Daivaradhane - Ritual of Tulunadu

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

Panjanthaya 

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

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

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

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

 

§ Animistic daivas are worshipped to honour the spirit of Animal, such as Panjurli, Pili, Nanghigone , Naga etc.

Panjurli Daiva

§ There are legendary heroes or other historic characters, like koti-chennaya, kamberleru, saramani sathyolu, moogerlu. And few daivas, such as Kallurti-kalkuda, korababbu, belatajja, Koragajja, have encountered tragic death and social discrimination and attained divinity.

 

Kallurti

§ There are spirits, who don’t have the origin of birth but are assumed to be the Daiva who came from the mountain or from Kerala, such as Lekkesiri, Annappe, Jarandaye, chamudi, malayare, posappe.

 

Posa bhoota ( sathyadevate)

§ There are few kings/queens and even worriers /soldiers who attained divinity and are later worshipped by the villagers like; ullakulu, ullathi, arasu daiva, Jumadi,Banta etc.

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

 Depending on the category of people who worship these Daivas. These Daivas are later divided into various groups such as Rajan Daiva (  Daivas which are related to administrative units/ Small kingdoms ), Seemeda Daiva ( Daivas which are related to certain villages / certain regions) , Kutumbada Daiva (Famil Daiva ), and so on

 

Worship of Daivas:

 

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

 

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

 

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

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

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

 

Once or twice a year, the ceremony will be conducted for bhutas/daivas which are known as Ayana, bandi, Nema, mechi and kola.

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

The community such as Pambada, Parawa, Nalike, or Moogerlu, are capable of attracting spirits during kola/Nema. Everyone has no capability to evoke the spirit. Few of them might come from generation and the rest could have been the wellness of Daivas. Only after the individual has been given coconut oil; Daivas will be able to reach his body. which symbolizes the individual should be physically and mentally prepared to attract the spirit within them.

 

 Nema/kola implies 16 rituals, which are proceeded by the arrival of ‘Bhandara' (the things that belong to daivas), saying pad-danas that illustrate daiva's/bhoota's story, putting on the Aradala (makeup), wearing the Gaggara, and many others. These 16 rituals are subdivided into three sections. First, the person dances with a gaggara (a metal anklet) in hand to evoke the spirits, and once he is possessed, the possessed spirit then speaks to the family/ society /villagers using facial expressions and hand movements. the moderator or the head of the family/villager will respond to the impersonator. Later, the message is conveyed to the family/ villagers by them.

 

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

 

 The final stage is maturity, the impersonator appears in its final form, where the ‘Ani' is worn (signifying the halo stringed to the back of the impersonator which is made of coconut leaf, cloths, or areca net leaf). He will be holding a weapon in his hand which was kept and worshipped in daiva's  "Mane mancha". the person then speaks orally about the good and bad, and gives justice to certain family/village events. When the spirits have been fed and entertained to their content. The glass of milk is offered by the inviters to daivas. Finally, By sprinkling holy water three times on impersonators, the Kola/Nema ceremonies come to an end with the consent of Daiva extracted during the activity. The style and technique of kola /Nema might change depending on the characteristic of the Daiva. The season for bhuta kola starts on the auspicious day of Deepavali and ends with Pattanaje (May end).

 

Kallurti Daiva Darshana

There is another variant of inviting daivas which is called darshana/mannichi. this ritual is done for a shorter period of time depending on different scenarios these rituals are being performed such as in case of clarification of some issues or done before/during the kola. Where daivas are possessed by the person who has the ability to attract that particular spirit. These people can be of any community but they should be blessed by the specific Daiva to be possessed. This person is called patri/mukkaldi/poojari. In this custom, the Patri is not required to wear the attire of the respective Daiva instead the weapons of possessing Daiva is held in the hands and he is made to stand in the place where the worship of that daiva takes place. the head of the place or moderator invites daiva in prayer with devotion and showers flower petals on patri to be possessed. once he is possessed, paatri starts delivering the Nudi. which includes asking about the people who have assembled for the rituals, the reason for inviting them. later, once the formalities and purpose of this ritual are done. The custom comes to an end by sprinkling holy water three times on paatri.

 

Agel 

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

 

Alera Panjurli

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

©️ Vishal Kadri