Sankethi Saga: Lifestyles of our Sankethi ancestors in Karnataka
By M. Keshava Swamy
The Kannada-English Dictionary of Dr. Kittel defines the term Sankethi as "a
sect of Smartha Brahman in Mysore (state) speaking a corrupt form of Tamil."
People of Sankethi origin living abroad will understand this statement aright
only against the background of the infinite variety of Indian Demography. A few
thousand by the size of their population, they are tantamount to a small speck
in clear skies or a twig afloat in the sea amidst 900 million in India. But
they have a local habitation as well as a name; a local reputation far in
excess of their number.
Geographically, Sankethis confined themselves to the four western Districts of
erstwhile Mysore State (now Karnataka state). These are the so-called Mallnad
districts, hilly regions with more than moderate rainfall, rich with forest and
farmland, with weather, very much as in Bangalore, temperature rarely ever
going beyond 100F; namely, Mysore, Hassan, Kadur (Chick Magalur) and Shimoga.
By occupation they were all farmers cultivating palmnut, coconut, banana and
betel leaf; by manual labor; carrying their produce by head loads to the weekly
market (Santhe); living a precarious life with hardihood and courage. As late
as half a century ago, in living memory, they cured their palmnut (very hard
labor that is!) by participation of the whole family, or families; they
stitched yellow (ripe and dry) banana leaf which had a wide market. Their homes
were tile-roofed, cowdung-paved, enclosed by mud walls, with attachments for
cattle; and with large back yards for manure, for growing flower or vegetables.
Many houses were quadrangle type, the center of the quadrangle open to sky.
Their dresses were simple, like the times, with Dhothy and Saree, and some
small upper garment. Some of the more orthodox men never wore stitched garments
at all, but covered their torso with some shawl.
Noted as they were, by other castes around for their life of hardihood and
independent living, they were remarkable for their orthodoxy. Even in the 20th
century they remained specimens of the ancient Brahman tradition of
subordinating material gain to moral religious consideration; of keeping both
form and content of Indian culture; of devoting themselves to Sanskrit studies
and Karnatik music. They were particularly devoted to the task of preserving
oral tradition of Vedic learning. They were deservedly admired by their fellow
countrymen for these things. And as there is titters for their rashness, bold
rebuff to insult, self-importance and a dominating tendency. They were given,
to the game of cards or dice, to frequent pinches of snuff, with in an abandon.
Their dialect amuses un-understanding hearers not only for its curious mix of
Kannada and Tamil but also its organ-music filling the ears with loud retroflex
L, D, N' and trilled R.
This last point brings us to the question of the original home of the Sankethis.
This dialect of Kannada - Tamil hybrid is curiously situated in the heart of
the Kannada state far away from Tamilnadu border. The linguistic evidence
definitely points to tamilian origin, but it is not a case of Tamilians
drifting gradually across the border. It is a case of group migration. A
curious blend of history and legend traces the Sankethis to Trichur and
Thirunelveli districts in the far south of Tamil Nadu. It is said that a
thousand families emigrated together from their homes to shelter themselves
from a curse and came to live in this land safely. A saintly, scholarly lady
called Nacharamma was insulted, and so, it is said, she cursed the whole town,
with the proviso that if they went far away they would come to no grief. It is
said that those who lingered declined or perished while those who came to
Karnataka lived in peace. Even today the local residents of the place in Tamil
Nadu show us the ruins of Shapathur (accursed town) and a well into which
Nacharamma is said to have thrown herself in the moment of embarrassment.
The mystery aspects of the legend apart; (1) the traces of Malayalam in the
Sankethi dialect, (2) some Brahmans going by the name of Sankethi in the far
south, an extent legend over there of a migration remembered in oral tradition,
(3) the plausibility of ready tracing the name 'Sankethi' to Kerala history -
these three facts lead us to assume that Sankethis originated in the bilingual
districts of Trichur. The curse is one plausible reason for migration, rather
powerful in those days of faith. In historical times, the more common reasons
for migration were famine and religious persecution. The Muluka Nadu Brahmans
of Karnataka came running south to the Kannada country for fear of the Mulk
i.e., the muslim rule of Golkonda. The history of Kerala tells us that during
Muslim rule, for fear of confiscation or heavy taxes, many Hindu farmers pooled
together and made over their land to the village temple, as temples were
allowed some security or concession. And the farmers who did so became a
Sangha. And from the word Sangha came Sanghethi, Sankethi by Malayalee
etymological evolution. Or, as the land arrangement was a secret private
arrangement in the village, the group of farmers who shared the Sanketha (Skt.
for code word, secret understanding) became Sankethis. This view might suggest
that Sankethis had a brief sojourn in Kerala during their prolonged migration
to the bilingual districts remained for certain periods under Muslim rulers of
Kerala. This view is supported by the fact that Sankethis were invariably
farmers unlike other Brahmans. It is also supported by the surmise in an old
tradition that Sankethis came to this state via South Canara and Coorg, by the
west, unlike all other Tamilians.
We have no historical evidence to ascribe a date for this migration. The
earliest evidence in land records, of an Inam, or a gift of a village (for the
enjoyment of lands as well as revenue), namely Hemmige to Sankethis by the
Vijaya Nagar king is dated 1448. Distributions owing to Muslim rule may be
dated prior to 1400. It is impossible to say how long before this date
Sankethis came to their present dwelling. Land records and linguistic evidence
may help a researcher to trace the date and route approximately. But it will be
a trivial discovery making no difference to the history of India. After all it
was a bit of the mainstream culture of India moving to another place in the lap
of Bharatha Matha. But it can be more worthwhile to see how these people
contributed to the life and culture of their new home, Karnataka;-- new home
i.e., their Age Old New Home.
Settled for good in Mysore province, they never looked back to Tamil Nadu. They
severed all contact; they retained not even a memory of their origin. Their
Tamil assimilated more and more Kannada till at last it became more Kannada
than Tamil. They forgot the Tamil script; they mastered Kannada classics like
Naranappa's Bharatha Katha Manjari or Lakshmisha's Jaimini Bharatha and recited
them in classical tunes of Karnatic music. They retained their taste for music;
and to this day, apart from professional levels to which many have risen, the
singing of shlokas by armatures can become a treat in itself at their dinner
parties. Hard working men as they were, they evidenced a zest for elaborate
dinners and were competitive eaters - to the delectation and jeers of other
castes. They made it a custom of honoring Avadhanis (i.e., methodical reciters
of an entire Veda) and Shastris (i.e., scholars in Sanskrit literature) and
scholars of classical music at functions like weddings. The nomenclature of
Avadhani or Shastry was not to be assumed as a name or surname, but to be
obtained as a degree awarded by senior scholars at a gathering after a brief
test. Sankethis were never impelled to venture beyond their 'Sequestered way of
life' which consisted in classical scholarship, (religious) orthodoxy and
agriculture.
Yet even in their hermitage life, they were sought after and given gifts of land
from time to time :- Villages like Vaddara Halli, Hondana Halu, Marithamana
Halli, Krishna Pura, Mathur, Hosahalli, Lingada Halli and Vidyaranya Bara came
to Sankethis as gifts for recognition. Apart from receiving, they are known to
have built temples and tanks. In rare instances in which they took to royal
service they attained distinction - one glaring example being Thippaiah who
served three successive rulers in erstwhile Mysore; under Tippu Sultan as
officer of Jails, under the third Krishna Raja Wadiyar as Officer in Charge of
his early education, and as Bhakshi (palace officer) he continued in the reign
of the British Commissioner. Rama Shastry of Kowshika won distinction as a
teacher to the young Rev. Jagadguru of the famous Sringeri Mutt. At the turn of
the twentieth century with the coming of the era of public examinations,
Sankethis easily passed out to become Sanskrit and Kannada pundits in
educational institutions. One by one they left for towns and cities to become
clerks and teachers, at first, and then, lawyers, engineers and doctors, and
then businessmen and industrialists. Now they are everywhere in India and
abroad. The Sankethi population works out to about 1/3,000 in Karnataka, 1/50
of Karnatak Brahmans but they are always a dozen rank holders at school and
university exams every year. That is a picture their march with the time to
which they took seriously only the other day.
"March" essentially means, in most cases, alienation from the roots of their
rural culture. Therefore much of the saga detail will disappear in the melting
pot of city life. The hearty eaters till recent times had a partiality for the
typical Sankethi Huli-Anna (Puli-Ogare), a typical Kola-Katte, a typical
Chomaii and a typical Saaru; they abjured garlic and like other Mysore Brahmans
they were complete abstainers. How long will these features last? Their talk
abounded in vicarious narrations of eating exploits: such as eating a whole
bunch of bananas or a whole jack fruit; stalk, rind, peel and all. Will such
exploits repeat or will they get more magnified in story? Exploits of physical
strength have been attributed to Sankethi farmers: such as carrying head loads
of enormous weight, or of routing opponents; and in one instance, an unskilled,
uninitiated farmer is said to have gripped a prize wrestler of the palace in
tight hold and overpowered him.
Sankethi men dress very much like the Mysorean counterparts, but Sankethi
women's saree differed from the Mysorean style. It was wound round the body in
two or three rounds; it did not present a bunch of plaits in front; it carries
a knot on the shoulder and so it was not like the Tamilian style either. The
Nacharamma legend would have it that she improvised the knot in the moment of
her extreme embarrassment. But it is more plausible that (1) the saree style
conveniently obviated the need from an upper garment and (2) it was a saree
style of very ancient times, alluded to in Kalidasa's epic drama 'The
Shakunthalam.' At any rate, it has disappeared into the past, and now-a-days
the women wear the saree in the Mysorean style, and younger people take
recourse to a variety of current fashions. They are also marching.
Mathur Hosahalli
Further on to the twin villages of Mathur and Hosahalli, standing on the banks
astride of the Thunga, 8 miles from the Shimoga district town on Bangalore -
Honavar Road. Formerly Thriambaka pura, so named after the temple of Thriambaka
(Shiva) over here, or after Thriyambaka Raya, minister of Vijayanagar Kingdom
who gifted lands to the Brahmans here; the town was recognized as Mathur after
a ruinous inundations of Thunga. The Sankethis built the local temple of
Lakshmi Keshava, recalling the deity of their affiliation [home -God, lineage
god, Ishta Daiva, Mana Devaru, or Mane Devaru] at Kowshika or Belur; one at
Mathur and another at Hosahalli.
The religious and cultural atmosphere of ancient India is preserved fully intact
here. The day dawns for most of the dwellers with a dip for bath in the river;
then comes the Sandhyavandanam and Pooja; then music and poetic recitals,
lessons in Sanskrit; noon oblations, then on to evening Sandhya; and so on. A
couple of families still keep up the sacrificial fire un-extinguished, in
uninterrupted contunuity through the centuries (i.e., elaborate offering of
clarified butter to the Fire god); and perform Agni Hothra. This is an ancient
form of worship, of which there is no remnent elsewhere in Karnataka or even
India. At the time pooja is offered at the temple most men, women and children
present; all men clad in Dhothies, bare shouldered, they recite the vedic hymns
in chorus -- which is a sight to see even for us in India, and it is an
influence, an inspiration to any visitor. This little island of living ancient
culture is remarkable not only for its calm, unruffled orthodoxy but also for
peeks of attainment. The profound Samskrit scholar, Vidvan Subbraya Shasthri is
now a Yathi (hermit) named as Advaitha Ananda after his renunciation.
Markandeya Avadhani is a reputed Vyakarani - a term which means literally a
scholar in grammer but its comprehensive sense implies a far wider scholarhip.
Sri H.R. Keshava Murthy is a well known Gamaki i.e., a recieter of (Sanskrit
and Kannada) poetic compositions. Of late this modern pocket of ancient India
sent ripples in the gloomy, complacement waters of Sanskrit studies and raised
eye brows all over the world, when it was revealed that it was a Sanskrit
Village i.e., a place where all people, men, women and children talked and
carried on business in Sanskrit, a language relegated to languish in dusty
manuscripts and declared dead. The possibility of conversing in Sanskrit
aroused curiosity and attracted vistors from continents abroad.
With men of distinction it has contributed to India and abroad -- Mathur
Krishnamurthy, Nanda Kumar, Sathyanarayan Shasthry staffing the Bharatheeya
Vidya Bhavan in London; M.R. Narasimha Murthy, on the staff of Indian Institute
of Science, recipient of Bhatnagar award; scores of professionals spread over
India; and Mr. M.R. Balakrishna, H.S. Ramaswamy and a score of others working
abroad. What can be more modern and still Sankethi in tradition?
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