Bhuta Kola, a living tradition of spirit worship in the Tulunadu region of Karnataka that goes back to pre-Vedic times and combines a mix of theatre, spectacle and religion was performed in a ceremony in Udupi.
Bhoota Kola or Holy Spirit Worship is an ancient ritual form of worship prevalent among the Tulu-speaking community in Udupi, Dakshina Kannada districts in Karnataka and Kasaragod taluk in Kerala altenatively known as Tulu Nadu. It has close resemblance with Theyyam, a ritual form of worship common among Malayalis of the North Malabar.
The coastal Karnataka is known for two art forms, namely Bhuta Kola, a highly stylised version of the ritual dance of the spirit impersonator and a fine tradition of Yakshagana, creating a world of divine and supernatural beings with all the paraphernalia of costumes, make-ups, music, dance and dialogue.
The night long ceremonies begins in a well decorated arena or pandal that gives the appearance of a ritualistic stage with the image of the deity and other objects of worship well arranged on one side and the disciplined devotees on the other side. The musicians, accompanied with drums and wind instruments are seated on another side are ready to provide beats of varying tempo for different stages in the processions. The pandal is well decorated with various figures made from palm leaf, mango leaf and areca flower.
The person who invokes the bhuta or the spirit dresses up in a colourful costumes, complete with a sword, bells and other such accessories. He is slowly prepared for self-hypnotism and for imposing the spirit on him. He is ceremoniously given oil for a ritual bath to make his body physically purified and mentally calm. Pastes from plant extract are used as a makeup for the impersonator. Different colors are used to symbolically display the characteristic features of the spirit. His wife, sister or mother sings the ballad or paād-danāas which narrates the birth of that spirit, its descent into the land, heroic deeds, its travels and sphere of influence etc.
He now assumes the role of the spirit himself and starts calling the authorities to inquire the reason for his invocation. He addresses everyone according to his rank. The organizers propitiate the spirit and beg protection, prosperity, good crop and wealth for the entire community. If pleased, the spirit through the oracle conveys the pleasure and promises protection and prosperity. If the spirit is not satisfied, then he prescribes certain punitive rituals for acts of insult or impurity to the holy place or certain acts of commissions and omissions on part of the devotees. While settling the quarrels or disputes the impersonator assumes the role of a tribunal and conducts himself in a dignified manner as upholder of truth and righteousness. The decision of the impersonator is final without provision for appeal.
Bhoota Aradhane continues to hold sway over Tulu Nadu as it has done for centuries. As an art form, tradition, entertainment and psycho-cultural phenomenon, spirit worship stands as a grand example of man’s longing for an intimate connection with nature.
Tulunadu Daivas:
1. Dhumavati/jumadi bunta
2. Pancha jumadi bunta
3. Marl jumadi
4. Kaanteri jumadi
5. Kolatha jumadi
6. Kolla pootha jumadi
7. Mardal jumadi
8. PANJURLI
9. Annappa panjurli
10. Kallurti-panjurli
11. Kuppettu panjurli
12. Baggu panjurli
13. Golidadi panjurli
14. Kalyaboodu panjurli
15. Dendoora panjurli
16. Paajei panjurli
17. kadambare panjurli
18. jodu panjurli
19. male panjurli
20. guliga panjurli
21. Varna panjurli
22. alera panjurli
23. Malara panjurli
24. Bollela panjurli
25. Tembailu panjurli
26. Chombakallu panjurli
27. Kaanthavara panjurli
28. Hebri panjurli
29. Kukke panjurli
30. Kadri panjurli
31. kadapu panjurli
32. Ambadadi panjurli
33. potta panjurli
34. Kadambare panjurli
35. Guliga panjurli
36. Kalkuda-kallurti
37. Odilthaye
38. Pilichamundi/ vyagra chamundi
39. Bobbarya
40. Jaarandaya
41. Kodamanithaya
42. Kukkinanthaya
43. Baikadthi
44. Chikkamma
45. Daaram ballalthi
46. Kalabhairava
47. Kalarahu
48. Kaalarkai
49. Kumara swamy
50. Kanyakumari
51. Mahakali
52. Paatala bhairava
53. Mayandal
54. Malaraya
55. Koteda babbu swamy
56. Tannimaniga
57. Chavundi
58. Guliga
59. sankale guliga
60. subbiyamma subbi guliga
61. guliga bhairava
62. raudrandi guliga
63. rahu guliga
64. netther guliga
65. Paatala guliga
66. Neecha (koraga taniya)
67. Kamberlu
68. Abbaga daaraga
69. Kshetra paala
70. Nandigona
71. Maisayndaya
72. Rakteshwari/lekkesiri
73. Raahu
74. Jattiga
75. Naga bermer
76. kaalamma
77. kanapadithaya
78. kuriyodithaya
79. kallerithaya
80. dayyengul
81. ullalthi
82. moovar daivangal
83. naalkatthaya
84. satyadevate/ posa bhuta
85. mantradevate
86. bunta daiva
87. vaidyanatha/ mundathaya
88. ajji bhuta
89. shiradi daiva
90. koragajja
91. korati
92. poyyathai
93. hallathayi
94. koti chennaya
95. bhavana
96. vishnumurthy
97. birnachari
98. padkanthaya
99. brahma mugera
100. uliyathaya
101. pattorithaya
102.mantradevathe
Bhoota Kola or Holy Spirit Worship is an ancient ritual form of worship prevalent among the Tulu-speaking community in Udupi, Dakshina Kannada districts in Karnataka and Kasaragod taluk in Kerala altenatively known as Tulu Nadu. It has close resemblance with Theyyam, a ritual form of worship common among Malayalis of the North Malabar.
The coastal Karnataka is known for two art forms, namely Bhuta Kola, a highly stylised version of the ritual dance of the spirit impersonator and a fine tradition of Yakshagana, creating a world of divine and supernatural beings with all the paraphernalia of costumes, make-ups, music, dance and dialogue.
The night long ceremonies begins in a well decorated arena or pandal that gives the appearance of a ritualistic stage with the image of the deity and other objects of worship well arranged on one side and the disciplined devotees on the other side. The musicians, accompanied with drums and wind instruments are seated on another side are ready to provide beats of varying tempo for different stages in the processions. The pandal is well decorated with various figures made from palm leaf, mango leaf and areca flower.
The person who invokes the bhuta or the spirit dresses up in a colourful costumes, complete with a sword, bells and other such accessories. He is slowly prepared for self-hypnotism and for imposing the spirit on him. He is ceremoniously given oil for a ritual bath to make his body physically purified and mentally calm. Pastes from plant extract are used as a makeup for the impersonator. Different colors are used to symbolically display the characteristic features of the spirit. His wife, sister or mother sings the ballad or paād-danāas which narrates the birth of that spirit, its descent into the land, heroic deeds, its travels and sphere of influence etc.
He now assumes the role of the spirit himself and starts calling the authorities to inquire the reason for his invocation. He addresses everyone according to his rank. The organizers propitiate the spirit and beg protection, prosperity, good crop and wealth for the entire community. If pleased, the spirit through the oracle conveys the pleasure and promises protection and prosperity. If the spirit is not satisfied, then he prescribes certain punitive rituals for acts of insult or impurity to the holy place or certain acts of commissions and omissions on part of the devotees. While settling the quarrels or disputes the impersonator assumes the role of a tribunal and conducts himself in a dignified manner as upholder of truth and righteousness. The decision of the impersonator is final without provision for appeal.
Bhoota Aradhane continues to hold sway over Tulu Nadu as it has done for centuries. As an art form, tradition, entertainment and psycho-cultural phenomenon, spirit worship stands as a grand example of man’s longing for an intimate connection with nature.
Tulunadu Daivas:
1. Dhumavati/jumadi bunta
2. Pancha jumadi bunta
3. Marl jumadi
4. Kaanteri jumadi
5. Kolatha jumadi
6. Kolla pootha jumadi
7. Mardal jumadi
8. PANJURLI
9. Annappa panjurli
10. Kallurti-panjurli
11. Kuppettu panjurli
12. Baggu panjurli
13. Golidadi panjurli
14. Kalyaboodu panjurli
15. Dendoora panjurli
16. Paajei panjurli
17. kadambare panjurli
18. jodu panjurli
19. male panjurli
20. guliga panjurli
21. Varna panjurli
22. alera panjurli
23. Malara panjurli
24. Bollela panjurli
25. Tembailu panjurli
26. Chombakallu panjurli
27. Kaanthavara panjurli
28. Hebri panjurli
29. Kukke panjurli
30. Kadri panjurli
31. kadapu panjurli
32. Ambadadi panjurli
33. potta panjurli
34. Kadambare panjurli
35. Guliga panjurli
36. Kalkuda-kallurti
37. Odilthaye
38. Pilichamundi/ vyagra chamundi
39. Bobbarya
40. Jaarandaya
41. Kodamanithaya
42. Kukkinanthaya
43. Baikadthi
44. Chikkamma
45. Daaram ballalthi
46. Kalabhairava
47. Kalarahu
48. Kaalarkai
49. Kumara swamy
50. Kanyakumari
51. Mahakali
52. Paatala bhairava
53. Mayandal
54. Malaraya
55. Koteda babbu swamy
56. Tannimaniga
57. Chavundi
58. Guliga
59. sankale guliga
60. subbiyamma subbi guliga
61. guliga bhairava
62. raudrandi guliga
63. rahu guliga
64. netther guliga
65. Paatala guliga
66. Neecha (koraga taniya)
67. Kamberlu
68. Abbaga daaraga
69. Kshetra paala
70. Nandigona
71. Maisayndaya
72. Rakteshwari/lekkesiri
73. Raahu
74. Jattiga
75. Naga bermer
76. kaalamma
77. kanapadithaya
78. kuriyodithaya
79. kallerithaya
80. dayyengul
81. ullalthi
82. moovar daivangal
83. naalkatthaya
84. satyadevate/ posa bhuta
85. mantradevate
86. bunta daiva
87. vaidyanatha/ mundathaya
88. ajji bhuta
89. shiradi daiva
90. koragajja
91. korati
92. poyyathai
93. hallathayi
94. koti chennaya
95. bhavana
96. vishnumurthy
97. birnachari
98. padkanthaya
99. brahma mugera
100. uliyathaya
101. pattorithaya
102.mantradevathe