Tuluva's, celebrated for their profound respect for Mother Nature, maintained unique customs deeply intertwined with their strong bond to the land. The vibrant array of Tuluva's rituals and traditions was centered on the inherent essence of Nature worship, reflecting a deep reverence for the natural world.
Tulu Nadu Known for its adherence to a matrilineal system, the
Tuluvas boast a rich history and a vibrant culture that binds the community together.
lifestyle reflects a harmonious blend of local influences and resourcefulness,
fostering a strong sense of unity and togetherness evident in all the celebrations.
Weddings hold immense significance a joyous occasion that unites
two individuals in matrimony. It is fascinating to observe how different
cultures embrace this ritual, and the Tuluvas have their own customs and
traditions when it comes to celebrating weddings. Their approach to wedding
celebrations is truly unique and captivating.
In traditional Tulu culture, the wedding commences with the
exchange of consent between the families of the bride and groom. Once all
matters are settled and both families agree to the union, the wedding
ceremonies begin.
Nichhaya:
The engagement ceremony, known as Nichhaya, involves
the participation of the bride's and groom's maternal uncles, brothers, and
father. A mat is placed on the floor, and both families sit facing each other.
During this ritual, plates containing betel leaves and the nut "Bachire Bajjai"
are exchanged twice between the families, symbolizing a strong agreement and
mutual concern for the upcoming wedding. Subsequently, the families cut the nut
and eat it along with the betel leaf.
The groom’s family gives bride a new saree to wear. Once the bride
is ready, both the bride and groom are brought into the spotlight, and they
exchange rings. This ritual was added later due to the influence of other
cultures.
Peer Pujuni:
The pre-wedding ceremony takes place separately at the homes of the bride and groom. At the bride's house, Under the guidelines of women for Madivala community, the elder women of the bride's family conduct a ceremonial bath using oil and coconut milk to enhance her complexion, symbolizing the preparation for her upcoming wedding celebration. Following the bath, the bride is adorned in a new saree and proceeds to participate in the bangle ritual.
Kaaji Deepuni:
During this ritual, a bangle seller sits on a mat spread on the floor,
surrounded with the colorfully bangles. "Suthe" (represent
deity) is kept and a lamp is lighted, creating a ceremonial atmosphere. When the
bride arrives, the bangle seller adorns her wrists with glass bangles of
various colors. This signifies prosperity, protection, and pride, as the bride.
Additionally, other women also partake in this ritual, adorning themselves with
bangles from the bangle seller, symbolizing unity and shared blessings for the
bride's journey into married life.
Madrengi Muttauni:
Later in the same evening, the women’s gather at the bride's place
to perform the mehndi ritual. During this ritual, the bride's palms and
fingertips are adorned with intricate mehndi dots, which not only serve as a
form of ornamentation but also have a deeper significance. Mehndi is known for
its natural cooling properties, and the application of these designs on the
bride's skin is believed to have a calming effect, reducing pre-wedding jitters
and promoting relaxation. the bride seeks blessings from the family elders,
symbolizing the convergence of tradition, beauty, and familial blessings as she
prepares for her wedding.
Kai Kanike:
On the day of wedding at the bride's home, with the parents and relatives of the bride in presence. family members gather at the Tulsi Katte to offer prayers to local deities, invoking God's presence and blessings into the ceremony. A pair of coconuts is placed as an offering to the respective God, to be submitted to the Temple / Divine Shrine after the wedding ceremony. The bride then moves to Daiva's Chavadi to seek blessing from Deities and proceeds to the Tulsi Katte for further rituals.
Moortada Krama:
The "Moortada Kabbe," made of Paale tree, decorated with mango leaves and flowers, is planted beside the Tulsi Plant, and milk is poured by the bride, maternal uncle, and other relatives, under the guidance of the Men from Madivala community, who were the priests for Tuluva rituals. Later the bride seated below the holy cloth called "Kodi". On a beautifully festooned chair covered with white cloth (Dalya) facing east and in front of the Tulsi Katte.
A plate filled
with raw rice and a coconut symbolizing the presence of Divine deity is placed,
followed by the lighting of a tall lamp adorned with jasmine flowers. Attendees
then gather near the bride, and the eldest female cousin initiates the ceremony
by placing a toe ring on the bride's second toe and presenting her with
"Bachire Bajjai" and "Gejjekathi (Knife which as bells)"
to hold. The bride's mother then ties a black-bead chain “Kari Mani” to bride's
neck, symbolizing the intention of keeping the daughter safe from worldly ill
and evil effects. The bride also wears " Vaddi Ungura (V ring)" on her
right ring finger, symbolizing Tuluva roots, ritual is concluded with an aarti
of the bride. Subsequently, the Dibbana is taken to the location
where the wedding is be held, usually at the groom's place. To complete the
tradition, the Tammale (maternal uncle) plays a significant role in various
rituals associated with the custom, back in days the bride's mother do not
usually attend the wedding.
Moondale:
The groom follows same rituals. The Moondale, shaving ritual is firstly performed. A barber applies coconut milk on the groom's face and shaves his facial hair. After the bath, the groom gets ready for the wedding ceremony, donning a white long-sleeved dress, white dhoti for his bottoms, and a white and gold turban adorned with a piece of jasmine flower, he applies a half-moon design on his forehead. Accompanied by his brother-in-law, the groom then proceeds to the Divine room for blessings and moves towards the sacred Tulsi Katte for further rituals, following the same ritual as the bride. Upon completion of the ritual, Holding "Bachire Bajjai" and "Kinni Kathi" in his hand. They then proceed to the Chappara Moortha.
Chappara Moortha:
Chappara Moorta, is performed at the location for the wedding
ceremonies, which is adorned with jasmine flowers, mango leaves, and etc. known
as Antara Dompa. The Chappara Kabbe made of Pongaare Mara, consists
of two long wooden poles covered with mango leaves tied in a V shape at the
top. The groom's family, along with the priest, performs the "Chappara
Mootra," and the Chappara Kabbe is raised after prayers to all
deities and divines, then tied to the Chappara. Upon entering, the groom is
asked to stand on footwear made of Paale Tree, and the groom's brother-in-law
pours water over the groom's feet before escorting him inside the house.
In most parts of India, the wedding ritual called
"Barat"/ “Kashi Yatre” is typically organized by the bride and his
family to escort Groom. However, the Tuluva community follows a different
tradition where the bride goes to the groom's house for the marriage. Tulu
Nadu, known for its female prominent culture and the maternal system called
"Appe Katt," places great importance on women. This system gives
women the full right to choose their deserving groom.
This unique tradition not only empowers women but also highlights
the progressive mindset of the Tuluva community. By allowing the bride to make
her own choice, it ensures that she enters into a marriage based on mutual
respect and compatibility. This practice reflects the values of equality and
agency that are deeply ingrained in Tuluva culture.
Yedhkonuna Krama:
Upon the arrival of the Bride's Dibbana at the wedding venue, the
Groom's family conducts the Yedhkonuna Krama, a ceremony with tradition and
significance. This ritual serves as a warm welcome to the bride’s family,
particularly important in the context of families hailing from different
cities. It marks the first interaction between the entire bride's family and
the groom's extended family, symbolizing the coming together of two distinct
familial entities in celebration of the impending union.
During the Yedhkonuna Krama, both families assemble in two lines,
facing each other. The bride’s cousin, known as Maithidi, holds an umbrella
over the bride’s head, while her sister carries “Kalsha Kanadi” (mirror and Ginde). Additionally, items such as rose water, perfume, Kumkum bowl, and flower
bowl are held by other women from both families. These symbolic items are
exchanged as a gesture of mutual welcome, followed by the mutual showering of
rice, signifying blessings, and abundance upon each other.
As the Bride enters, she is guided to stand on footwear made of Palle plant, and the groom's sister performs the ritual of washing the bride’s feet. The Groom's mother or sister then removes the Dhristi from the bride by conducting an aarti with Kuri Neer or Majji Teli (Charcoal and Rice porridge). Subsequently, the Bride's sister-in-law leads her into the house, and the priest from Madivala community lays a Paavade (white cloth ) for the Bride to walk on until she reaches the stage, signifying the purity and her path to the next phase of the ceremony. Inside the Mantap, the Bride is welcomed with the melodious sound of the Kombu, a traditional Tulunadu trumpet music, orchestrated by the groom's family.
Sannaida Mariyadi:
In many parts of the world, dowry is given by the bride's family to the groom. However, in Tulu Nādu, a region known for its female prominence, the tradition is reversed. Here, the groom's family gives a gift to the bride, known as "Sannaida Mariyadi."
This unique tradition reflects the value and respect given to
women in Tulu Nādu society. It symbolizes the recognition of a bride's worth
and the importance of her contribution to the family. Sannaida Mariyadi serves
as a testament to the progressive and egalitarian nature of this culture.
The groom's mother and other relatives present the Bride with the
Sannaida Mariyadi, comprising the Poo Seere (Saree and flowers) and wedding
jewelry. The bride, adorned in a "Daare Seere" silk sari gifted by
the groom's family and a matching blouse, is adorned with traditional Tulunadu
gold jewelry for her hair, ears, wrists, fingers, and neck, complemented by
silver jewelry for her feet and a jasmine tied to her hair, symbolizing the
intricate and culturally significant preparations for the wedding ceremony.
Dhaareyeruna:
As the Bride and Groom stand poised, the bride, guided by her
sister-in-law, and the groom, led by his Brother-in-law, are escorted to the Matapa.
The sacred wedding ceremony unfolds with the Dhaare da Krama, where the groom
and bride, accompanied by their Thammale (maternal uncle), hold the
"Ginde" vessel, symbolizing divine and engage in the ritual of swift
sitting and rising three times, known as "Dhaareyeruna," signifying
their union and commitment.
This ceremony is marked by a diverse array of customs across
communities, unified by the guidance of the Tuluva priest, in conjunction with
the presence of the Gurkara representing the specific place and community.
Following the initial rituals, the groom led by his Brother-in-law, and bride guided by her sister-in-law, circumambulates the Paavade thrice, delicately sprinkling rice on the seat which is kept inside the Paavade ( Daare Mane) as a gesture of reverence, and bows to it with palms raised to the forehead. Subsequently, they step into the Paavade, leading with the right foot, and assume their seats on the designated chairs, facing east, as the assembled guests bear witness.
The elders, accompanied by members of the community, face the wedding audience and guests, seeking their blessings for the newly wed couples. During this symbolic gesture, a pot of water is ceremoniously placed on the table, signifying the commencement of the meal. The guests are graciously invited to partake in the celebratory lunch.
Kanchi Deepuni:
The priest then places the brass vessel called "Kanchi Deepuni"
where a member from both the bride and groom's families sits, recording the
gifts received. Another designated individual announces the gifts to the
audience. The bride and groom receive blessings and gifts in a traditional
manner, with rice showered upon them. The Gurkara of the place and community
initiates the blessings, followed by the groom's mother, regardless of her
marital status, then the bride's maternal uncle, and subsequently the parents
and close elders of both families. Following this, well-wishers come forward to
bless the couple. Finally, the groom extends his right hand to the bride,
assisting her to stand, symbolizing a seamless transition and the beginning of
their journey as a married couple. he then passes her hand to his sister to
continue the ritual.
Dompa Japaduvan:
Dompa Japaduvan ritual, wherein the bride and groom go outside the Matapa, Rice is sprinkled to all the 4-direction taking blessing of all divine deities, removing the evil eyes during the ceremony and then brought back inside the house. Upon their entry, the groom's mother welcomes them with Majji Teli (Charcoal and Rice porridge).
Once inside, the bride presents the Bacchire Bajjai she held throughout the ritual to the groom's mother and seeks her blessings. Subsequently, they proceed to the divine shrine to seek further blessings.
Following this, the groom and bride partake in a meal together, with the bride serving the groom for the first time and, in return, requesting a gift. The groom reciprocates by presenting the bride with gold ornaments, symbolizing a gesture of love and prosperity.
Ponnu Occhid Korpuni
The wedding culminates with the Ponnu Occhid Korpuni Krama, the
ceremonial handing over of the daughter to the groom and his
family. Here, the groom's elder returns the bride to her parents' family,
symbolizing the bride's retention of ties with her family and the right to
maintain a connection with her parents' house while upholding the maternal
system. This ritual represents the conclusion of the wedding festivities,
embodying the cultural significance of familial ties and the bride's continued
connection with her maternal home. Later She is brought back to her resident.
Thammana:
After the wedding day, the "Thammana" ceremony is held
at the bride's residence, where the groom and his family visit the bride's place.
They are warmly welcomed with water, jaggery, betel leaves, and areca nuts. "Mamisikke" ritual is held, the
groom presents the betel leaf and areca nuts, which he held during the wedding
ritual, to the bride's mother, and offers gifts such as a Saree to his
mother-in-law. In return, the bride's mother, who couldn't attend the wedding,
blesses her son-in-law with a return gift. Later, the newlywed couple and
guests are treated to a delightful lunch. Finally, the bride is taken back to
the groom's house, with the assurance of being brought back in a few days. This
ritual symbolizes the everlasting love, care, and bride's continued connection
with her maternal home.
Following the same event organized at the groom's home, the bride
is once again taken back to her residence. As the concluding part of the
wedding ceremony, the bride is then brought back to the husband's house,
marking the beginning of their new journey together as a married couple. This
transition symbolizes the commencement of their shared life, as they embark on
the path of marital harmony and companionship.
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