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How do you translate “Santhe” into English? Or “Parishe”? Or “Jathre”? No! You can't translate them. They are untranslatable. Because they are intertwined with our long and hoary culture which dates back by many centuries. These words defy our attempt to translate them because the translations cannot bring out the full import of these institutions. Some people have translated “Santhe” as “shandy”. No! Sir! It lands you in trouble if you say “shandy” for “Santhe” before an Englishman.

Shandy is not Santhe:
“Shandy” cannot be said to mean “Santhe” because shandy is a purely English word and it does not have anything to do with santhe. It is completely alien to our culture. “Shandy”, according to the dictionary, is a drink made by mixing beer with lemonade! A true Kannadiga, proud of his culture, would flare at you for your impropriety. Santhe refers to a place full of activity and accompanying noise. “Having built a house in a santhe, you have to bear with all the noise,” says Akkamahadevi, a Veerasaiva Savant of the twelfth century A. D., whose great devotion to God was touching.

We have to face the same difficulty if we attempt to translate “parishe” and “Jatre”. They are all rooted in our soil almost from time immemorial and the best way would be to retain the Kannada words themselves. “Santhe” is the Kannada form of the Sanskrit term Samstha, meaning an assemblage of persons. Parishe and Jatre are also assemblages but each has its own significance. Coming from a remote village in the district of Mysore, I become nostalgic when I hear these words because santhe, parishe and jatre have become a part of my psyche and evoke my deepest feelings and attitudes.

Among the three assemblages, namely, santhe, parishe and jatre, santhe is perhaps the oldest congregation. It evolved in the early times when trade and transport had not developed to a considerable extent. The people of villages who had more than what was needed had to go in search of those who are willing and having the things they want, in exchange for their wares. At a time when money had not made its inroads into the village economy, barter or exchange of goods and services for other goods and services, was common. Instead of going in search of those who would get their goods exchanged they began to assemble at a place easily reachable by the people of the surrounding villages. The earliest santhe was thus born. The place offered sufficient shelter and water and was spacious. Gradually the santhe began to grow in size and the variety of goods and services offered. What is to be done if the goods are plentiful? They had to think of disposing of the spill-over, and the search began for another place, in addition to the first. Thus the practice of holding santhes in different places on certain days of the week came into vogue.

Chain of santhes:
Chain of santhes cropped up and there was perfect understanding between them. In course of time, money as the medium of exchange, as a measure of value and as a standard of differed payments was evolved. Perhaps it was one of the greatest revolutions in the history of civilisations. When such trade centres became common throughout the countryside, the king of the land became interested in it. Some kind of regulations had to be imposed. The place selected for the santhe had to be assured and exclusively preserved. Measures had to be taken to prevent frauds. The God-fearing people informally legislated that the santhe be held in the open space before the temple and should have the needed facilities. It was hoped that if the traders assembled before the temple, they would be normally bound to be fair in their dealings, lest they should be incurring the displeasure of God, or their own conscience, God and conscience being synonymous.

Many santhes came to be organised is accordance with the charter granted by the king. Definite days of the week and definite places were prescribed by the State. For example, if the santhe was held on Sunday in one place, the next place nearby would be allotted on Monday and so on. Traders would move from place to place with their wares loaded on carts or on the backs of animals. If the santhe is held, for example, at Gorur on Sunday, Holenarasipur would have its turn on Monday, Hassan on Tuesday, Alur on Wednesday and so on. The people of the surrounding villages would be waiting for the day of santhe to buy their requirements for the week. If the santhe was held before a temple the day of the week propitious for the concerned God would be selected for the santhe — for example, Monday for Shiva and Saturday for Vishnu or Rama. Places came to assume the name of the day of the week on which santhe was held there.

For instance, Shanivara Santhe (Santhe on Saturday): Some places came to have “santhe” in their names: Santhebennur, Santhebachalli and so on. Santhes are not just trade centres. They are places of entertainment — Snake-charmers, street circus groups, ballad singers, funfair, drama companies and so on. People would throng in large numbers to watch them. Santhe is also a hunting ground for thieves and people indulging in other nefarious activities. A number of proverbs have become popular: “Thieves assemble before the santhe starts”, “weaving the cloth in haste to be marketed at the santhe”.

With the advance of civilisation, santhes are becoming obsolete. When people can get goods of better quality and a variety of goods, why should they go to santhes? In recent years big malls and chain shops have become fashionable. People are lured by the cities and the glittering retail shops. India being a country of villages, it is possible to revive the santhe culture. Moving retail shops going from place to place on prescribed days with all modern amenities and attractions can revolutionize the countryside without impairing our ancient culture.

A group of interested people in Mysore attempted to start a santhe at Hemmanahalli, a village near Mysore, in front of an ancient temple renovated by them. But the attempt was not quite successful. The nearby city lured the villagers. Such lone efforts cannot yield result. If a concerted effort is made with a fool - proof blue print, I don't see why it should not succeed. It would usher a bright future for village economy and culture.

“Parishe” also is an assemblage of people held at longer intervals, to sell their wares. Usually a single commodity is traded. For example “Kadlekayi Parishe” held once a year in Bangalore in front the bull temple in the Basavanagudi area.

Heralding glory:
Jatre is derived from the Sanskrit word “Yatra” — journey. These are annual festivals held at different places to herald the glory of the Gods of the temples situated at these places. Chunchanakatte, a beautiful spot near my village, situated on the banks of the river Cauvery, holds the jatra on January 14 or 15 every year. The large congregation soon after the harvest season is very popular.

The car festival — the procession of Lord Sri Rama with his spouse and brother — decorated beautifully is a sight for Gods to see. In my days I used to attend it every year. Villagers with their bulls would attend it and sell or exchange them. Famous drama and circus companies and shops of sweets and novelties were very luring to us, children.

HSK
Courtesy: Star of Mysore