Daiva worship – An introduction

Daivas in Tuḷunāḍ are represented in varied forms. In fact, there is no fixed form of physical representation. The simplest form is to lay a piece of stone and find in it the sanctity of a Daiva. Hence, any Daiva (Kalkuḍa, Kallurṭi, Lekkesiri, Kodamantāye, Guḷige, Pañjurli etc) could be worshipped in this form. The alternative is to have a wooden plank (Maṇè) and adore it as representing a Daiva. The more flourishing physical form is either a stone pillar with a slab of stone at the top or a wooden pillar with a sofa at the top (Mañchavu). These may have carvings and ornamentation sometimes. Still another form is to have stone pillars with long shafts at the top of which a niche is built with a conical top or flat top.

Invariably, powerful Daivas are represented in this manner (Lekkesiri, Pañjurli, Kalkuḍa, Jumādi etc.) Similarly, important Daivas are worshipped in the form of cradles (also called Mañchas). There are instances of solid, square, pillar-like structures (rising to a height of 12 to 18 feet) with an extensive base and with or without a niche at the top being worshipped as Daivas. Figures of Daivas, made of wood or metal, are kept for worship. Even in such cases, the importance lies with the stone or wooden piece that is symbolic of a Daiva. An instance may be cited. In the case of Pañjurli, either the head of a pig or an anthropomorphic form may be kept for worship. Sometimes, the form appears to be very imaginary. Devil-shrines (Bhūta-sthānas or dariva-stānas) are very often simple square structures with a single cell and with a projecting roof in front. Some take the rectangular form, horizontally erected. The Garadis are of this type. The Brahmagunda in a Garađi or Brahma-sthāna again, is a simple structure with three stages, tapering as it rises higher. Sometimes, it is made of wood and sometimes, it is masonry in the character of late, these Daiva-sthānas, have been receiving architectural accretions. A number of metallic weapons are kept in a daiva-shrine. Swords and shields are commonly found in daiva-shrines. Along with them, a number of votive figures are also kept.

Kōla and its Importance Kōla is the ritual conducted in the propitiation of a Daiva. Normally, it is performed once a year; but it may also be conducted earlier than the time of the annual celebration in special cases. Each daiva has got its own history, which is deposited in the form of a lore, known as Pāḍ-dana (memorial verse). It is customary to make a recital of these lores at the time of these rituals, with the accompaniment of a drum, known as Tembare. The Nalkes or the Paravas or the Pombadas impersonate the Daivas. They become the medium for the communication of oracles, which are supposed to be conveyed by the Daivas. These devil-dancers paint their faces in different and distinct ways. There is the convention that the face has to be painted differently to suit the different Daivas. Different types of costumes are worn with profuse decorations. The red-flower (Iéora Coccinca), tender feathers of the coconut tree, beaded necklaces, red shawls, saris, and jingles are used for decoration and any performance of this sort. A peculiar type of prabhāvaḷi called ani is prepared out of coconut feathers. The bronze anklets worn by the dancers are known as gaggara which weigh about four to five pounds. The food offered to these Daivas at the time of these rituals constitutes tender coconuts, plantains, cakes or kadubu and toddy in lieu of which coconut-milk. The offering of cocks is considered sacred, A burning brand (divaṭige-sūṭe-tūṭe)is a necessary part of his attributes. Different Daivas have different weapons, although the sword and the bell are considered to be common weapons for all. The dancing, which is displayed in an act of getting possessed, takes place with musical instruments. Kōla is a ritual conducted in the night. In rare cases, it is also performed during day time. The things that are permanently kept in the Daiva-sthāna (Daiva-shrine) are symbolic of the presence of the Daiva (i.e., a metallic image, votive figures, vases, swords bells, and spears, shields and ornaments kept on the wooden plank) are called the Bhanḍāra. When the Kōla is performed, the bhandāra is taken outside the shrine and is kept in the place where the ritual is actually performed.

Religion

These Daivas are either family Daivas or community or caste Daivas, or Grāma-Daivas which receive homage from the entire Grāma. And perhaps, until the advent of modern times, these Grāma-Daivas must have played an important role in the work of forging the links of community life in villages and in the dispensation of justice. The need for the presence of the important dignitaries of the Grāma and of the headmen of the various castes at the conduct of this ritual may be taken as symbolic of the Grāma-Daivas being accepted as the cementing bond in the Grāma.

Reference

Studies in Tuluva History and Culture – Dr. Gururaj Bhat
Image courtesy – Shashikanth Shetty @shettyshashi