Monnanda Thimmaiah Ponnappa<\/p>\n
In the growing age of technology and digitization, recording history has become all the more convenient. The Kundat Srimoola Bhadrakali temple, located in Kukloor, Virajpet, in the district of Kodagu, India is an example of a rich and ancient history gone unrecorded. From the history of the temple, to its transformation and present day practices that occur, the temple has a strong symbolic presence within the village and places afar.<\/p>\n
Over the years, there has been a diminishing number of native Kodavas in Kodagu, and a growing disconnect from traditional practices of the land. This receding level of involvement makes preserving traditions and rituals of this small community all the more challenging. With fewer number of residents and senior citizens to pass on this knowledge, several notable, age-old practices are being lost.<\/p>\n
This paper is intended to record these very practices and traditions observed at the Kundat Srimoola Bhadrakali temple. In order to carry forward this knowledge and information, a compilation of the oral histories of the residents of Kukloor and one book in particular has been used to write this document. Due acknowledgements are included towards the end of the document.<\/p>\n
It should be noted that the writer, being from the Monnanda family himself has laid emphasis on the role and history of the family as compared to the others. This is primarily due to a limitation in access to other noteworthy individuals who may be able to add to this body of work.<\/p>\n
This document has been written with the intention of contributing to the existing informal knowledge regarding the Kundat Srimoola Bhadrakali temple, and making this information more accessible, in this day and age, to whoever may be interested in exploring the history and culture of the temple.<\/p>\n
The Kundat Srimoola Bhadrakali Temple is located in Kukloor village of Virajpet Taluk in Kodagu.<\/p>\n
Image 1: Inside view of the temple amidst backdrop of coffee plantation and hills<\/p>\n
12\u00b012’47.1″N 75\u00b048’16.0″E.<\/p>\n
Approximately 2 kms from the town of Virajpet, 1 km from Kodava Samaj, Virajpet.<\/p>\n
The closest landmark to the temple is Kodava Samaj, Virajpet. One would follow the road that leads towards Chembebellore from Kodava Samaj and the road to the temple would be on the right, at about a 200 meters distance. There is an arch with the name of the temple etched on it that serves as a landmark at the entrance of this road.<\/p>\n
About eight Kodava okkas<\/em> (families) and 10 Kembati kudis<\/em> (henceforth referred to as Harijana) come under the temple\u2019s preview. Of the eighty, five okkas<\/em>: Monnanda, Maletira, Thathanda, Kuttanda and Karnanda are considered native inhabitants of the village with \u2018aime-koime<\/em>\u2019. They are responsible for:<\/p>\n Image 2. Entrance to the tank (kere) where devotees are expected to wash their feet<\/p>\n Hundreds of years ago, during the Paledhara System (administration system that prevailed before the Haleri dynasty) it is believed that Monnanda, Kuttanda and Thathanda okkas were living on the hills of Kukloor. Legend has it that Goddess Parvathi took the form of Goddess Bhadrakali and came to the earth to kill evil demons who were harassing human beings. She then stood on top of Brahmagiri hills and looked around. Upon seeing the village of Kukloor she was attracted by its nature, the trees, water tank (kere<\/em>) , the hills and the beauty the land had to offer. <\/p>\n It is then believed that Lord Shiva and Goddess Parvathi appeared in the guise of a Brahmin couple at the Monnanda household as guests. In reverence to the \u2018Brahmin couple\u2019 the Monnanda family patriarch gave them gold, silver and a milking cow; And disappeared after leaving the house, shocking the Monnanda family. That very same night, it is said that the oldest man in the family (referred as Monnanda Ajja) had a dream in which Goddess Parvathi appeared and asked him to build a temple in her name with the efforts of the villagers.<\/p>\n The very next morning, a man from the Thathanda family grazing cattle went into a trance (as he was believed to be possessed by the Goddess) and proclaimed that she was Goddess Kali who had appeared in Monnanda Ajja\u2019s dream the previous night. He insisted that the dream was to be taken seriously and asked the Monnanda Ajja to fulfil the wishes of Goddess Kali on those very grounds. This place where the Thathanda man was possessed by the Goddess for the first time is called \u201cNengotte Kallu<\/em>\u201dand plays a significant role in the deity\u2019s festival (namme<\/em>). The possessed man is then said to have run to a place called Nandyanda Kala<\/em> (the threshing yard for grains) accompanied by the villagers. There he beat the earth with his stick and concluded that place was not suitable to build the temple. He then ran towards a place now called \u2018Kudhre Kall<\/em>\u2019. He found that this place was also not suitable for the temple. He eventually ran to the spot where the temple is now situated and announced to the villagers that it was indeed the right place to build the temple. He also claimed that the goddess wanted to be worshipped as Bhadrakali by the villagers. Hence the people of the village refer to the deity as Bhadrakali or Maathai with utmost devotion and reverence. Monnanda Ajja then sent word to the villagers to assemble in this place and as per directions given by the Thathanda man, they built the temple of Kundat Srimoola Bhadrakali, purely using villagers\u2019 contribution.<\/p>\n During the Lingayat regime (Haleri dynasty), the then king paid a visit to the temple and offered a silver cradle for having been blessed with a baby. He also presented an iron kadathale <\/em>(sword) to the Harijana deity Aiyappa<\/em> as a mark of his success in Kodagu. These offerings are still preserved in the temple with an inscription of \u201cLIN\u201d (King Lingaraja) written in Kannada.<\/p>\n Brahmins are said to have migrated from the neighboring district of Dakshina Kannada. At the time, Brahmins were forbidden from practicing agriculture as it involved cutting plants\/ trees and were in search for a source of livelihood. As commonly practiced in most temples in Kodagu, the pooje<\/em> (offering prayer) and other rituals in the temple are conducted by Havyak Brahmins and the same applies in the Kundat Srimoola Bhadrakali Temple.<\/p>\n It is believed that Mathai <\/em>communicated to the villagers that she wanted to be worshipped in a very particular manner and that she preferred the idol to be a holy stone and rather than an idol made of expensive metals. She wanted flowers and fruits found only in the surrounding jungles to be used for worship. These directions are followed in various rituals to date.<\/p>\n The priests perform various types of pooje<\/em> through the course of the year. Few of them are noted below:<\/p>\n As conveyed through the possessed Thathanda ajja<\/em>, the Monnanda okka<\/em> was to serve Maathai. This family is called the deva thakka<\/em>. The oldest male member typically plays this role and in case he is unavailable or sick, any other male member of the okka is to play this role on his behalf.<\/p>\n Monnanda M Kariappa (Mothi) is the current Deva Thakka of the temple. Kariappa has lived all his life in Kukloor and besides being well versed with all the traditions and rituals is a well-respected man in the village. His father served as Deva Thakka<\/em> for many years and Kariappa has leveraged the knowledge he acquired from his father. Kariappa\u2019s credentials, knowledge and gentle nature has helped him build a good relationship with the rest of the villagers and under his leadership several initiatives have been successfully implemented, making the temple very popular within the nearby town\/ villages.<\/p>\n Thirvala<\/em> means getting possessed by gods. It has been a belief for centuries that humans can be possessed by gods and attain certain divine powers during that time. The men who get possessed by gods must observe certain penance and practices. They are respected by the villagers and they help in the smooth conduct of the namme.<\/em><\/p>\n As mentioned previously, up until the 1905s or so, Thathanda Kariappa ajja<\/em> used to be possessed by Maathai and guided the villagers during the namme.<\/em> However, after his demise, this tradition did not continue. Currently there are three thirvalas<\/em> and three men from the Harijana community carry out this tradition. It may be noted that this has continued based on kindship or within the same kudi<\/em>. The three thirvalas<\/em>; Aiyappa, Mammoodha and Kethamma are continuing this tradition and Aiyappa takes the lead among them and continues to guide the smooth conduct of thenamme<\/em>. Aiyappa wears a red colored panche tied slightly above his knees and is bare chested. He always holds a kadthale<\/em>. Mammodha and Khethamma wear white kuppiya chaele<\/em> and hold thoore kol<\/em> (cane sticks). Aiyappa and Khethamma thirvalas<\/em> can speak in Malayalam while Mammoodha only communicates using gestures. There are instances when Khethamma Thirvalakaara gets possessed by another deity called Kuliya and during that time he communicates in Kodava thakk<\/em>. Similarly, Mammoodha thirvalakaara<\/em> sometimes gets possessed by Ajaappa\/Kaarona of the Harijana community and communicates in Kodava thakk.<\/em> However, the thirvalakaara<\/em> speaks very few words and most of the answers are indirect and must be interpreted. They have helpers called moopkaara<\/em> who often help mediate the communication between the villagers and thirvalakaara<\/em>. Moopkaara<\/em> serve as assistants to the thirvalakaara<\/em> and they are also dressed in white kuppiya chaele.<\/em><\/p>\n Five okkas<\/em> that have originated from Kukloor are considered primary to the temple with specific roles, responsibilities (therige<\/em>) and privileges.<\/p>\n Image 3: View of Monnanda balliamane<\/p>\n Monnanda Okka are the deva thakkas<\/em> as per Maathai\u2019s wishes and have an important role to play in the affairs of the temple and the namme<\/em>.. Some of the key roles and responsibilities are highlighted below:<\/p>\n Image 4. Paaryama \u2013 Paddy field where the inaugural paddy is harvested on Puthari Day<\/p>\n Image 5: View of the Maletira balliamane<\/p>\n Maletira okka<\/em> is the ooru thakka<\/em> (village head) of Kukloor village. Their role includes the following:<\/p>\n Karnanda okka<\/em> played the role of support to the Thathanda ajja<\/em> who was possessed by Maathai.<\/p>\n While the above 5 are the main okkas<\/em> with Koime<\/em> in the temple, there are other okkas<\/em> that are residents of the village and offer therige<\/em> to the temple:<\/p>\n As most villages in Kodagu, different castes lived in harmony and have co-existed for centuries. The Harijana community in Kukloor play a significant role in the affairs of the temple, none more important than the namme.<\/em> The kudis<\/em> of this community were associated with the Kodava okkas <\/em>and they worked for the Kodava families helping them in their paddy fields, coffee estates, managing their cattle etc. Initially they were given paddy and hay for their work but now they are paid money. However, with the changes in their socio- economic status has opened them up to other lucrative job opportunities. Most of the members of this community are working in the nearby town of Virajpet and some running their own business. However, it is heartening that they are as closely involved in the temple and namme<\/em> as ever. Some of their roles and responsibilities are:<\/p>\n Every Harijana family is required to bring a chicken on one of the days of the namme<\/em> to be hurled from one side of the temple (place where the Harijana deities are worshipped) to the main temple. This will be further described in the section on namme <\/em>(Chapter 6).<\/p>\n Image 6. View of the temple from the tank<\/p>\n Image 7. Entrance to the temple with a view of the Harijana deities<\/p>\n Kundat Bhadrakali Namme<\/em> is the most important event in the temple and the most auspicious occasion for the entire village. Although it has tremendous religious and traditional significance, it is also a social occasion that the entire village community looks forward to. Like most village festivals, it runs over several days and brings the entire village together promoting unity and a sense of community among all the villagers irrespective of caste or creed. This is a time when villagers residing outside of Kukloor and women of Kukloor married outside the village, visit the village and take part in the festivities. It is common to see people native Kukloor residing outside the village (some outside Kodagu, the state or even country) plan their vacation to take part in the namme.<\/em> Friendships are made and old acquaintances renewed during this time by taking part in the rituals together or socializing over dinner\/ informal get-together. The tradition has continued for generations and the mood of the village is of joy, friendship and celebrations.<\/p>\n Namme <\/em>in Kundat Bhadrakali temple is typically celebrated around the third week of May and lasts several days. The main festival lasts three days and is typically from the third Saturday through Monday of May. However, there have been exceptions when it happens from the third Monday through Wednesday. The preparations of the namme<\/em> begin several days prior to the main days as is explained further.<\/p>\n The start of the namme <\/em>is called Namme Kuripo<\/em> which means \u2018start of the festivities. It is on the first day of the month of \n
HISTORICAL SIGNIFICANCE<\/h2>\n
ROLE OF OORUKAARA<\/em><\/h2>\n
The Priest<\/h3>\n
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Deva Thakka<\/em><\/h3>\n
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Thirvalakaara<\/em><\/h3>\n
Okkas<\/em> and Therige<\/em><\/h3>\n
1)Monnanda:<\/h4>\n
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2)Maletira:<\/h4>\n
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3)Thathanda:<\/h4>\n
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4) Karnanda:<\/h4>\n
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5) Kuttanda:<\/h4>\n
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Balluda:<\/h4>\n
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Manduda:<\/h4>\n
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Nandyanda:<\/h4>\n
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Harijana community<\/h4>\n
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NAMME<\/em> PREPARATION<\/h2>\n
Timing and Duration<\/h3>\n
Beginning of the rituals<\/h3>\n
Namme Kuripo <\/em>and Deva Kettu<\/em><\/a><\/h4>\n