Namadhari Naik - in Popular Culture

In Popular Culture

A very famous proverb popular in the Uttara Kannada, Shimoga regions pays tribute to the battleskills of Halepaiks.

"ಸಾವಿರ ತಲೆ ಉರುಳಿದರೂ ದೀವರ ತಲೆ ಉರುಳೋದಿಲ್ಲ"

means, even if a thousand heads roll, the Deevars (Halepaik) heads don't.

The first reference to Halepaiks as a community comes from the 10th century workVikramarjunavijaya of Adikavi Pampa. He refers to the houses of Halepaiks

"ಸಾಲಾಗಿಹ ಹಳೆಯಪೈಕರ ಮನೆಗಳವು"

in the Yudhishtiras city of Indraprastha which should be the present day Banavasi as Pampa had adapted the Mahabharata to the local kingdom and Arjuna was identified with his patron Arikesari.

The richest tribute yet to the Halepaik valour, though in fleeting references is paid by Kanthirava Narasaraja Vijaya (ಕಂಠೀರವ ನರಸರಾಜ ವಿಜಯ), a 17th century historical account of life of Mysore Wodeyar king Kanthirava Narasaraja I by Govinda Vaidya describes the turbulent times faced by the Mysore region and the grit and mettle of the king Kanthirava in facing the same. In one of the battle scenes the poet describes the marauding and undefeated armies of Bijapur Sultanate under the famed general Ranadulla Khan, laying siege to the Shrirangapattana fort. In this the poet aptly captures the valour of Halepaik infantry in fighting off the aggressors and wreaking havoc on them by looking very much the embodiment of battle-gods (ರಣ ಕಲಿ).

"ಕವಿದು ಕೋಟೆಯ ತೆನಗೆ ಉರುಬುವ ಖಾನರು ಕರಾಚೂರಿ ಯಿಂದ ತಿವಿಯೇ, ಕೆಳಗೆ ತಲೆಯಾಗಿ ಸುರುಳಿ ಬಿದ್ದ ಅಸುರರ ಹವಣನು ಈಶ್ವರ ತಾನೆ ಬಲ್ಲ . ಚಿಗಿದು ಆಳವೆರಿಗಿಳಿವ ಖಾನಖಾನರ ಮುಂದಲೆಗಳ ನಗುತ ಪಿಡಿದು, ಆಯುಧಗಳ ಉಗಿದು, ಶಿರಗಳ ಖಂಡಿಸಿ, ಅಗಳಿಗೆ ಇಟ್ಟರು" "ವಸುಧೇಶ್ವರ ಕಂಠೀರವ ಸಾಕಿರ್ದ ಅಸಹಾಯ ಶೂರ ಮನ್ನೆಯರು ದೆಸೆದೆಸೆಯೋಳು ಕೋಟೆಗದರ್ವ ಖಾನರುಗಳ ಕುಸುರಿದರಿದು ಕೆಡಹಿದರು" "ಮೈಸೂರಿನ ಹಳೆಯ ಪೈಕದ ಕೋವಿಯ ಭಟರು ವೈರಿಗಳ ತಲೆ ಚೆಂಡಆಡಿದರು, ಏರಿ ಬರುವ ತುರುಕರ ಸೈನ್ಯವನ್ನು ಚೆದುರಿಸುತ..."

Halepaiks find continuous reference in Kuvempu's Malegalalli Madumagalu & Kanooru Subbamma Heggaditi which deal with life in the Western Ghats in the 19th century. The then contemporary condition of Halepaiks, vague reference to their origins, social standings, inter relation with other communities, ongoing class struggle can be summed up from this work. Kuvempu indicates that there was a decision taken among the landlords that Halepaiks were to be not allowed to hold their own lands and were to be confined to tilling others' lands. The discrimination extended to ceremonies and rituals as well with the Halepaik groom not allowed to ride a horse to his marriage as was the practice for ages. The landlords seem to have guarded this privilege of theirs very closely. This also indicates the social downfall Halepaiks had attained by then.