Inward of tulunadu

Tuluva's Wedding Celebrations

2024-07-06T05:57:00.000-07:00

Tuluva's, celebrated for their profound respect for Mother Nature, maintained unique customs deeply intertwined with their strong bond to the land. The vibrant array of Tuluva's rituals and traditions was centered on the inherent essence of Nature worship, reflecting a deep reverence for the natural world.

Tulu Nadu Known for its adherence to a matrilineal system, the Tuluvas boast a rich history and a vibrant culture that binds the community together. lifestyle reflects a harmonious blend of local influences and resourcefulness, fostering a strong sense of unity and togetherness evident in all the celebrations.

Weddings hold immense significance a joyous occasion that unites two individuals in matrimony. It is fascinating to observe how different cultures embrace this ritual, and the Tuluvas have their own customs and traditions when it comes to celebrating weddings. Their approach to wedding celebrations is truly unique and captivating.

In traditional Tulu culture, the wedding commences with the exchange of consent between the families of the bride and groom. Once all matters are settled and both families agree to the union, the wedding ceremonies begin.

Nichhaya:

The engagement ceremony, known as Nichhaya, involves the participation of the bride's and groom's maternal uncles, brothers, and father. A mat is placed on the floor, and both families sit facing each other. During this ritual, plates containing betel leaves and the nut "Bachire Bajjai" are exchanged twice between the families, symbolizing a strong agreement and mutual concern for the upcoming wedding. Subsequently, the families cut the nut and eat it along with the betel leaf.

The groom’s family gives bride a new saree to wear. Once the bride is ready, both the bride and groom are brought into the spotlight, and they exchange rings. This ritual was added later due to the influence of other cultures.

Peer Pujuni:

The pre-wedding ceremony takes place separately at the homes of the bride and groom. At the bride's house, Under the guidelines of women for Madivala community, the elder women of the bride's family conduct a ceremonial bath using oil and coconut milk to enhance her complexion, symbolizing the preparation for her upcoming wedding celebration. Following the bath, the bride is adorned in a new saree and proceeds to participate in the bangle ritual.

Kaaji Deepuni:

During this ritual, a bangle seller sits on a mat spread on the floor, surrounded with the colorfully bangles. "Suthe" (represent deity) is kept and a lamp is lighted, creating a ceremonial atmosphere. When the bride arrives, the bangle seller adorns her wrists with glass bangles of various colors. This signifies prosperity, protection, and pride, as the bride. Additionally, other women also partake in this ritual, adorning themselves with bangles from the bangle seller, symbolizing unity and shared blessings for the bride's journey into married life.

Madrengi Muttauni:

Later in the same evening, the women’s gather at the bride's place to perform the mehndi ritual. During this ritual, the bride's palms and fingertips are adorned with intricate mehndi dots, which not only serve as a form of ornamentation but also have a deeper significance. Mehndi is known for its natural cooling properties, and the application of these designs on the bride's skin is believed to have a calming effect, reducing pre-wedding jitters and promoting relaxation. the bride seeks blessings from the family elders, symbolizing the convergence of tradition, beauty, and familial blessings as she prepares for her wedding.

Kai Kanike:

On the day of wedding at the bride's home, with the parents and relatives of the bride in presence. family members gather at the Tulsi Katte to offer prayers to local deities, invoking God's presence and blessings into the ceremony. A pair of coconuts is placed as an offering to the respective God, to be submitted to the Temple / Divine Shrine after the wedding ceremony. The bride then moves to Daiva's Chavadi to seek blessing from Deities and proceeds to the Tulsi Katte for further rituals.

Moortada Krama:

The "Moortada Kabbe," made of Paale tree, decorated with mango leaves and flowers, is planted beside the Tulsi Plant, and milk is poured by the bride, maternal uncle, and other relatives, under the guidance of the Men from Madivala community, who were the priests for Tuluva rituals. Later the bride seated below the holy cloth called "Kodi". On a beautifully festooned chair covered with white cloth (Dalya) facing east and in front of the Tulsi Katte.

A plate filled with raw rice and a coconut symbolizing the presence of Divine deity is placed, followed by the lighting of a tall lamp adorned with jasmine flowers. Attendees then gather near the bride, and the eldest female cousin initiates the ceremony by placing a toe ring on the bride's second toe and presenting her with "Bachire Bajjai" and "Gejjekathi (Knife which as bells)" to hold. The bride's mother then ties a black-bead chain “Kari Mani” to bride's neck, symbolizing the intention of keeping the daughter safe from worldly ill and evil effects. The bride also wears " Vaddi Ungura (V ring)" on her right ring finger, symbolizing Tuluva roots, ritual is concluded with an aarti of the bride. Subsequently, the Dibbana is taken to the location where the wedding is be held, usually at the groom's place. To complete the tradition, the Tammale (maternal uncle) plays a significant role in various rituals associated with the custom, back in days the bride's mother do not usually attend the wedding.

Moondale:

The groom follows same rituals. The Moondale, shaving ritual is firstly performed. A barber applies coconut milk on the groom's face and shaves his facial hair. After the bath, the groom gets ready for the wedding ceremony, donning a white long-sleeved dress, white dhoti for his bottoms, and a white and gold turban adorned with a piece of jasmine flower, he applies a half-moon design on his forehead. Accompanied by his brother-in-law, the groom then proceeds to the Divine room for blessings and moves towards the sacred Tulsi Katte for further rituals, following the same ritual as the bride. Upon completion of the ritual, Holding "Bachire Bajjai" and "Kinni Kathi" in his hand. They then proceed to the Chappara Moortha.

Chappara Moortha:

Chappara Moorta, is performed at the location for the wedding ceremonies, which is adorned with jasmine flowers, mango leaves, and etc. known as Antara Dompa. The Chappara Kabbe made of Pongaare Mara, consists of two long wooden poles covered with mango leaves tied in a V shape at the top. The groom's family, along with the priest, performs the "Chappara Mootra," and the Chappara Kabbe is raised after prayers to all deities and divines, then tied to the Chappara. Upon entering, the groom is asked to stand on footwear made of Paale Tree, and the groom's brother-in-law pours water over the groom's feet before escorting him inside the house.

In most parts of India, the wedding ritual called "Barat"/ “Kashi Yatre” is typically organized by the bride and his family to escort Groom. However, the Tuluva community follows a different tradition where the bride goes to the groom's house for the marriage. Tulu Nadu, known for its female prominent culture and the maternal system called "Appe Katt," places great importance on women. This system gives women the full right to choose their deserving groom.

This unique tradition not only empowers women but also highlights the progressive mindset of the Tuluva community. By allowing the bride to make her own choice, it ensures that she enters into a marriage based on mutual respect and compatibility. This practice reflects the values of equality and agency that are deeply ingrained in Tuluva culture.

Yedhkonuna Krama:

Upon the arrival of the Bride's Dibbana at the wedding venue, the Groom's family conducts the Yedhkonuna Krama, a ceremony with tradition and significance. This ritual serves as a warm welcome to the bride’s family, particularly important in the context of families hailing from different cities. It marks the first interaction between the entire bride's family and the groom's extended family, symbolizing the coming together of two distinct familial entities in celebration of the impending union.

During the Yedhkonuna Krama, both families assemble in two lines, facing each other. The bride’s cousin, known as Maithidi, holds an umbrella over the bride’s head, while her sister carries “Kalsha Kanadi” (mirror and Ginde). Additionally, items such as rose water, perfume, Kumkum bowl, and flower bowl are held by other women from both families. These symbolic items are exchanged as a gesture of mutual welcome, followed by the mutual showering of rice, signifying blessings, and abundance upon each other.

As the Bride enters, she is guided to stand on footwear made of Palle plant, and the groom's sister performs the ritual of washing the bride’s feet. The Groom's mother or sister then removes the Dhristi from the bride by conducting an aarti with Kuri Neer or Majji Teli (Charcoal and Rice porridge). Subsequently, the Bride's sister-in-law leads her into the house, and the priest from Madivala community lays a Paavade (white cloth ) for the Bride to walk on until she reaches the stage, signifying the purity and her path to the next phase of the ceremony. Inside the Mantap, the Bride is welcomed with the melodious sound of the Kombu, a traditional Tulunadu trumpet music, orchestrated by the groom's family.

Sannaida Mariyadi:

In many parts of the world, dowry is given by the bride's family to the groom. However, in Tulu Nādu, a region known for its female prominence, the tradition is reversed. Here, the groom's family gives a gift to the bride, known as "Sannaida Mariyadi."

This unique tradition reflects the value and respect given to women in Tulu Nādu society. It symbolizes the recognition of a bride's worth and the importance of her contribution to the family. Sannaida Mariyadi serves as a testament to the progressive and egalitarian nature of this culture.

The groom's mother and other relatives present the Bride with the Sannaida Mariyadi, comprising the Poo Seere (Saree and flowers) and wedding jewelry. The bride, adorned in a "Daare Seere" silk sari gifted by the groom's family and a matching blouse, is adorned with traditional Tulunadu gold jewelry for her hair, ears, wrists, fingers, and neck, complemented by silver jewelry for her feet and a jasmine tied to her hair, symbolizing the intricate and culturally significant preparations for the wedding ceremony.

Dhaareyeruna:

As the Bride and Groom stand poised, the bride, guided by her sister-in-law, and the groom, led by his Brother-in-law, are escorted to the Matapa. The sacred wedding ceremony unfolds with the Dhaare da Krama, where the groom and bride, accompanied by their Thammale (maternal uncle), hold the "Ginde" vessel, symbolizing divine and engage in the ritual of swift sitting and rising three times, known as "Dhaareyeruna," signifying their union and commitment.

This ceremony is marked by a diverse array of customs across communities, unified by the guidance of the Tuluva priest, in conjunction with the presence of the Gurkara representing the specific place and community.

Following the initial rituals, the groom led by his Brother-in-law, and bride guided by her sister-in-law, circumambulates the Paavade thrice, delicately sprinkling rice on the seat which is kept inside the Paavade ( Daare Mane) as a gesture of reverence, and bows to it with palms raised to the forehead. Subsequently, they step into the Paavade, leading with the right foot, and assume their seats on the designated chairs, facing east, as the assembled guests bear witness.

The elders, accompanied by members of the community, face the wedding audience and guests, seeking their blessings for the newly wed couples. During this symbolic gesture, a pot of water is ceremoniously placed on the table, signifying the commencement of the meal. The guests are graciously invited to partake in the celebratory lunch.

Kanchi Deepuni:

The priest then places the brass vessel called "Kanchi Deepuni" where a member from both the bride and groom's families sits, recording the gifts received. Another designated individual announces the gifts to the audience. The bride and groom receive blessings and gifts in a traditional manner, with rice showered upon them. The Gurkara of the place and community initiates the blessings, followed by the groom's mother, regardless of her marital status, then the bride's maternal uncle, and subsequently the parents and close elders of both families. Following this, well-wishers come forward to bless the couple. Finally, the groom extends his right hand to the bride, assisting her to stand, symbolizing a seamless transition and the beginning of their journey as a married couple. he then passes her hand to his sister to continue the ritual.

Dompa Japaduvan:

Dompa Japaduvan ritual, wherein the bride and groom go outside the Matapa, Rice is sprinkled to all the 4-direction taking blessing of all divine deities, removing the evil eyes during the ceremony and then brought back inside the house. Upon their entry, the groom's mother welcomes them with Majji Teli (Charcoal and Rice porridge).

Once inside, the bride presents the Bacchire Bajjai she held throughout the ritual to the groom's mother and seeks her blessings. Subsequently, they proceed to the divine shrine to seek further blessings.

Following this, the groom and bride partake in a meal together, with the bride serving the groom for the first time and, in return, requesting a gift. The groom reciprocates by presenting the bride with gold ornaments, symbolizing a gesture of love and prosperity.

Ponnu Occhid Korpuni

The wedding culminates with the Ponnu Occhid Korpuni Krama, the ceremonial handing over of the daughter to the groom and his family. Here, the groom's elder returns the bride to her parents' family, symbolizing the bride's retention of ties with her family and the right to maintain a connection with her parents' house while upholding the maternal system. This ritual represents the conclusion of the wedding festivities, embodying the cultural significance of familial ties and the bride's continued connection with her maternal home. Later She is brought back to her resident.

Thammana:

After the wedding day, the "Thammana" ceremony is held at the bride's residence, where the groom and his family visit the bride's place. They are warmly welcomed with water, jaggery, betel leaves, and areca nuts. "Mamisikke" ritual is held, the groom presents the betel leaf and areca nuts, which he held during the wedding ritual, to the bride's mother, and offers gifts such as a Saree to his mother-in-law. In return, the bride's mother, who couldn't attend the wedding, blesses her son-in-law with a return gift. Later, the newlywed couple and guests are treated to a delightful lunch. Finally, the bride is taken back to the groom's house, with the assurance of being brought back in a few days. This ritual symbolizes the everlasting love, care, and bride's continued connection with her maternal home.

Following the same event organized at the groom's home, the bride is once again taken back to her residence. As the concluding part of the wedding ceremony, the bride is then brought back to the husband's house, marking the beginning of their new journey together as a married couple. This transition symbolizes the commencement of their shared life, as they embark on the path of marital harmony and companionship.

Note: The details provided are based on cultural practices and may vary in specific traditions and regions.

Daivaradhane - Ritual of Tulunadu

2021-05-16T23:57:00.006-07:00

Daivaradhane / Bhootaradhane is practiced in the coastal region of Karnataka which is still practiced today. Daivardhane refers to the worship of the divine power of guardians and ancestors by conducting rituals and ceremonies.

Panjanthaya

In Tulunadu, Daivardhane is a non-Vedic ritual. Early Tuluvas were not practitioners of the Vedas and Shastra, which place a greater emphasis on Yajnas, shlokas, and fire sacrifices.

Daivaradhane plays a much more important part in the religious life of the people of Tulu Nadu. It is really very difficult to decide how old this custom or practice of worshipping the Daiva is. but believed to be one of the time-honored Dravidian cults. Daivas also plays an important role in the administration and judiciary system of Tulu Nadu.

Dravidians worship their ancestors. It is believed that there are more than 1000+ Daiva's in Tulu Nadu. But only a few are more popular and worshipped in all parts of Tulu Nadu. while other spirits are worshipped by certain individual families or in certain regions only in a modest way. Each Daiva's has its own story and Reason for worshipping.

There are different types of Daiva worshipped in Tulu Nadu such as;

§ Animistic Daiva's are worshipped to honor the Divine forms of Animals, who were directly or indirectly part of Tuluvas. Buffalo, which selflessly supports its owner in farming, is worshipped as "Maisandya". The Wild Boar commonly found in the western ghats, who also used to destroy the cultivation was later worshipped as Panjurli to protect their farms. Serpentes, known for controlling pests in farms, consuming rats, and hogs are Worshipped as Nagas. Also, animals that are commonly found in Tulunadu were also included in the worship practices of the Tuluvas. Pili (Tiger), Nandigone, (bull), (crocodile) etc.

Panjurli Daiva

§ In Tulunadu , there are numerous legendary heroes and historic characters, who were born and tragically died due to wars and social discrimination. these legends fought of Personal/Social rights and attained divinity, leading to their worship by their descendants in shrines (Saana), kala, Garodi etc. their stories and miracles spread across Tulunadu, leaving a long lasting impaction its history and culture. Some notable figures like Koti-Chennaya, Kamberleru, Saramani Sathyolu, Moogerlu, Kallurti-kalkuda, Korababbu, Belatajja, Koragajja, Bobbarya.

Kallurti

§ There are Daivas in Tulunadu, whose origin is difficult to trace. these deties are believed to be the Daivas whom came from mountainous,(Chamundi), Region of Kerala and other Parts to Tulunadu. Among these, there are few deity who do not have a specific gender, as a result, they are worshipped in a form that is half female (above the waist) and half male (below the waist) which is nothing but the Gaurdians of the natural realm, additionally due to the influence of other cultures, these deties have become intertwined with Hindu Deities, which includes Lekkesiri, Annappe, Jumadi, Jarandaye, Posabhoota Kumare, Chamundi, Malaraye, Posabhoota etc.

§ There are few kings/queens and even worriers /Soldiers who attained divinity and are later worshipped by the villagers like; Ullakulu, Ullathi, Arasu Daiva, Ballandi.

Posa bhoota ( Sathyadevate)

§ There are a few instants where Daivas of various religions and regions became Daivas as a consequence of the cure or grace of other Daivas; Ali bhoota, Arabi Bhoota, etc.

Depending on the category of people who worship these Daivas. These Daivas are later divided into various groups such as,

Arasu Daiva (kings/queens),
Pattada Daiva,(Daiva related to thrown),
Rajan Daiva (Daivas which are related to administrative units/ Small kingdoms),
Seemeda Daiva ( Daivas which are related to certain villages / certain regions),
Jaageda Daiva ( Daivas which are related to certain property)
Kutumbada Daiva (Family Daiva ), and so on

Worship of Daivas:

The worship of Divas does not include the idea of idolizing and doing Prathista inside the temple. They chose to worship Daiva with them or in an open environment. There were no temples for them, instead, they may be under the shadows of a big tree, inside the house, or inside Bhuta/Daiva Sthana ( Daiva strain ). Some Daivas are just worshipped only through prayers without strains or idols. depending upon the background of the spirits, the Daivas are worshipped. ”Kaat kallu, Thoda neer, gudde purpa”(normal stone, flowing fresh water, and flower from the forest)are the only things required to worship Daivas. This reflects that our ancient ancestors worshipped their Daivas without much formality, as they were not used to worshipping them with a certain set of rules.

The Bhuta Sthana is a shrine where Daiva's belongings are kept and worshipped. A separate room will be built within the house for Daiva / Bhuta. In both places Symbolically, a wooden plank/ hanging wooden cot known as "ManeMancha" is placed and Daivas are worshipped upon this. After the influence of other cultures; the mask, weapons, and statues of Daivas are now placed and worshipped.

Few Daiva's are meant to be worshipped inside the house in hall or kitchen based on their worshipping criteria.

"Kutumbada Ella" basically translates to "ancestral home," where Daivas of respective families are worshipped via generations. In Tulunadu, the matrilineal family system is followed. Where lineage identity is passed down through the mother, such as ancestral home and surnames. The nephew becomes the legal heir for worshipping Daiva's after the maternal uncle.

The idea and practice were shared among the community, and indeed the common understanding was passed down from generation to generation. Depending on these people's daily practices, the manner in which rituals, customs, and lifespan ceremonies were carried out.

Each Tuluva is interlinked to their respective ancestral home, which also worships the "Mudipu". Family Members gather for Tulasi Pooje/During Bhoota Tambila. Money Storing box called "Mudipu" is brought near the Tulsai Katte and opened. All the members of the family come and offer coins with pepper to it. Once everyone has made thier offering, the Mudipu is taken back and kept inside the house/Strain. It is only opened once a year. Mudipu is dedicated to "Lord Balaji"and is taken to Tirupati when the box is full.

During the annual opening of the Mudipu, a special ceremony is held to honor Lord Balaji, which is called "Hari Seve" which is performed in few households, then the box is taken to Tirupati, where it is presented as a token of devotion. This tradition has been passed down through generations, symbolizing the deep connection between the Tuluvas and their ancestral roots.

Some believe that "Mudipu " was introduced by the king Krishnadevaraya of the Vijayanagara Empire, who was a devoted follower of Tirupati Balaji. He sanctioned these rules in his kingdom as a mean of generating revenue for the temple.

The practice of " Mudipu" involved the collection of offerings from the devotees and the distribution of the funds for the maintenance and development of the temple. This system ensured the financial stability of the temple. Overtime "Mudipi" became an integral part of the Tuluvas life and continues to be practiced to this day.

Bhuta /Daivas are not worshipped daily like god and goddess. Their worship is restricted to annual rituals. Though, in some places, A Lamp and pot of water are offered every day or on some selective auspicious days (Sankranti).

Once or twice a year, the ceremony will be conducted for Bhutas/Daivas which are known as Ayana, Bandi, Nema, Mechi and kola.

Bhoota Kola or Nema is performed for the blessing of good health, the curing of physical and psychological illnesses, family disputes, critical judgment, and even divination. These rituals can take an entire night to complete. In the Kola/Nema, the impersonator transforms into a living deity from whom blessings are obtained for a specified period of time.16 ethnic groups who've been traditionally inhabitants of Tulunadu perform these rituals.

Pambada, Parawa, Nalike Community are capable of invoking during Kola/Nema. Everyone has no capability to evoke the Daiva. Few of them might come from generation and the rest could have been the wellness of Daivas. Only after the ritual of Oil ceremony ( giving of coconut oil) (Yenne Korpuni ); Daivas will be able to reach his body. which symbolizes the individual should be physically and mentally prepared to take Daiva within them.

Nema/kola implies 16 rituals, which are proceeded by the arrival of ‘Bhandara' (the things that belong to Daivas), saying pad-danas that illustrate Daiva's/Bhoota's story, putting on the Aradala (makeup), wearing the Gaggara, and many others. These 16 rituals ( Padinaji Katt) are subdivided into three sections.

First, the Patri performs the Ritual with a gaggara (a metal anklet) in hand to evoke the deity, the evoked Daiva then speaks to the family/ society /villagers using facial expressions and hand movements. the moderator (Madhyasther) or the head of the family/villager will respond to the impersonator. Later, the message is conveyed to the family/ villagers by them.

The second stage is early adulthood, in which the person ties Gaggara to their leg and puts a coconut leaf skirt around their waist, during which he exhibits his aggression and plays with fire (Jeetige). Even at this time, the spirit communicates with the family/villagers using hand signals only.

The final stage is maturity, the impersonator appears in its final form, where the ‘Ani' is worn (signifying the halo stringed to the back of the impersonator which is made of coconut leaf, cloths, or areca net leaf). Muga , Mask of Daiva is tied on to the face or above the head of the impersonator. He is given with a weapon in his hand which was kept and worshipped in Daiva's "Mane mancha".

The head of the place (Gurkara) or moderator invites Daiva in prayer (Paari) with devotion and showers flower petals on Patri to be possessed. once he is possessed, the Daiva then speaks orally about the good and bad, and gives justice to certain family/village events. following the certain set of words called "Nudi Katt".

Daiva Distributes " Ganda Boolya"( Jackfruit tree /Ashwatha tree Leaf with sandalwood paste applied to it) "Raashida Ganda" to all the devotee, "Sutrada Ganda" to the people who conducted kola/Nema . saying the protective words (Abhaya korpuni) to them. Daiva blesses everyone with its weapons to their hands.

After receiving "Ganda Boolya" The devotee feels a surge of divine energy coursing through their veins. They are filled with a sense of protection, positivity and mental strength, knowing that the blessing of the Daiva are now with them. Mentally devotee are ready to face any challenges that come their way, guided by the divine power bestowed upon them.

When the Daiva have been fed to their content "Aavara Korpuni". "Peer Korpuni" The glass of milk , Suger, Banana is offered by the inviters to Daivas. Finally, By sprinkling holy water three time on impersonators, the Kola/Nema ceremonies come to an end with the consent of Daiva extracted during the activity.

The style and technique of Kola /Nema might change depending on the characteristic of the Daiva. The season for Bhuta kola starts on the auspicious day of Deepavali and ends with Pattanaje (May end).

Kallurti Daiva Darshana

There is another variant of inviting Baivas which is called Darshana/Mannichi. this ritual is done for a shorter period of time depending on different scenarios these rituals are being performed such as in case of clarification of some issues or done before/during the Kola/Nema. Daivas are possessed by the person who has the ability to attract that particular deity. These people can be of any community but they should be blessed by the specific Daiva to be possessed. This person is called Patri/Mukkaldi/Poojari.

In this custom, the Patri is not required to wear the attire of the respective Daiva, instead he drapes a silk saree for his bottoms and the weapons of possessing Daiva is held in the hands and he is made to stand in the place where the worship of that Daiva takes place. the head of the place or moderator invites Daiva in prayer (Paari) with devotion and showers flower petals on Patri to be possessed. once he is possessed,

Paatri starts delivering the Nudi. which includes asking about the people who have assembled for the rituals, the reason for inviting them. later, once the formalities and purpose of this ritual are done. Paatri distribute Ganga Boolya (Leaf with sandalwood paste) and blesses all the devotee. The custom comes to an end by sprinkling holy water three times on paatri.

Agel

"Bhootogu/Tambila/Agel" are reformed for all daivas. Kola/Nema isn't required for every ritual. Some only require a believer to genuinely present an offering and prayers to spirits. However, almost all rituals typically require an offering to appease the spirits, which is often done by offering food. These offerings were not special food instead, the food which is normally prepared by Tuluva. Most of these Daivas are offered cock. This offer of blood scarifies is known as Bali/Kori Bante which is usually done for male Daivas. for female Daivas, "kori Manja" is made and curry is prepared of Pullet chicken (immature female chicken) and then it’s offered to Daivas with rice/rice cake (Balchatt). Rajan Daivas are offered only vegetarian offerings (Paniyara).

Alera Panjurli

Daivardhane is primarily concerned with the most basic forms of worshipping nature and our ancestors. There was no concept of writing. This was a sequence of exercises and directions. Thereafter different changes have been made to different practices looking at historical experience during the exploration and discovery path. It had a huge impact on frameworks and tools. Later these practices have been dominated by the passage of time. The theory behind the ritual has been broken and people begin to alter blindly, which affects the main cause of worshipping Daivas. so, we must first see why we worship and then try to continue to worship as our ancestors did.

©️ Vishal Kadri

Story of Guliga

2020-07-30T07:08:00.000-07:00

Guliga is one of the oldest Daiva of Tulu Nadu. Depending on the Place, context, and circumstances, Guliga Daiva is known by different names. The Guliga Daiva is considered to be one among Shivagana.

Guliga

One day in Kailasa, a stone was found in the ash which was brought by Parvati to Lord Shiva.

Lord shiva threw that stone to the ground. From this stone, Guliga was born. He was sent near lord Vishnu. Vishnu cursed him to take birth in the stomach of Nelaulla-sanke.

When nelaulla-sanke was Nine-month pregnant, the child in the belly asks her, ' from Which Path should I come out of your stomach?'.
she replied, "you can come in the path where all children come from".

But the baby rejected her proposal. Tearing her left breast , he came out of his mother's body.

he felt uncontrollable hunger and gets attracted to the sun and tries to eat it, he drains the lake of Lord Vishnu and consumed fish. He was given the blood of elephants and horses, but his hunger never subsided. Then lord Vishnu gave him a little finger. finally, when his belly was full, he was sent back to the earth.

Since He has a mysterious origin, with a rage and animal hunger, he was sent to this earth for an evil sacrifice, which may have been the outset of his atrocious behaviour.

Once, Seven Jala Durge were sailing on the sea. They saw him and gave shelter to Guliga. He was blessed and appointed has the guardian for their temples. so, he was named as Kshetrapala. later, when the battle was fought between Panjurli and Guliga. The Jaladurgas consoles them and advises them to live like siblings, due to which they are worshipped together in few places.

Guliga’s shrine is well-known to imposes discipline, evil demolition, and devotion among devotees. Usually, Guliga is worshipped on an unstructured stone on an open place, this stone is usually kept under the tree.

People believe that his eye is always towards the sky. He is worshipped on the boundaries as a guardian to protect their surroundings from evil spirits.

chawndi-guliga

Depending upon the place and merging with other spirit the guliga was renamed or worshipped in different form such as rahu guliga, raja guliga, mantraguliga, netter guliga, sankale guliga, kathale guliga, mantravadi guliga, raktheswari guliga, subbi guliga, sanyasi guliga, chawndi guliga mookamba guliga etc.

Here, Rahu and Guliga are two separate spirits which are worshipped under the single name tag. Rahu has a mysterious origin. Ancestors believe that; this divine is not stable in one place and it has no proper form. People gave kola to this Daiva only during the process of taking spirits of ancestors from its hands. Later, this ritual started to change and people started to give kola annually.

As I've already mentioned, Rahu and Guliga are usually worshipped outside in an open place. The offering is placed on a mat which is made of a tender coconut leaf or a temporary stone(movable), or a permanent stone(unmovable/fixed). Light is shown using Sutte (tutte) created by dried palm leaf. After the final offering, for a few minutes; people turn towards the opposite direction (people assume that daiva comes to have its offering). Women are not allowed to participate in this ritual. The practice may differ according to the region or location or position of this Daiva (jageda daiva, kutumada daiva, seemeda daiva).

Guliga kola, kadri

Guliga Kola essentially consists of the representator of Guliga Daiva with his face adorned with black and decorated with colours like red, white, and green. tender palm leaves are tired on his waist, anklets for his leg called has gaggra, dancing enthusiastically with the burning firewood called sute in his hand. Eating raw meats can be seen in Guliga's kola.

Yet in a few cases these days, people are ignoring the real traditions, known as "kattle," and they are going behind entertainment and exaggerating things. Stone worshipping is transformed into ideal worship, worship of Guliga has been completely changed from tree shades to concrete strains. Going back to actual customs is extremely difficult. However, customs are not just a ritual, it has its own inner meaning. So, people must understand the real cult that our ancestors generally followed and then imply it once they have understood. This stops us from following rituals blindly.

©️vishal kadri

Story of Koragajja

2020-06-12T11:51:00.013-07:00

One of the most worshipped Daiva throughout tulunadu is koragajja. Anything which is lost, any work to be done or any issue to be solved; first and foremost, people recall this divine.

Koraga thaniya is the historical figure and not a mythical creation. Dravidian of Indian worship their ancestors, who did extraordinary things for the greater goodness to their community. Due to which they were recognized and worshipped by their later descendants.

Meaning:

Koraga thaniya who is popularly called koragajja. Here "Koraga" is the community name and "Ajja" is the word in Tulu language usually used for old male citizen.

Even though he attained divinity during his middle age; people started calling him "Ajja" because of love and affection towards him.

Story:

Koraga thaniya lost his mother Maire when he was 30 days infant. He even lost his father during his childhood. There was no one to look after him. So, He left his home town and started his journey towards the south. Near kallapu, he sits under the tree where hundreds of people were passing by. Due to hunger, he started assuming and he eats white sand as rice, He consumed Careya arborea (Wild guava) as a coconut. He used to cry sometimes and sometime laugh because of his loneliness.

At that time, woman named Bairakke baidyedi, with her daughter Athu baidyedi and her brother Chenniya were passing through this place carrying toddy (kali) in the pot. They observed the behaviour and actions of thaniya and came closer to him. The Child ran away and hid behind the fence. Bairakke baidyedi requested the boy to leave the fence and allow them to go. But Koraga thaniya told that “he doesn't have clothes on his waist, so he refused to leave the fence”.

So, Bairakke baidyedi took off the cloth that was tied to the pot and gave it to Taniya to put on his waist. He tied the cloth to his waist and began crying loudly with sorrow. Bairakke felt compassion for Thaniya, and she started enquiring about him. Thaniya started telling his story and stated that he had lost both his parents and even the members of his community; there was no one to look after him. So, He decided to go to the places where there is plenty of work to do and plenty to eat”.

Bairakke baidyedi tells thaniya to come along with her. She promised to look after him like her own son. Thaniya agreed and decided to go along with her.

Bairakke Lovingly nourished him like a son. After thaniya 's arrival at their home, the house was filled with money, and their toddy business started to improve. Koraga Thaniya excelled in the work of Basketry.

koragajja

(we can see this during koragajja the kola, the basket is usually hanged on the shoulder of koragajja)

It was the day when the Nema was organized For Marlujumadi, Maisandaya,lekkesiri, Kinnikodangade Daivas, which was associated to Bairakke's family. Coconut leaves, tender coconuts and banana plants had been allocated for this event from bairakke’s house. Things were so heavy that, it needs to be lifted by at least 7people. But there was no one to take these things from Ansuru barike ( bairakke’s house).

Bairakke baidyedi requested thaniya to carry them to the temple. Thaniya decided to lift the things alone which was supposed to be lifted by 7 people. But he demanded to serve him a meal of 7 people. (It had toddy, rice and the curry of 30 mackerel fish). Bairakke happily agreed to his demand.

muttale

After eating, thaniya raised the stuff alone that was supposed to be lifted by seven people. he walked down the yard ; looked back and he began to weep. He emotionally told Bairakke that,"You have been nourishing me just like my mother, don't expect me to come back. One who went showing his back today might not return ever again showing his stomach."

Bairakke tells that “son, from the day you are with us; we had good fortune. if you do not want to lift those items. Keep it down”.

Thaniya replied that “the promise which is given by me will not be taken back, just like that; burden which I lifted will not be kept down”.

He started his journey towards the temple.

The Chief of the temple noticed thaniya bringing things from a far distance.

He orders Thaniya to keep the thing near the temple and told him to stay away from the temple strain.

Thaniya felt bad about this behaviour. He questioned the chief, “things which were brought by me was useful, but not me? Instead, you made me stand far because I belong to lower community”.

Thaniya’s words were ignored by everyone present there.

Thaniya quietly went and stood near the temple’s strain and started to see up. He noticed the branches filled with fruits which is used for pickle. He recalled the words told by his mother to him that; the pickle is empty in the house. Thaniya decided to pluck the fruits for his mother.

He climbed and kept his foot on temple’s strain. Still, he was unable to reach the branch. So, he kept one more foot on temple’s kalasha. The divine inside the temple vanished him in anger. From then thaniya attained divinity.

Later, he was worshipped as koragajja/ neecha Daiva throughout tulunadu

(the death of Koraga thaniya is not clear. It might be possible that people might have killed him because he went upon temple’s strain adding to it; he belongs to lower community. Or it might be also possible that he might have slipped and fell, while plucking fruit from the branch. Since, pardana’s are not in written format, people started to modify it depending upon their convenience. Due to this reason his later descendent started to tell that he was vanished from the grace of god.)

Arasu katte, kuthar

One day, Arasu daiva came to sarlapatta(kuthar) and they wanted to occupy their position in that place. Panjanthaya Daiva was worried about this. Because; if in case Arasu Daiva takes their position is sarlapatta the position of Panjanthya Daiva will not remain same. So, he requested koragajja to chase them away from coming to this place. Since, arasu daiva are usually offered vegetarian food. During their entry into the place; koragajja killed cow (kubalthi petha) on their way. Due to which arasu daiva might get impure if they touch it; so, they had to leave that place. Panjanthaya was happy from koragajja strategy. so he blessed that thereafter koragajja will be worshipped in 7 different stones in different places ( Manja, Bolya, Agela, Ujjila, Tala, Derlakkatte, Someshwara) and given him sarlapatta.

Why do people offer alcoholic drink to koragajja?

Even though koragajja was born in one community. He was nourished by Bairakke baidyedi who was into (kali) toddy business. She often gave thaniya to drink this wine. Due to which people started to offer palm wine to koragajja. But this was later exchanged by other alcoholic drinks.

koragajja, nanthoor

Why people restricted women from watching koragajja kola?

During Koragajja kola, the person who became the medium of koragajja used few cloths on their body instead They were only tying palm leaf on their waist. they used to dance for the beats of drums(dollu) narrating the story in the form of pardanas.

Moreover, people used to offer alcoholic drink to this daiva due to which, people were using minimal lights during this kola. Because of this reason, women were restricted to watch this.

koragajja katte, kuthar

It is sad to tell that, these days people are compressing our historical figure into mythical characters. This can also be seen in this story, people these days tell that Koraga thaniya is an incarnation of Lord Shiva.

It might be possible that; Tulu Nadu belongs to lower community people who had their own custom and traditions, but they were ignored and degraded by the upper community people who later migrated to Tulu Nadu. Few communities were not even permitted to enter few holy places, and they were treated separately in society. Due to which, There were few changes in the storyline of these historical figures.

This turned into a disadvantage; alteration has taken place in such a way that; people these days are not ready to believe the true story without the involvement of god and goddesses. However, it is very difficult to bring Pardanas into original form.

The main intention of writing this is to narrate the true story for future readers and not to degrade or uphold any community.

Kindly do not copy this article without permission.

Ⓒvishal Kadri 

Story of Sathyanapura Siri 02

2020-05-22T09:23:00.005-07:00

Read SATHYANAPURA SIRI PART 01 (👈 click here)

Two brothers, Kariya Kaasinghe and Boliya Deesinghe, were born from red and white lotus. They built the kingdom in bola with their own real power.

One day, they came for Bonte (hunting) to the Forest of Bola. In the forest they heard the gorgeous voice of woman singing. Since, both siblings were unmarried; They decided to keep one another in competition with the guidelines that, the first one who see her, will get a chance to marry her.

Siri noticed that two men were coming towards her. She stops them and says, "The one who come first is my elder brother, and the next one will also be my brother."

Kariya Kaasinghe and Boliya Deesinghe happily accepted Siri as their sister.

Brothers wanted to take their assumed sister Siri to their palace. Siri agreed to go with them only if they take her to the palace with grand procession. Two brothers agreed gratefully. (she told it because, if she would go directly; People would see them in different way. so she wanted them to accept her as a sister front of everyone.)

Hiriyadka temple, udupi

Siri made her son kumara to vanish by pressing his vertex by her thumb. Promising that she will meet him soon.

Through the grand procession Kariya Kaasinge and Boliya Deesinge took Siri to their palace.

Kodsar Alva who was ruling kotrapady Guthu was married to saamu. Even though they were not blessed with children. Kodsar Alva gave unconditional love to Saamu.

Kodsar Alva was invited by kings of bola to their palace, he sees beauty of siri and decided to marry her.

Kodara Alva and Saamu

Because of this, he decided to give up his first wife Saamu. Kodsar alva who never scolded his wife suddenly started blaming her for each and everything. He started pointing mistakes in her work and even started giving fake reasons.

Saamu was really upset and decided to go back to her mother’s house.

Saamu was also born from the divine power. She lighted the lamp on crossed wall on the entrance of Kotrapady Guthu and left the house.

Kodsar alva of Kotrapady marries Siri even after knowing that it was her second marriage.

From then, Tuluva women got a right of second marriage ( kai-pathuna).

kodsar alva and siri

When Siri was taken to Kotrapady. The light which was lighted by Kodsar alva’s wife Saamu reflected Siri’s eyes, and she was unable to move further.

Siri demanded to go further with Kodsar Alva only if her first wife Saamu comes back home and welcomes her inside.

Kodsar Alva first wife objected this proposal in the beginning. Later she agreed and accepted Siri.

Siri gave birth to girl baby called Sonne. She handed over this baby to Saamu and instructed to leave this baby in Kānabeṭṭu Manju Pergaḍe’s house(Saamu’s mother house).

Finally, Siri took her last breath. Saamu handed over this baby to Manju Pergade. And when she was returning, Even Saamu slipped and fell down. Because of which even she lost her life.

This child grows up in a grandparent's house. There, another child of truth Ginde and Siri's daughter grew up together.

Sonne and Ginde

Sonne was married to Guru Marla. Even after crossing the age; Sonne did not attain maturity.

‘’Karapathuna’’ event was organized on behalf of Ginde’s maturity. But her close sister Sonne was not invited for this event. Sonne goes to her sister's event without invitation. Instead, she was insulted and ignored. Sonne goes back to her house crying shamefully. Husband also scolded Sonne for going without informing and started treating her badly (he did this because Sonne was infertility).

“Karapathavuni” this is usually done for women on the 5th day of their maturity. Relatives and neighbors were called for this occasion. Basically what happens is, 4 coconut is tied together and “madikuntu’’ (new and wash white cloth) is put upon those coconuts. The woman who became mature is made to take 3 round around it and made to sit between those coconut. People who came, later give her a blessing by putting desa (rice)on her. This might be done because; to inform the society that the girl is ready for marriage or if she is married, she was taken to her husbands house.

"Kajambu/kojambu madime" This ritual is carried out for young boys, typically between the ages of 7 and 9. This ritual does not involve any priests. These rituals are done under the guidance of the village head and community leaders.

On an auspicious day, Boy is made to sit on the lap of his maternal uncle. It is important that the person who does the haircut is of the Bandary community. (All of these people should be contacted ahead of time and informed about the ritual.) After the haircut, the baby is made to take a bath. The boy is made to wear new clothes and is dressed as a groom.

A piercing of the boy's ear is performed by a member of the Vishwakarma community, who is a goldsmith. The earring that is placed in the ears is called kodange or tikki, and it is done so while the boy is made to sit on the lap of his maternal uncle.

When these two rituals have been completed. Those who have been invited come and bestow their blessings upon the child. In addition, the kid receives gifts from the invites for the Function. Which is also called "kanchi deepuni," which is just a big copper plate where guests are supposed to put their gifts.

After this ritual, the boy will be independent in his thought process and he needs to do his work on his own.

Even after many years of marriage, Sonne and Guru Marlar were still not blessed with children. They kept praying to Bermer and decided to build Gunda (strain) for Bermer and give him spread (Parake) of gold cradle as soon as the baby is born.

Finally, the two female babies were born from the blessings of Bermer. These girls were named as "Abbaga and Daraga." Children grew up spending more time with one another. Eventually as they were getting older. Sonne and Guru Marlar apparently started to find the appropriate groom for their kids.

In the form of Brahmin, Bermer came to remind the words given to him by the couples (when sonne was infertility). But, sonne ignored the words altogether and Brahmin was forcefully ordered to leave their place.

One day for some work, Sonne and Guru Marla had to leave the house. Before leaving, they put wooden game "Cenne-mane' in the box and locked the room. (They did this because they knew that the girls fight every time when playing this game). Once they left, Bermer comes to their house disguising himself as a Brahmin. Opens the door and gave Abbaga and Daraga to play Cenne-manne.

Abbaga- Daraga playing chenne-manne

In the game, Daraga (younger sister) defeated Abbaga (older sister). Younger sister Daraga began to make fun of her. That's why both sisters go into a fight.

Shame of losing the against younger sister. Angrily the elder sister Abbaga stabbed with the same wooden board (cenne-mane) on the head of the younger sister Daraga. The girl fell prey and dies from this wound. Abbaga dumped her sister's body into the well. Once she was aware of her mistake, even she jumped into the same well by writing a note to her parents about this incident.

When Guru Marla and Sonne returned home. They were concerned about not finding their children. Soon, they found the letter written by Abbaga.

Bermer appeared and told, "God has taken away his boon because you have not fulfilled your given promise".

Finally, they saw children's bodies floating in the well. It was too late for them to realize that Bermer is the mastermind of all these events.

After which Sonne and Ginde died naturally and joined the group of Siri.

The generation of Siri family comes to an end. but they're still living in thousands of their devotees.

Siri, Saamu , Sonne , Ginde , Abbaga , Daraga

"Adi badakai lenkke lokada Bermer boka Mahalingeshwarana nadet. 7 kodi adit bala kumara aadh alpa untula. Kannuda pagarid, kai tha sonned. Apperenla peri-apperenla lethondu nanda lokogu bathudu sonne-ginden lethondu ,yermalu kantheshwara deverna Maratha mudeld nik mariyadid patte koruver, pathare pingara koruver, betig Nandikonen koruver. Anchene mahalengeshwarag dristi dinaga bangarda bimpodu abbaga-daraga balelu uppuver. aklen lethondu yelver siri kulu 16 aladeda kattu malthondu. Uru jathudu bandara jinjale" Pandh Kumarag siri panthina pathera ( this is the word told by siri to kumara).

hiriyadka temple, udupi

There are more than 32 places across Dakshina Kannada and Udupi, where Siri Jathre takes place. These places are termed as Alades. Which is one of Tuluva’s most important temples. Siri jathre 's most highlighting thing is that, thousands of men and women assemble to enchant divine in them.

Every Tuluva or at least one member from each family have to attend this jathre and give their offerings ( kuddu, tharai, pinagara, panuvu, malige etc) on behalf of their entire family.

siri jathre

Dalya is usually performed in house or in Alades. Here only few selected people are called and formed this ritual. This usually happens when there are any quarries to ask. Problems to be solved or even it is conducted to join or to discharge any member from the custom of possession.

dalya

Whereas, Siri Jathre is performed in Alades. It usually takes place during the full moon (Punnime) it is performed for one-whole night. People who get possessed have to attend this Jathre in their respective Alades. There are few things they must follow before they attend Jathre such as their food habit and living style etc. It is believed that, if in case people who get possession by any Siri group do not attend this Jathre. There is the risk of being possessed in their respective houses. So, people attend this Jathre without fail.

Women mainly wear white saree or any saree depending upon their convenience. Acre flower is the main flower used during this custom. Typically, Siri Jathre or Dalya begins with kumara's possession. The kumara starts saying Pardana, holding the acre flower in his hand. Later on, the acre flower is offered to women who enchant Siri then Sammu, Sonne, Gindi Abbaga, Daraga respectively.

siri jathre

When they get possessed people move from conscious to unconscious path, hitting their head through acre flower and uttering the word “sooo ” loudly, moving their body unconsciously. These people start narrating the glorious oral epic called Padana/Sandi which is 15,683-line story of Siri group. Which starts with the word “Narayana’’.

siri jathre

Some researcher believes that, this is the mass possession and some try to dispute that people are using this medium to put out their emotion. Through which they are recognized and valued in societies. (this usually happens in occasion. If the woman who gets possessed by any Siri group. Comes to any function they are supposed to treat them well).which is actually misleading the actual essence of Siri Worship.

Anyhow, we have to understand the moral which is given from this story. And implement in our life, that no matter what, “we should never lose hope from our life, and we should never forget the promise given to others”.

©️ Vishal kadri

Story of Satyanapura Siri part 01

2020-05-13T10:35:00.007-07:00

The palace in Satyanapura was ruled by a king named Bermalva. Old Bermalva was seriously concerned about the lack of an acceptable successor to his palace.

Shankar Alva, Berm Alva’s far relative used to visit his palace to handle the Kingdom's affairs. Old Bermalva was taken care by a servant named Daru. She cared about every work of Satyanapura palace.

Daru

One day, Bermer Daiva disguised himself as a Brahmin, proceeded to Berm Alva’s Satyanapura palace and instructed him to worship both Bermer and other descendant Daiva, such as Lekkasiri, Nandi-Kone, Nage etc., whose shrine had been annihilated and therefore had fallen in the forest without maintenance.

Bermer Gunda

Bermalva followed the instruction given by brahmin and built a strain to Bermer and other descendent Daiva’s. For which Acre's flower and sandal-powdered ball was given as a Prasada to Berm Alva. Magically, the baby girl was born from the same acre-flower. She was named after it as Akkerasu Siri.

Daru nurtured Siri more than mother's duties and responsibilities. Within few years Siri had grown up into gorgeous girl. Sankari poonjed's son, Kanthu Poonja, who was in power of Basur-Beedu. wanted to marry Siri. Even after having affair with a prostitute lady named Siddu. He vows to Bermalva that he will look after both Satyanapura and Basarur; also promised that he would perform the funeral of Bermalva; Since Bermalva did not have boy child.

kanthu-poonja

Relationship between kanthu Poonja and Siri did not go well. Because of his unusual relation with other women and also his dominating personality. Siri never question kanthu Poonja about his behavior. Siri soon became pregnant. As usual custom of Tuluva, baby shower has to be done on the 7th month of pregnancy. Every arrangement for the baby shower began.

Kanthu Poonja bought the new saree to Siri from nearby town. Instead of going to the Basarur-beedu, He comes near his paramour Siddu, whom he had been in contact even after his marriage with Siri. Siddu sees the beautiful saree and eager to try the saree on her. But the Kanthu-poonja did not permit Siddu to use it. Totally ignoring kanthu poonja's words, Siddu wore saree which had been brought to Siri for her special day. Kanthu Poonja orders her to quickly remove the saree and fold it back again.

AKKERASU SIRI

During the baby shower. Siri refuses to consider Kantha Poonja's given saree. Claiming that the prostitute has already worn it. Kanthu Poonja was very angry with Siri because she embarrassed him in front of everyone present there. On behalf of Siri, Berm-Alva pleaded for forgiveness and continued with other rituals of baby shower. She was subsequently brought back for delivery to Satyanapura in accordance with the Tulu custom. Since Siri was born motherless; Prior to leaving, Siri tells her mother-in-law to come and carry out the responsibilities of mother. Which was ignored by Sankari poonjedi in upcoming days.

The baby boy was delivered by Siri. The notification of birth was conveyed to Basrur from Bermalva. Yet, kanthu Poonja, or Sankari poonjedi never thought about coming to Satyanapura to see the child.

In order to know about his great grandson, Bermalva visited astrologer. The words of astrologers held Bermalva in a state of shock. Astrologer told Bermalva that, name of the child must be kept as Kumara. But astrologer restricted Bermalva from holding kumara. If in case he carries a child, it could lead to his dead.

As Kumara started crying one day. Bermalva sees no one around the infant and obviously he goes and carries baby in order to calm infant down. It proceeds to the death of Bermalva. The most miserable message had been shared across Satyanapura. This saddest message had also been conveyed to basrur, as kanthu pooja vowed to perform Bermalva funeral.

The final message sent over to Basrur was worthless. Kanthu poonja deliberately ignored the message and violated his pledge. Being women Siri took all courage and gave her shoulder to carry the dead body and perform other rituals .

Male dominant society began to exhibit its power against Siri. Who seemed to have no real support from her husband or anyone else. Shanker Alva (berm Alva’s grandnephew) successful started to make plan against Siri. Shanker Alva asked for a portion in Satyanapura's assets. While, Shankara alva's words were opposed by Siri. she told that kanthu poonja should be given lawfully all right of the kingdom. Until her son kumara becomes elderly; since it was the last desire of Bermalva.

Village council was organized by the panel of judges. Meanwhile, Shankar Alva bribed the Judges. Siri come to justify herself. The jury, which spoke in the favor of Shankar alva, declared Shankar Alva has a next owner of Satyanapura kingdom. Siri tried to object thier decision and was unsuccessful with it.

Siri goes back to Satyanapura palace and decided leave Satyanapura along with her son kumara. Removing all the jewels worn by her and her son kumara., Siri decided to carry only 10 pairs of cloth along with her. Daru go along with Siri telling that, she has no reason to stay back in Satyanapura without them.

Siri and Daru

Siri cursed Satyanapura and left Satyanapura palace.

Siri warned Daru not to look back; if in case she looks back, she was prohibited to tell what you saw. "

Daru accepted siri's words. Carrying kumara Daru goes behind Siri.

When they reach the border of Satyanapura. Daru looks back to see the last glance of the palace where she was gown and worked for so many years. Daru saw Satyanapura palace burning. Daru calls Siri to inform this. But Siri made Daru to recall the words given by her before leaving Satyanapura. Siri added to her words telling Daru that “lets pray to Bermer Daiva that the Throne cot of berm-Alva , Credal of kumara and strains of Daivas remains unburnt”.

They reached Bermer strain which was renovated by Bermalva to seek blessing. But priest refused to open the door for Siri. Siri prayed for Bermer and made doors of strain open automatically. After seeking blessing from Bermer and other decedent Daiva, they continued their journey towards basrur.

Kanthu Poonja ‘s mother Sankari poonjedi see’s Siri coming towards Basrur beedu. She tells kanthu Poonja to hide because Siri was looking very angry on them.

Sankari poonjedi welcomed them and asked Siri to forgive them for past incident. But Siri refused to come inside the palace until she meets her husband kanthu Poonja.

Siri comes to know that Kanthu Poonja is hiding inside siddu’s house. She goes near the palace entrance and demanded him to come outside. By considering all the sins of kanthu Poonja, Siri called out her husband name and decided to give him a divorce.

Kanthu Poonja comes out angry and asked for custody from her side. Siri showed her son kumara and replied that ,he will stand has my custody. Kanthu Poonja gets more angry because siri made his own son kumara against him.

Akkerasu siri

Later, Kanthu Poonja agreed to give her a divorce in one condition. By evening if she crosses the border of basrur beedu ,she can be separated from him or if not, then she has to be serving kanthu pooja till her last. The brave Siri never wanted to be a slave to her husband. She accepted the words of kanthu Poonja and left basrur cursing him and siddu for all their sins.

On the way, she had to cross the river. But the skipper refused to give a ride to Siri telling this boat is only allotted for kings. Siri magically made a road in between the river and crossed it. Skipper came running near Siri and asked for forgiveness for his mistake. She cursed him that; river will have water only for 6 months and stays no water for rest of the months.

Siri and Daru had to face problem without food and shuttle. They had to stay in bola forest. Eating fruit which were available in forest for their living.

Time passed; Daru felt uncontrollable hunger. It had been a long time since they saw the face of the rice. Daru had no strength to go in search of rice. Siri assures Daru that she will get rice for her, leaving kumara beside Daru. Siri goes nearby village in search of rice. Siri begged the handful of cooked rice and brought to feed Daru. Tears began to flow from the Daru’s eye. Reminding Siri, Daru tells," From my hand I've served food for a lot of people, I've also done leading rice for those who came in hunger. I have never made you or Bermalva to work…. But today, I made my queen to beg for me”. Daru started crying loudly. Siri feeds rice to Daru with her own arms. Daru gazed at the rice and siri for a moment, and She closes her eyes forever. Daru had dedicated her whole life to serve Bermalva and Siri. She attends Divinity from the blessing of Siri and worshiped has Jala korathi / jala baikadhi throughout tulunadu.

Later What happened to Siri? What later happened siri's life ?....to be continued…

©️vishal kadri

part 02 click here 👉 Story of sathyanapura siri 02

Tulunada Bermer: Tale of Tulunadu's Divine Gaurdian

2020-05-01T08:48:00.001-07:00

Word “Bermer” gives meaning of old or ancient and “Er” gives plural or respect indicative suffix in Tulu. Since, this Daiva was considered has one of the oldest Daiva. Bermer name might have come into picture.

According to Bermer pad-dana’s “Mitta megi lokodu bolpu dever undanaga tirthdh bhumi loka undand, Yel kadalda nadutu undayina Bermer tulunadu undu malther”. When the birth of sun and earth took place, Bermer who was born in between seven sea created tulunadu.

BERMER

Birth of Bermer is not accurate. This Bermer is also called as ultimate god and head of all the Daiva. People tell that, Bermer Daiva stays beyond seven oceans (which might be unimaginable in earlier context)

Bermer was usually worshipped in forest under the trees on unstructed stone. It might be possible that Bermer was worshipped before the evolution of human from forest to farming took place.

Tulunada Bermerna Aradane

Bermer is considered as the head of all the Daiva, the eldest of all the Daivas is Bermer. Kola is given to Bermer Daiva also. The Bermer here is not the Hindu creator god Brahma. Who is having four faces sitting on lotus that issued from Vishnu’s navel.

Chaturmukha-brahma

Tulunadu Bermer was represented in a form of warrior seated on a horse with sword in his hand. This type of Bermer worship is also found in Jains, they represent him as a warrior God.

Jaina Brahma

One of the researchers tell, the term "Periyar-elma" in the sense the eldest king who ruled over Tulunadu is likely to be a Bermer for later times.

In the ancient story of Bothala Pandya of Tulunadu. We come across the first divine to ask for human sacrifice. Which was called as Kundodara, this tale is the only place where we come across this Daiva. So, it might be possible that, later on Kundodara Daiva was being worshiped as the Bermer Daiva.

In Siri pad-dana. When, Berm-Alva was seriously concerned about the absence of an acceptable successor for his satyanapura palace, during the loss of his wife and only daughter. It tells that, Bermer disguising himself as a Brahmin, visited Berm-Alva and told him to worship Bemer and other descendent Daiva such as Lekkasiri, Nandi-Kone, Nage etc. whose shrine were ruined and fallen down without maintenance.

BERMERNA GUNDA,Hiriyadka

Bermerna gunda (Bermer shrine) is existing in many places in Tulunadu at Naga-Bana, Alade, Garodi, Sathya-Saramani Sana, Mugera sana and also in Jain basadi. The lyrical folk literature of Tulu people called pad-dana, describe Tulu hero’s Koti and Chennaya worshipping Bermer which had idols of the Bermer. (it might be possible that Tuluva might have borrowed idol form for Bermer from Jains. Once their migration took place to tulunadu)

Bermer

When non-Tuluva entered tulunadu they started telling, what early Tuluvas were doing is completely wrong and started implementing their tradition. Because of this Tulunadu Bermer concept is slowly vanishing. The word Bermer is changing into brahma and further started worshiping as Naga-Brahma.

Current customs are completely different from what our ancestors used to follow.it is impossible to go back to the same custom of worshipping Bermer.

Naga-brahma

Although tulunada Bermer and God Brahma are similar in nature. Just because of their few characteristics. In the sense, they both perform the task of creation. Perhaps, we just can't say that whatever our ancient ancestors were doing is incorrect.

The basic idea of following any tradition or culture is knowing and understanding where we come from and root of our ancestors. If we don't know the truth and meaning of the customs that were practiced by our ancestors. We might simply conclude by rejecting our own rituals or adopting them blindly without even understanding reality. Future generations could simply end up questioning our culture which we might never have the answer.

Tulunada Bermerna Kola

Thus, worship of Bermer in tulunadu changed into different forms like 1) Tulunada Bermer 2) Chaturmukha-brahma 3)Naga-brahma 4)Yaksha brama in Nagamandala 5) Jaina -brahma in jains Basadi.

Story About Korathi

2020-04-16T02:03:00.001-07:00

When the names are identical, that doesn't mean that those with the same name are identical. For example, if there are two Rama's in a community, it does not mean both are the same and both possess the same background of birth. In the same way, in Daivaradhane there are two separate Daivas which might be worshipped under the same name. just like Agni Korathi and Jala Korathi. They are different spirits which have quite similar ways of worshipping but their origins are completely different (according to researchers and pad-danas). Detailed information has not been found about this Daiva

Meaning of Korathi:

The term "Kora" may have originated from the cultural heritage of Koraga community and "thi" or "dhi" is typically used in Tulu for females by adding their community name in the front. like, Ullalthi, Maddeldhi,Buntedhi etc.

Agni Korathi

Pula Ponjovu and Galibhadra were blessed with girl baby. She was named as Satyabari. The child had begun to grow. Initially, physical changes started taking place in her body. By the age of fourteen to sixteen, she was matured. As a custom of tulunadu, once the girl child gets matured. neighbouring women were called to advise the girl. To remove her impurity, women of Madivala community who were also called as early priest of tulunadu were called to make her bath and purify her. After the rituals were done, she was draped with saree and was sent to temple for blessings holding Gejjekathi (handy knife which has bells) in her hand.

When Brahmin priest saw Satyabari coming inside temple. Priest closes the door of temple. And started following her because she was girl of lower community. satyabari got scared and tried to escape. Finally, she jumps into fire and scarifying her body. Since, she lost her life in temple surrounding, she attends Divinity and worshipped has Jwala korathi (Jwala indicates the flames of fire)

Then she divinely goes near Mulihittilu Bhagavati temple. And she was worshipped in the presence of Bhagavati. From there she transmits with Bhagavati. Later, the chief of one village takes korthi Daiva along with him to protect them from Blackmagic and also to catch hold of thieves.

She is the Daiva who looks after the household surrounding and protect cows and paddy field. The method of worshipping korathi is similar to other female Daivas. Adding to it, she is a dark compaction woman (maybe it is shown to represent a specific community). She holds a broomstick and bent Knife in one hand and Thadppe (A plate which is made of woven bamboo strips) in her other hand. Entering into the fire is still shown during kola where Daiva plays with cinders.

Jala korathi

The palace in Satyanapura was ruled by a king named Bermalva, who had a servant named Daru. She was in charge of all the work at Satyanapura Palace. Who has devoted herself to palace services. During the loss of his wife and only daughter, Bermalva was deeply concerned about the lack of an acceptable successor to his palace. Daru was the only one who cared for old Bermalva.

Later, when Bermalva was blessed with the little girl named Siri. Who was born with Bermer Daiva's blessing from acre-flower. Daru nurtured Siri more than the duties of a mother. She continued looking after Bermalva even after Siri’s marriage. When Bermalva dies, Daru cries out loud and hits herself on the ground expressing her emotion.

After the death of Bermalwa, the palace of Satyanapura burns and disappears. Then, Daru carries the cradle with Siri's son kumara and goes behind Siri.

When Siri do not get shelter in her husband's house. she divorced to her husband. Because of this, Daru and siri had to stay in the forest with kumara. Even during this situation Daru never left Siri alone instead she continued her duties toward Siri staying with her.

Tears began to flow from the Daru’s eye. Reminding Siri, Daru tells," From my hand, I've served food for a lot of people, I've also done Alms for those who came in hunger. I have never made you or Bermalva work…. But today, I made my queen beg for me”. Duru started crying loudly.

Siri feeds rice to Daru with her own arms. Daru gazed at the rice and siri for a moment, and She closes her eyes forever.

Daru had dedicated her whole life to serve Bermalva and Siri. She attends Divinity from the blessing of Siri and worshipped Jala korathi / jala baikadhi throughout tulunadu.

Jala korathi kola is a replica of what she did during her life. Sweeping and other agricultural work is enacted during Korathi kola.

Along with the story, the experience tells us that no matter how much you fall down in life. We should never lose hope in life. Life must not only be about governing, but it must also be about severing. Thus, one or the other day we will get support from others in some other forms.

Korathi Kola

Bhuthala Pandya's Aliya Kattu

2020-04-13T09:39:00.002-07:00

Have you ever wondered why Tulunadu custom is different from others? In the sense, even if the girl gets married, she is not separated from her mother’s family. Why Tulunadu family needs girls more than boys?

For this you have to know about Bhuthala Pandya, the one who made this system for future descendants.

There was the king named Deva pandya. One day, he got a vision to create a ship from the tree of white Ixora (kepula). He became interested in his vision and started discovering this tree. He wasn't able to cut when he finally found that tree.

So, he prays to god that “mara maguruṇḍa, kaḍe tuṇḍūn kāntēśvara dēvereg, koḍi tuṇḍunu kōṭēśvara dēvereg oppava, naḍu tuṇḍuḍu paḍagu sīlava" (if in case tree falls, then bottom of the tree will be given to kantheshwara temple and top of the tree will be given to koteshwara temple. The middle of the tree will be used to build ship).

Luckily the Tree falls and the king followed the way he promised. But when they planned to send his merchant ship to the sea, there was trouble faced by the divine called Kundodara (Kundodara may be Bermer who was worshiped by early Tuluvas) who demanded for human sacrifice.

King planned to sacrifice his one boy child among 16 children. But, when he requested with his wife, she refused to give away her son by sending all of her children to her native. King was really tensed about this situation.

That time, the king sister Satyavathi came forward and gave her son Jaya pandya for sacrifice. During the preparation of sacrifice. Kundodara spared the life of the boy making next person for Throne of his uncle and allowed the ship for sailing. They sailed in ship and bought treasure to their kingdom. The king felt really happy from his sisters sathyavathi and her son Jaya pandya; who were ready to do anything for Deva pandya

He declared his nephew as king after him. And he implemented this matrilineal system (Aliya Kattu) Aliya Kattu means, the right of the family will be transferred from maternal uncle to his eldest nephew.it is also told that, 30 rules for Aliya Kattu which had caste system and division of respective occupation was done by Bhuthala Pandya’s. (Which may be true or may not be).

bhuthala Pandya

It might also be possible to impliment this custom so that the land and other valuable things which is relating one family don’t go out of their hand. So, if they give birth to girl child family will expand. From this, girl child was given equally respected in Tuluva society.

But We can also find discrimination happening with girls in later time. If the girl was not married after her maturity. She was blind folded and left in forest so that she might be eaten by wild animals. We can find this in Koti-Chennaya stories were their mother Deyi Bhaidethi was born is brahmin family who left her in the forest blind folded because she was not married and later on she was nourished by some other person. there are few womens who also fought against it,like Akkerasu siri.

The people who had their actual origin in this Tulunadu only follow this Aliya Kattu and the people those who have migrated from other places don’t follow this custom for example brahmins etc.

In Tuluvas weddings, boy do not come to marry girl. Instead, bride is supposed to come to marry groom. We can also observe during kola, Daiva uses a proverb called “aana nirel dh Ponna siri mutta” which shows both the genders are treated same in Tulunadu.

Panjurli: The Satya's Tales of Protection

2020-04-12T02:42:00.001-07:00

The word Panjurli might have traditionally come from the word “Panjida kurle” which means young wild boar in Tulu language. It is believed that Panjurli is one among the oldest Daiva in Tulunadu. When the birth of crop took place. during that time Panjurli might have come to this earth. This might have happened during the evolution of human, who moved from forest towards farming.

It can be possible when the human started involving into cultivation and started growing of crops, Wild boar used to ruin their cultivated crops to feed themselves. The humans might have thought as a curse of supernatural spirit which came in form of wild boar and making all these destruction. From then worship of the wild boar might have come into picture. Panjurli is worshiped as boar throughout Tulunadu.

Even today, during the kola of Any Panjurli Daiva. they follow the custom called “Barne-korpuni” in which paddy rice is put on plate which is made up of weaved bamboo strips and two lamps are lighted on one broken coconut.

once the Muga ⁽⁰¹⁾ is tired during kola/Nema. One person stands in front of daiva, feeds paddy rice to panjurli three times. This show our ancestors were worshipping Panjurli Daiva to protect their cultivated crops and later they thanked Daiva for protecting their crops by offering the same paddy rice to him.

*Story of Panjurli according this pad-danas⁽⁰²⁾*** :

There were five infants of wild boar in which one was separated from rest of them. Goddess Parvathi observe this piglet and finds it pretty. She takes that separated male piglet along with her to Kailasa. She began looking after this piglet. This piglet started growing and started developing teeth. Boar started destroying crops because of itchiness and irritation on its teeth. Lord Shiva gets angry and was about to kill boar. Goddess Parvathi stops instantly from doing so. Lord Shiva ordered the boar to no long stay in Kailasa and cursed him to go to earth as divine spirit to protect people from evils”.

From then Panjurli came to earth and was worshiped in many places in different forms. Depending upon the place and involvement of other spirits with panjurli the name also changed. For Example: Annappa-panjurli,Kuppettu-Panjurli, Alera-Panjurli ,Varnala-Panjurli, Tellar-Panjurli etc. Not only with named there are different ways of worshipping panjurli. In some place panjurli is shown in the form of human and few places it is still in form of wild boar. It depends how our ancestors worshiped it.

Kallurti-Panjurli

Kallurti-kallkuda have displayed their presence in many ways and made people to worship them. On the way, in the place called Baddakatte Rayara Chavadi near bantwal tuluk in mangalore. Kallurti meets Panjurli daiva. Kallurti-panjurli came into conclusion that anymore they have to be worshiped as a “Thage- Thangadi Sathyolu” which means “daivas who are brother-sister” throughout Tulunadu. From then, in southern tulunadu they are worshipped as kallurti-panjurli and Northen tulunadu they are worshipped as varthe-panjurli.

There are no family in tulunadu which do not worship Kallurti-Panjurli. “sanknda sammale Pedhinda appe “which means “nourish like maternal uncle and give birth like mother”. ancestors believed that maternal uncle and mother don’t discriminate with their children, in the same way kallurti-panjurli will be with us in all situation. They are not just worshipped as daivas but even treated as one among us.

Kallurti-Panjurli are believed to be head of the family. No matter what issue or problem is faced by the family, it has to be reported to kallurti-Panjurl Daiva’s. it might be during Darshana or during kola. Judgement right of the family is given to kallurti-Panjurli Daivas. Where, advising is done by kallurti Daiva and showing Right direction is done by Panjurli daiva.

This shows how beautiful our daivardhane is. Daivaradhane is not just the custom to follow instead it is the lesson to understand. Our ancestors beautifully structured the relationship between humans and nature.

Daivaradane/ bhootharadane is purely based on nature worship/ ancestral worship. It is inappropriate in changing the customs which was done by our ancestors just because of trends. Panjurli Daiva do not have any connection with Lord Vishnu's 3 incarnation Varaha. we do not find any connection or evidences to tell both are interlinked. Pad-dans the epic poem which tells the story of panjurli,do not have any stanza refering the same. These changes are later done because of the influence of other culture on Daivaradane.

Changing name of Panjurli to Varahi or Varaha-Murthi and Kallurti to Vartheshwari , maha kali. Creating new stories which includes mythologies, connecting daivas pad-dans to God and goddess stories is making daivaradane out of track. This is indirectly disrespecting our ancestors. Ultimately these modifications Leeds into clueless worship with lots of confusion.

(01)Muga is basically mask of Daiva. Which is made of brass, sliver or gold and traditionally made of areca leaf . Each daiva has its own Muga depending upon their stories. It is tied on face or above face of daiva during kola. And worshipped on mane-mancha for rest of the day.

(02)Pad-danas are basically poem sung orally during kola/nema. which tells the story about particular daivas. this is usually sung with instrument called Thembare

Story of Mantradevathe

2020-04-08T06:16:00.002-07:00

Mantradevathe

Kantu Baida a person from Suntradi Barke⁽⁰¹⁾ from Iruvailu⁽⁰¹⁾ village, During his time, robber's torchers were out of the limit. coconuts from coconut tree, Nuts did not last in Areca palm. There was no paddy heap in the courtyard. The yoke was stollen. Female were not safe at home. This instilled deep distress, leaving Kantu Baida with tears in his eyes.

At the break of dawn, Kantu-Baida carries a coconut and sets out in search of Daiva ⁽⁰²⁾. He arrives at his brother-in-law Paddanja Baida's house. Paddanja Baida looks at Kantu-Baida and inquiries about his arrival. Kantu Baida explained his predicament and expresses his need for Daiva⁽⁰²⁾ , Divine capable of apprehending thieves. Paddanja Baida and Kanthu Baida then decided to travel together to Kerala state in search of Daiva⁽⁰²⁾.

They reached Kerala state and wanted visit Kuṇṭala Jantiri, an astrologer and worshiper of many Daivas⁽⁰²⁾. The while there, they heard the girl sweeping the yard. Paddanja Baida approaches her and inquired about Kuntala Jantri, She informed him that " Kunatala Jantri was performing afternoon Po Pooja ⁽⁰³⁾ inside".
After some time when he came out, Paddanja Baida and Kanthu Baida who were waiting respectfully greeted him with respect. Kanthu Baida explained his issue with Kuntala Jantri and shared the purpose of his visit.

Kuntala Jantri asked Kanthu Baida “what kind of Daiva⁽⁰²⁾^.you want to take along with you?, Daiva with six- arms ?,Daiva with three-Muga?, Maisandaya? or Pilibuta?”.
Kanthu Baida exclaimed, "In our village, there are numerous powerful Daivas like those. Please grant me the one that resides on the right side of your household's main deity, tailored to my needs."
Kuntala-Jantiri declined to offer the Mantradevathe and suggested choosing an alternative. he elaborated that the Mantradevathe is exceedingly potent, and it might pose challenges if taken along due to its complexity.
Kantu Baida tearfully pleaded for Mantradevathe, to which Kuntala Jantiri agreed under certain conditions. he stipulated that he must travel the country, learn six languages including Konga, Malayalam, Hindi, Marathi, and acquire profound knowledge, only then would she grant him the Daiva.
Kanthu Baida returned after one year and six months near Kuntala Jantri after completing his assigned tasks. On 13th day of the Aati ⁽⁰⁴⁾ month, which fell on a Wednesday. Kuntala Jantri instructed him to stand in the lower spot and make a bag from his cloth. Kuntala Jantri enchanted the Daiva in an Arecanut flower and a ball made of sandalwood paste and placed enchanted Mantradevathe items into Kanthu-Baida's bag. Kuntala Jantri advised him not to look back until he reached his destination.
Mantradevathe followed Kanthu Baida just like a mother follows her child. Upon reaching home, Kanthu Baida placed a stone under the tree, kept all the enchanted items on it and began worshipping there. That same night, the Mantradevathe appeared in Kanthu-Baida's dream and said, "O Kantu Baida, I am not a Daiva⁽⁰²⁾ to be worshipped under a tree; instead, you have to worship me on Mane-Manchaavu⁽⁰⁵⁾inside the house." Kanthu Baida agreed and started worshipping Mathara-devathe in Mane-Mancha⁽⁰⁵⁾ in his kitchen.

As time passed, Mantradevathe began to show her extraordinary miraculous abilities, resulting in the injury of ten individuals. She started apprehending thieves and swindlers, inciting family members to turn against each other. Besides Kantu Baida, she caused distress to everyone around him.
The people united and reported this to kattemaru ⁽⁰¹⁾Doddanna arasu ⁽⁰⁶⁾. Arasu⁽⁶⁾ summoned Kantu Baida and presented him with two options: either expel the divine spirit from the house or leave the place before sunrise.
Kanthu Baida expressed “i might live the house but I will not throw Mantradevathe who is like my mother”. He returned home and stood before Mandra-devathe’s Mane-mancha⁽⁰⁵⁾ and Tears streamed down from his face.
Mantradevathe appeared before Kantu pooja as a 7-year-old girl and reassured him not to worry. She promised to protect him and gently wiped away his tears. Mantradevathe began to trouble Arasu ⁽⁰⁶⁾.
Later, Arasu ⁽⁰⁶⁾ implored for forgiveness. He vowed to honor Mantradevathe in his palace, revoked his previous order, and allowed Kanthu Baida to remain in the kingdom, granting him twelve acres of land to cultivate.
Eventually, Kanthu-Baida was also punished by Mantra-Devathe for becoming arrogant and developing a sense of superiority after acquiring the land. Kanthu-Baida was pardoned and sought forgiveness. Mantradevathe informed Kanthu Baida, "This is just the beginning; I will visit many places and display miracles, compelling them to worship me".
Mantra Devathe blessed Kanthu-Baida, saying, "You brought me to Tulu Nadu. So, whenever people worship me and make offerings, a portion will be allocated to you as well."
Kanthu Baida, overwhelmed with gratitude, took blessing and pledged to faithfully serve Mantra Devathe. From that day forward, with her strength and divine power, Mantra Devathe established her influence across Tulu Nadu.
she became known as the guardian and protector of the sacred deity, ensuring that her worship and offerings were carried out with utmost devotion. Kanthu Baida's unwavering dedication further solidified Mantradevathe's presence and reverence in Tulu Nadu, making her a revered figure among the people.

Mantradevathe kola

01) [VK1] Iruvailu kattemaru Suntradi barke is located in Moodabidri town and a taluk in Dakshina Kannada district., Mangalore city, in Karnataka, India.

02) [VK2]Daiva / Bhoota are basically demi-god worshipped throughout Tulunadu. Which helps people during their difficulty as invisible source.

03) [VK4]Puja or pooja is a prayer ritual performed in the morning/ afternoon / night by Hindus to offer devotional worship to one or more deities,

04) [VK5] Tulu speaking people of Tulunadu, basically followers of this calendar system. The first day of this calendar falls on Bisu (middle of month in April) which is also celebrated in Kerala region as Vishu. The first day of a Tulu Month is known as Singode and the last day known as Sankrathi.

Aati is the 4^th month according to this calendar which fall in between July–August

05) [VK6]It is basically made out of wodden plank. Were daivas are worshiped on it and all the thing which is related to specific Daivas are kept on it. It is belived that Daiva stays in their respective Mancha and protect us.

Mantradevathe daiva

There is different type of Mane-Manchaavu most comman once are,

1) Mandana kai – these are the mancha which is made two wodden log which has been fixed to wall.

2) Kateri-Mancha – its is made of wodden plank which has leg and looks alike handled chair

3) Tugu-mancha – it is also the wodden plank is hanged using chain. Just like swing.

06) [VK7]Chief of kattemaru place

Kalkuda Kallurti: A Living Legend of the Divine Realm

2020-04-04T06:16:00.000-07:00

Shambu Kalkuda And Ervadi Belong to poor sculptor family. They were blessed with 4 boy children. Sambu kalkuda teaches each one of his children with particular skills and specialized them as Coppersmith, Carpenter, Potter and Goldsmith respectively. later he Assigns them to different locations to work with their respective abilities. Shambu Kalkuda had to leave 7 months pregnant Ervadi in the purpose of work.

Ervadi give birth to Fraternal twins and named them as Beere and Kalamma. while, children reach the age of maturity. Beere was insulted fatherless by his friends. Beere goes in reach of his dad and finds him. Shambu kalkuda shows this beautiful stone sculptures to his son beere, but,Beere points out the mistake done by his dad in his work. Father gets scared of punishment from king and shame because, his son pointed his mistake which no one could identify. Shambu kalkuda kills himself. Later on ,his son beere decided continuing his father’s occupation. he works in Karkala to sculpt the statue of Gomatta. mesmerizingly, he sculpted Gomatta statue.

King Balisuda told beere that he wanted to personally felicitate him by giving Sliver kada for his left leg and gold kada for this right hand. But The king cut his one hand and one leg so that he will not be able to sculpt anywhere else. beere goes to Venur for sculpting of “Gomatta”. With his one leg and one hand.

Years passed but her brother did not return home. So, kalamma decide to leave in search of her brother. leaving her mother at home. she gets ready and carries a bag which contained food for her journey and rest for her brother. She continues her journey in search of her brother Beere. Finally, she finds him in Venur suffering without arm and leg.

Kalamma get emotional seeing her brother stage, angrily throws her bag into lake and went running towards her brother. They decide to take revenge against King Balisuda.

beere and Kalamma took bath in nearby river and went to Mahalingeshwara temple and jumped into the well, disappeared and gets divine powers with the grace of God.

they takes revenge on King Balisuda by destroying his kingdom and torturing him mentally and physically. Finally, balisuda asked for forgiveness and agree to worship them.

These Daivas were popularly worshiped as Kalkuda - Kallurti

when we hit black stone, the mark as white remains on it. Same concept has been shown in the make-up of Kallurti-Kalkuda during kola, Daivas are supposed to put the black color with white dot in it. Which also shows their family works of Kallurti-Kalkuda. but, due to changes in time and involvement of other forms, Kallurti face color is been replaced by pink and kalkuda face colour is been replaced by blue these days.

Year passed, king balisudava was tired of worshipping kallurti-kalkuda. So, he decided to put poison to their offering. But Daivas made his family to eat it intelligently and made them suffer. Balisudava pleaded for forgiveness and begged to hold his family safe. Daivas forgiven his sins and made a vow that he will not make this mistake again.

This situation is still shown during kola, before offering food to Kallurti. it has to be eaten by 3 or more children. To make sure nothing has been added to it.

Different forms of Daiva in Daivaradhane

2020-03-19T03:05:00.001-07:00

Daivaradhane is basically worshipping the spirit. Which is called as bhutas, daiva, Sathya and many more. Still some research is going on this topic. Few of the researcher tell that, we should not call them as bhutas and few researchers tell there is nothing wrong in calling spirit as bhutas.

There are 3 type of spirit worship in Daivaradhane

1) Animals Backgrou

Basically, our ancestors are agriculturists. whose main goal was to protect their cultivated crops. So, they started worshipping mother earth and when they found the destruction is possible from animal kingdom like snacks, tigers, cows, pigs, corcodile and many more. the only possible way was to worship them and make them satisy.

From then we started worshipping daivas like panjurli, maisandaya, Pili bhoota, sarpa etc

2) Human Origin

Basically what is bhutas?

If we come across the meaning of bhuta. It is a word representing our past. Something which already happened in past is called bhuta Kala. And spirit of the passed-out person is also called as bhutas.

when we change the word bhuta to some other language it's meaning will not changes accordingly .

Like ,when we tell it in English.. Bhuta will be literally called as devil or ghost. same way bhootaradhane will be called devil worship which is sham.

Why did ancestors called few spirits as bhutas?

It is not appropriate in calling everything as bhuta. Bhutas are called to those spirit which had its existence just like us and because of some reason or some obstacles faced by them.they faced unusual death. but with the grace of God and the good sins which they did towards society, they were worship by their descendents. such type of spirit where called bhutas.

For example: kallurti-kalkuda twins who belong to sculpture family lost their life jumping into lakes only to Reoccurrence as spirits with a motive of revenge for injustice meted out to Kalkuda.

Kallurti Bhuta

3) Guardian of the Natural Realm

Before Tulunadu people who were called Tuluvas had no proper knowledge beyond boundaries of Tulunadu. So, the Daivas which has obscure origin were titled as "gattardh baidina daiva" (Got down from mountains) and the Daivas which came to earth from the boon of God (according to pad-danas). Came into this catergeries. Such as guliga, jumadi, annappa panjurli etc

Jumadi daiva

©vishal Kadri

Daivaradhane

2020-03-13T23:18:00.001-07:00

Daivaradhane is also known as the worship of Daivas or Bhootas or Sathyas, it is an ancient ritual performed among the Tulunadu community. Which is basically worshipping ancestors. during the month of September to may in and around Dakshina Kannada and Udupi districts in Karnataka.

The kola/ Nema has 16 ritual followed by coming of ‘Bhandara’(the things which belongs to Daivas), telling Pad-danas which describes Daiva's/ Bhoota's story, putting on the Aradala (make up), wearing the Gaggara, etc.

It is believed that during Kola/nema, for a fraction of seconds the Daiva’s comes into the person performing it , which is commonly told as "mukkal-mooji-galige" in local language . Kola/nema is performed with utmost respect and dignity. people of the family gather together during this event to take a blessing from Daiva/Bhoota.

There is the involvement of the all caste of people, who has their own roles and responsibility during this ritual which clearly shows the unity among tulu community.

Inward of tulunadu

Tuluva's Wedding Celebrations

Nichhaya:

Peer Pujuni:

Kaaji Deepuni:

Madrengi Muttauni:

Kai Kanike:

Moortada Krama:

Moondale:

Chappara Moortha:

Yedhkonuna Krama:

Sannaida Mariyadi:

Dhaareyeruna:

Dompa Japaduvan:

Ponnu Occhid Korpuni

Thammana:

Note: The details provided are based on cultural practices and may vary in specific traditions and regions.

Daivaradhane - Ritual of Tulunadu

Story of Guliga

Story of Koragajja

Meaning:

Story:

Why do people offer alcoholic drink to koragajja?

Why people restricted women from watching koragajja kola?

Story of Sathyanapura Siri 02

Story of Satyanapura Siri part 01

Tulunada Bermer: Tale of Tulunadu's Divine Gaurdian

Story About Korathi

Meaning of Korathi:

Agni Korathi

Jala korathi

Korathi Kola

Bhuthala Pandya's Aliya Kattu

Panjurli: The Satya's Tales of Protection

Story of Panjurli according this pad-danas(02) :

Kallurti-Panjurli

Story of Mantradevathe

Kalkuda Kallurti: A Living Legend of the Divine Realm

Different forms of Daiva in Daivaradhane

Kallurti Bhuta

Daivaradhane

*Story of Panjurli according this pad-danas⁽⁰²⁾*** :