Saturday 27 August 2016

Koraga Thaniya daiva (C)Dr.Lakshmi G Prasad

 

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Dr Lakshmi G Prasad

An  untouchable (in olden days, not now there is untouchability )as a  deity? Yes.The Tuluva pantheon has Koraga Thaniya
Unlike other ‘bhutas’, Koraga Thaniya cracks jokes, entertains


From elders to youngsters, everyone loves the name, Koraga Thaniya. Those who worship Bhutas (deity) of tulunad are afraid of their deities due to many reasons. But when people hear the name Koraga Thaniya everyone’s face turns wider with smile due to his entertainment and jokes done by the lord.
Whenever there is a theft or valuable is misplaced they pray to Koraga Thaniya for help and they offer him a bottle of alcohol/spirit. Soon after they worship him in this manner, the items that they have lost will soon be found. Also, any problem to cattle, they please Koraga Thaniya for help. He is worshipped in almost all the parts of South Canara.
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He is worshipped by offering Kola and Agelu (spiritual performances) to him. His attire is so simple. There is no special ornaments or other things on him. Folklore has it that he is regarded as a brave warrior.
His birthplace was in Koragara Koppa. In ‘Paddana’, we can see many places where many Koraga community members live -- Kadri, Jeppu, Moodbidri and Mulki. Folklore has it that in Koppa Koraga and Korappolu, a baby boy is named Uravana Odi. When this baby grows into a matured man they search a suitable girl for him to marry. His uncle says “There is a girl in Thirthamale Koppa”. When they reach the place, they say that girl is in Kadpamale Koppa. So, they travel to Kadpamale Koppa, while many of them arrive near home where Koroppolu Maire who would be fetching lice from her father’s head sees the people and says “Wow, see the beauty of relatives arrived at our sweet home, dad”. While her dad says “You are still very small and you are not old enough to be sought in marriage”.

Later, he asks her to arrange some water and to welcome the guests. Gives some beetle leaves with tobacco to eat. Later, they ask for a girl. At first her father rejects saying she is very small to send her. But later they agree to teach her everything. Later, they mutually accept the marriage and they decide to fix a date. They get married. One day, she learns that she is pregnant. She prays to lord Kantaavara and says she will do a special puja to Ullaya if she delivers safely. Later, when it was time for delivery, Maira remembers her curse given by Lord Shiva where he thought her as Parvathi and tries to force himself on her. But Maira regards him as lord and offers him puja. Angered by this, Lord Shiva curses her that she will deliver a baby boy and with this her whole community will be vanished.copy rights reserved (C)Dr Lakshmi G Prasad
So, when Koraga Thaniya was born, his mother dies while feeding him. His father too dies while trying not to keep his son starved. Later, his aunt dies too. After all his family was banished, he alone went to faraway places to lead his life. Later, in a big street he would be doing some funny activities. But would cry missing home. Seeing this, a lady called Bairakka, her daughter Manjakka, and brother Chenneya take him to their home. There he learns to make pots and bags from bamboo. During the Nema of Marl Jumadi, Mada Maisandaya, Padavu Lakkesiri, lot of goods including coconut fronds, tender arecanut fronds and other items need to be sent to temple. Seven persons were supposed to carry these items to the temple. But they do not turn up. Upset, Bairakka’s husband asks Koraga Thaniya, if he could give it to temple.
He agrees to do it if they provide whatever they used to offer as treats to seven members. He is offered all that and he takes the goods all alone. While going, he turns back and says to Bairakka, “You have taken care of me very well but today you don’t have full faith on me to return”. Baidyakka feels very bad and asks him not to go. To which Koraga Thaniya says, “Once I take up the goods on my head, I will not leave it until I reach my destination.” But at the temple, people say “You are untouchable and cannot take the goods inside the holy place”.
Upset, Koraga Thaniya asks “If I pluck those coconut leaves and offers it to Lord, he has no problem. But if I bring these goods and take them inside the temple, it is a big issue?” Angered Koraga Thaniya, drops everything outside the temple. Later, he sees a kaipura( a lemon type fruit which used to make picle)  tree near the roof of the holy place. He remembers his mother’s words, “Need to get kaipura  to make a pickle.” So, he climbs up the tree and keeps his one leg on the roof of the daivasthanam and tries to pluck kaipura fruit . But he goes missing which indicates that he turns one among the daivas. Hence, he is worshipped as Koraga Thaniya daiva.
Koraga Thaniya always carries one stick in his hand and he is fondly called as Ajja/grandfather.
In Tulunadu culture, one who dies for the sake of divinity gets the status of daiva and is worshipped.copy rights reserved (C)Dr Lakshmi G Prasad
Author:
Dr Lakshmi G Prasad is a well-known Tulu folklorist. The author holds PG degrees in Kannada, Sanskrit, and Hindi as well as doctorates from Hampi Kannada University and Dravidian University. Currently, she teaches Kannada at Government PU College in Nelamangala. She blogs at www.laxmipras.blogspot.com
Artile published in Bfirst.in 

Ali bhuta -symbol of Hindu-Muslim harmony (C)Dr Lakshmi G Prasad


Ali bhuta worship and Hindu-Muslim harmony
copy rights reserved (C)Dr Lakshmi G Prasad

A Muslim woman informing her grievances with `Ali Bhoota` and seeking blessings during annual Jathra Mahotsava

In Tulu tradition, there is no fixed path to become a bhuta or daiva. Most of the bhutas are basically humans who — blessed with extraordinary powers or having done remarkable work, like questioning social evils — transform into bhutas after death. Ordinary people can also become a bhuta, if they happen to be blessed by their bhuta.
The Tulu word bhuta may be orginated from Sanskrit word ‘putam’, which means purified. In Hindu mythology, Lord Vishnu is also referred as ‘putam’. So, one interpretation could be that over centuries the word ‘putam’ changed into ‘puto’, then to ‘buto’, and finally become ‘bhuta’.
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A Muslim family along with Hindu family members at the premises of Bhagavathi Ali Chamundi Kshetra in Arikady during the annual celebration
There could be another possibility. Since most of the bhutas are humans who lived in olden times or past (bhuta kaalam), at some point in time people chose to refer to them as bhutas.
The myths and legends involving bhutas often relate to local heroes and heroines, with some songs reflecting certain episodes from local history. Divinity of these heroes has been attributed by the society. One such bhuta is Ali, who is worshipped by many on the coast.
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`Ali Bhoota` ​during Nemotsava 
After roaming for a long time, Ali, a Muslim, arrives in Paresthanam, a place near Arikady-Kumble, Kasaragodu district, looking for a job and a place to live. Unaware of Ali being a sorcerer and a womaniser, a person from the Billava community in the village provides shelter to Ali.
Soon, Ali begins to harass women in the village. With his magic, he casts a spell on several women and brings them under his control. One of his victims is a beautiful woman named Deyi, who is residing in the host’s house.
After having spurned by Deyi, Ali casts a spell on her and takes control of her. Her honour having been violated, the woman ends her
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life. Ali’s depravity grows but villagers are helpless to stop him, as he is protected by a talisman with magical powers.
So the villagers pray to Goddess Mantra Devata, who then takes form as a beautiful woman. One day, Ali notices her bathing in the river and he becomes fixated with her beauty. Knowing that the talisman protected Ali, the goddess asks him to join her but only after removing the talisman, a condition to which Ali immediately agrees.
Ali steps into the river without his talisman and is killed by the goddess. Later, the goddess turns Ali into a bhuta.
Today, Ali bhuta is widely worshipped in Tulunadu, and has become a symbol of Hindu-Muslim harmony.
Article published in Bfirst.in
copy rights reserved copy rights reserved (C)Dr Lakshmi G Prasad
Author:
Dr Lakshmi G Prasad is a well-known Tulu folklorist. The author holds PG degrees in Kannada, Sanskrit, and Hindi as well as doctorates from Hampi Kannada University and Dravidian University. Currently, she teaches Kannada at Government PU College in Nelamangala.

Tuesday 9 August 2016

ಸಾವಿರದೊಂದು ಗುರಿಯೆಡೆಗೆ :ತುಳುನಾಡ ದೈವಗಳು 321 ಸನ್ಯಾಸಿ ಮಂತ್ರ ದೇವತೆ (c)ಡಾ.ಲಕ್ಷ್ಮೀ ಜಿ ಪ್ರಸಾದ



ಅಕ್ಕಾ ಹುಟ್ಟು ಸಾವು ನಮ್ಮ ಕೈಯಲ್ಲಿ ಇಲ್ಲ ನಿಮಗೆ ಬದುಕುದಕ್ಕಿಂತ ಸಾವು ಹೆಚ್ಚು ನೆಮ್ಮದಿ ಕೊಡುವುದಾದಾರೆ ಸಾಯಿರಿ ನಿಮಗೆ ಹೇಳುವಷ್ಟು ದೊಡ್ಡ ವರಲ್ಲ ಡೊಡ್ಡವರಿಗೆ ಬರುವ ಸಮಸ್ಯೆಗಳು ದೊಡ್ಡವೇ ಏನೋ ? ನಮಗೆ ಈ ಬಗ್ಗೆ ಗೊತ್ತಿಲ್ಲ ಆದರೆ ನೀವು ನಮ್ಮ ತುಳುನಾಡಿನ ಸಾವಿರದೊಂದು ಭೂತ. ದೈವಗಳ ಬಗ್ಗೆ ನಮಗೆ ತಿಳಿಸುತ್ತೀರಿ ಎಂದು ಪ್ರತಿ ದಿನ ನಿಮ್ಮ ಲೇಖನ ವನ್ನು ಎದುರು ನಾವು ಸಾವಿರಾರು ಮಂದಿ ಕಾಯುತ್ತಿರುತ್ತೇವೆ, ಕಳೆದು ಹೋದ ‌ಮಾಹಿತಿಗಳನ್ನು ಹುಡುಕಿ ಬರೆದೇ ತೀರುತ್ತೀರಿ ಎಂಬ ನಂಬಿಕೆಯಿಂದ ಹಾಗಾಗಿ ಸಾಯುದೇ ಅದರೆ ಸಾವಿರದೊಂದು ಗುರಿ ತಲುಪಿದ ನಂತರ ಆ ಬಗ್ಗೆ ಯೋಚಿಸಿ ಎಂದು ನನಗೆ ಮೆಸೇಜ್ ಕಳುಹಿಸಿದವರು ಶ್ರೀಕಾಂತ್ ಶೆಟ್ಟಿ ಇದೇ ರೀತಿಯ ಭಾವ ಇರುವ ಸಂದೇಶಗಳನ್ನು ಕಳುಹಿಸಿದವರು ನೂರಾರು ಮಂದಿ ನಿಮ್ಮೆಲ್ಲರ ಅಭಿಮಾನ ನಂಬಿಕೆ ಪ್ರೀತಿ ವಿಶ್ವಾಸಗಳಿಗೆ ಏನೆನ್ನಬೇಕೋ ತಿಳಿಯುತ್ತಿಲ್ಲ ಬಹುಶ ಸಾವಿರದ ಒಂದು ದೈವಗಳ ಬಗ್ಗೆ ಮಾಹಿತಿ ಸಿಗುತ್ತೋ ಇಲ್ಲವೋ ಗೊತ್ತಿಲ್ಲ ಸಿಕ್ಕರೂ ಸಿಗಬಹುದು ಅದರೆ ಕಳೆದ ಹದಿನೈದು ಹದಿನಾರು ವರ್ಷಗಳ ಅಧ್ಯಯನ ದಲ್ಲಿ ನನಗೆ ಒಟ್ಟಾರೆ ಯಾಗಿ ಸುಮಾರು ನಾನ್ನೂರು ದೈವಗಳ ಮಾಹಿತಿ ಸಿಕ್ಕಿದೆ ಇದರಲ್ಲಿ ಈ ಹಿಂದೆ ಅದ್ಯಯನ ಮಾಡಿದ ಹಿರಿಯ ಕಿರಿಯ ಸಂಶೋಧಕರು ಮಾಹಿತಿ ಸಂಗ್ರಹಿಸಿದ ಸುಮಾರು ನೂರು ನೂರ ಹತ್ತು ದೈವಗಳ ಮಾಹಿತಿಯೂ ಸೇರಿದೆ ಹಾಗಾಗಿ ಒಂದೊಮ್ಮೆ ಸಾವಿರದೊಂದರ ಗುರಿ ಮುಟ್ಟ ಬೇಕಿದ್ದರೆ ನನಗೆ ಕನಿಷ್ಠ ಇನ್ನೂ ಇಪ್ಪತ್ತೈದು ಮೂವತ್ತು ವರ್ಷಗಳು ಬೇಕು ಜೊತೆಗೆ ನಿಮ್ಮೆಲ್ಲರ ಬೆಂಬಲವು ಬೇಕು ನೀವೆಲ್ಲ ನನ್ನ ಮೇಲೆ ಇಟ್ಟ ಭರವಸೆಯ ನ್ನು ಉಳಿಸಿಕೊಳ್ಳುವ ಯತ್ನ ಮಾಡುವೆ ಜೊತೆಗೆ ನನಗಾದ ಅನ್ಯಾಯದ ವಿರುದ್ಧ ವೂ ಹೋರಾಡುವೆ ಈ ನಿಟ್ಟಿನಲ್ಲಿ ನಿಮ್ಮೆಲ್ಲರ ಬೆಂಬಲ ಕೋರುವೆ
ಎಲ್ಲೂ ಧೃತಿಗೆಡದೆ,ಯಶಸ್ಸು ನೀಡುವಂತೆ ,ಸಾವಿರದೊಂದು ಗುರಿ ತಲುಪುವಂತೆ ಕೃಪೆ ತೋರಲು ದೈವಗಳಲ್ಲೇ ಕೈ ಮುಗಿದು ಪ್ರಾರ್ಥಿಸಿ ಇಂದು ಮತ್ತೆ ಬರೆಯಲು ಕೂತಿರುವೆ ತುಳುನಾಡ ದೈವಗಳು 321 ಸನ್ಯಾಸಿ ಮಂತ್ರ ದೇವತೆ (c)ಡಾ.ಲಕ್ಷ್ಮೀ ಜಿ ಪ್ರಸಾದ


ತುಳುನಾಡಿನಲ್ಲಿ ಎಷ್ಟು ದೈವಗಳಿಗೆ ಆರಾಧನೆ ಇದೆಯೆಂದು ಹೇಳುವುದು ತುಂಬಾ ಕಷ್ಟದ ವಿಚಾರ ,ಇಲ್ಲಿ ಕೆಲವು ದೈವಗಳು

 
                         ಚಿತ್ರ ಕೃಪೆ :ಪ್ರವೀಣ್ ಸಾಲಿಯಾನ್
ಪ್ರಾದೇಶಿಕವಾಗಿ ಬೇರೆ ಬೇರೆ ಹೆಸರಿನಲ್ಲಿ ಆರಾಧಿಸಲ್ಪಡುತ್ತಾರೆ,ಅಂತೆಯೇ ಇನ್ನು ಕೆಲವು ಬೇರೆ ಬೇರೆ ದೈವಗಳು ಒಂದು ಹೆಸರಿನಲ್ಲಿ ಆರಾಧಿಸಲ್ಪಡುತ್ತಾರೆ.ಉದಾಹರಣೆಗೆ ಹೇಳುವುದಾದರೆ ರಕ್ತ ಚಾಮುಂಡಿ ಕೆರೆ ಚಾಮುಂಡಿ ಗುಡ ಚಾಮುಂಡಿ ರುದ್ರ ಚಾಮುಂಡಿಅಗ್ನಿ ಚಾಮುಂಡಿ ಗುಳಿಗರ ಹೆಸರು ಚಾಮುಂಡಿ ಎಂದು ಇರುವುದಾದರೂ ಇವು ಬೇರೆ ಬೇರೆಯೇ ಶಕ್ತಿಗಳು 'ರುದ್ರ ಚಾಮುಂಡಿ ನೆತ್ತೆರ್ ಚಾಮುಂಡಿಗುಡ ಚಾಮುಂಡಿಗಳು ಸ್ತ್ರೀ ದೈವತಗಳಲ್ಲ,ಮೂಲತ ಇವರು ಪುರುಷರು ಕಾರಣಾಂತರಗಳಿಂದ ಪ್ರಧಾನ ದೈವ ಚಾಮುಂಡಿಯ ಸನ್ನಿಧಿಗೆ ಸೇರಿ ಚಾಮುಂಡಿ ಹೆಸರಿನಲ್ಲಿ ಆರಾಧನೆ ಪಡೆಯುತ್ತಾರೆ  (c)ಡಾ.ಲಕ್ಷ್ಮೀ ಜಿ ಪ್ರಸಾದ .
ಅಂತೆಯೇ ಪುರುಷ ಭೂತ ಎಂಬ ಹೆಸರಿನಲ್ಲಿ ಈಗಾಗಲೇ ನಾಲ್ಕು ಬೇರೆ ಬೇರೆ ದೈವಗಳಿಗೆ ಆರಾಧನೆ ಇರುವುದು ಸ್ಪಷ್ಟವಾಗಿ ತಿಳಿದು ಬಂದಿದೆ /ಬಬ್ಬರ್ಯ ಎಂಬ ಹೆಸರಿನ ಎರಡು ದೈವಗಳು ಇರುವುದು ತಿಳಿದು ಬಂದಿದೆ
ಹಾಗೆಯೇ ಸನ್ಯಾಸಿ ಗುಳಿಗ ಎಂಬ ಹೆಸರಿನ ದೈವಕ್ಕೆ ಆರಾಧನೆ ಇರುವ ಬಗೆ ಈ ಹಿಂದೆ ಬರೆದಿದ್ದೆ ಗುಳಿಗನ ಸನ್ನಿಧಿಗೆ ಸೇರಿದ ಓರ್ವ ಸನ್ಯಾಸಿ ಈತ ಗುಳಿಗನ ಸೇರಿಗೆ ದೈವವಾಗಿ ಆರಾಧನೆ ಪಡೆಯುತ್ತಾನೆ .
ಅದೇ ಸಂದರ್ಭದಲ್ಲಿ ಸನ್ಯಾಸಿ ಮಂತ್ರ ದೇವತೆ ಎಂಬ ದೈವಕ್ಕೆ ಆರಾಧನೆ ಇರುವುದು ತಿಳಿಯಿತು ಮಾಹಿತಿ ಸಿಕ್ಕಿರಲಿಲ್ಲ ಹೆಚ್ಚಿನ ಮಾಹಿತಿ ಈಗಲೂ ಸಿಕ್ಕಿಲ್ಲ
ರಾಮ ಎಂಬ ಹೆಸರಿನ ನಾಥ ಸಂಪ್ರದಾಯಕ್ಕೆ ಸೇರಿದ ಒಬ್ಬ ಸನ್ಯಾಸಿ ಇದ್ದರು ಅವರನ್ನು ರಾಮ ಸನ್ಯಾಸಿ ಎಂದು ಕರೆಯುತ್ತಿದ್ದರು .ನಾಥ ಸಂಪ್ರದಾಯದ ಜೋಗಿಗಳಂತೆ ಅವರು ಜೋಳಿಗೆ ಹಿಡಿದು ಸನ್ಯಾಸಿಯಾಗಿ ಊರೂರು ಅಲೆದು ಬದುಕುತ್ತಿದ್ದರು  (c)ಡಾ.ಲಕ್ಷ್ಮೀ ಜಿ ಪ್ರಸಾದ
ಅವರು ಮಂತ್ರ ದೇವತೆಯ ಅನನ್ಯ ಭಕ್ತರಾಗಿದ್ದರು ಹಾಗಾಗಿ ಕಾಲಾಂತರದಲ್ಲಿ ಮಂತ್ರ ದೇವತೆ ಅವರ  ಭಕ್ತಿಗೆ ಒಲಿದು ಅವರನ್ನು ನ್ನು ತನ್ನ ಸೇರಿಗೆಗೆ ಸೇರಿಸಿಕೊಳ್ಳುತ್ತದೆ ನಂತರ ದೈವತ್ವ ಪಡೆದು ಸನ್ಯಾಸಿ ಮಂತ್ರ ದೇವತೆ ಎಂಬ ಹೆಸರಿನಲ್ಲಿ ಆರಾಧನೆ ಪಡೆಯುತ್ತಾರೆ
ಈ ಸನ್ಯಾಸಿ ದತ್ತಾತ್ರೇಯ ಪೀಠದ ಸಾಧು ಎಂಬ ಅಭಿಪ್ರಾಯ ಕೂಡ ಇದೆ


ಸನ್ಯಾಸಿ ಮಂತ್ರ ದೇವತೆಗೆ ಕೋಲ ಕೊಡುವಾಗ ಭೂತ ಮಾಧ್ಯಮರು ಕೆಲವೆಡೆ ಸನ್ಯಾಸಿ ವೇಷ ಭೂಷಣವನ್ನು ಹಾಕುತ್ತಾರೆ.ಕೆಲವೆಡೆ ಮಂತ್ರ ದೇವತೆಯ ವೇಷ ಭೂಷಣವೇ ಇರುತ್ತದೆ
ಈ ಬಗ್ಗೆ ಹೆಚ್ಚ್ಚಿನ ಅಧ್ಯಯನಕ್ಕೆ ಅವಕಾಶವಿದೆ