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IN THE LIGHT OF MAYA AND JOGA
THE THOUSAND AND ONE DAIVAS OF KARAVALI
Written by Dr Lakshmi G prasad,mobile 9480516684
Translation by Ashwini bhat
Published by Mathrushri Prakashana Aravinda Bhat mobile 9482655447
Preface
A masterpiece of folklore research, with neither precedent nor successor
-Dr NA Mogasale
Dr. Lakshmi Prasad (Lakshmi Varanasi) hails from the village of Kolyuru in Kasaragod district, from the Varanasi family. Her father, Vedamoorthi Narayana Bhat, was renowned as a scholar. Though her household was firmly rooted in Vedic practices, the fact that Daiva worship was still observed in the family sparked Dr. Lakshmi Prasad’s curiosity and became the inspiration for her research into this tradition.
From there began her journey of continuous exploration into the framework of Daiva worship across coastal Karnataka, which includes the undivided South Canara, Uttara Kannada, and Kodagu. Over twenty-five years of fieldwork, she uncovered the astonishing reality that in these regions alone, a total of 2,360 Daivas are worshipped.
Senior folklorist and scholar Prof. B. A. Vivek Rai, in his doctoral thesis (1985), had documented 267 Daivas. Later, Prof. Chinnappa Gowda revised this and in his doctoral work (1990) identified 300. Further, Raghunatha Varkadi, in his work Kandambaru Malaraya (2011), listed 407 Daivas by name. After this, however, research in this area slowed down, and what was known simply circulated within that narrow frame.
Dr. Lakshmi Prasad’s curiosity and commitment extended much further. By the time she completed her doctoral thesis (2007), she had already covered fieldwork documenting 1,435 Daivas. Today, she has identified and authenticated 2,360 Daivas, leaving the region astonished. Daiva worship is a core component of Tulu culture – indeed, it is said that without Daiva worship there is no Tulu culture at all. Rooted in faith, this ritual tradition has centuries of continuity. To dig deep into the foundations of such a culture and carefully unearth its golden truths is both a difficult and complex task. Dr. Lakshmi Prasad has demonstrated that such pioneering research, once thought to be the domain of men alone, can indeed be accomplished by a woman.
For this, as much credit goes to the resilient soil of her native land as to the strength of her own resolve.
Dr. Lakshmi Prasad holds postgraduate degrees in Sanskrit (First Rank), Hindi, and Kannada (Fourth Rank), along with an M.Phil. and two PhDs – rare achievements in themselves. Having dedicated her life to study, teaching, and research, this twenty-fifth publication stands as the pinnacle of her ambition.
Conducted without the patronage of government support or academic sponsorship, this self-directed, fieldwork-based study is a rarity among rarities. Drawing on traditions from Bhootasthana practitioners as well as legends preserved by cultural custodians, she has analyzed and presented information on 1,251 Daivas selected from her fieldwork. This book crowns Tulu culture’s golden heritage with the brilliance of a peacock feather.
It is a true acharyakruti – a masterpiece of folklore research, with neither precedent nor successor. In this age, it resonates with the saying: “Aiyyayya ench porlandnd mayubbi helabekanna”, a marvel that demands to be spoken of aloud.
— Dr. N. Mogasale
Karnataka Sangha, Kantavara
Translator’s Notes
I hail from coastal Karnataka, a land steeped in folklore, tradition, and bhakti. Growing up, I was always fascinated by the practices unique to Tulunadu – Bhoota Aradhane, Daiva worship, the grandeur of Bhootakola, and the deeply spiritual rituals of nema. My own ancestral home in Kunjaru near Kumble, Kasaragod has a Bhoota Sthaana, where the ritual of Bhootakola takes place once every five years. As a child, I remember being awed by the spectacle – the sounds of the drums, the flicker of torches, the presence of the Daivas, the divine possession, and the charged atmosphere. Yet, I confess, I was never deeply educated in the intricacies of these rituals, and my knowledge remained limited to the awe and reverence of an observer.
However, years later a force of nature conspired to push me towards seeking more knowledge. I struck gold when I stumbled upon a YouTube interview of Dr. Lakshmi G. Prasad. Her in-depth knowledge and passionate scholarship left a deep impression on me. Following this, I began reading her blog sporadically, dipping into her writings whenever I could. The true turning point came one day at my cousin Keshava Prasad’s house in Puttur. On a bookshelf, I came across a copy of her life’s work – the monumental Kannada volume Karavaliya Saviradondu Daivagalu. As I turned its pages, I was gripped with excitement. It felt like I had stumbled upon a treasure.
Desperately wanting a copy for myself, I asked my cousin where I could find one. He generously gave me the author’s number, and I immediately messaged her. To my delight, Lakshmi Akka responded warmly, explaining that the book was self-published and that she harbored a wish to see it translated into several languages, including English. Without a moment’s hesitation, I volunteered to translate it. “How difficult could it be?” I thought. That was more than two years ago.
The truth is, it was far more difficult than I could have imagined. The work of Dr. Lakshmi G. Prasad represents more than twenty-five years of rigorous fieldwork, research, documentation, and analysis of Daiva traditions across Tulunadu. This translation into English arises from both necessity and devotion, since her book is a unique contribution to the preservation of oral histories, ritual practices, and the intangible cultural heritage of coastal Karnataka.
To attempt a translation meant not only rendering Kannada into English, but also educating myself about rituals I had only superficially known, familiarizing myself with Tulu words and expressions, and immersing myself in the cultural nuances of Tulunadu. Every page demanded patience, humility, and a willingness to learn.
As a translator, my foremost responsibility has been to preserve the structural integrity of the original Kannada text while rendering it in professional and natural English. Special attention has been given to retaining key cultural terms such as Daiva, Bhoota, paDdana, kola, nema, which are central to the tradition and resist adequate translation. The choice to retain these words underscores the importance of cultural specificity: they signify not just practices, but lived experiences, cosmologies, and identities of the people of Tulunadu.
The act of translation has posed many challenges. The text abounds in terms, references, and nuances rooted in the Tulu language and local customs. Many concepts do not map neatly onto English. Where required, I have opted for clarity over literalness, prioritizing accessibility to readers unfamiliar with the region while safeguarding the essence of the original narratives.
And finally, here it is. This English version of A Thousand and One Daivas of Karavali is offered with deep respect to the original work. Despite my best efforts, I am acutely aware that some limitations might have inadvertently seeped into this translation. I trust you will read this work with the same spirit in which it was translated – with reverence, curiosity, and a deep respect for the subject.
It is my hope that this translation, imperfect though it may be, brings you closer to the living, breathing tradition of Daiva worship in Karavali, just as the original Kannada book brought me closer to my own roots. That it serves both scholars and lay readers an accessible introduction to the world of Daiva worship, and that it may inspire further research, discussion, and appreciation for the fascinating world of Tulunadu’s Daiva traditions that continue to shape the rich cultural and spiritual life of coastal Karnataka.
- Ashwini Bhat
