Chapter 5 - Conclusion and Observations

The development of worship in Tamil Tulu and the connection of Jumadi (Dhumavati) and Dhumavati Das-Mahavidyas are the same. The new research and studies to establish a connection of cult worship spirit (DAIVA / DIWATA) in Indonesia in both venerable spirits being almost the same at multidisciplinary levels, To a solid base of migration or stay in the cultural display of worship.

Recently, the researcher read a little about the story of Tulu Nadu. She became aware of incredible things as a result of her reading. The most important part of the culture of Tulu Nadu is of course the different forms of worship that prevail there. What is more interesting is the homogeneous mix of Vedic traditions and customs with pre-Vedic practices.

Some gods have been worshiped in Tulu Tamil for centuries and the adherents still include Brahma, Naga (snake), Devi (various female forms) Bhutas and Vedic gods, including Shiva, Vishnu and Subramanya. Hariprasad

The cult of the Bhuta in Tulunadu has led to misconceptions, because people who do not know it tend to ignore it as a demon worship. Like this article / blog about Tulunadu by Ammar Shekhar

In general, people who do not live in South India have no idea what Austroasia can offer. They seem ignorant.

Some important things were observed while the explorer was on an expedition to Tulunadu, outside the Dravidian culture rooted.

• For Brahma (a local god and not Brahma's creator), the form of worship is called Dakah Bali.

• For salvation, there are different forms of worship such as Naagamandala, Ashlesha Bali, Sarpa Karya, etc.

• For Bhutas, there is Bhuta kolas.

• For Devi's cult, Durga Namascara Bugi, in which Devi is worshiped as a light, is widely diffused.

• For the Vedic gods, the Yagnas, Homas (the sacrifices of fire) are the most common, as are the liturgical worship of the temple.

It is also known that the Vedas migrated to Tulu Nadu from northern India several centuries ago, and that the inhabitants of Brahmin of Tulu Nadu are therefore not really original (in terms of origin). Perhaps this is why there is a severe contradiction in worship from one form to another.

It seems that the main factor in determining whether Vedic society has participated in any particular form of worship is the origin of God Himself. Thus, for example, the Bhuta cult remained almost completely devoid of Vedic because there is no reference to punjurli, Dhumavati, Kalurti or any other Bhutas in the Vedas. There are about 16 different parts of the Bhuta Kolas. None of them find any connection to any Vedic Custom. It's really a tribal practice (tribal is not really the right word -but I can not find an alternative right now). Similarly, the cult of Durga took an existance through Tulu Nadu.

The Researcher understood that the influence of Vedic society on Tuludo Nadu was much stronger than the influence of local culture on them. That is why we can find such importance that rites and sacrifices must be given a fire even today (the same is true in Kerala). In Mysore Karnataka, only a few hundred kilometers away, the form of worship is quite different, with emphasis on prayer,alankara, etc. One of the sources she met said that the Vedic community had migrated to Tuludo Nadu, at the request of some local leaders. If this is true, it is very likely that the people who attended were seen and worshiped by the local people and that these immigrants were seen as people who could help in the realization of God. This can explain the strong influence of immigrant culture on local customs and the low impact of underdevelopment.

S.D.Alagodi’s Books in 2006 about the inhabitants of southern Canara that "among the Hindus, just over ten percent of the Brahmans and all the others, though Hindus, are truly followers of the guardianship gods.

• What confirms the previous observations is the fact that such effects continue to occur today. Thus, for example, we see that Vedic traditions slowly evolved in Bhuta Kolas. Brahmakalashas are practiced for the temples of bhutas and a link is established between female forms of Bhuta, such as Pilichamundi, Rakteshwari and "Devi". The researcher is not sure that this is a good development but evolution certainly happens.

• Bhuta Kola is a phrase practiced by a large part of the Tulu Nadu community, ranging from landowners and anchors, occupying various serial aspects.

• In another context, the researcher can also tell a story related to JUMADI (DHUMAVATI), DEVI of DASA MAHAVIDYAS. Explain for the first time and hunger Consumption of SHIVA by part, similarities, THUS given that the gods are the same, we can assume the social situation in those years.

• The term WIDOW was not considered to be oscillating, but was revered.

• Another glimpse of the appearance was the Jumadhi Bhuta. The middle was the male anatomy horizontal (up to the neck) and left (neck under the body) and vertical anatomy ARDHNARESHWAR (half female and male). Shiva and Shakti combo—The destruction of evil, other statement in Shakta even said that Shiva without Shakti is Shava (corpse). A combination of two (PURUSHA-PRAKRITI) is the divine evolution of SUPREME ENERGY.

• In the prapancasarasara Samgraha-Dhumavati is described as wearing a black complexion and wearing ornaments made of snakes in the two starts of the mains. It is sometimes replaced by épée quand compare it with pictures of the sword and Jumadi decorates the head of jumadis with snakes.

• In addition to the cult of Bhuta of Tulunadu, the researcher researched, from South India to Southeast Asia to Indonesia to see if the cultural practices of Diwata worship was almost the same.

• This can be possible because the researcher has passed through and studied in multidisciplinary levels to prove the same thing.

• Religion, history, culture, tradition, psychology and geography are only for a different language but mentally are the same!

Therefore, the researcher wants to show the relationship between daiva n deva (Jumadi and Dhumavati). Compatibly and, similarities and the approach towards the cultural conglomeration is the same.

Conclusion

The Conclusion is in short, the Researcher states another form of Adi Parashakti of DASA -MAHAVIDYAS has DHUMAVATI, taking the form of Jumada to kill Asura Dhumasura, Comes in the form of body of, half a man, half a woman.

This is reminiscent of the history in the Sampraha Prapancasarasara. Rangda, the scary leyek of Indonesia, is also another form of Dhumavati or Durga's closest description of Dhumavati, showing the earth as an ancient witch.

Hinduism in Bali follows the Hindu Aagama (Tantric). So they have more Dassa Mahvidyas in their religious legends.

Dewi Siri Goddess of Common Fertility is the same revered in Tulunadu (SIRIKULA) and Dewi Siri of Indonesia and followed the influence of Shakta of religion and faith.

There could be a possibility of maritime exchange of culture and religion as 8-13 C. Kings often had exchange of culture due to travel and their people, the maritime trade in goods moving, their rule was beyond Indonesia.

The second, even in the reign of Pandyan kings had a positive impact on Indonesia, and there is a statement of a mysterious mass known as Kumari Kanda or Lumeria extending from southern India to something closer to Australia. This could have bridged the religion and cultural exchange.

Archaeological studies in the areas that survived the Hindu religion, especially in Bali, archaeological sites such as the sanctuary of the Gua Gajah Cave and the powerful Gonong Temples still offer sacred places of worship.

Archaeological sites of the center of Bali, including the Elephant Cave and the powerful Gonong: still the shrine and ceremonial temples of the holy ninth to eleventh Kingdom of the Hindu century in Bali. Gua Ghaja contains a cave sanctuary and ritual baths, perhaps served as Hindu times. The cave was discovered by Dutch archaeologists in 1923, but fountains and ponds were discovered only in 1954. While the powerful Gonwang is the 11th century in the North Tampaksiring between 8 and 13 EC.