KOLLI IN KANNADA LITERATURE-----IS IT BALL LIGHTNING? K.G.

Sheshadri*

AbstractAncient Kannada literature speaks of the term kolli in several contexts. Generally it is treated as a ball of fire. There exists several folk beliefs about this feature. However, ball lightning also has a peculiar behavior as reported in several cases. The present paper explores the possibility of associating it with this phenomenon. INTRODUCTION The immense thunderstorms that occur in nature have infused curiosity into mans imagination that they have been adored, worshipped and even harnessed since ancient times. Lightning was a well observed phenomenon that ancient literature all over the world speaks of its glory, its intensity of electrical activity that can cause vast destruction. Ordinary lightning discharges have been well studied and understood by modern science. However, the phenomenon of ball lightning has intrigued both scientists and observers since ancient times to the present day. Ball lightning is a luminous globe that occurs in course of a thunderstorm. It is most often red, although various colors including yellow, white, blue and green have been reported in various scientific accounts. The size varies widely, but a diameter of 1.5 foot is common. Its appearance is in striking contrast to ordinary lightning as it often moves in a horizontal path near the earth at low velocity. It may remain stationary, change course while in motion and in cases trace its path indoors where it may pass quite close to an observer. A hissing or crackling sound is generally reported. It may not give out any heat, or sparks may be emitted, or can even rebound like an elastic body1. The great variation in properties of ball lightning has led to confusion in providing a clear explanation of ball lightning even in scientific field. Several theories exist to explain the properties of the phenomenon as reported by sightings of observers. BALL LIGHTNING HISTORY Reports of ball lightning are found in ancient literature as far as written records mentioning weather phenomena exist. Seneca refers to the work of Posidonius in 1st c. B.C. who noted six classes of lightning including ball lightning2. Another earliest description of ball lightning is found in works of St. Gregory of Tours, Italy in 6th c. A.D. The stationary luminous globes of St. Elmos fire were often seen fixed to the tips of masts of sailing ships in 3rd c A. D. by sailors3. Modern scientists like Muschenbreek suggested that ball lightning was a collection of inflammable gases. Aragos work in 1838 included a wide description of the phenomenon augmented by several observed cases. Several other scientists like Michael Faraday, Boyle, Toepler have discussed on the phenomenon4.
* Ex. IISc. Proj. Asst, Also Researcher in Ancient Indian Sciences, Plot. No. 30, Lakshmy Nivas, Railway Colony, R. M. V. Extension, Lottegollahalli, Bangalore -560094, Email: kg_sheshadri@yahoo.com.

KOLLI IN ANCIENT KANNNDA LITERATURE The term koi occurs frequently in ancient South Indian literature that it has been least explored from a scientific view. Kittels Kannada English dictionary5 defines it as a firebrand based on references from ancient Kannada literature. The Kannada-Kannada Janapada Vishwakosha6, a folklore dictionary describes koi as a strange ball of light that guides people to drown in lakes and ponds. It states that it is termed Foolish Fire ( mrkha beki). There exists a belief that it is a spirit of a dead person that moves around cemeteries. People believe it is ominous to see this ball termed as koi devva and wear talismans for protection. In Tamil literature it is known as koi or cuu7. The Kannada-Kannada Nighantu8 defines koi devva as koi hiidu ouva hge kuva devva athav pici (a spirit that appears to run holding a firebrand). The Kaplakuala9, a text of 1898 A.D. refers to it as beaku koi piciygirabahude emba yocaneyu huuvudu [13] The thought arises as to whether that light is a koi spirit. The Kannada text Chintana of Vinyaka cites10 koi devvagau baigauvuvu karinra kandaradalli [2] koi spirits tie creepers in the caves outside the countryside Another text namely the Nelamugilu of Chennavra Kanavi11 describes koi assuttu muttu bhaya saaya koi devva kuidive [24] It is fear and doubt all around. Looks like the koi devils have danced Likewise the text Araumarau of Ambikatanayadatta speaks of the koi devils as in12 koidevvagaadu marahodarugau odare [448-15] koi devils scream among the groups of trees In the Abhinava Daakumra Charite of Chaudarasa13 dated to 13th c. A.D., the description of a ball game by Kantukvati in 11th Ashvasa (chapter) states bhramari guutte kantukamanagane poyyalaltacakrada tamardire seu vttateyoagane madhyadoopputirdau The commentary states. kantukvatiyu sutta tirugutt ceannu hoedau| ga ceu koiya suttinante kisitu Kantukavati turning around hit the ball. At that instance it appeared like a ball of fire (koi)

This description alludes to the round shape of koi ball of fire similar to round shape of ball lightning. The Abhidhna Ratnamla of Bhaa Halyudha, a Sanskrit lexicon with Kannada commentary of Nagavarma dated to 7th c. A.D. states in chapter Svarga Kam14altamulmukajyeyamulk jvlasya nirgat The commentary states that altam ulmuka are kois. Similarly, in the Desinamamala of Hemachandra15, a lexicon of desi words in Sanskrit and Prakrit dated to c. A.D., koi is termed as kolitta kolitta ca al ammi | II.49| Commentary- kolittam ulmukha | The glossary terms it as a firebrand. These two texts go to show clearly that koi is associated with meteors (ulmukha) or lightnings as other Post Vedic texts like the Nrada Sahit (XLIII.1}16 and Bhat Sahit (XXXIII.5) of Varhamihira17 mention that lightning also originates from meteors. The Munivambhyudaya of Chidnanda kavi (1680 A.D.), a work on Jain munis speaks of koi in context of describing hailstones as18 baimicugau balmakeya bharakesutta koiya bsidantge baa baadi mogemogedu cellidavolu celliduvligallugau Lightnings resembling creepers brought rains and appeared as though a firebrand was waved (striking) along with round bud shaped hailstones There also exists proverbs on koi such as muu tegedu koi heada hge19 CONCLUSIONS Koi, though known literally as a firebrand is also termed foolish fire. It is known as Ignis fatuus which means Foolish fire as anyone who follows such a light is foolish. In folklore, it is said to be a strange spectral light and belongs to a ghost or spirit that wanders. Researchers also claim that these are mysterious earth lights caused by natural earth energies such as ionized gas escaping from faults during earthquakes. However, local beliefs in Karnataka speak of the koi rolling over the ground and it is a huge ball of fire. The descriptions given in ancient literature

tends one to associate the term koi with ball lightning which is supposed to behave similarly. The evidence for these comes from description of koi generally given along with the lightning phenomena in ancient texts. A detailed study by further researchers regarding the term in other texts also supported by local folk beliefs may give a better understanding of the phenomena. ACKNOWLEDGEMENTS I would like to thank the Secretary, Mythic Society, Bangalore for providing the necessary references. REFERENCES
1. 2. 3. 4. 5. 6. 7. 8. 9. Singer, Stanley, The Nature of Ball Lightning, Plenum Press, London, 1971, Chapter 1, p.2. Ibid., Chapter 2, p.5. Ibid., Chapter 2, p.7. Ibid., Chapter 2, p.9. Bhat, Prof., Mariappa (ed.), Kittels Kannada English Dictionary, University of Madras, 1975, p.494. Kumbara, Dr. Chandrashekhar (ed.), Kannada Janapada Vishwakosha, Vol. 1, Kannada Sahitya Parishat Publications Bangalore, 1985, p.546. Bhat, Prof. Mariappa (ed.), Op. cit., p.494. Kannada-Kannada Nighantu, Vol. 2, Kannada Sahitya Parishat Publications, Bangalore, p.2214. B. Venkatacharya, Kaplakuala, Sahitya Mandira, Bangalore, 1964.

10. Chintana of Vinyaka, Suruchi Prakashana, Mysore, 1964. 11. Nelamugilu of Chennavra Kanavi, Sharada Mandir, Mysore, 1965. 12. Araumarau of Ambikatanayadatta, Samaja Pustakalaya, Dharwad, 1957. 13. Srinivasa Iyengar, G. R. (ed.), Chaundarasas Abhinava Dashakumaracharite, Kannada Sahitya Parishat Publications, Bangalore, 1977, Chapter. 11 14. Venkat Rao,A., Sheshayyangar, H.(eds.),Abhidhna Ratnamla of Bhaa Halyudha, Govt. Oriental Research Institute series No. 6, Madras, 1940, p.12. 15. Paravastu Venkata Ramanuja Swami, Desinamamala of Hemachandra, Edited with critical notes by R. Pischel, Introduction, critical notes and glossary by author, Dept. of Public Instruction, Bombay, 1938, p.102. 16. Bhat, M. Ramakrishna, Varhamihiras Bhat Sahit, Motilal Banarasidass Publishers, New Delhi, 1981, Vol. I-II , Chp. XXXIII.5. 17. Mishra, Acharya Ramajanma, Nrada Sahit with Vimala Hindi commentary, Chaukhambha Sanskrit series No. 40, Kashi, 2001, Chp XLIII.1. 18. Rao Bahadur R. Narasimhachar, Karnaka Kavi Caritre, Vol. 2, Kannada Sahitya Parishat Publications, Bangalore, 1973, p.477. 19. Rottler, Rev. J. P. , A Dictionary of Tamil and English languages, Madras, 1834.