ikkeri Prince Veeraraju who was the founder of Halery Dynasty (1590), Niddemale, Daragana(Daroga – Ksethrapalaka of Bhagandeshwara Temple, Bhagagamandala) and Kodi family Ksethrapalakas of  Talakavery(around 1560). All through the rule of Halery Dynasty, Gowdas and Kodavas (Coorgs) enjoyed cordial relationship in complimentary to each other. Here below is listed Proclamations issued by the then King of Kodagu Dodda Veerarajendra Vodeya, granting Jamma (Inam) land to some of following Gowda families: 1.	“Bengunadu Shettimani nata paiki Kundacheri gramadallu iruva Sulliada seeme Kedampadi Tuluvara Sannage Appane Dayapalishida Sannadu Budhi Nirupa adagi – eaga ninage hostage gatti Jammakke Appane kodisiruvadu – eanadude gramadalli kulanastharada Belli Mukkati Bhoomi prakukeli Bhatti 300... edakke serida Mane, dala, thota thudike munthagi Aramane tharadinda ninage Gatti Jammakke kodiyesiruvadarinda ea Bhoomiyannu ninna Puthra Pauthra paramparyavagi Anubhavisikondu, ea Bhoomiyinda Aramanege barathakka Umbalikanikeyannu kalakalam prathiyallu aramanege oppisutha swamykarya mukhyavagi nadesikolluvudagi yemba sannadu nirupakke appane prakara Kalisanda 4907 ne Krodha samstra Margashira thaariku 26 ne Mangalavara baredantha kasa rahasyada kalu. (corresponding date: Dec. 1805)”. ( This proclamation read as follows: Kedampadi Tuluva Sanna Gowda hailing from Sullia has been granted wetland of 300 Bhatti and adjoining garden, house, ground etc.,which was belonging to exterminated (By Tipu Sulthan) family of Belli Mukkati land for him to enjoy through his generations ........) 2.	“Kundacho gramadallu Dabbadakara Tuluva Chettina Beliyage Kulanasthavada Belachanda Bhoomi parka keli Bhatti 300.” ( Dabbadka Chettina Belya was awarded 300 Bhatti wet land belonging to exterminated family of Belachanda) 3.	“Sulliada seeme Belakaje Subbayage Moornadu Kanthoor Gramadalli Bhoomi”. 4.	“Mutharumudi gramadalli iruva Sulliada Seeme Aranthodu Maagane Paramajalu Tuluvara Thimmappage Kulanasthavagiruva Kulakandara bhoomi 250 Bhatti, Bellamchatti bhoomi 250 bhatti.” (Paremajalu Tulva Thimmappa was awarded land belonging to exterminated family of Kulakandara and Bellamchatti in Mutharumudi Village) 5.	“Ulugali Moodigeri nadu Payaki Athooru gramadallu iruva Sulliada Sheemeperalu TuluvaraChittina Motage ide gramadalli Kulanasthavagiruva Bai Chetteera Bhoomi Bhatti 300.” 6.	“Uluvara Krishnanige, Deraje Subbuvige Inam”. Like wise Lands were granted by Haleri Royality to all Gowda families settled in Kodagu. Most of those Gowda families reallocated from Lower Kodagu that is present Dakshina Kannada, retained their original Lower Kodagu family names like Kedambadi, Dambekodi, Paremajalu, Panathale etc. I would not like to refer to this as migration because, it was only a re-allocation from one part of Kodagu to another part of the same Kingdom i.e. (then) Lower Kodagu to Upper Kodagu. Some of the families changed their family names after coming to Kodagu are as follows: In Dakshina Kannada			In Kodagu Kalpoda					Chettimada Koojugodu				Kumbhagowdana Niddyamale				Daragana Paikana					Yankana Shanthadka				Kaleyandra Some of the Gowda families’ adopted the names of former Kodava families’ land which they occupied. Thus, Gowdas both in Upper Kodagu and (then) Lower Kodagu (Sullia & Puttur Maagane ) lived in peace and affluence, as Jameendhars until 1834. Kodagu (Coorg) enjoyed its precarious independence till 1834 when the last of Haleri king Chikkaveerarajendra (1820 – 1834) was deposed. His disloyalty to the British and alleged brazen misrule was apparently sufficient justification for the British decision to terminate the Haleri Rule. Lt. Col. J.S. Fraser at Mercara formally issued the Proclamation on 7th May 1834 annexing Coorg (kodagu) into Company dominion. After annexation of Kodagu by British, the Maaganes of Amara Sullia and Puttur (Lower Kodagu territories on the western foot hills of the Western Ghats) were re-transferred to the province of Kanara, ostensibly for administrative convenience!!

Ref:1) Gowda Samskrithi, a study Phd. thesis(1985)"Sullia ParisaradaGowda Jananga: Ondu Samskrithi Adhyayana (Kannada)by Dr. Purushothama Bilimale. 2) "Moukhika Sankhathana" by Dr. Poovappa Kaniyoor - 2009 3) Wikipedia: Study of Dynasties of Karnataka. 4) Makonahalli Doddamane Doddappa Gowdru. 5) Prof. Gururaja Bhat 6) D.N. Krishnaiah. 7) Prof. Poojari Monnappa. 8) Dr. A. K. Himakara "Janamanada Kandrapadi" (Kannada - 2011 9) "Kinnari Smarana Sanchike" - (Kannada 2011) 10)Tulunadina Sampradaya - Parla Ananda Gowda 11)Veera Purusharaya : Rudrachamundi Devidas Kushalappa Gowda. 12) Manjunatha Unjanna. 13) Falanethra Mundodi.