Success story-Sukh Sagar Restaurants

Success Story-Owner of three-star hotel and a restaurant chain started on Rs.4 monthly salary

Over five decades ago, an aggressive trade union leader, George Fernandes, was tired and famished after leading a day-long agitation of taxi drivers.

It was around midnight and there were no decent eateries open. Walking around the historic Girgaum Chowpatty area, he saw a small stall selling Mumbai's favourite street food - paav-bhaji (soft bread-mixed vegetables) and fruit juice.

The paav-bhaji is a spicy preparation with a mixture of vegetables, either whole or mashed, a generous dose of fresh tomatoes, a dollop of butter, optional toppings of cheese and dry-fruits and fresh fruits, consumed with warm bread gently or crispy fried in butter - an all-time, anytime favourite with Mumbaikars.

As he ravenously munched on the tasty paav-bhaji served promptly by the young owner Suresh Poojari, Fernandes relaxed and his day's tensions melted away.

Later, he became a regular visitor to the joint - known as Sukh Sagar - and made it a point to meet Poojari even when he became an important leader in national politics. Fernandes was defence minister in the National Democratic Alliance (NDA) Government (1998-2004).

For Poojari, now 73, who came to Mumbai from Padukone village of Udupi, Karnataka, with dreams of making it big, boasting friendship with Fernandes in those days was a big achievement.

After all, the humble Poojari made it big in the city through his two-dozen strong chain of eateries in Mumbai, Bangalore and Chennai, as also several units in the Middle East, and now plans to capture North American markets.

At the age of 10, Poojari started as a general help in a small eatery near Babulnath Temple in south Mumbai on a monthly salary of four rupees. Two years later, he chucked it up for a waiter's job in the Bombay Port Trust canteen at six rupees per month.

"This was my real learning ground, understanding people as customers, their tastes, affordability, etc," the reluctant Poojari said.

"I slogged there for nearly 18 hours, attended night school up to Std. IX, but could not complete my SSC. I loved reading and compensated by becoming a voracious reader – now. I have a personal collection of over 1,000 books, each of which I have bought and read thoroughly, he said with the tinge of pride of a self-educated person.

Around 1962, Poojari saw a spark which ultimately lit his dreams for a big future. A distant, aged relative asked him to help out with a small juice and snack centre opposite Naaz Cinema on Lamington Road, the country's electronic hub.

This is where Poojari picked up the nuances of entrepreneurship and that same year, he plunged into it independently.

With a shoe-string budget, he placed a tiny wooden table, erected a hand-operated juicer and started selling fresh orange, pineapple, watermelon and sweet lime juices. There was a small handwritten board, Sukh Sagar ("Ocean of Happiness").

Later, it became a registered brand name and also inspired the various other Sagars all over the world and is currently celebrating its golden jubilee!

"It became a hit as a majority of my middle- or lower middle-class customers wanted value for money and comprised the nearly two-thirds of (the then) Bombay population who eat outside for a variety of reasons," Poojari explained.

Over the next few years, Poojari hosted and rubbed shoulders with Amitabh Bachchan, late scamster Harshad Mehta, top film and glamour world personalities, politicians, government and police officials and top industrialists who visited it once and became regulars.

As the years passed, Poojari himself became a legend credited with bringing respect and dignity to Mumbai's favourite street foods like 'paav-bhaji' or 'puri-bhaji' which was once consumed at corner carts. Poojari transported them into four-and-five star and international ambience!

"Over the next two decades, the old single table was replaced by 20 Sukh Sagar restaurants in India and the Middle East, an ice cream factory, a shopping mall and a 50-room three-star hotel in Bangalore, all together employing more than 1,000 people," Poojari said.

Besides the all-time favourite paav-bhaji, Sukh Sagar now offers pure vegetarian fast food fare in South Indian, Punjabi, Gujarati, Jain, Continental, Chinese, Mexican, Thai, Italian and other cuisines, ice-creams, sweets and savouries, at the various outlets, depending on the local popular demands.

In Bangalore, Poojari set up the city's first full-fledged four-storeyed Food Court, introduced escalators, and even started the city's first bakery for fresh bread for the 'paav-bhaji'!

"Years ago, when I started the Sukh Sagar in Bangalore, nobody could provide freshly baked bread in the desired quantity. So, I had to import this daily from Mumbai by train. As the business soared, local bakers were ready to bake bread for me. Then, I decided to set up my own bakery and later a small milk dairy for the milk-shakes and ice-creams," Poojari said.

In 1976, Poojari married Santoshi, and the couple have three sons - Dhanraj (looking after international operations), Siddharth (Indian operations) and Bharat (Mumbai operations).

When queried about the competition toughening after international fast food giants set up shop in India, Poojari waved at his full restaurant at an off-peak hour.

"Show me, where is the threat? The market is big enough for all to survive. But we shall give best quality and yet charge reasonable prices," he declared.

Poojari is at present making efforts to open additional outlets in Mumbai, Bangalore and Delhi, as also in Gujarat and parts of Karnataka, and in the US and Canada, besides penning a coffee table book on his life story to inspire future generations.

Decades after society gave him employment at four rupees a month, Poojari is now giving back in ample measure to children by providing them with all kinds of educational help in his native Padukone village.

He has constructed a free community hall and picks up the medical bills of all his staff, besides giving them generous paid leave, loans to needy employees to help them start their own hotel businesses, marriage or other requirements.

Truly can it be said: As you sow, you reap! - IANS

Source: theweekendleader.com

Rajesh Bangera

Ancient Tulunad

Ancient Backdrop of Tulunadu

Several places of the district have come to light, as they are referred to, in the folk and mythological literary sources, popularly known as local legends. The Poet Laureate of the Nation M. Govinda Pai, who belongs to the west coast, had attempted to identify the origin of the west coast and informs about the reference to 'Tulunadu' and 'Mudagara' or 'Mogera' in the Vishnuparva of Harivamsa, written during third century A.D. By Govinda Pai himself, the west coast area, starting from North Kannada district to Kanyakumari, was inhabited by an exotic people called Nagas, who were primarily the serpent worshippers (Nagaradhane). These serpent worshippers consider themselves as immigrants from Nagarkhand area and belonged to Sankha-kula. Several Sanskrit poems refer to Jimuthavahana has also some evidences relating to Sankha-Kula, support this contention Nagamandala mode of serpent worship, which is being observed in Dakshina Kannada. Dr. B.A. Saletore had clearly stated that 'nitrius' referred to by Pliny is River Nethravathi; and 'Baras' named by Pliny clearly tallies with Basaruru in Dakshina Kannada. Yet another Geographer Ptolemy(A.D.150) has referred to certain places on the coast of Tulunadu. He has stated that a place called 'Mooganur' is located at the junction of the river called 'Barios'. This Mooganur is believed to be the present day Mangalore. 

Pre-historic Period

Pre-historic remains, found in the undivided Dakshina Kannada district, have brought to light several curious facts. Pre-historic sites belonging to various cultural stages have come to light in different parts of the Deccan plateau in South India. Although they are conspicuously absent in the coastal Dakshina Kannada district, yet in Dakshina Kannada, North Kannada and Udupi, the three coastal districts of Karnataka, archaeological remains have come to light. On the basis of the Topographical studies, the coastal Karnataka is divided in to 1. Coastal Area, 2. areas surrounded by hills and hillocks and 3. The Western Ghats. This district has, the land mass naturally extending from North to South, and the undulated area stretching east to west, from the Arabian Sea to the Western Ghats. Geologist have divided the west coast of Karnataka, on the basis of geography, into Cambrain, Dharwr schists, Dolarite Senozic boulders and the lithic layers. Ribers, originating from western ghats, on the eastern part of the district, flows from east to west with their length approximating to less than 150-160 kms. Generally, Dakshina Kannada district experiences incessant rains during North-east monsoon season ( recording on an average, the highest rainfull of 3930mm), with very high humidity, and records very high temperature during the summer season. 

Courtesy by: Udupitourism.com

Tulunad Tourist Places

Tuluvere Bisu Barba

Tuluvere Bisu Barba

Paggu sakramanam is the beginning of the New Year for the Tuluvas. Paggu sankramana is celebrated on ‘Bisu Festival’ by the Tuluvas. This clearly shows that from the beginning itself they used to worship sun God. That is why it is called as “Saura Yugadi”. Bunts prepare special and delicious foods especially for the day of Bisu. ‘Payasum’ and soud guard curry is the symbol of life’s sweetness and sorrow. They also used to wear new dresses to celebrate the Bisu festival.

Bisu Kani:

The most important event in Bisu  is the kani, which literally means “the first thing seen on the day of  Bisu after waking up”. The kani  consists of a ritual arrangement of auspicious articles like raw rice, fresh lemon, golden cucumber, betel leaves, arecanut, metal mirror, yellow flowerskonna (Cassia fistula), and a holy text and coins, in a bell metal vessel called uruli in the puja room of the house. A lighted bell metal lamp   is also placed alongside. This is arranged the night before Bisu. On Bisu , the custom is to wake up at dawn and go to the puja room with eyes closed so that the kani  is the first sight in the new season. Reading verses from the Hindu Holy book Ramayanam after seeing the “kani” is considered auspicious. It is also believed that the page of the Ramayanam which is opened up will have a bearing on one’s life in the coming year.

From (WTN Mangalore)

AGOLI MANJANNE

AGOLI MANJANNE

It is said that all his adventures and achievements of Agoli Manjanna were super human.Manjanna had superman strength, because of the heaps of rice he ate. He was endowed with rare tolerance. These qualities in him made him a wonderful personality.Duggu, the sister of Chelaru Guthu Baggana Adyanthaya was married to Narayana Shetty of Kattabalike. She had no issues for a long time. She offered prayers to Ullalthi of Bappanadu, the result of which she got a male child named Manjanna.


One Baggana Adyanthaya had to wage a war against his neighboring country. During that period he asked his nephew Manjanna to look after the administration of the Guthu.It is said that Manjanna ate too much of rice at a time. He used to eat one ‘Agoli’ of rice (a measurement which is equal to 20 K.G. rice) from which he got that super power. Therefore he was rightly called Agoli Manjanna.Manjanna was deprived of the love of his mother. He lived with his paternal aunt. Once he expressed his desire with his aunt like this – ‘The kodinje rock should have been the Kadubu, the water of Gujjarakere should have been the milk’It shows his desire to eat.

Manjanna supervised the cultivation in Chelaraguthu. Manjanna had to bring large quantity of green leaves to cowshed daily. His aunt was never satisfied with what he brought. She wanted him to bring more and more. Manjanna collected so much of green leaves that he did not notice a wild pig in the hill-sized heap of green leaves he carried on his head. The weight of this heap was so much that when he put it down in his courtyard, the grinding stone which fell beneath it went down the earth. The people around wondered at this. People were frightened and ran into their houses when the wild pig ran out of the heap screeching aloud.

Once there was no stock of hay fodder to feed the bullocks and buffalos. Manjanna’s uncle told him to go to Panjaguthu and bring the hay stock. People at Panja told Manjanna to carry hay as much as possible to him. Manjanna remembered that the Panjaguthu people had taken some muras of rice from his uncle and had never returned. Thus he bundled up the hay stock with some muras of rice in it and carried it home. Such was his Hercules power.

There was no buffalo race (Kambla) in Mulki region. The king of Mulki Dugganna Sawantha wanted to conduct Kamba (Buffalo race) in his kingdom. But he did not find any one capable of doing the spadework for this sports event. Preparing the track for Kambla is not a simple task. Manjanna came forward to do this venture. He went to Panambur to measure the buffalo race track and looked into the details of this sports event. After collecting full information of Kambla he started his work. Thus he was the key person for buffalo race in Mulki. The people of Panambur developed hatred against him as Panambur began to lose its importance in Kambla. People were jealous of his strength and hard working nature.

Manjanna, once had been to Yermal festival. There was a challenge for him in the bundle of sugar cane stalks an iron rod was kept and it was declared that if any one who broke the stalks would get a good reward. They did it with a specific purpose to test the strength of Manjanna. They were of the opinion that Manjanna would not be able to perform the task and it would be an insult to him in front of a large gathering. But Manjanna knew the conspiracy hatched against him. He was strong and brave. He came forward with full confidence. He was aware of his strength. He lifted the stalks and without any difficulty broke them into two including the strong iron rod in it. Those who had challenged him quietly vacated the place without giving any reward to him.

Manjanna was not that sort of man to take revenge. Instead he wanted to exhibit his strength to general public in Yernal. He lifted a slab of granite piece on his right hand, and on the left hand he lifted another slab of granite piece, which was being used as the bridge to cross the stream in Yermal. He brought both the pieces to Bappanadu temple and kept it across the stream as a bridge in front of the temple. This was done only to prove his strength to people at Yermal who cheated him. These two granite slabs are found even today in front of Shri Durga Parameshwari Temple at Bappanadu, Mulki. You may wonder at the breadth and length of these slabs – 4 feet wide and 15 feet long. If it is to be lifted today no less 50 strong persons are required.

Manjanna had never been a ruler. He had not made a name in education, skill or intelligence. Like Bhimasena in Mahabharatha, he used his unique strength for the benefit of public and for noble cost. He had never used his strength for wicked activities or to do injustice to others. Both Bhima and Manjanna were sincere to their elders. Manjanna kept himself miles away from envy and jealousy. He was humble and noble. He was helpful and cooperative. He liked peace in and around him.

Manjanna was not worshipped as a Bhootha after his death, as other heroes of his time. Still his deeds and conduct are appreciated and acclaimed by one and all. It is said that he plucked coconuts not climbing up the tree but simply shaking the tree!. Manjanna was born at Katla in Surathkal village. At present, this place is called Manjanna Barke. Still a large slab of stone is found in Manajanna Barke, which his mother used to bath him. The stone grinder, which sunken into the ground when he put down the heap of green leaves, is now found in the guthu house of chelaru. Besides Kulur Kavoor road you find Manjanna Gudda, a hill named after him. Today, it is being demolished. No doubt Manjanna was a rare great personality that Tulunadu has seen. We should feel proud of such great adventures and brave people who played the role of a role model to the future generation.

Solmelu!

  (Source:World Tuluvas Network)

TULUNAD AND ITS PEOPLE-TULUVERENKLU

Tulu Nadu: The Land and its People 

by Dr. Neria H. Hebbar 

Karnataka is not a homogeneous state as evidenced by its diversity. Kannada spoken in different regions of the state has been 'colloquialized ', to such an extent that in many instances it is incomprehensible to one well versed in classical Kannada. Even more surprising is the presence of two districts in Karnataka that speak entirely different languages, which makes one wonder how they were classified under the linguistic state of Karnataka. These two regions are Tulu Nadu and Kodagu. Though Kannada is the official language, the spoken languages here differ a great deal from it. When the history of Tulu Nadu is studied, the reasons for it to be included in Karnataka become apparent. 

The areas currently known as Dakshina Kannada and the coastal part of the adjacent district Uttara Kannada up to Gokarna are the historical Tulu Nadu. Many centuries ago the center of Tulu culture was probably in the Uttara Kannada (Honnavara), and Udupi as well as Mangalore were at the periphery. Today, however, Tulu is spoken only in the region below River Kalyanpur. The people living north of the river now speak Kannada. 

 

The reason for this is not clear in history. The region, although it maintained some form of independence, was always under the suzerainty of various rulers and dynasties that controlled Karnataka. Tulu Nadu was originally called Alvakheda (a second century C.E. reference from Greece calls it Olokhoira). Many historians agree that this is the region Emperor Ashoka referred to in his edicts as Satiyaputra, one of the four regions outside of his empire (the other three being Chola, Chera and Pandya kingdoms).

The political history of Tulu Nadu can be classified as follows: 

1. The Alupa (Aluva) period   

2. The Rayas of Vijayanagara period 

 3. The Nayaks of Keladi period 

4. The Sultans of Mysore period 

5. The British period. 

6. Post Independence period.

 The longest reigning dynasty of Tulu Nadu was the Alupas (Aluvas). Switching between Mangaluru and Udyavar, Barakuru and back to Mangaluru as their political centers, Alupas have the distinction of a continuous dynasty for more than one thousand years. They were the feudatories of the prominent dynasties of Karnataka. Kadamba dynasty of Banavasi was the earliest, under which the Alupas flourished. Later the Rashtrakutas of Manyakheta, Chalukyas of Badami, Chalukyas of Kalyani, Hoysalas of Durasamudra and Rayas of Vijayanagara were the overlords. Alupas, however, were independent and their subordination was nominal at best. They ruled until the Vijayanagara kings totally dominated the Tulu Nadu from 14th to the 17th centuries. 

The region became extremely prosperous during Vijayanagara period with Barakuru and Mangaluru gaining importance. After the decline of Vijayanagara Empire, the Nayaks of Keladi (Ikkeri), who controlled much of Tulu Nadu, let it decline and internal skirmishes eventually led to it being controlled, at the end of 18th century, by the Sultans of Mysore, namely Haider Ali and Tippu Sultan. Mangalore played a prominent role in Tippu's battles with the British. Tippu's French alliance also led to some French presence in Mangalore. The British gained full control in 1801, after the defeat of Tippu in 1799. The British ruled the region with Madras as its headquarters. When the Indian independence was achieved in 1947, Tulu Nadu became part of Madras state. When the states were divided into linguistic states in the 1950's, Tulu Nadu became part of Karnataka. Much of the land known as Tulu Nadu was under sea eons ago. There is fossil evidence to support this. 

This might even have led to the legend of coastal Karnataka as a creation of Parashurama. Lord Parashurama was said to have had a dispute with the lord of the seas, Varuna. In a rage he threw his axe and claimed the coastal region from the sea, part of which is Tulu Nadu. Hence the region is referred to as 'Parashurama Srishti.' Visits to seven well-known temples of Parashurama kshetra (Tulu Nadu) will bring countless blessings to the devotees. The seven temples all nestled in the coastal Karnataka are in Udupi, Kolluru, Subramanya, Gokarna, Kumbasi, Koteshvara and Shankaranarayana. They are collectively called mukti sthalas. Proof of earliest human habitation is from about 10,000 years ago. Before the Kadambas of Banavasi invited Brahmins in the 5th century to settle in the region, the people were mainly spirit-worshippers (bhuta-aradhana). Brahmins brought Vedic culture to Tulu Nadu. In the 8th century Shankaracharya had a profound effect on the theology and philosophy of the educated class. He had visited Subramanya and Kolluru, where he won over many theologians in discursive debates. Advaita philosophy of Shankaracharya became popular.  

The Land and its People  

Over the following many centuries, more ethnic groups migrated to the area. Konkanas from Maharashtra and many of their sub-sects moved to Tulu Nadu, mainly seeking business opportunities. Konkanas and Gouda Sarasvats were said to have come by sea, as Mangalore was a major port that was serving not only the Portuguese but also the Arabs for maritime trades. Jains were already a prominent group and even today are uniquely preserved in Tulu Nad. Their prominence declined not only after the Hoysala king, Vishnuvardhana converted to Hinduism ' with the influence of Ramanujacharya in Melukote ' but also because of targeted decimation of their population by the Muslim rulers in the North. The strong influence Madhvacharya had in the region also played an important role in decline of other religions. However, Jain community thrived in smaller numbers, in the relative safety of Tulu Nadu. The ancient Jains have left behind indelible reminders of their glory with temples-bastis- (Mudabidri) and monolithic statues of Bahubali, the gomateshwara in Karkala, Venoor and now in Dharmasthala. 

 The Alupas (or Aluvas-hence the term Alvakheda) who were ruling Tulu Nadu continuously for more than one thousand years have left few reminders of their existence except for some forts, which are in ruins. Their descendents are now in the Jain as well as non-Brahmin communities. Madhvacharya in the 13th century built the eight monasteries (Matths) in Ududpi, which became the nucleus of Hindu theosophy. In the 16th century there was a large influx of Catholics to Tulu Nadu. They arrived from Goa, mainly as farmers and had a close association with the Portuguese. They quickly became successful landowners but suffered a setback under Haider Ali and Tippu Sultan in late 18th century. About 60,000 of them along with Portuguese Christians were interned in Srirangapatnam, when their loyalty was questioned and they were accused of colluding with the British. Only after Tippu's death in 1799 did the survivors return to Tulu Nadu, once again to become a prosperous community. A glorious church, inspired by the Sistine chapel of the Vatican, built in Mangalore (at St. Aloysius College campus) is a monument to the Catholic architecture. They also excelled at building educational institutes. The Muslim community of Tulu Nadu is also prominent. They have had close ties to the Muslims of Kerala and even speak a language that is a combination of Malayalam and Tulu. Their population increased during the rules of Bijapur sultans and the sultans of Mysore. They, along with the Konkanas have carved a niche in the business society of Tulu Nad. All these communities live in harmony in Tulu Nadu today. This has given it a diverse culture and society.

 The Brahmins, Konkanas, non-Brahmin Hindus, Jains, Catholics and the Muslims play a pivotal role in the local economy. Having vastly different landscapes, from seashores to mountainous Western Ghats, with their rain forests, give the region a unique advantage. Farmers, landowners, businesspeople and professionals are to be found in all the communities. The once prevalent separation according to castes is no longer seen in Tulu Nadu. According to Professor P. Gururaja Bhatt, there are five distinct features of Tulu Nadu that separates it from the rest of Karnataka. These give an exclusive Tuluva flavor to the region: Bhuta-nritya or spirit-dance: This practice can be still seen played in villages and many bhutas are still worshipped (see later). Naga-mandala and Dakke-bali: An elaborate form of serpent worship, unique to Tulu Nadu. There is a distinct form of dance associated with it that is akin to yakshagana. It is performed only by a group of people who call themselves Vaidyas. Aliya-santana: The practice of inheritance passing to the nephew (maternal), instead of one's progeny. This along with 14 kattus and 16 kattales (laws governing the society), is seen in the non-Brahmin community. Similar to the gothras of Brahmin community, the ancestral lineage is traced through bali (Dravidian system). Tulu language, spoken nowhere else, serves as a bond between the people of different communities, giving them a sense of separation from the rest of South India. 

Tatva-vada of Sri Madhvacharya (birth place of Dvaita philosophy). If Christianity influenced Madhva philosophy, as proposed by some experts, the influence of Christianity in the region was long before the appearance of the Portuguese in the 16th century. To this may be added the extraordinary dance ritual of yakshagana, which is practiced in the form of bayalata, in open-air theaters. It is the rendition of stories of the Hindu mythology and Puranas in the form of dance-drama. The most popular theme for bayalata is the story of Koti'Channaye, which has deep-rooted mythical significance in Tulu Nadu. The origin of naga-mandala is still a mystery. It seems to be a remnant of some ancient tribal worship of the serpent god: naga. The naga-bandha is an art that is drawn at the time of the dance ritual. The dance is associated with the families of Vaidya and the origin of such families is also lost in obscurity. Naga-mandala ritual is practiced in only four districts in Dakshina Kannada, namely Udupi, Karkala, Puttur and Mangalore. One naga-patri (possessed one) and three or more Vaidyas dance around the naga-bandha for hours, to the music of drums (called dakke or damaruka) and cymbals, in a trance like manner. It is believed that the ritual will absolve the attendees of the curse of the serpent and protect them from leprosy. It also restores prosperity of progeny and begets children to barren couples. Bhuta-aradhana in Tulu Nadu is similar to the rest of South India though the bhutas as well as their worship differ. 

The kola or nema is the yearly ceremony celebrating the festival of bhutas. They have attained a godly status among some worshippers, mainly non-Brahmins, and even have their own bhuta-sthanas (a place of abode similar to temples). Bhutas can be animistic as in Panjurli (pig) or Pili-bhuta (tiger). However, in many villages the Brahmins, who consider these spirits as their protectorates, conduct the yearly ceremonies. A second variety can be representatives of characters taken out of the Puranas like Berme (Brahma), Lekkesiri (Raktesvari, Kali) or Vishnumurti etc. A third category is deified human beings like Gulige, Annappe, and Koti-Chananye etc. The fourth kind is strictly local characters like Male-Chandi (from the male-Nadu), Ullaldi (from Ullal), and Malaraye (from the Ghats). Then there are devils which provide comical relief during nemas, namely Marlu-Jumadi (crazy Jumadi) or Potte (dumb/deaf devil). 

Newer bhutas also have been added like Posa-bhuta (new devil), Vokku-Ballala, and Muttappe etc. The legend of aliya-santana (as against makkala-santana) is traced back to Bhutala-Pandya in year 77 C.E. Deva-Pandya launched his newly built fleet of ships into sea but ran afoul with the lord of demons, Kundodara. The demon asked the king to give him one of his sons as sacrifice, the king's wife refused. Satyavati, the king's sister offered her son, Jaya-Pandya instead. The demonic Kundodara was pleased by this act, honored the child and restored to him his father's kingdom of Jayantika. Later, the same drama was played out again and this time the king's wife not only refused to part with one of her sons but also publicly renounced her position as queen and her son's rights for any property. Kundodara then instructed Deva-Pandya to disinherit his children and make his sister's son (nephew) his legal heir. Jaya-Pandya was given the name Bhutala-Pandya and was seated on the throne, from where he ruled for 75 years. Thus was born the aliya-santana, where the nephew became the legal heir to property. From whence the practice of aliya-santana is prevalent in the region is not clear. The etymology of Tulu language is also not known as well the meaning of the term Tulu is a matter of conjecture. There are half a dozen variations of spoken Tulu. An original Tulu script was thought to have never existed but a script resembling Malayalam was used to write it. Brahmins seeking further knowledge in agama shastra went to Kerala and jotted down notes in a script that was thought to be heavily borrowed from Malayalam. This came to be known as Tulu script, which later became extinct due to disuse. However, the close resemblance to Malayalam may have created the impression that Tulu is not a legitimate language with its own script. More recent discovery of some Tulu literature (two poems and one prose) may yet prove that Tulu had its own script derived from Grantha script just like other Dravidian languages like Tamil and Malayalam. It is now strongly believed that the script of Malayalam (which evolved much later than Tulu) was derived from the original Tulu script and not the reverse. With their close association with Karnataka throughout its history, the Kannada language is the official language of governance and trade. 

More and more evidence has been gathered to suggest that Tulu is one of the oldest Dravidian languages (one of five) with its own script, and preceded many of the major languages of the South used today. Madhvacharya's tatva-vada or Vaishnava-siddhanta took shape in Udupi in the 13th century. Madhva was a child prodigy, who had mastered Sanskrit by age five and the Vedas by the age of ten. He lived for eighty years and said to have joined his guru, Badarayana in the Himalayas in the year 1317. He was a well-built personality, a tall and strong-limbed man, interested in varied subjects including music, sculpture, debating and weight lifting. He has written 40 books, mostly commentaries on Vedanta, and established a unique approach to Vedantic philosophy. He claimed to be the third incarnation of Vayu, the sublime angel of God. His tatva-vada is referred to as Dvaita philosophy (dual). He founded the Sri Krishna temple in Udupi and the eight monasteries for the ascetics around the temple. 

Udupi became the center of devotional Hinduism and even today is considered as the hub of Vaishnavism and Vedanta. Madhvacharya was undoubtedly the most famous and influential personality of Tulu Nadu. Over its history, Tulu Nadu has been the melting pot for outsiders. The immigration continues even in the modern era. Many Northerners like Gujaratis and Sindhis have settled in Mangalore and become successful businessmen. It is the largesse of the heart of Tuluva people that does not discriminate between the people of any ethnicity, caste or creed. This quality is deeply rooted in their history.  

Separate Tulunad State (Views of Mr.Frank-Rajesh B)

 1)Mangalore, Udupi, kasaragodu,should be added together to form Tulu Nadu.

2)Tulu should be made official language with encouragement for konkani,and byari bashe.

3)People should study in Tulu & English and only our regional languages such as Sanskrit, koorgi, konkani and byari bashe languages and reject Kannada as it is not our language.

4)Tulu news paper should be published instead of kannada news papers.

5)All the people should be made aware of the need of a seperate state as it is our constitutional right and Identity.

6) All those who think that a seperate state is not needed unfortunately are not aware of few important factors and are not proud of our languages and culture.

7) having a seperate state is not against anybody as we will be still in India having our own state ( own identity ), own govt, Better governance.

 8) There are 5 dravidian languages one of them is Tulu and rest all have own states.

 9) As per the constitution a group of people speaking a language and having seperate culture are entitled to have seperate state.

10)Tulu Nad culture will vanish if we do not have a seperate state. Tulu nadu has become kannada maya in the last 65 years. Tulu people do not speak in Tulu language official functions.

11) Although tulunadu brings in 2nd highest income to Karnataka state hardly any of it spent on Tulu Nadu.

12) There are hardly any job opportunities in Tulu Nadu and hence people migrate to other places, there is more violance in Tulu Nadu and tulu Nadu people do not have their own identity.

13)We people from Tulu nadu do not have a seperate identiy of our own. kannada cannot be our identity and kannada is not our language.

14) If kannadigas argue that seperate statehood for tulu nadu is unacceptable, they only have to go back to their history ask themselves why they seperated from tamil Nadu.

TULUVA CUISINE

1.AAPAM



For making the coconut milk:

Ingredients :

1 cup freshly scraped coconut
1 cup of water


Cooking Instructions :

Grind the coconut scrapings with water in a mixer and squeeze as much milk out of this mixture. Store this in a seperate bowl.
Coconut milk can also be prepared after making the batter.


For the Appam batter:

Ingredients :

Boiled Rice - 2 cups
Raw Rice - 2 cups
Urad Dhal - 1/2 cup
Salt to taste

Cooking Instructions :


Soak all ingredients overnight in water for about 5 - 7 hours.
Grind to a fine batter after this.
Next morning, pour the prepared coconut milk into the batter.
Add salt and mix the batter thoroughly.
Pour the batter into the pan (A curved deep iron / non-stick pan) and spread like in a dosa.
Do this carefully as all the batter might settle into the center of the pan.
Let it heat for a while and the serve hot with Coconut Chutney.



2.KOTTIGE



Ingredients :

2 Cups - Black gram dhal (Urad dhal)
4 Cups - Raw rice
Salt to taste

Cooking Instructions :

- Soak Rice and black gram dhal (Uradh dhal) separately for 5-6 hours.
- Grind Black gram dhal finely.
- Grind rice to a fine paste.
- Mix both black gram dhal and rice paste.
- Add salt.
- Keep overnight for fermenting.
- Khottes will be normally available in the market especially during festivals like 'Krishna Ashtami' and 'Ganesh Chaturti'. If not it can prepared by fixing together four leaves of jackfruit tree from edge to edge.
- Fill these kottes with fermented batter and steam.


3.NEER DOSE



Ingredients:
4 Cups raw rice
1 pinch salt

Cooking Instructions :

1. Soak rice in water for about 4 or 4 hrs.
2. Grind the soaked rice into fine paste with lots of water. The batter should be very liquid amlost water consistency. Add salt and mix properly.
3.Heat a griddle or a flat pan to a high temp.
4.Take one ladleful of mixture pour the mixture on the pan and tilt the pan into all direction. Pour 1tsp of oil over the dosa.
5.When done on one side, filp and cook another side for 1 minute.
6. Fold in half and then into quarter. This is how neeru dosa is served.


4.PATHRODE



Pathrode is a popular delicacy hails from Dakshina Kannada and Udupi districts of Karnataka state (India). Pathrado is prepared using taro plant leaves. Taro also known as Colocasia esculenta are highly itchy leaf vegetable. You might experience itchiness in the throat which is common. Itchy is a small price to pay for this delicious food.

Ingredients:

8 taro leaves / Colocasia leaves / patra leaves
2 cups idly rice (also know as mallige rice)
2 spoon coriander seeds
1 spoon jeera seeds
1/2 spoon methi seeds
1 cup shredded coconut
tamarind paste
Jaggery - small piece
red dried chilles
salt to taste

You will need a steamer.

Method: Soak idly rice overnight (or at least 6 hours). Grind idly rice along with coriander seeds, jeera seeds, methi seeds, dried red chilles, tamarind, jaggery, salt and water. Don't make it too watery. The consistency should be of thick dasa batter. Now the spicy masala is ready.

Now wash taro leaves properly and pat it dry. With the help of pestle or knife, slightly crush all the veins of patra leaves like the picture below. This will help cook fast and make it less itchy.



Apply a layer of masala on the leaf. Keep another leaf on the first leaf and repeat till you have 3 or 4 leaf stacked. Now roll them. Make sure you apply masala when you roll them and apply batter on top as well.



Once nicely rolled, put them in the steamer and steamed it for at least 15 minutes. Pock a knife and see if the knife catches the batter if it doesn't then its done. If batter sticks to the knife, then boil it for some more time. Allow it to cool down before cutting it into long pieces.



Once boiled, there are two ways we eat it. Pan / iron skillet fry or by seasoning it. I am sharing the one with pan fry here.

Grease pan the pan / skillet. Place the long cut patra on it and fry it till they are crispy and well fried. Transfer it to serving plate and eat it when hot. There are no chutney or any side dish for it. It tastes good if you like a food that is totally different than the ordinary.



Helpful hints: Never drink water after having this food for at least half hours. Drinking water might make it more itchy if you already have itchy throat. Please sure lot of tamarind, red chilles and salt ... more than you normally use. These leaves absorbs salt, tamarind and red chillies so such that you would be amazed. If you use less then it spoils the whole taste of it and also makes it more itchy I believe. All the best!