Part 1 - The Bhuta Worship of Tulunadu

South of Karanataka and in the north of Kerala is the land of "Tulunadu" Lord Parasurama, the sixth Avatara of Vishnu, this land created by him is also known as Parashurama Shristi, the cult of Bhuta (Daiva) known in this area is a characteristic of the chief people whose spirits are venerated as a will on the people or goddesses of the house^[1].

Palthady Ramakrishna Achar, the famous preacher and director of the Tulu Sahitya Academy believes Bhuta Aradhane, in its current form, is not original in Tulunadu. "It was introduced here around the fourteenth century from Sri Lanka, where it still survives in the form of Yaksha Aradhaane. Ancestral worship was part of the Tulu culture, hence this form of spiritual worship was easily adopted by Tuluvas" he says^[2].

Professor Chinnappa Gowda, a renowned researcher and director of Mangalore University, has identified more than 400 Bhuta forms and names worshipped in Tulu Nadu. The Bhutas, which are also believed to come from the Ghanas (helpers) of Lord Shiva, can be of different types depending on their origin. Kalkuda-Kallurti, Koti-Chennaya, Kantabare-Boodabare, Koraga-Taniya, Bobbarya, Jaarandhaya, AbbageDaarage, Kodamandaya, etc. Koti -chennaya are of human origin while Pili Bhuta (Tiger), Maisandaya (Buffalo), Annappa Panjurli (pork), Naga (Cobra), etc. These are animal spirits that were originally Totems of different tribes^[3].

Vishnumurthy, Lakkesiri, Ullalthi, Dhoomavathi, Pilichamundi, Brahmer, Jumadi, Vaidyanatha, etc. They are comparable to the gods of Puranas, such as Vishnu, Devi and Shiva. There are also Bhutas whose zones of influence are limited to certain areas such as Shiradi Bhuta, Maleraya, Nayyar Bhuta, etc^[4].

The great resemblance to the cult of Bhuta and the cult of Naga is the possession, ecstasy and dialogue of the imitator who is linked, with the faithful.^[5] He is in a trance and feels like the embodied spirit cares about the issues and problems of the faithful, and warns them against free living, and resolves their mental and physical problems. Acting in a zombie (tranced) as a therapist will solve the legal and judicial problems of the people.^[6] The history of this type of worship dates back to the native tribal or indigenous period in Dravidian back times, and has a history of about eight centuries. This access is not only a life, but is in the process of upgrading with additions and performances to keep people in Tulunadu related to close ties to the people and family, this worship system is slightly different and beliefs divergent from the usual rites. The rules of worship are with devices, literature, music and theatrical elements. These slave spirits or daivas are considered to be the guardians of the villages (for example, in Maharashtra, known as Devata GRAMA, or Devata ISTA)^[7].

It is believed that DAIVA or DEVI are the best, if they worship systematically and are not bad, but because they have the ability to help, which indicates grace and problems. The nature, powers varies. Daivas played an important role in the administration and the popular judiciary system^[8].

In the religious beliefs of the Dravidians of Tulunadu, it seems that spiritual worship or worship of divine or semi-pagan spirits is a primitive form of worship. Their rituals, beliefs, music, novels, dances, dialogues, extravagances and reflections reflect social and economic worlds, ways of thinking, artistic achievements and cultural values dedicated to rural communities in different regions.^[9]

Tulunadu's friends in Karnataka accept the concept of a dual worship system for goddesses and local or spirits. The Spirit gods who are venerated in the temple under the leadership of the Brahmin priests are silent spectators who receive representations and cannot approach them directly. On the other hand, these spirits are a more intimate local deity that affects the lives of the faithful through a more unifying relationship. We living beings are surrounded by these spirits like the angels of their guards and the detectors of conscience. They have fixed impact zones.^[10]

In this mode of worship, villagers try to live in harmony with these evocative spirits associated with their family, village or region and provide them with periodic recognition and admiration to keep connected and help them and their families out. They, in turn, protect the villagers, talk to them and warn them when necessary.

Footnotes and references:

[1]:

http://www.mangalore.com/festivals/bhutaworship.html

[2]:

http://www.mangalore.com/documents/search_form.html 4,4 136,21

[3]:

http://www.mangalore.com/documents/picgallery.html 4,22 136,43

[4]:

http://www.mangalore.com/documents/places01.html 4,44 136,60

[5]:

http://www.mangalore.com/documents/mngfestevts.html 4,61 136,83

[6]:

http://www.mangalore.com/documents/mnginfodir.html 4,84 136,105

[7]:

http://www.mangalore.com/documents/classifiedframe.html 4,108 136,129

[8]:

http://www.mangalore.com/documents/dknews.html 4,130 136,147

[9]:

http://www.mangalore.com/documents/meetinghome.html 4,149 136,168

[10]:

http://www.mangalore.com/documents/languages.html 4,170 136,185