Article: Dr. Lakshmi G Prasad,
Author KARAVALIYA SAAVIRADONDU DAIVAGALU , Tulu Researcher, Kannada Lecturer Government PU College Byatarayanapur, Bangalore Mobile 9480516684
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Tulu Culture What will happen to those who disappear in Tulunadu researcher Dr Lakshmi G Prasad gives answer Tulu Culture details in Kannada | Vanishing in Tulu culture does not mean dying, so what happens to the vanished? See here for information Pipa News
Tulu Culture What will happen to those who disappear in Tulunadu researcher Dr Lakshmi G Prasad gives answer Tulu Culture details in Kannada | Vanishing in Tulu culture does not mean dying, so what happens to the vanished? See here for information
Tulu Nadu’s Deity worship is a unique cult performance art, religious worship practice. People of all castes including Hindus, Muslims, Jains and Christians are worshiped as deities.© Dr Lakshmi G Prasad
Tulu Nadu’s Deity worship is a unique cult performance art, religious worship practice. People of all castes including Hindus, Muslims, Jains and Christians are worshiped as deities. People of all castes worship the deities here. What were they here before they became gods? It doesn’t matter who it was. These are the spirits that wait upon us after becoming gods. All gods are treated with equal respect, reverence and devotion. Thus harmony of caste votes is a feature of Tulu culture. After the movie Kantara, the question that haunts many people’s minds is what happens to those who disappeared? Dr. Lakshmi G Prasad is the researcher in this regard (Dr. Lakshmi G Prasad) Answered.
The question asked by my colleague Maths lecturer Manjula is what happens to those who disappeared in Tulunad? Many people who have seen the movie Kantara have asked me the same question. I have tried to answer this simply. Disappearance in Tulu culture is not death, nor tragedy, but mere disappearance, dissolution, or non-existence. Here it is said to be Salludu (Mayakog or Mayog Sandune) to Mayaka. It means entering into the presence of God.
Maya and Yoga mean salvation and final birth. Tulu have no concept of salvation. But this is the concept corresponding to salvation. There is a difference between Moksha in the Puranic concept and attribution to Mayaka. Yoga is not just this birth. That is the final birth. Those who appear in yoga will stand to our rescue as gods in maya.© Dr Lakshmi G prasad
Koraga Tani (Koragajja) when his mother was calling him and searching for him, “Mother don’t search for me. So far I have appeared in yoga. Next I will stand in Maya. There is a reference in the Paddanada that if Koraga Tania is called, she will come and protect the children of cows and cows. Similarly, before the death of crores of Chennaiyyas, the three kings of Ballala will be called and we will give up yoga and join Mayaka, all three of you should be united. They say come and worship us, we will protect you.
Also Read: Dr Lakshmi G prasad's karavaliya saaviradond daivagalu ( ‘One Thousand and One Gods of the Coast’) with information on 1253 Gods of Tulunadu. The book was released on January 15
Only those who appear in yoga attain divinity. Yoga means final birth. In the Jain concept it is called Charama Deha Dharana. Those who are physically fit later become Tirthankaras. Shankaracharya Madhvacharya etc. who took the final birth attain moksha. Eligibility for salvation has to be earned through births and births.
Adhikari tu vidhivadadditata veda vedangatvena adhigatarthakhila asmin janmani janmantare wa kamya nishidda varjana? Puraskritam nitya naimittika praschittopasananushtanena nitantah nirmala svantah pramata etc. the qualification required to attain salvation is said. Joga is the final birth attained by those who qualify for divinity in Tulunad. After giving up yoga, he becomes a god. Who is eligible and how? What are the qualifications required or acquired for this? So far there has been no discussion about that. Perhaps God’s mercy is the ultimate decisive force.© Dr Lakshmi G prasad
Mayaka or moksha in this concept is not to become one with that god but to become another god with the same power as that god is to become the benevolent forces that protect the people as a polite guardian evil teacher. This is what we call attainment of divinity or attainment of divinity. This daiwa is recognized as the daiwa or parivara daiwa of that daiwa who has obtained the sannidya of that daiwa. So when Maya disappears, there is no ablution ceremony, there is no last rites. Instead there is worship of God. Because they are not dead. Instead, he joins the presence of God and becomes God Himself.
In Tulunad, who, when, how and why can attain divinity?
There is no set formula for who attains divinity when, how and why in Tulunad. Generally, those who were born as human beings and had superhuman adventures, became divinity through illusion and were worshiped as gods. Superhuman adventurers like Koti-chennayas, Mudda-kalalas, Enmuru Deyu-Kelatta Perne, Kanada- Katadaras, Babbu-Tanni Maniga of Kote are deified and worshipped.© Dr Lakshmi G prasad
Now the gods bless the unique devotees who have worshiped the gods and disappear them and add them to their company or presence. Akka Arasu, a Jain princess who was her unique devotee, was abducted by the goddess Rakteshwari and taken into her fold. This Jain queen is worshiped as Akkacchu Deity. Similarly, there is a story of how the goddess Berentolu, who was a unique devotee of Babbu Swami of the fort, was enchanted by God and added to his retinue. Berentholu, the grandmother of Babbu Swami of Kote, is also worshiped as a deity.
Also Read: Man who had entered the court in the case of Divakola collapses and dies, this real story is like Kantara movie.
Lord Bhagwati has taken her unique devotee, a Baniyetti (a woman from the mining community of Malaya) into her presence. This woman is deified and worshiped in the name of Oru Baniyetti. The Brahmin priest, who was worshiping him with great devotion, was made divine by Panjurli. He is deified and worshiped under the name Panjurli, the priest of God. Ippatajja, Kanalthaya Bhatru Bhuta, Kachche Bhatta, Brana Bhuta etc. got divinity in this way.
Those who have done great deeds and attained divinity
In the same way, many who have done great work to make a place for the Gods are being worshiped as deities. Karinjettaya, Adkattaya, Dei Baidyeti of Chennigaraya Sujeer, Janu Nayka or Baidya, Dei Baideti of Kamrbhishthan, Achu Bangeti etc. were deified for such a reason. A Brahmin woman who used to give village medicines as a beneficence to the people is being worshiped as her god, another woman is being worshiped as the god of wealth.© Lakshmi G prasad
Those who became divinity due to anger
There are many stories where even those who are angered by the demands of the gods are worshiped as deities. Chamundi, a Brahmin who had betrayed the Lord, was banished by the Lord and taken into His fold. He is worshiped as the universal deity. A Muslim man named Ally Barry, who tried to capture the daughter of the owner of the house who had given him shelter with his magical powers, was joined by Rakteswari by drowning him in water. He is deified and worshiped as Ali Bhuta or Ali Chamundi.© Dr Lakshmi G prasad
In Mangalore’s Urva Chilumbi, an Arab trader molests a Brahmin girl who is a devotee of the god Malaraya. Then, to protect the honor of his devotee, the god Malaraya vanishes the girl. As punishment, the Arab merchant disappears. These two who have disappeared are worshiped as Sandu divinity for the association or association of the same deity.© Dr Lakshmi G prasad
They will disappear even if they forget what they said
Kanteri Jumadi deity appears on Dev Poonja who forgets the said ritual and causes disaster. Later Dev Poonjanu is worshiped as a sub-deity of Kantheri Jumadi deity. Apart from forgetting the said harake, Jumadi also removes the corners of the carpet and the narya babbu as a punishment for the Manjanalvars who cut and ate the fruit of the jackfruit tree of the god. Kambal’s Kona and Narya’s Babbu are deified and worshiped as Erubanta and Urava deities ©.Lakshmi G prasad
A deified Muslim woman, Byardi is worshiped as a Daiva
As if ritual prohibitions were the unwritten edicts of primitive man, many transgressors have been magically deified. Byardi, a Muslim woman who went beyond the rule that women should not look at Babbarya’s stick, was deified as a daiva
The two Brahmin girls who saw Ullakula God’s staff bent from the left side of a jackfruit tree are being deified and worshiped as Nurgimadimal Durgimadimal. A fisher woman who saw the king’s stick was then made invisible by the God.© Dr Lakshmi G Prasad
Even when there is no special reason, they fall into the sight of God and are worshiped as Gods in the presence of the respective Gods. Kunhi Bhuta, Bari Bhuta, Mapule Mapulta Bhuta, Mapulti Dhoomavati Brana Bhuta and Mani Bhuta, Daru Kundaya etc. are being worshiped as divinity without reason due to the sight of God and the presence of other gods.
British Subhedara worshiped as Kannada Beera daiva - Dr Lakshmi G prasad ,translation by Aravinda Bhat
Many Kannadigas are worshiped as deities in Tulu Nadu. Bachcha Nayaka Thimmanna Nayaka Baisu Nayaka Kannada Beera Kannada Bhuta, Kannada Yane Lurusha Bhuta and many others are deities of Kannada origin. A British Subhedara Kuda gets deity for some reason and is worshiped as a deity named Kannada Beera.© Dr Lakshmi G prasad
While taking God from one place to his house, a policeman dies in the man’s lap due to some reason. He is deified and worshiped as Police Theyam. Pilichamundi Deity Maveri Tirtha enjoins all the thieves, policemen, bee sellers, Shayanubhoga Senava Patela Gurikara, etc. to join her. All these are worshiped as consorts or retinue deities of Pilichamundi.
Stories are prevalent in many places where those who have disappeared due to the grace or demand of the gods join the presence of the respective gods and are worshiped as gods. What was he here before becoming a divinity? Good or bad doesn’t matter. These are the powers that wait for us after becoming gods. All Gods have equal respect and devotional worship. This is typical of Tulu culture. People of all castes and creeds are worshiped here as deities. Also, people of all castes and creeds here believe and worship Gods. There is a harmony of caste votes in the deity worship here. So it is a great form of worship that is a model for the world.
Article: Dr. Lakshmi G Prasad,
Author KARAVALIYA SAAVIRADONDU DAIVAGALU Tulu Researcher, Kannada Lecturer Government PU College Batarayanapur, Bangalore Mobile 9480516684
1 Making of Kukketti and Ballu Daivas in Tuluva tradition - Dr Lakshmi G Prasad translation - Aravinda Bhat
Marriage between siblings is a taboo in Hindu religion. But interestingly, a brother and sister who marry each other are now elevated to be daivas in Tuluva tradition. Of course, not before they suffered bansihment. This is the story of sibling daivas – Kukketti and Ballu, who are worshipped by Gowda families (Bangaaru Bali/race).
The northern region of Tulunadu was ruled by Ballala’s. Baalu and Baalakka siblings were born in that era. When they were little older, enemy army acquired Gundya (a place near Western Ghats). In the war, Baalu and Baalakka lose their parents and every member of their family.
Later, one day when they both were walking – after the war – Baalakka is hurt after a thorn gets stuck in her feet. She asks Baala to remove the thorn. During this moment, both siblings feel attracted to each other and decide to get married at a temple. They arrive at the temple of Shri Rudra Chamundi to seek blessings. But enraged over their bond, Rudra Chamundi tosses them up and vanishes both of them in thin air. However, later she blesses both of them to be worshipped by Gowda family members. As they worshipped in the place called Kukkujadka near Sullia taluk, they may have come to be known as Kukketti and Ballu. Kukketti will be decorated as bride and Ballu as the groom. They has a small knife as a weapon.© Dr Lakshmi G prasad
Sri Subba Parava and Sri Narasinga parava takes care of the Bhootakola cult in Sullia.
The northern region of Tulunadu was ruled by Ballala’s. Baalu and Baalakka siblings were born in that era. When they were little older, enemy army acquired Gundya (a place near Western Ghats). In the war, Baalu and Baalakka lose their parents and every member of their family.
Later, one day when they both were walking – after the war – Baalakka is hurt after a thorn gets stuck in her feet. She asks Baala to remove the thorn. During this moment, both siblings feel attracted to each other and decide to get married at a temple. They arrive at the temple of Shri Rudra Chamundi to seek blessings. But enraged over their bond, Rudra Chamundi tosses them up and vanishes both of them in thin air. However, later she blesses both of them to be worshipped by Gowda family members. As they worshipped in the place called Kukkujadka near Sullia taluk, they may have come to be known as Kukketti and Ballu. Kukketti will be decorated as bride and Ballu as the groom. They has a small knife as a weapon.© Dr Lakshmi G prasad
Sri Subba Parava and Sri Narasinga parava takes care of the Bhootakola cult in Sullia.
Article: Dr. Lakshmi G Prasad,
Author KARAVALIYA SAAVIRADONDU DAIVAGALU Tulu Researcher, Kannada Lecturer Government PU College Batarayanapur, Bangalore Mobile 9480516684
2 Panjurli: The tale of a piglet that rose to become a revered bhoota- Dr Lakshmi G prasad
Panjurli, like other bhootas, are revered in coastal Karnataka. It has a special significance in Tuluva culture and tradition. There are various forms of Panjurli bhootas including Malara Panjurli, Orte Panjurli, Varnara Panjurli, Potta Panjurli among others.
The story of how Panjurli came into being is quite interesting. Folk tales have it that Lord Shiva was on his way to hunt and Goddess Parvathi accompanied him. Although, it was unwritten rule that women do not accompany men while hunting, Goddess Parvathi always had a mind of her own. So, she accompanied Lord Shiva. But, Shiva laid a condition to Parvathi. He told her don’t point out at anything, that you come across. She agreed.© Dr Lakshmi G prasad
While they were going they saw two pigs named Gujjara and Kaali with their five piglets. Lord Shiva killed Gujjara. Terrified, Kaali ran away. Parvathi brought one of the five piglets along with her to Kailash. She kept it on the roof and tied it with a chain.
One day, there was a function at Kailash and a huge crowd had gathered. During this time, the piglet released itself from the chain and entered the hall where the guests had gathered. It bit the leaf plates of others. Seeing this, Shiva was furious and cursed the piglet that it will go down to earth and will be revered as "Bhoota".
Later, the piglet comes to earth in the form of Brahmin by crossing ghats and lands at Nelyadi Area. From where, Panjurliworship began and spread it to various places. © Lakshmi G prasad
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During his journey, he meets two women named Kalamma and Cheluvamma. Cheluvamma wasn’t married even though she was past the marriageable age. The reason? Everyone who came to see Cheluvamma rejected her by picking various faults with her body. As she feeds Padkanthaaya, narrating to him her tale of woes, a tear from Cheluvamma’s eyes falls into Padkanthaaya’s hands.
Padkanthaaya asks Cheluvamma to bring two plantain leaves, using which he turns her into a beautiful woman. He also asks her to worship him. Later, Cheluvamma gets married and starts worshipping Padkanthaaya, who in turn comes to be worshipped as a deity by everyone.© Lakshmi G prasad
(Thanks to Jithesh Pai for the information)
6Article: Dr. Lakshmi G Prasad,
The story of how Panjurli came into being is quite interesting. Folk tales have it that Lord Shiva was on his way to hunt and Goddess Parvathi accompanied him. Although, it was unwritten rule that women do not accompany men while hunting, Goddess Parvathi always had a mind of her own. So, she accompanied Lord Shiva. But, Shiva laid a condition to Parvathi. He told her don’t point out at anything, that you come across. She agreed.© Dr Lakshmi G prasad
One day, there was a function at Kailash and a huge crowd had gathered. During this time, the piglet released itself from the chain and entered the hall where the guests had gathered. It bit the leaf plates of others. Seeing this, Shiva was furious and cursed the piglet that it will go down to earth and will be revered as "Bhoota".
Later, the piglet comes to earth in the form of Brahmin by crossing ghats and lands at Nelyadi Area. From where, Panjurliworship began and spread it to various places. © Lakshmi G prasad
3 Kunhi bhuta: The little girl who disappeared- Dr.Lakshmi G prasad
There are a few bhutas known for their miracles in Tulu Nadu. One of them is Kunhi bhuta.
A sub-deity worshipped along with Annappa Swami, Kunhi bhuta is worshipped in Puttur's Kabaka Baipady House.
According to a folk story, Kunhi was born to a Malekudiya couple. As per the Malekudiya tradition, on sixteenth day after giving birth, the mother takes a holy bath following which the baby is put to cradle. The couple name the baby girl Kunhi.
When Kunhi turns 12, she starts menstruating. On the fourth day of her period, she goes to take bath in a pond known as Alikallu. At about the same time, a ritual Kolam to Annappa Swami is being held. According to the story, the bhuta sees Kunhi and makes her disappear following which she came to be worshipped as a deity. Kunhi bhuta wears a sari.© Lakshmi G prasad
In reality, she may have drowned while bathing or she may have been killed. When kids take ill, they go and worship Kunhi. As Kunhi was a small girl, they appease her by offering milk to her while worshipping in Kolam.
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A sub-deity worshipped along with Annappa Swami, Kunhi bhuta is worshipped in Puttur's Kabaka Baipady House.
According to a folk story, Kunhi was born to a Malekudiya couple. As per the Malekudiya tradition, on sixteenth day after giving birth, the mother takes a holy bath following which the baby is put to cradle. The couple name the baby girl Kunhi.
When Kunhi turns 12, she starts menstruating. On the fourth day of her period, she goes to take bath in a pond known as Alikallu. At about the same time, a ritual Kolam to Annappa Swami is being held. According to the story, the bhuta sees Kunhi and makes her disappear following which she came to be worshipped as a deity. Kunhi bhuta wears a sari.© Lakshmi G prasad
In reality, she may have drowned while bathing or she may have been killed. When kids take ill, they go and worship Kunhi. As Kunhi was a small girl, they appease her by offering milk to her while worshipping in Kolam.
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The story behind the worship of Parava bhuta- Dr Lakshmi G prasad
In Dakshina Kannada’s Sullia, a bhuta named Parava, who belongs to the Parava community, is worshipped. This is the story about how Parava got his divine powers.
Chikmulli Ballala was the ruler of Chikmulli (samsthaanam), which is near Guttigaru, a place in Sullia. In Guttigaru Mogra Chaavadi, one can still find the tomb of Chikmulli Ballala.
According to a story, Parava loses his parents while he is still young. So he is looked after by King Chikmulli Ballala, who has no child of his own.© Lakshmi G prasad
Several years later, when the king is killed in a war, there is no one to perform his funeral. So Parava comes forward and performs the funeral using timber from a jackfruit tree.
Anguished over the king’s death, a grieving Parava feels the futility of going on. And so he jumps onto the king’s funeral pyre and dies.
Parivara Nayaka
According to Gopalakrishna Bhat Mogral, Parava and Parivara Nayaka are two bhutas which are worshipped in Mogral. Bhat says that Parivara, also a minister, sacrificed his life along with Parava. Later, the two came to be worshipped as bhutas.© Lakshmi G prasad
Chikmulli Ballala was the ruler of Chikmulli (samsthaanam), which is near Guttigaru, a place in Sullia. In Guttigaru Mogra Chaavadi, one can still find the tomb of Chikmulli Ballala.
According to a story, Parava loses his parents while he is still young. So he is looked after by King Chikmulli Ballala, who has no child of his own.© Lakshmi G prasad
Several years later, when the king is killed in a war, there is no one to perform his funeral. So Parava comes forward and performs the funeral using timber from a jackfruit tree.
Anguished over the king’s death, a grieving Parava feels the futility of going on. And so he jumps onto the king’s funeral pyre and dies.
Parivara Nayaka
According to Gopalakrishna Bhat Mogral, Parava and Parivara Nayaka are two bhutas which are worshipped in Mogral. Bhat says that Parivara, also a minister, sacrificed his life along with Parava. Later, the two came to be worshipped as bhutas.© Lakshmi G prasad
Article: Dr. Lakshmi G Prasad,
Author KARAVALIYA SAAVIRADONDU DAIVAGALU Tulu Researcher, Kannada Lecturer Government PU College Batarayanapur, Bangalore Mobile 9480516684
Padkanthaaya daiva:Dr Lakshmi G prasad
When it is worshipped as ‘nema’, Padkanthaaya daiva gives blessings in Kannada. But what is the story behind the worshipping of Padkanthaaya daiva?
According to a story, Padkanthaaya was born to two bhutas Genda Keturaaya and Veera Bhadra. But soon he was orphaned.
With no other option,© Lakshmi G prasad Padkanthaaya takes to begging to survive. He uses sugarcane stalk as a stick and makes tamboora out of a cucumber. And so he goes from village to village.
According to a story, Padkanthaaya was born to two bhutas Genda Keturaaya and Veera Bhadra. But soon he was orphaned.
With no other option,© Lakshmi G prasad Padkanthaaya takes to begging to survive. He uses sugarcane stalk as a stick and makes tamboora out of a cucumber. And so he goes from village to village.
During his journey, he meets two women named Kalamma and Cheluvamma. Cheluvamma wasn’t married even though she was past the marriageable age. The reason? Everyone who came to see Cheluvamma rejected her by picking various faults with her body. As she feeds Padkanthaaya, narrating to him her tale of woes, a tear from Cheluvamma’s eyes falls into Padkanthaaya’s hands.
Padkanthaaya asks Cheluvamma to bring two plantain leaves, using which he turns her into a beautiful woman. He also asks her to worship him. Later, Cheluvamma gets married and starts worshipping Padkanthaaya, who in turn comes to be worshipped as a deity by everyone.© Lakshmi G prasad
(Thanks to Jithesh Pai for the information)
6Article: Dr. Lakshmi G Prasad,
Author KARAVALIYA SAAVIRADONDU DAIVAGALU Tulu Researcher, Kannada Lecturer Government PU College Batarayanapur, Bangalore Mobile 9480516684
Kachhe Bhatta: The Brahmin bhuta of Bellare- Dr Lakshmi G prasad
A characteristic of Tulu’s bhuta worship is that it doesn’t discriminate: all religions and communities are treated equally. Here, many Brahmins, too, have achieved divinity and are now worshipped as bhutas.
Kachhe Bhatta is one such Brahmin who is worshipped as a deity among Tulus.
Kachhe Bhatta is also known as Kule. In Bellare, there is a Kote Mundugaru Temple where an annual ritual known as ‘kolam’ is held to appease Kule/Kachhe Bhatta bhuta. This bhuta doesn’t have any stories or even folk verses to shed light on its origin.©
Kachhe Bhatta is one such Brahmin who is worshipped as a deity among Tulus.
Kachhe Bhatta is also known as Kule. In Bellare, there is a Kote Mundugaru Temple where an annual ritual known as ‘kolam’ is held to appease Kule/Kachhe Bhatta bhuta. This bhuta doesn’t have any stories or even folk verses to shed light on its origin.©
Lakshmi G prasad
As the name suggests, this bhuta’s attire consists of a lungi (kacche) and a headwear made of cloth draped around his head. He also, as all Brahmins do, wears a ‘janiwaara’ or sacred thread. Another unique aspect of this bhuta is that it offers its blessings in Kannada. Kachhe Bhatta is worshipped alongside Raktheshwari.
In Kumbalagodu and Putya provinces, a deity known as Bhatti is worshipped. According to a story, Bhatti steals a cucumber offered to the deity known as Ullakulu. Enraged, Ullakulu makes Bhatti disappear and turns him to a deity.
It is also commonly believed that Bhatti is none other than Kacche Bhatta.
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As the name suggests, this bhuta’s attire consists of a lungi (kacche) and a headwear made of cloth draped around his head. He also, as all Brahmins do, wears a ‘janiwaara’ or sacred thread. Another unique aspect of this bhuta is that it offers its blessings in Kannada. Kachhe Bhatta is worshipped alongside Raktheshwari.
In Kumbalagodu and Putya provinces, a deity known as Bhatti is worshipped. According to a story, Bhatti steals a cucumber offered to the deity known as Ullakulu. Enraged, Ullakulu makes Bhatti disappear and turns him to a deity.
It is also commonly believed that Bhatti is none other than Kacche Bhatta.
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Kannada Beera: The subedar who vanished: Dr Lakshmi G prasad Translation : Aravinda Bhat
Near Kasargod, there is a place called Hosangadi, where a deity known as Dhoomavati is worshipped along with Kannada Beera.
Kannada Beera is unique among Tulu daivas. Unlike other daivas, who wear costumes made of coconut leaves, Kannada Beera wears a dhoti. He also doesn’t wear any special makeup like others.
According to a story, Kannada Beera hailed from Karnataka. He worked as a subedar during the British period.© Lakshmi G prasad
In Miyapadavu, a temple called Pollakaje belongs to a family of priests. One of the priests, Govinda Bhat, narrated an incident that he said occurred during his grandfather’s time.
According to the story, the British sent two officers to the home of a priest due to some reason. On seeing the officers, the wife of the priest goes inside and informs her husband, who is performing puja, about the officers arrival.
In Tulu Nadu, there is a culture of serving lunch to guests who arrive at noon. And the same thing happens here. The priest asks his wife to serve lunch to the two officers. The wife does as asked. After serving, she goes to the kitchen to bring water. ©Lakshmi G prasad
Kannada Beera is unique among Tulu daivas. Unlike other daivas, who wear costumes made of coconut leaves, Kannada Beera wears a dhoti. He also doesn’t wear any special makeup like others.
According to a story, Kannada Beera hailed from Karnataka. He worked as a subedar during the British period.© Lakshmi G prasad
In Miyapadavu, a temple called Pollakaje belongs to a family of priests. One of the priests, Govinda Bhat, narrated an incident that he said occurred during his grandfather’s time.
In Tulu Nadu, there is a culture of serving lunch to guests who arrive at noon. And the same thing happens here. The priest asks his wife to serve lunch to the two officers. The wife does as asked. After serving, she goes to the kitchen to bring water. ©Lakshmi G prasad
When she returns, the woman, to her horror, notices that one of the two officers has disappeared. She could see his hair and nails but there is no body. Alarmed, the other officer takes to his heels.
The officer who disappeared was Kannada Subedar (Officer from Karnataka). He had merged with the deity Dhoomavati. Later, he was renamed as “Kannada Beera” and worshipped along with Dhoomavati.
This incident reportedly happened about 100-120 years ago. The patch of forest and a pond, where Kannada Beera reportedly was raised, falls in the land owned by Bennemane Gopala Krishna Bhat.
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The officer who disappeared was Kannada Subedar (Officer from Karnataka). He had merged with the deity Dhoomavati. Later, he was renamed as “Kannada Beera” and worshipped along with Dhoomavati.
This incident reportedly happened about 100-120 years ago. The patch of forest and a pond, where Kannada Beera reportedly was raised, falls in the land owned by Bennemane Gopala Krishna Bhat.
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Chamundi bhutas of Tulunadu- Dr Lakshmi G prasad Translated by Aravinda Bhat
As soon as Dasara begins, Mysuru gets ready to worship goddess Chamundeshwari, who killed the demon named Mahishasura.
Dasara is also celebrated in Mangaluru with much pomp and gaiety. Here Aadishakti is worshipped as Kali, Sharada and in other avatars.
In Tulunadu, Chamundi Bhuta is a well-known deity but her origin is still mired in confusion. In Tulunadu, these bhutas are differentiated into two ways: one on the basis of historical stories; second, on the basis of phrases and verses available.© Lakshmi G prasad
In the paddana, on the left there is Edamale, on the right, Balamale and in the middle, Nadumale. A man named Bheemuraya Bhatta comes to have a bath in the pond located in his garden. While he is taking bath, a beautiful white lotus flower falls in his lap. Bheemuraya take the flower home and places it in front of an idol of a god ©Lakshmi G prasad
Dasara is also celebrated in Mangaluru with much pomp and gaiety. Here Aadishakti is worshipped as Kali, Sharada and in other avatars.
In Tulunadu, Chamundi Bhuta is a well-known deity but her origin is still mired in confusion. In Tulunadu, these bhutas are differentiated into two ways: one on the basis of historical stories; second, on the basis of phrases and verses available.© Lakshmi G prasad
Naga Chamundi
According to an old story, Chamundi was born between seven oceans and with seventy seven serpents. There is also a paddana sung by Sharada G Bangera, which says that she is a girl and not identical to goddess Chamundeshwari of Mysuru.In the paddana, on the left there is Edamale, on the right, Balamale and in the middle, Nadumale. A man named Bheemuraya Bhatta comes to have a bath in the pond located in his garden. While he is taking bath, a beautiful white lotus flower falls in his lap. Bheemuraya take the flower home and places it in front of an idol of a god ©Lakshmi G prasad
. Later, in a miraculous incident, the flower turns into a baby girl. Bheemuraya becomes happy that his wife, who was childless so far, had been blessed with a girl and names her ‘Chamundi’. But there is no clarity on why and how she came to be worshipped.
In Tulunadu, there are several Chamundis such as Male Chamundi, Rudra Chamundi, Vishnumurthi Chamundi, Pilichamundi, Karichamundi, and Papelu Chamundi. Each of these deities has its own story but all of them carry the suffix Chamundi © .Lakshmi G prasad
Pilichamundi
Pilichamundi is also known as a part of goddess Durga. “So she is equivalent to Jumadi Bhoota,” says Vivek Rai. By riding on a tiger, Aadishakti battled with Chanda and Munda. After defeating and killing them, she came to be known as Chamundeshwari. According to Vivek Rai, devotees who worship tiger as a family-god may have called it as a Pilichamundi. But some of the Paddanas tell another story on Pilichamundi.
According to the story, ManjuPoonja, to escape from a gang of thieves, summon Pilichamundi. Greedy for money, the Baloli family give their family deity Pilichamundi to ManjuPoonja, as a result of which ManjuPoonja face numerous troubles. Later, it is said that Pilichamundi acquired a ‘sthaanam’ and received a sword as its weapon.© Dr Lakshmi G Prasad
According to another paddana, a man named Obadeshi takes betel leaves from Nekare. Later, unable to tolerate their power, they started to give kolam to it. In Jainism, there is a name of Yakshi as ‘Chamunda’.
Agni Chamundi
Agni Chamundi is also known as Agni Chamundi Guliga. This deity loves fire, and fire is its food. That’s why people call it as Agni Chamundi Guliga.
According to the paddana, a Brahmin girl named Mukambi marries Vasulla Bhatta at a very young age. Soon after their marriage, the whole land is affected by drought. So the couple plan to go to Kerala for Shanti Puja. On the way, Vasulla Bhatta tells Mukambi to go to her father’s home but she declines and follows him to Kerala.© Lakshmi G prasad
On reaching Kadambar Maiya’s area, Vasulla is told that Kerala was a dangerous place for girls. Kadamabar tells them he has seven daughter-in-laws and two forts. Kadambar offers to put-up Mukambi in one of his forts. Vasulla agrees and moves ahead. But tragedy strikes and Mukambi is raped by Kadambar, following which she prays to Guliga and commits suicide by jumping into a dam. Vasulla Bhatta comes to know about this through a dream induced by Guliga. In the dream, Vasulla comes running on hearing about the tragedy and sees Mukambi being on fire. Shocked, he too jumps into the fire and dies. Later, they are worshipped as deities came to be known as Agni Chamundi Guliga.
Karichamundi
Karichamundi is also called as Karichandi. Though details are vague and unclear, the paddana in Madappadi Karichamundi Kolam says that her father was god Kanallakatte and mother Nelavulla Sankhye. The same has been mentioned in the paddanas of Koragathaniya, who says that they were the parents of his mother Maire. “But in Kasargod and Bantwala, the paddana of Koragathaniya says that his mother Maire was a pigeon first later turned into a woman,” says Dr. Amruth Someshwar.
So his mother may have been worshipped as Puda, Maire and also as Karichamundi.© Lakshmi G prasad
Rudra Chamundi
Udraandi, Rudraandi are the other names of Rudrachamundi. According to a paddana, Rudra Chamundi was said to be born in between seven seas and seventy-seven serpents. But in a legendary epic, it is said that Shiradi Bhuta, a deity, had a follower named Rudrappa Gowda, who later came to be worshipped as Rudra Chamundi.
Komaru Chamundi
In Nadibailu, Icchlangodu and other places, a deity named Komaru Chamundi is worshipped. According to a story, Komaru hails from Baakuda family. Later, he was blessed by PiliChamundi and turned into a deity.
Oli Chamundi
Oli Chamundi has an attire made of coconut leaves. According to a story, a person who was loved by god came to be worshipped as Oli Chamundi. Hence the name Oli Chamundi.
Oli Chamundi is also worshipped as Olipraandi.
Naga Chamundi
Naga Chamundi has a serpent in its ‘mudi’. In one of the paddanas, Moovage Vate says that while Pandavas jumped into the earth, five deities came out. They were Naga Chamundi, Moova, NagaBermer, and Raktheshwari.
Papelu Chamundi
This deity kills bad guys by making them vomit blood. That’s why it is famously known as Nettaru Muguli. According to a paddana, a thousand years ago in Charmadi Ghats, Vyagravahini Raktha Chamundi was getting down with Ramasetti, a Lingayat, with powers from Lord Shiva. On reaching Kaavu Thrimurthi temple, they decide to rest at the sthanam built by Appati and Eeratti, who were known for their just rule. Later, Ramasetti with his spiritual power leaves the body and becomes a deity known as PapeluChamundi. In places such as Kokkakillda, Kaavu, Belthangady, the deity is also called as Nettaru Muguli.
Ali-Chamundi
In the Kumble area, there is a place known as Aarikkadi, where Ali-Chamundi is very famous. According to a story, a Muslim named Ali began harassing women on arriving in the area. Implored by locals to save them from Ali, Chamundi hatches a plan and makes him vanish. Later, he came to be worshipped as Ali-Chamundi.
9Article: Dr. Lakshmi G Prasad,
Agni chamundi
In Tulunadu, there are several Chamundis such as Male Chamundi, Rudra Chamundi, Vishnumurthi Chamundi, Pilichamundi, Karichamundi, and Papelu Chamundi. Each of these deities has its own story but all of them carry the suffix Chamundi © .Lakshmi G prasad
Pilichamundi
Pilichamundi is also known as a part of goddess Durga. “So she is equivalent to Jumadi Bhoota,” says Vivek Rai. By riding on a tiger, Aadishakti battled with Chanda and Munda. After defeating and killing them, she came to be known as Chamundeshwari. According to Vivek Rai, devotees who worship tiger as a family-god may have called it as a Pilichamundi. But some of the Paddanas tell another story on Pilichamundi.
Chamundi
Kari chaamundi
According to the story, ManjuPoonja, to escape from a gang of thieves, summon Pilichamundi. Greedy for money, the Baloli family give their family deity Pilichamundi to ManjuPoonja, as a result of which ManjuPoonja face numerous troubles. Later, it is said that Pilichamundi acquired a ‘sthaanam’ and received a sword as its weapon.© Dr Lakshmi G Prasad
According to another paddana, a man named Obadeshi takes betel leaves from Nekare. Later, unable to tolerate their power, they started to give kolam to it. In Jainism, there is a name of Yakshi as ‘Chamunda’.
Agni Chamundi
Agni Chamundi is also known as Agni Chamundi Guliga. This deity loves fire, and fire is its food. That’s why people call it as Agni Chamundi Guliga.
According to the paddana, a Brahmin girl named Mukambi marries Vasulla Bhatta at a very young age. Soon after their marriage, the whole land is affected by drought. So the couple plan to go to Kerala for Shanti Puja. On the way, Vasulla Bhatta tells Mukambi to go to her father’s home but she declines and follows him to Kerala.© Lakshmi G prasad
On reaching Kadambar Maiya’s area, Vasulla is told that Kerala was a dangerous place for girls. Kadamabar tells them he has seven daughter-in-laws and two forts. Kadambar offers to put-up Mukambi in one of his forts. Vasulla agrees and moves ahead. But tragedy strikes and Mukambi is raped by Kadambar, following which she prays to Guliga and commits suicide by jumping into a dam. Vasulla Bhatta comes to know about this through a dream induced by Guliga. In the dream, Vasulla comes running on hearing about the tragedy and sees Mukambi being on fire. Shocked, he too jumps into the fire and dies. Later, they are worshipped as deities came to be known as Agni Chamundi Guliga.
Karichamundi
Karichamundi is also called as Karichandi. Though details are vague and unclear, the paddana in Madappadi Karichamundi Kolam says that her father was god Kanallakatte and mother Nelavulla Sankhye. The same has been mentioned in the paddanas of Koragathaniya, who says that they were the parents of his mother Maire. “But in Kasargod and Bantwala, the paddana of Koragathaniya says that his mother Maire was a pigeon first later turned into a woman,” says Dr. Amruth Someshwar.
So his mother may have been worshipped as Puda, Maire and also as Karichamundi.© Lakshmi G prasad
Rudra Chamundi
Udraandi, Rudraandi are the other names of Rudrachamundi. According to a paddana, Rudra Chamundi was said to be born in between seven seas and seventy-seven serpents. But in a legendary epic, it is said that Shiradi Bhuta, a deity, had a follower named Rudrappa Gowda, who later came to be worshipped as Rudra Chamundi.
Komaru Chamundi
In Nadibailu, Icchlangodu and other places, a deity named Komaru Chamundi is worshipped. According to a story, Komaru hails from Baakuda family. Later, he was blessed by PiliChamundi and turned into a deity.
Oli Chamundi
Oli Chamundi has an attire made of coconut leaves. According to a story, a person who was loved by god came to be worshipped as Oli Chamundi. Hence the name Oli Chamundi.
Oli Chamundi is also worshipped as Olipraandi.
Naga Chamundi
Naga Chamundi has a serpent in its ‘mudi’. In one of the paddanas, Moovage Vate says that while Pandavas jumped into the earth, five deities came out. They were Naga Chamundi, Moova, NagaBermer, and Raktheshwari.
Papelu Chamundi
This deity kills bad guys by making them vomit blood. That’s why it is famously known as Nettaru Muguli. According to a paddana, a thousand years ago in Charmadi Ghats, Vyagravahini Raktha Chamundi was getting down with Ramasetti, a Lingayat, with powers from Lord Shiva. On reaching Kaavu Thrimurthi temple, they decide to rest at the sthanam built by Appati and Eeratti, who were known for their just rule. Later, Ramasetti with his spiritual power leaves the body and becomes a deity known as PapeluChamundi. In places such as Kokkakillda, Kaavu, Belthangady, the deity is also called as Nettaru Muguli.
Ali-Chamundi
In the Kumble area, there is a place known as Aarikkadi, where Ali-Chamundi is very famous. According to a story, a Muslim named Ali began harassing women on arriving in the area. Implored by locals to save them from Ali, Chamundi hatches a plan and makes him vanish. Later, he came to be worshipped as Ali-Chamundi.
9Article: Dr. Lakshmi G Prasad,
Author KARAVALIYA SAAVIRADONDU DAIVAGALU Tulu Researcher, Kannada Lecturer Government PU College Batarayanapur, Bangalore Mobile 9480516684
Urava and Erubanta- Dr Lakshmi G prasad. translated by Aravinda Bhat
Tulunadu is a riot of colours during Deepavali. Homes are saturated in festive atmosphere, there is devotion in the air, while Kambala Kori worship begins in agricultural lands.
On the day of Pattanaaje (10th day of Tulu month Besha which falls on the third or fourth week of May) all deities of Tulunadu retreat to their place of worship, remove their gaggara (an ornament used only at the time of kolam), and keep it aside to have some rest.© Lakshmi G prasad
Kambala is not just a race but also a form of tradition and a fertility cult. According to Dr.Purushottama Bilimale, “Kambala is not just a buffalo race and pure entertainment. It is a fertility cult which has socio-economic and political dimensions.”
There are three aspects to Kambala:
1. Buffalo race
2. Fertility cult
3. The worship of Naga (serpents) and bhutas (deities).
Soon after Deepavali, there is a custom known as Pookare Kambala, which takes place every year in my father’s home (Kolyooru Kambala house), where Nagabramha Daiva and Urava Daiva are worshipped. Strangely, scholars have not been able to document the Urava bhuta.
The rituals observed during ploughing of the land are known as 'kandada kori' in Tulu. Before sowing is undertaken, it’s a custom to place a pillar (known as 'pookare kamba') in the middle of the field. The placing of the stone pillar symbolises marriage, with land being the bride and pillar/pole, the groom.
During this ritual, deities such as Urava, Erubanta, Nagabhoota and Bermer are invoked and worshipped. © Lakshmi G prasad
NagaBermer is a prominent god of Kambala tradition. The coming together of bhutas ‘Naga’ and ‘Bermer’ led to the creation of NagaBermer. Urava and Erubanta are from the same family and known as sub-deities of NagaBermer.© Lakshmi G prasad
During the ritual, right after the main deities are worshipped, the makeup is altered slightly to make way for the worship of the sub-deities. Later, the actors start chanting folk verses known as ‘paddana’.
In the Kolam of Urava and Erubanta, there is no related ‘paddana’ available. But a related ‘paddana’ named 'Ijo Manjatti Gona' is available.
According to 'Ijo Manjatti Gona', a man named Manjunaalva, from the house of Renjaladi, leaves for Subramanya to purchase a pair of bulls. He takes a worker named Babbu along with him.
On the way, they come across a temple of Oridaiyya Dhoomavathi, where Manjanaalva makes a pledge that if he finds a pair of fine bulls, he would start Kolam (a form of worship) preparations.
After finding a pair of good bulls, Manjanaalva and Babbu halt at the same temple. On noticing a jackfruit tree, Manjanaalva commands Babbu to pluck some jackfruits. Babbu tries to dissuade Manjanaalva from the act but Manjanaalva forces him to pluck the fruit.
With no other option, Babbu does as he is told. Soon, they start eating the fruits and throw the leftovers to the bulls. This act angers the god who curses them.
Later, Manjanaalva gets a call to plough a particular piece of land. On arriving at the site, he is unable to perform the task as the bulls become unruly. To control them, a low caste worker, who is barred from stepping into the field, enters the field; and when he does so, he and the bulls are turned into stone.
It’s a common fact that one who dies for supernatural reasons are worshipped as deities. According to Tulu-English dictionary, Urave means a 'man who ploughs' and Eru means a 'bull'. So now we know the reason behind the worship.
In Kasargod, Bantwal, Puttur and Sullia, people worship Urava and Erubanta during Kambala Kori Nema.
In Kasargod district’s Kolyooru and Bantwal’s Birooru, the stone pillar symbolising the worker and the bulls are planted in fields. In Kolyooru, they call the stone pillar as 'Eru Maajina Kallu' (stone resembling the bull’s disappearance). Near it, there is another stone known as 'Muttale Kallu', which refers to the cap worn by the worker. A deep depression in the field, where rainwater accumulates, is known as 'Renji Gundi'. © Lakshmi G prasad
On the day of Pattanaaje (10th day of Tulu month Besha which falls on the third or fourth week of May) all deities of Tulunadu retreat to their place of worship, remove their gaggara (an ornament used only at the time of kolam), and keep it aside to have some rest.© Lakshmi G prasad
Kambala is not just a race but also a form of tradition and a fertility cult. According to Dr.Purushottama Bilimale, “Kambala is not just a buffalo race and pure entertainment. It is a fertility cult which has socio-economic and political dimensions.”
There are three aspects to Kambala:
1. Buffalo race
2. Fertility cult
3. The worship of Naga (serpents) and bhutas (deities).
Soon after Deepavali, there is a custom known as Pookare Kambala, which takes place every year in my father’s home (Kolyooru Kambala house), where Nagabramha Daiva and Urava Daiva are worshipped. Strangely, scholars have not been able to document the Urava bhuta.
The rituals observed during ploughing of the land are known as 'kandada kori' in Tulu. Before sowing is undertaken, it’s a custom to place a pillar (known as 'pookare kamba') in the middle of the field. The placing of the stone pillar symbolises marriage, with land being the bride and pillar/pole, the groom.
During this ritual, deities such as Urava, Erubanta, Nagabhoota and Bermer are invoked and worshipped. © Lakshmi G prasad
Urava
NagaBermer is a prominent god of Kambala tradition. The coming together of bhutas ‘Naga’ and ‘Bermer’ led to the creation of NagaBermer. Urava and Erubanta are from the same family and known as sub-deities of NagaBermer.© Lakshmi G prasad
During the ritual, right after the main deities are worshipped, the makeup is altered slightly to make way for the worship of the sub-deities. Later, the actors start chanting folk verses known as ‘paddana’.
In the Kolam of Urava and Erubanta, there is no related ‘paddana’ available. But a related ‘paddana’ named 'Ijo Manjatti Gona' is available.
According to 'Ijo Manjatti Gona', a man named Manjunaalva, from the house of Renjaladi, leaves for Subramanya to purchase a pair of bulls. He takes a worker named Babbu along with him.
Eru banta
On the way, they come across a temple of Oridaiyya Dhoomavathi, where Manjanaalva makes a pledge that if he finds a pair of fine bulls, he would start Kolam (a form of worship) preparations.
After finding a pair of good bulls, Manjanaalva and Babbu halt at the same temple. On noticing a jackfruit tree, Manjanaalva commands Babbu to pluck some jackfruits. Babbu tries to dissuade Manjanaalva from the act but Manjanaalva forces him to pluck the fruit.
With no other option, Babbu does as he is told. Soon, they start eating the fruits and throw the leftovers to the bulls. This act angers the god who curses them.
Later, Manjanaalva gets a call to plough a particular piece of land. On arriving at the site, he is unable to perform the task as the bulls become unruly. To control them, a low caste worker, who is barred from stepping into the field, enters the field; and when he does so, he and the bulls are turned into stone.
It’s a common fact that one who dies for supernatural reasons are worshipped as deities. According to Tulu-English dictionary, Urave means a 'man who ploughs' and Eru means a 'bull'. So now we know the reason behind the worship.
In Kasargod, Bantwal, Puttur and Sullia, people worship Urava and Erubanta during Kambala Kori Nema.
In Kasargod district’s Kolyooru and Bantwal’s Birooru, the stone pillar symbolising the worker and the bulls are planted in fields. In Kolyooru, they call the stone pillar as 'Eru Maajina Kallu' (stone resembling the bull’s disappearance). Near it, there is another stone known as 'Muttale Kallu', which refers to the cap worn by the worker. A deep depression in the field, where rainwater accumulates, is known as 'Renji Gundi'. © Lakshmi G prasad
According to Varanasi Narayana Bhat, “It is called as Renji Gundi since the person punished was from the Renjiladi family. Later, it turned into Renje Gundi.”
This account hints at the possibility of a rivalry between two parties.
10
This account hints at the possibility of a rivalry between two parties.
10
Police bhuta:Dr Lakshmi G prasad
Tulu bhuta worship is remarkable for its diversity. It is not just personalities such as Mudda, Kalala, Koti and Chennaya who are worshipped as bhutas. Chinese, Arabs, Christians, Muslims, and even a subedar from the British era – worshipped as Kannada Beera - have been incorporated into the tradition of spirit worship.
In Udupi district’s Kaapu village, whose Pili (tiger) Kola is famous and known to all, there is another fascinating tradition of worshipping Police, Kalla (thief), Senava (village accountant), Patler, Tigamaarer, Balaaimaarer, Madimaya and Madimalu bhutas.
So, how did this come about?
According to a story, Kaapu’s Pilichamundi and other deities decide to take a dip in the Ganges and go on a pilgrimage. During their journey, they use their powers and make everyone who comes in their way disappear. As they continue their journey, they encounter two officers - Patler and Senava, who are worried about the non-payment of taxes.
Patler demands an explanation from Senava for failing to collect taxes. On hearing Senava’s explanation, Patler asks him to take the help of the police to collect the dues. Senava agrees and does as told.
With the help of the police, Senava collects dues from tigamaarer (honey lender) and balaaimarer (who sells beaten rice). Later, they encounter a gang of thieves and capture them.
According to folklore, the deities, who had been tracking all the happenings, use their power to make the officers and others disappear and absorb them. This is how Patler, Police, Senava and others came to be worshipped as bhutas.© Lakshmi G prasad
The above tale gives a tiny glimpse of the customs and traditions of the earlier societies.
(A special thanks to P Sundar, Prakash Marpady, Muralidhar Upadhyaya Hiriadka and Manohar Kundar for helping me in collecting the details)
11
In Udupi district’s Kaapu village, whose Pili (tiger) Kola is famous and known to all, there is another fascinating tradition of worshipping Police, Kalla (thief), Senava (village accountant), Patler, Tigamaarer, Balaaimaarer, Madimaya and Madimalu bhutas.
So, how did this come about?
According to a story, Kaapu’s Pilichamundi and other deities decide to take a dip in the Ganges and go on a pilgrimage. During their journey, they use their powers and make everyone who comes in their way disappear. As they continue their journey, they encounter two officers - Patler and Senava, who are worried about the non-payment of taxes.
Patler demands an explanation from Senava for failing to collect taxes. On hearing Senava’s explanation, Patler asks him to take the help of the police to collect the dues. Senava agrees and does as told.
With the help of the police, Senava collects dues from tigamaarer (honey lender) and balaaimarer (who sells beaten rice). Later, they encounter a gang of thieves and capture them.
According to folklore, the deities, who had been tracking all the happenings, use their power to make the officers and others disappear and absorb them. This is how Patler, Police, Senava and others came to be worshipped as bhutas.© Lakshmi G prasad
The above tale gives a tiny glimpse of the customs and traditions of the earlier societies.
(A special thanks to P Sundar, Prakash Marpady, Muralidhar Upadhyaya Hiriadka and Manohar Kundar for helping me in collecting the details)
11
The great Mugerlu brothers: Dr Lakshmi G prasad,translation by Aravinda Bhat ,
We all know the story of brave Koti and Chennaya, who fought against injustice and were highly respected in Tulunadu. In the Tulu bhuta tradition, there are two more who resemble Koti and Chennaya: Mugerlu brothers.
Born into “Mugera” (a community of hunters) tribe, the two are known for their bravery and for commitment to fight injustice. Unfortunately, both die too early.
The brothers are worshipped with different names. Yenmooru Dieyya, Keletta Pernale, Mudda Kalala, Sathyada Daivolu, and Sathyadappe Jokulu are some of the other names of the Mugerlu brothers.
Folklore contains different versions about their birth and adulthood.© Lakshmi G prasad©
In one version, the two were born in the area ruled by Bangaadi Arasa. Their father worked in the royal palace while the children reared the cattle. An important development in their childhood was their meeting with Madanappa Shetty.© Lakshmi G prasad
One day, while the boys were busy with the cattle, they hear the lord’s children playing “Pallekai and Kadenjikai”. Their curiosity piqued, the two ask the children whether they can join them in the game. The Mugerlu brothers defeat everyone in the game, forcing the children to complain to Lord Arasu, who throws the Mugerlu out of the area.
So with their sister Tannimaaniga they leave the area. While passing through the forest, they come across a ‘Berma Sthaana’. They pay tribute to the place and, with the grace of Brahma, they meet Koti and Chennaya’s mother, Deyi Baidyatthi, who gives shelter to them.
Later, it is said that the two brothers go on a hunt along with Koti-Chennaya and are killed while hunting a pig. In some versions, Koti-Chennaya and Mugerlu turn rivals over the question of who killed the pig. In some folk tales, Mugerlu step into Brahma’s lake to catch fish and are trapped in the lake as no one permitted to enter it. Seeing the dead brothers, Tannimaaniga also enters the lake and dies.© Lakshmi G prasad
Later, they become divine spirits and are worshipped.
In another epic, the brothers are known by the name Mudda and Kalala. The brave warriors fought on the side of Bangaadi Baale Bangarasu and defeated many kings such as Gaanada Sanduvatti, Nayerle Dandu, Kinni Mugera. It is said that in one such battle Kalala was decapitated by a sharp weapon used by the enemy. The severed head then fell at Eeshwaramangala temple. A silver face, said to be that of Kalala’s, is worshipped at present at the temple.
After the war, Kalala’s brother Mudda begins farming. One day, while working in the field, he is bitten by a poisonous snake and dies.
In this version of the folk tale, Madanappa Shetty, the teenage friend of the brothers, also goes to war. Though details of his death are not clear, it is said that he too was killed in the battle.
Some folklorists say both brothers were from different time periods, and that their story is a bit false. But whatever maybe the veracity of the tales, Mudda and Kalala were as brave as Koti and Chennaya.© Lakshmi G prasad
12
Born into “Mugera” (a community of hunters) tribe, the two are known for their bravery and for commitment to fight injustice. Unfortunately, both die too early.
The brothers are worshipped with different names. Yenmooru Dieyya, Keletta Pernale, Mudda Kalala, Sathyada Daivolu, and Sathyadappe Jokulu are some of the other names of the Mugerlu brothers.
Folklore contains different versions about their birth and adulthood.© Lakshmi G prasad©
In one version, the two were born in the area ruled by Bangaadi Arasa. Their father worked in the royal palace while the children reared the cattle. An important development in their childhood was their meeting with Madanappa Shetty.© Lakshmi G prasad
One day, while the boys were busy with the cattle, they hear the lord’s children playing “Pallekai and Kadenjikai”. Their curiosity piqued, the two ask the children whether they can join them in the game. The Mugerlu brothers defeat everyone in the game, forcing the children to complain to Lord Arasu, who throws the Mugerlu out of the area.
So with their sister Tannimaaniga they leave the area. While passing through the forest, they come across a ‘Berma Sthaana’. They pay tribute to the place and, with the grace of Brahma, they meet Koti and Chennaya’s mother, Deyi Baidyatthi, who gives shelter to them.
Later, it is said that the two brothers go on a hunt along with Koti-Chennaya and are killed while hunting a pig. In some versions, Koti-Chennaya and Mugerlu turn rivals over the question of who killed the pig. In some folk tales, Mugerlu step into Brahma’s lake to catch fish and are trapped in the lake as no one permitted to enter it. Seeing the dead brothers, Tannimaaniga also enters the lake and dies.© Lakshmi G prasad
Later, they become divine spirits and are worshipped.
In another epic, the brothers are known by the name Mudda and Kalala. The brave warriors fought on the side of Bangaadi Baale Bangarasu and defeated many kings such as Gaanada Sanduvatti, Nayerle Dandu, Kinni Mugera. It is said that in one such battle Kalala was decapitated by a sharp weapon used by the enemy. The severed head then fell at Eeshwaramangala temple. A silver face, said to be that of Kalala’s, is worshipped at present at the temple.
After the war, Kalala’s brother Mudda begins farming. One day, while working in the field, he is bitten by a poisonous snake and dies.
In this version of the folk tale, Madanappa Shetty, the teenage friend of the brothers, also goes to war. Though details of his death are not clear, it is said that he too was killed in the battle.
Some folklorists say both brothers were from different time periods, and that their story is a bit false. But whatever maybe the veracity of the tales, Mudda and Kalala were as brave as Koti and Chennaya.© Lakshmi G prasad
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Ever heard of Ganapthi Kolam?- Dr Lakshmi G prasad,translated by Aravinda Bhat
Bhagavathi temples in Southern Kerala offer this unique ritual to the Elephant God
Ganesh Chaturthi just got over and different regions celebrate in a most distinct manner. However, Ganapathi Kolam, observed in Southern Kerala is quite special. For, not everywhere, Kolam is offered to Lord Ganesha.
‘Kolam Thullal’ is a worshipping formality of Padeyani in Southern Kerala’s Bhagvathi temples. Padeyani is a kind of ritual to rid all barriers. Pade means army and worshipping martyr is called as Padeyani.© Lakshmi G prasad
Variety of Yakshis are worshipped in Kolam Thullal, primarily Maruta Yakshi, Sundara Yakshi, Antar Yakshi, Marakki Yakshi, Kaala Yakshi, Maya Yakshi, Ambara Yakshi, Pakshi Yakshi, Kaalamatam, Pulimathan,Vatimadan, Raktha Chaamundi Apasmaara Yakshi Devata, Bhairavi Kaalan, Mangala Bhairavi Yakshi and such. Basically, this is the primary worship of Kaali. It is said when Kaali becomes terror they appease her by performing Kolam.
Although there are no details about Ganapathi Kolam, it is also one of the form of worship. Ganapathi is worshipped before the start of any work to ward off barriers. Even in Kolam Thullal, Lord Ganesh is worshiped first. The attire of Ganapathi Kolam will be same as that of other Yakshis.
Interestingly, among Tuluvas there is a different story about Ganesha and it is quite different from our puranas.
For, here Ganapathi is not the son of Parvathi.
The tuluva tale has it that a brahmin boy went in search of a flower called Kepula/Kiskara (a white special flower favourite to Lord Shiva). He enters the world of siri.He sees a beautiful Maisage. She was so charming that the boy fell unconscious. When he woke up, he was advised by Maisage that he should never venture there again as that’s not the place for human beings.© Lakshmi G prasad
Later, the boy goes to Shiva who asks him the reason for the delay. When he narrated everything, Shiva goes to Maisage’s land and brings her as his wife. She gives birth to Ganesha. He is also called as Bama Kumara in Tulu Folk Rhyme. But in Tulunadu there is no formality of Kola to Ganapathi.
Ganesh Chaturthi just got over and different regions celebrate in a most distinct manner. However, Ganapathi Kolam, observed in Southern Kerala is quite special. For, not everywhere, Kolam is offered to Lord Ganesha.
‘Kolam Thullal’ is a worshipping formality of Padeyani in Southern Kerala’s Bhagvathi temples. Padeyani is a kind of ritual to rid all barriers. Pade means army and worshipping martyr is called as Padeyani.© Lakshmi G prasad
Variety of Yakshis are worshipped in Kolam Thullal, primarily Maruta Yakshi, Sundara Yakshi, Antar Yakshi, Marakki Yakshi, Kaala Yakshi, Maya Yakshi, Ambara Yakshi, Pakshi Yakshi, Kaalamatam, Pulimathan,Vatimadan, Raktha Chaamundi Apasmaara Yakshi Devata, Bhairavi Kaalan, Mangala Bhairavi Yakshi and such. Basically, this is the primary worship of Kaali. It is said when Kaali becomes terror they appease her by performing Kolam.
Although there are no details about Ganapathi Kolam, it is also one of the form of worship. Ganapathi is worshipped before the start of any work to ward off barriers. Even in Kolam Thullal, Lord Ganesh is worshiped first. The attire of Ganapathi Kolam will be same as that of other Yakshis.
Interestingly, among Tuluvas there is a different story about Ganesha and it is quite different from our puranas.
For, here Ganapathi is not the son of Parvathi.
The tuluva tale has it that a brahmin boy went in search of a flower called Kepula/Kiskara (a white special flower favourite to Lord Shiva). He enters the world of siri.He sees a beautiful Maisage. She was so charming that the boy fell unconscious. When he woke up, he was advised by Maisage that he should never venture there again as that’s not the place for human beings.© Lakshmi G prasad
Later, the boy goes to Shiva who asks him the reason for the delay. When he narrated everything, Shiva goes to Maisage’s land and brings her as his wife. She gives birth to Ganesha. He is also called as Bama Kumara in Tulu Folk Rhyme. But in Tulunadu there is no formality of Kola to Ganapathi.
Article: Dr. Lakshmi G Prasad,
Author KARAVALIYA SAAVIRADONDU DAIVAGALU Tulu Researcher, Kannada Lecturer Government PU College Batarayanapur, Bangalore Mobile 9480516684
13How a woman of Jain origin is revered as bhuta in Tulunadu: Dr Lakshmi G prasad,translation Aravinda Bhat
Akkacchu, although of a Jain origin, she worshipped Goddess Raktheshwari Bhuta. She believed in Raktheshwari so much that the goddess made her ambassador. She also bestowed her with spiritual powers thus elevating her as Akkacchu bhuta, it is said.
History has it that she could have been a queen and thus her name Akka Arasu. However, she ispopularly known as Akkacchu.
In Gurupura staana House, near Maryhill, Akkacchu is worshipped with Raktheshwari Bhuta from time immemorial. A divine dance (Kolam) is performed every year to please Akkacchu. Akkacchu comes across as a simple woman wearing saree and a bindi. She also holds a stick in her hand. But those worship Akkacchu believe that she protects them.© Lakshmi G prasad
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History has it that she could have been a queen and thus her name Akka Arasu. However, she ispopularly known as Akkacchu.
In Gurupura staana House, near Maryhill, Akkacchu is worshipped with Raktheshwari Bhuta from time immemorial. A divine dance (Kolam) is performed every year to please Akkacchu. Akkacchu comes across as a simple woman wearing saree and a bindi. She also holds a stick in her hand. But those worship Akkacchu believe that she protects them.© Lakshmi G prasad
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Koraga Thaniya, an untouchable who rose to become a deity: Dr Lakshmi G prasad,translation by Aravinda Bhat
Unlike other ‘bhutas’, Koraga Thaniya cracks jokes, entertains
From elders to youngsters, everyone loves the name, Koraga Thaniya. Those who worship Bhutas (deity) of tulunad are afraid of their deities due to many reasons. But when people hear the name Koraga Thaniya everyone’s face turns wider with smile due to his entertainment and jokes done by the lord.
Whenever there is a theft or valuable is misplaced they pray to Koraga Thaniya for help and they offer him a bottle of alcohol/spirit. Soon after they worship him in this manner, the items that they have lost will soon be found. Also, any problem to cattle, they please Koraga Thaniya for help. He is worshiped in almost all the parts of South Canara.©
From elders to youngsters, everyone loves the name, Koraga Thaniya. Those who worship Bhutas (deity) of tulunad are afraid of their deities due to many reasons. But when people hear the name Koraga Thaniya everyone’s face turns wider with smile due to his entertainment and jokes done by the lord.
Whenever there is a theft or valuable is misplaced they pray to Koraga Thaniya for help and they offer him a bottle of alcohol/spirit. Soon after they worship him in this manner, the items that they have lost will soon be found. Also, any problem to cattle, they please Koraga Thaniya for help. He is worshiped in almost all the parts of South Canara.©
Lakshmi G prasad
He is worshipped by offering Kola and Agelu (spiritual performances) to him. His attire is so simple. There is no special ornaments or other things on him. Folklore has it that he is regarded as a brave warrior.
His birthplace was in Koragara Koppa. In ‘Paddana’, we can see many places where manyKoraga community members live -- Kadri, Jeppu, Moodbidri and Mulki. Folklore has it that in Koppa Koraga and Korappolu, a baby boy is named Uravana Odi. When this baby grows into a matured man they search a suitable girl for him to marry. His uncle says “There is a girl in Thirthamale Koppa”. When they reach the place, they say that girl is in Kadpamale Koppa. So, they travel to Kadpamale Koppa, while many of them arrive near home where Koroppolu Maire who would be fetching lice from her father’s head sees the people and says “Wow, see the beauty of relatives arrived at our sweet home, dad”. While her dad says “You are still very small and you are not old enough to be sought in marriage”.
Later, he asks her to arrange some water and to welcome the guests. Gives some beetle leaves with tobacco to eat. Later, they ask for a girl. At first her father rejects saying she is very small to send her. But later they agree to teach her everything. Later, they mutually accept the marriage and they decide to fix a date. They get married. One day, she learns that she is pregnant. She prays to lord Kantaavara and says she will do a special puja to Ullaya if she delivers safely. Later, when it was time for delivery, Maira remembers her curse given by Lord Shiva where he thought her as Parvathi and tries to force himself on her. But Maira regards him as lord and offers him puja. Angered by this, Lord Shiva curses her that she will deliver a baby boy and with this her whole community will be vanished.
So, when Koraga Thaniya was born, his mother dies while feeding him.
His birthplace was in Koragara Koppa. In ‘Paddana’, we can see many places where manyKoraga community members live -- Kadri, Jeppu, Moodbidri and Mulki. Folklore has it that in Koppa Koraga and Korappolu, a baby boy is named Uravana Odi. When this baby grows into a matured man they search a suitable girl for him to marry. His uncle says “There is a girl in Thirthamale Koppa”. When they reach the place, they say that girl is in Kadpamale Koppa. So, they travel to Kadpamale Koppa, while many of them arrive near home where Koroppolu Maire who would be fetching lice from her father’s head sees the people and says “Wow, see the beauty of relatives arrived at our sweet home, dad”. While her dad says “You are still very small and you are not old enough to be sought in marriage”.
Later, he asks her to arrange some water and to welcome the guests. Gives some beetle leaves with tobacco to eat. Later, they ask for a girl. At first her father rejects saying she is very small to send her. But later they agree to teach her everything. Later, they mutually accept the marriage and they decide to fix a date. They get married. One day, she learns that she is pregnant. She prays to lord Kantaavara and says she will do a special puja to Ullaya if she delivers safely. Later, when it was time for delivery, Maira remembers her curse given by Lord Shiva where he thought her as Parvathi and tries to force himself on her. But Maira regards him as lord and offers him puja. Angered by this, Lord Shiva curses her that she will deliver a baby boy and with this her whole community will be vanished.
So, when Koraga Thaniya was born, his mother dies while feeding him.
© Lakshmi G prasad
His father too dies while trying not to keep his son starved. Later, his aunt dies too. After all his family was banished, he alone went to faraway places to lead his life. Later, in a big street he would be doing some funny activities. But would cry missing home. Seeing this, a lady called Bairakka, her daughter Manjakka, and brother Chenneya take him to their home. There he learns to make pots and bags from bamboo. During the Nema of Marl Jumadi, Mada Maisandaya, Padavu Lakkesiri, lot of goods including coconut fronds, tender arecanut fronds and other items need to be sent to temple. Seven persons were supposed to carry these items to the temple. But they do not turn up. Upset, Bairakka’s husband asks Koraga Thaniya, if he could give it to temple.© Lakshmi G prasad
He agrees to do it if they provide whatever they used to offer as treats to seven members. He is offered all that and he takes the goods all alone. While going, he turns back and says to Bairakka, “You have taken care of me very well but today you don’t have full faith on me to return”. Baidyakka feels very bad and asks him not to go. To which Koraga Thaniya says, “Once I take up the goods on my head, I will not leave it until I reach my destination.” But at the temple, people say “You are untouchable and cannot take the goods inside the holy place”.
Upset, Koraga Thaniya asks “If I pluck those coconut leaves and offers it to Lord, he has no problem. But if I bring these goods and take them inside the temple, it is a big issue?”© Lakshmi G prasad AngeredKoraga Thaniya, drops everything outside the temple. Later, he sees a tamarind tree near the roof of the holy place. He remembers his mother’s words, “Need to get tamarind to make a pickle.” So, he climbs up the tree and keeps his one leg on the roof of the daivasthanam and tries to pluck tamarind. But he goes missing which indicates that he turns one among the daivas. Hence, he is worshipped as Koraga Thaniya daiva.
He agrees to do it if they provide whatever they used to offer as treats to seven members. He is offered all that and he takes the goods all alone. While going, he turns back and says to Bairakka, “You have taken care of me very well but today you don’t have full faith on me to return”. Baidyakka feels very bad and asks him not to go. To which Koraga Thaniya says, “Once I take up the goods on my head, I will not leave it until I reach my destination.” But at the temple, people say “You are untouchable and cannot take the goods inside the holy place”.
Upset, Koraga Thaniya asks “If I pluck those coconut leaves and offers it to Lord, he has no problem. But if I bring these goods and take them inside the temple, it is a big issue?”© Lakshmi G prasad AngeredKoraga Thaniya, drops everything outside the temple. Later, he sees a tamarind tree near the roof of the holy place. He remembers his mother’s words, “Need to get tamarind to make a pickle.” So, he climbs up the tree and keeps his one leg on the roof of the daivasthanam and tries to pluck tamarind. But he goes missing which indicates that he turns one among the daivas. Hence, he is worshipped as Koraga Thaniya daiva.
Koraga Thaniya always carries one stick in his hand and he is fondly called as Ajja/grandfather.
In Tulunadu culture, one who dies for the sake of divinity gets the status of daiva and is worshipped.
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In Tulunadu culture, one who dies for the sake of divinity gets the status of daiva and is worshipped.
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Behind the divinity of Koteda Babbu Swami: Dr Lakshmi G prasad,translatied by Aravinda Bhat
Tulunadu’s bhuta tradition goes back to almost 3rd-4th AD, coinciding with the arrival of early Tulu tribes who introduced the initial cults of Bermer. Subsequent history saw the introduction of bhuta or daiva worship.
More than a thousand bhutas/daivas are worshipped in Tulunadu. Koteda Babbu is one among them.
The word ‘kote’ means fort and since Babbu was an expert fort builder, he was known as ‘Koteda Babbu’. He is also called as ‘Kodida Babbu’ as he was born in the house of Kodi Kondala.
It was a time when Kodange Bannara king was ruling Kachchuru Beedu, though some say that Kodange Bannara was ruling Kodi Kondala Guttu.
One morning, when he came to supervise his farm, Kodange Bannara heard a baby girl crying lying on her mother’s dead body. Though the little girl belonged to Mundala community, Kodange Bannara carried the baby back to his house and handed it to his wife, Sirikonde Ullalthi, to look after it. The couple were also happy as they had no children.© Lakshmi G prasad They named her Malathi - later she became famous as Kachhura Maldi - and raised her as their own daughter.
More than a thousand bhutas/daivas are worshipped in Tulunadu. Koteda Babbu is one among them.
It was a time when Kodange Bannara king was ruling Kachchuru Beedu, though some say that Kodange Bannara was ruling Kodi Kondala Guttu.
One morning, when he came to supervise his farm, Kodange Bannara heard a baby girl crying lying on her mother’s dead body. Though the little girl belonged to Mundala community, Kodange Bannara carried the baby back to his house and handed it to his wife, Sirikonde Ullalthi, to look after it. The couple were also happy as they had no children.© Lakshmi G prasad They named her Malathi - later she became famous as Kachhura Maldi - and raised her as their own daughter.
When Malathi turned nine, Sirikonde Ullalthi invited women from Mundala community to perform her coming of age ceremony, which involved rituals such as making her to sit on a heap of coconuts besides pouring holy water (Kalasha water) on her as per the ritual.
Later, Sirikonde Ullalthi along with Malathi went to take bath in a stream. According to folklore, Sirikonde drank a handful of water as the water was considered sacred.© Lakshmi G prasad
In one of the myths, while Sirikonde Ullalthi was drying her hair, a drop of water from her head fell into Malathi's stomach, causing her to become pregnant. But people gossiped that Kodange Bannara was responsible for the pregnancy.
Alarmed, Kodange Bannara asked Malathi the truth about her pregnancy. Malathi assured her father that she hadn’t ruined his faith; that “even the sky hadn’t been able to catch a glimpse of her stomach”. But rumours soon reached the ears of Katpady king, who was very jealous of Kodange Bannara's name and fame. So the king arrived with his followers and ordered Malathi to prove her innocence.
To prove her supernatural pregnancy and virginity, Malathi took a dip in boiling oil for eight day and nights. After that, she held a red hot iron ball in her hands but remained unaffected. After passing through all these tests, Malathi demanded that people give Kodange Bannara a white horse and a white umbrella – the signs of royalty.© Lakshmi G prasad
As time passed, Malathi gave a birth to a baby boy and died. Sirikonde Ullalthi named him “Baale Babbu Baraga”. Blessed with supernatural powers, the boy amazed everyone with his feats.
When he was 7 years old, Babbu met the prince of Banga kingdom who challenged him to beat him in a variety of contests. On being defeated by Babbu, the prince of Banga planned to kill him but failed. As Babbu’s fame spread, neighbouring kings, too, became jealous.
One day, the king of Vitla asked Babbu to inspect a well. Babbu agreed to it, but Kodange Bannara and Sirikonde Ullalthi were unhappy as they knew of neighbouring kings’ plot to kill Babbu.
Eventually Babbu arrived to inspect the well. When Babbu got down the well with a help of a ladder, the king’s men pulled the ladder up and covered the opening with stone slabs. Another myth blames Katpady king was deceiving Babbu.
Having realised that he was trapped, Babbu started shouting for help. Several myths say that daivas such as Kodamanithaya, Lekkesiri, Jumadi and Jarandaya tried to save Babbu but were not able to break open the stone slab. Even Koti Chennayya tried his hand and failed.© Lakshmi G prasad
Finally, a woman Tanni Maaniga, sister of Mudda and Kalala, famous daivas, heard Babbu’s wails and approached the well. It is said that Tanni Maaniga took her special sword named as "Gejje Katthi" and cut the stone into seven pieces.
Next, she threw her sari down and asked Babbu to not look up while climbing up the wall of the well. But Babbu ended up doing just that, which incensed Tanni Maaniga. When Babbu climbed back up, he thanked Tanni Maaniga and asked her to state his punishment. Tanni Maaniga said that they would henceforth be brother and sister but Babbu could atone for his wrong by slashing his forehead seven times and provide her with seven drops of blood from those wounds. Babbu agrees to her demand. From then Babbu and Tanni Maaniga became daivas.
The Kodi Kondala house still remains a prime place of residence for Babbu, followed by Kunju Poojary’s house where Babbu was treated very well on his travels.
Though Kodange Bannara and Sirikonde Ullalthi did not have a child, they raised Babbu as their own. So someone might have killed Babbu for wealth or he may have been killed by kings who were upset with his supernatural powers.
Tragedy and divinity are speciality of Tulu Culture. So Babbu got divine power and was worshipped as Koteda Babbu Swami.
Later, Sirikonde Ullalthi along with Malathi went to take bath in a stream. According to folklore, Sirikonde drank a handful of water as the water was considered sacred.© Lakshmi G prasad
Alarmed, Kodange Bannara asked Malathi the truth about her pregnancy. Malathi assured her father that she hadn’t ruined his faith; that “even the sky hadn’t been able to catch a glimpse of her stomach”. But rumours soon reached the ears of Katpady king, who was very jealous of Kodange Bannara's name and fame. So the king arrived with his followers and ordered Malathi to prove her innocence.
To prove her supernatural pregnancy and virginity, Malathi took a dip in boiling oil for eight day and nights. After that, she held a red hot iron ball in her hands but remained unaffected. After passing through all these tests, Malathi demanded that people give Kodange Bannara a white horse and a white umbrella – the signs of royalty.© Lakshmi G prasad
As time passed, Malathi gave a birth to a baby boy and died. Sirikonde Ullalthi named him “Baale Babbu Baraga”. Blessed with supernatural powers, the boy amazed everyone with his feats.
When he was 7 years old, Babbu met the prince of Banga kingdom who challenged him to beat him in a variety of contests. On being defeated by Babbu, the prince of Banga planned to kill him but failed. As Babbu’s fame spread, neighbouring kings, too, became jealous.
One day, the king of Vitla asked Babbu to inspect a well. Babbu agreed to it, but Kodange Bannara and Sirikonde Ullalthi were unhappy as they knew of neighbouring kings’ plot to kill Babbu.
Having realised that he was trapped, Babbu started shouting for help. Several myths say that daivas such as Kodamanithaya, Lekkesiri, Jumadi and Jarandaya tried to save Babbu but were not able to break open the stone slab. Even Koti Chennayya tried his hand and failed.© Lakshmi G prasad
Finally, a woman Tanni Maaniga, sister of Mudda and Kalala, famous daivas, heard Babbu’s wails and approached the well. It is said that Tanni Maaniga took her special sword named as "Gejje Katthi" and cut the stone into seven pieces.
Next, she threw her sari down and asked Babbu to not look up while climbing up the wall of the well. But Babbu ended up doing just that, which incensed Tanni Maaniga. When Babbu climbed back up, he thanked Tanni Maaniga and asked her to state his punishment. Tanni Maaniga said that they would henceforth be brother and sister but Babbu could atone for his wrong by slashing his forehead seven times and provide her with seven drops of blood from those wounds. Babbu agrees to her demand. From then Babbu and Tanni Maaniga became daivas.
The Kodi Kondala house still remains a prime place of residence for Babbu, followed by Kunju Poojary’s house where Babbu was treated very well on his travels.
Though Kodange Bannara and Sirikonde Ullalthi did not have a child, they raised Babbu as their own. So someone might have killed Babbu for wealth or he may have been killed by kings who were upset with his supernatural powers.
Tragedy and divinity are speciality of Tulu Culture. So Babbu got divine power and was worshipped as Koteda Babbu Swami.
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Ali bhuta worship and Hindu-Muslim harmony: Dr Lakshmi G prasad translation Aravinda Bhat
In Tulu tradition, there is no fixed path to become a bhuta or daiva. Most of the bhutas are basically humans who — blessed with extraordinary powers or having done remarkable work, like questioning social evils — transform into bhutas after death. Ordinary people can also become a bhuta, if they happen to be blessed by their bhuta.
The Tulu word bhuta may be orginated from Sanskrit word ‘putam’, which means purified. In Hindu mythology, Lord Vishnu is also referred as ‘putam’. So, one interpretation could be that over centuries the word ‘putam’ changed into ‘puto’, then to ‘buto’, and finally become ‘bhuta’.
There could be another possibility. Since most of the bhutas are humans who lived in olden times or past (bhuta kaalam), at some point in time people chose to refer to them as bhutas.
The myths and legends involving bhutas often relate to local heroes and heroines, with some songs reflecting certain episodes from local history. Divinity of these heroes has been attributed by the society. One such bhuta is Ali, who is worshipped by many on the coast.© Lakshmi G prasad
After roaming for a long time, Ali, a Muslim, arrives in Paresthanam, a place near Arikady-Kumble, Kasaragodu district, looking for a job and a place to live. Unaware of Ali being a sorcerer and a womaniser, a person from the Billava community in the village provides shelter to Ali.© Lakshmi G prasad
Soon, Ali begins to harass women in the village. With his magic, he casts a spell on several women and brings them under his control. One of his victims is a beautiful woman named Deyi, who is residing in the host’s house.
After having spurned by Deyi, Ali casts a spell on her and takes control of her. Her honour having been violated, the woman ends her
life. Ali’s depravity grows but villagers are helpless to stop him, as he is protected by a talisman with magical powers.
So the villagers pray to Goddess Mantra Devata, who then takes form as a beautiful woman. One day, Ali notices her bathing in the river and he becomes fixated with her beauty. Knowing that the talisman protected Ali, the goddess asks him to join her but only after removing the talisman, a condition to which Ali immediately agrees.©
The Tulu word bhuta may be orginated from Sanskrit word ‘putam’, which means purified. In Hindu mythology, Lord Vishnu is also referred as ‘putam’. So, one interpretation could be that over centuries the word ‘putam’ changed into ‘puto’, then to ‘buto’, and finally become ‘bhuta’.
The myths and legends involving bhutas often relate to local heroes and heroines, with some songs reflecting certain episodes from local history. Divinity of these heroes has been attributed by the society. One such bhuta is Ali, who is worshipped by many on the coast.© Lakshmi G prasad
Soon, Ali begins to harass women in the village. With his magic, he casts a spell on several women and brings them under his control. One of his victims is a beautiful woman named Deyi, who is residing in the host’s house.
life. Ali’s depravity grows but villagers are helpless to stop him, as he is protected by a talisman with magical powers.
So the villagers pray to Goddess Mantra Devata, who then takes form as a beautiful woman. One day, Ali notices her bathing in the river and he becomes fixated with her beauty. Knowing that the talisman protected Ali, the goddess asks him to join her but only after removing the talisman, a condition to which Ali immediately agrees.©
Lakshmi G prasad
Ali steps into the river without his talisman and is killed by the goddess. Later, the goddess turns Ali into a bhuta.
Today, Ali bhuta is widely worshipped in Tulunadu, and has become a symbol of Hindu-Muslim harmony.
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This is the story of twins Kalkuda and Kallurti – the two daivas of Tulunadu.
[Kallurti and Kalkuda]
Kallurti and Kalkuda
One day, when the children are playing, a boy asks Beeru Kalkuda about the whereabouts of his father. Frustrated over not knowing the answer, Beeru poses the question to his mother. Eeravadi says that his father had gone to work in Belagola and not yet returned. The innocent child replies that he will go in search of his father. His mother tries to dissuade him but Beru is adamant and says he want to work.
Next morning, Beeru leaves home as promised. He travels a lot.
One day, Shambhu Kalkuda is sitting near a lake when Beeru arrives at the spot. Both do not know each others identity. Curious on seeing the small boy, Shambhu asks the name of the boy and the purpose of his visit. The boy introduces himself as Beeru Kalkuda and says that he had come in search of his father, a sculptor.
Shambhu instantly recognises his son and is overjoyed. He too reveals his identity and both are happy at having been united. Later, Beeru asks his father to show his work – the statue of Gomateshwara. So both father and son head to Belagola.
When Beeru fixes his eyes on his father’s work, he begins to find faults in it, alarming his father, who feels that his king would have him killed if he became aware of the faults. Worried over the repercussions, Shambhu stabs himself to death.
Deeply shocked and reeling from his father’s death, Beeru returns to Tulunad with his father’s implements. Later, having heard of his accomplishments, Karkala king Bhaira summons Beeru and orders him to buildbasadis, Gomateshwara, and other statues. As commanded, Beeru finishes building all the monuments and asks the king for a reward. But the king asks Beeru to return the next day.© Lakshmi G prasad
Next day, the king rewards Beeru handsomely but also orders his servants to cut off Beeru’s left hand and right leg so that he might never create another work of similar beauty in any other kingdom.
With his body mutilated, an anguished Beeru sits near a lake. At the same time, his sister Kaalamma, who had left home in search of Beeru, arrives at the spot and is horrified to see her brother’s condition. Shocked and saddened, both of them end their lives by jumping into the lake and become daivas or spirits.
Referring to the story in his Gommateshwara Charitam (1646 AD), Kannada poet Chandrama Kavi lamented that while king Bhaira honouring the sculptor of Bahubali was widely known very few knew the king’s other side.©
Today, Ali bhuta is widely worshipped in Tulunadu, and has become a symbol of Hindu-Muslim harmony.
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The amazing story behind Kallurti and Kallkuda bhuta worship: Dr Lakshmi G prasad,
Bhuta (deity or daiva) worship is a centuries-old tradition unique to Tulunadu. A form of spirit-worship, bhutas should not be mistaken for devil worship. They in fact represent the maanuda satyolu, meaning “truths of the land”. More than a thousand bhutas are worshipped but Kalkuda and Kallurti have been accorded the most respect. But how did they achieve their preeminent status?This is the story of twins Kalkuda and Kallurti – the two daivas of Tulunadu.
[Kallurti and Kalkuda]
Kallurti and Kalkuda
Kallurti
Kallurti and Kalkuda
Shambhu Kalkuda is a sculptor living in Karkala taluk’s Kella Puttige. When his wife Eeravadi is pregnant with Beeru Kalkuda (Kalkuda) and Kaalamma (Kallurti), her husband is summoned by the king of Belagola and tasked with creating the statue of Gomateshwara. Bowing to the king’s order, Shambhu Kalkuda gets down to work. Several years pass. In the meantime, Eeravadi gives birth to twins - Beeru Kalkuda (Kalkuda) and Kaalamma (Kallurti) – who grow up without their father.© Lakshmi G prasadOne day, when the children are playing, a boy asks Beeru Kalkuda about the whereabouts of his father. Frustrated over not knowing the answer, Beeru poses the question to his mother. Eeravadi says that his father had gone to work in Belagola and not yet returned. The innocent child replies that he will go in search of his father. His mother tries to dissuade him but Beru is adamant and says he want to work.
Next morning, Beeru leaves home as promised. He travels a lot.
One day, Shambhu Kalkuda is sitting near a lake when Beeru arrives at the spot. Both do not know each others identity. Curious on seeing the small boy, Shambhu asks the name of the boy and the purpose of his visit. The boy introduces himself as Beeru Kalkuda and says that he had come in search of his father, a sculptor.
Shambhu instantly recognises his son and is overjoyed. He too reveals his identity and both are happy at having been united. Later, Beeru asks his father to show his work – the statue of Gomateshwara. So both father and son head to Belagola.
When Beeru fixes his eyes on his father’s work, he begins to find faults in it, alarming his father, who feels that his king would have him killed if he became aware of the faults. Worried over the repercussions, Shambhu stabs himself to death.
Deeply shocked and reeling from his father’s death, Beeru returns to Tulunad with his father’s implements. Later, having heard of his accomplishments, Karkala king Bhaira summons Beeru and orders him to buildbasadis, Gomateshwara, and other statues. As commanded, Beeru finishes building all the monuments and asks the king for a reward. But the king asks Beeru to return the next day.© Lakshmi G prasad
Next day, the king rewards Beeru handsomely but also orders his servants to cut off Beeru’s left hand and right leg so that he might never create another work of similar beauty in any other kingdom.
With his body mutilated, an anguished Beeru sits near a lake. At the same time, his sister Kaalamma, who had left home in search of Beeru, arrives at the spot and is horrified to see her brother’s condition. Shocked and saddened, both of them end their lives by jumping into the lake and become daivas or spirits.
Referring to the story in his Gommateshwara Charitam (1646 AD), Kannada poet Chandrama Kavi lamented that while king Bhaira honouring the sculptor of Bahubali was widely known very few knew the king’s other side.©
Lakshmi G prasad
Article: Dr. Lakshmi G Prasad,
Author KARAVALIYA SAAVIRADONDU DAIVAGALU Tulu Researcher, Kannada Lecturer Government PU College Batarayanapur, Bangalore Mobile 9480516684
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