Buta Kola - Knowledge

22: 1400: 1001: 139: 721:. Tribal communities living in and off the forest and trading in forest products were predestined to serve as spirit impersonators as their life world, the forest, is only the tangible side of the world of the spirits. In pursuit of their livelihood they regularly transgress structural boundaries between village and forest. They live on the margins of the village, in the wasteland between forest and field, thus they are themselves, in a sense, liminal. That such liminal people should be mediums for the spirits seems entirely apt. Today communities like Nalike, Parava or Pambada who impersonate different kinds of 1227: 428:, Sarala Jumadi, Pancha Jumadi, Lekkesiri, Panjurli (a divine boar), Kuppe Panjurli, Rakta Panjurli, Jarandaya, Urundarayya, Hosadēvata (or Hosa Bhūta or Posa appe), Dēvanajiri, Kalkuḍa, Tukkateri, Guliga, Babbariya (or Bobbarāyā), Neecha, Duggalaya, Mahisandaya, Varte, Koragajja, Chāmundi, Baiderukulu, Ukkatiri, Kallurti, Shiraadi, Ullalthi, Okkuballala, Korddabbu, Ullaya, Korathi, Siri, Mantradevathe,Sathya Devathe, Rakteshwari, Istadevathe and Odityay. The Bhūtas are supposed to belong to different castes. For example Okkuballala and Dēvanajiri are 1022:

and trying to mimic it. Along with being able to mimic the way their kin performed, what is essential to be a successful channel/medium is also the aptitude of being possessed by the deity. There are certain rules the channel/medium needs to follow to prepare his body for the possession. This may include being a vegetarian and not drinking alcohol. The channel/medium feels the sudden spirit possession only for a few seconds but after that he is filled with the deity's energy that lets him behave as the deity for the entire ritual.

954:. These offerings often include the sacrifice of a chicken whose blood is sprinkled on the ground to enhance the fertility of the land. These sacrificial acts are followed by offerings of puffed rice, beaten rice, coconut pieces, bananas, ghee, betel leaf, and areca nut. In the subsequent court of justice the spirit is approached by the villagers for blessings or asked to help resolve conflicts. The judicial program typically starts once the initial rituals are finished. Complaints and judgements are made orally. The 1282: 2380: 1368: 1384: 1270: 746: 1243: 1255: 1211: 234: 1344: 1313: 1301: 1356: 1332: 2223: 946:) gives him one or several burning torches. As the medium begins to dance, the spirit enters his body. Two people hold the torches along with the medium at all times. Thus, the entrance of spirit into this world is restrained. The medium's dance gains more force as the possession continues. He brings the torches dangerously close to his body. The 165:. The young boar became destructive as he grew older and began destroying the plants and trees in Lord Shiva's garden. Lord Shiva became upset by this and decided to kill him. Goddess Parvati, however, defended the boar and asked her husband to pardon him. So instead of killing him, Lord Shiva banished the boar to Earth as his 1021:

castes attend rituals where their kin is performing; and they help out with shredding the coconut leaves for the garment of the channel/medium, holding the mirror while the channel/medium is putting on the make up etc. They learn the art of the performance by observing the performance of their kin

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culture are neither "good" nor "bad" as such; they are "neither cruel nor capricious. They methodically and persistently remind a lax humanity of the need for morality and the value of solidarity". Nobody is believed to be above the moral and cosmological norms of this threefold universe, not even

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reveal a cosmology which is distinctly Dravidian and thus different from the Puranic Hindu cosmology. Importantly, priesthood is not the preserve of a caste learned in scriptures but is shared between the ruling aristocracy on one hand and ritual specialists from the lower strata of society on the

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family and village disputes are referred to the spirit for mediation and adjudication. In feudal times, the justice aspect of the ritual included matters of political justice, such as the legitimation of political authority, as well as aspects of distributive justice. The produce of land directly

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Feudal relations of tribute and fealty mark the relations among the humans in the tangible world, among spirits in the intangible world and between humans and spirits across tangible and intangible worlds. While the world of humans is ruled by a mortal king, the world of the spirits is ruled by

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the authority of the spirit is guaranteed by the active participation of the villagers in the ritual. Thereby a certain degree of political legitimacy is upheld by the active participation of the villagers. Their withdrawal from the ritual can seriously affect the authority of the landlord.

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The world of the forest and the world of the spirits are therefore seen as mirror images of each other. The wild animals threatening the human cultivator and his fields such as the tiger, the snake, the wild-boar, and the gaur, find their mirror images in their corresponding būtas

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The relationship between these three worlds is one of balance and moral order. If this order is upset by the humans, it is believed that the spirits become vicious. If the order is maintained, the spirits are believed to be supportive and benevolent. Thus, the spirits of

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Bermeru, the lord of the forest and of the būtas. And just as the landed aristocracy depended on protection and support from their king, the world of humans depends on protection and support from the spirits. Thus once in a year at the time of

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to turn them into deities. Shiva agreed and the pair then took violent revenge on the king, his family, and his kingdom. Their destruction was only stopped when a master magician promised them that they would be worshipped as and how they

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has only a sword and a bell as ritual tools, the channel/medium uses makeup, ornaments, masks etc. Both mediums are believed to channelise the deity from an altered state of consciousness. But while the channel/medium may speak as the

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recite the origins of the spirits and deities. This is one way for the rituals to reconstruct the past and render a legitimization to it. The singers act as the indigenous narrators of the history of the native land. The

1226: 201:). The idea behind the worship of Panjurli is that wild boars destroyed crops and thus, farmers started worshipping a boar king who was known as Panjurli and in return they believe that panjurli protects the crops. 695:, the lord of the human world (patriarch, landlord, king) has to be reconfirmed in his authority by reporting to the spirit to which he is accountable. While the temporal lord's authority is dependent on the spirit 395:

is a kind of worship offered only to the family people, wherein rice, dishes, meat, alcohol are served on plantain leaves and offered to spirits, deities, departed forefathers annually or once wishes are

970:. Sometimes judgements are also issued by the tossing of betel leaves and the counting of flower petals (usually areca flower). Particularly difficult cases may also be adjourned to the next year by the 974:. Some common disputes that come up are related to land issues, family feuds, questions of honour, robbery, debt, mortgage, breach of contract etc. In cases of theft where the offender is unknown, the 890:

s receive these offerings and in return give oracles and blessings to ensure the future prosperity of the village (humans, animals, fields). Finally, a part of these offerings will be distributed as

654:, so is the tangible world under constant threat from the intangible world of the spirits. The world of the forest is the "world of the wild, unordered, uncontrolled, hungry beings of destruction". 383:

Bandi is the same as kōla, with the addition of dragging about a chariot, on which the one who is representing the Bhūta is seated; most often, he is from the nalke, pambada or ajala communities.

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involves music, dance, recital, and elaborate costumes. Recitals in Old Tulu recount the origins of the deity and tell the story of how it came to the present location. These epics are known as

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Nēma is a private ceremony in honour of the Bhūtas, held in the house of anyone who is so inclined. It is performed once in every year, two, ten, fifteen, or twenty years by well-to-do families.

2098:"Judicial Aspects of Bhuta Cult." In Coastal Karnataka. Studies in Folkloristic and Linguistic Traditions of Dakshina Kannada Region of the Western Coast of India edited by U. P. Upadhyaya 1544: 225:

cut off his left arm and right leg so that he could not create such beautiful sculptures for any other king. On seeing her brother's state, Kallurti vowed to take revenge and requested

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still serve secular as well as religious purposes. In fact the two cannot be separated in a world where the tangible is suffused with the intangible. As the cosmology underlying the

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Today feudal relations no longer obtain and thus former ruling families no longer hold any political or judicial office. But still the village demands that they sponsor their annual

2145:"Translating Performance." In Coastal Karnataka. Studies in Folkloristic and Linguistic Traditions of Dakshina Kannada Region of the Western Coast of India edited by U. P. Upadhyaya 2083:"Gods Going Wild? Enacting Loss of Control in Tulu Possession Rituals: A Photographic Case Study" in Emotions in Rituals and Performances edited by Axel Michaels and Christoph Wulf 1752:

Behind the Text. Performance and Ideology in a Tulu Oral Tradition. In Oral Epics in India edited by Stuart H. Blackburn, Peter J. Claus, Joyce B. Flueckiger and Susan S. Wadley

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Behind the Text. Performance and Ideology in a Tulu Oral Tradition. In Oral Epics in India edited by Stuart H. Blackburn, Peter J. Claus, Joyce B. Flueckiger and Susan S. Wadley

938:(a giant halo stringed to the back of the dancer). Finally, the medium is given the ornaments from the hoard of the shrine. As he enters the arena, the attendant of the spirit ( 259:

However, Guliga was extremely ferocious and this greatly annoyed Lord Vishnu. Lord Vishnu exiled Guliga to Earth as a result and tasked him with protecting the people on Earth.

37: 354:), Panjurli (the boar spirit) and other spirits although Bhuta Kola is a modified form of prehistoric religious rituals. The earliest inscription of Bhuta Kola was from 135:: The most worshipped Daiva (Spirit) by the Tulu people and is prayed to for help in solving any problem, to get back something lost, or to get any work done on time. 1269: 886:

thereby underlines the mutuality on which feudal relations used to be based and, in a limited way, takes care of the problem of social (distributive) justice. The

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and tasked him with protecting the people of Earth and assured him that he will be revered by the people as a protector god. This particular boar became a Bhoota (

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being brought to the shrine which serves as a venue for the festival. They are placed on an altar or on a swinging cot, which is the insignium of a royal būta (

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for ‘spirit’, ‘deity’; in turn derived from Sanskrit भूत for ‘free elements’, 'which is purified', 'fit', 'proper', ‘true’, 'past', 'creatures'; Anglicized:

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As Claus observes, the principal mediators in this network of feudal transactions are communities who once upon a time may have led a liminal life between

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can no longer be characterised as tribal. They are mostly landless agricultural labourers in the wet season and spirit impersonators in the dry season.

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A boar spirit that is worshipped to ward off the menace of wild boars in order to protect the crops. According to Tulu mythology, a wild boar died in

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and other villagers according to their ranks. The system of entitlements is constituted in, or embodied by, the mutual gifting activity between the

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to honour the village deity. The people believe that the neglect of the spirits will make their life miserable. Even though they may have changed,

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has been described as a "sacred court of justice" where traditional (feudal) moral ideals are brought to bear on difficult real-life situations.

982:. If the thief is found and penalised, the person is made to pay to the plaintiff a sum that is more than the value of the goods stolen. If the 1242: 2255: 2068:"Kin Songs." In Gender, Genre, and Power in South Asian Expressive Traditions edited by Arjun Appadurai, Frank K. Korom and Margaret A. Mills 508:, zoomorphic ones, and mixed forms (such as the Malarāya of Kodlamogaru, Kasargod, who has the head of a wild boar and the body of a woman). 3646: 1714:"Der Gesang von der Büffelgottheit" in Wenn Masken Tanzen – Rituelles Theater und Bronzekunst aus Südindien edited by Johannes Beltz 181:, since the two deities are boars. He's also a Rudransh because of it he is also known as Shiva Shambhootha Or one who has the powers of 1776:"Wild Sacredness and the Poiesis of Transactional Networks: Relational Divinity and Spirit Possession in the Būta Ritual of South India" 2369: 1035:(toddy tappers, formerly also bow-men). The second type of mediator ("channels/mediums") typically belong to scheduled castes such as 1000: 1281: 786:

are not worshipped on a daily basis like mainstream Hindu gods. Their worship is restricted to annual ritual festivals, though daily

359: 310:) are being channelised by ritual specialists from certain scheduled castes such as the Nalike, Pambada, or Parawa communities. The 3195: 3033: 2116:

Ishii, Miho (2013). "Playing with Perspectives: Spirit Possession, Mimesis, and Permeability in the Buuta Ritual in South India".

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Brückner, Heidrun (1992). "Dhumavati-Bhuta" An Oral Tulu-Text Collected in the 19th Century. Edition, Translation, and Analysis".

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rules over a former small kingdom or large feudal estate. He or she is mostly the family deity of rich land-owning patrons of the

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may take the opinions of the village headman and other eminent persons into consideration, the ultimate judgement rests with the

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Claus, Peter J. (1978). "Oral Traditions, Royal Cults and Material for the Reconsideration of the Caste System in South India".

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may ask for a certain offering before finding the thief. At times the victim offers the entire value of the stolen goods to the

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which mentions about an individual bhuta named kundodara demands a sacrifice from a king who wants to deport his ship in sea.

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who is represented as female below the neck (breasts), but with a male head sporting a mustache. There are anthropomorphic

108:. The dance is highly stylized and performed as part of 'Bhootaradhane' or worship of the local deities worshipped by the 3636: 3550: 1931:

Claus, Peter J. (1973). "Possession, Protection and Punishment as Attributes of the Deities in a South Indian Village".

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and their recognition of the leader's status. In return, the villagers expect justice and resolution of disputes by the

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Demi god dancing, is offered to the Bhūtas in the sthana of the village believed that which they are supposed to reside.

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to another, thus the following description is somewhat ideal-typical. The ritual begins with the paraphernalia of the

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may be conducted for the ritual objects, ornaments, and other paraphernalia of the būta. Unlike with the better-known

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is their intangible counterpart. As grāmya is constantly threatened by encroachment, disease, hunger and death form

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after his birth so that he may serve him. Guliga has extreme hunger, which will never ends, even he eats the earth.

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are assemblies of the entire village. Thus they become an occasion to resolve conflicts in the village. The royal

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The history of Bhuta Kola is unknown but some scholars suppose that this tradition was probably originated during

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Brückner, Heidrun (1987). "Bhuta Worship in Coastal Karnataka: An Oral Tulu Myth and Festival Ritual of Jumadi".

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issues the judgement after hearing the sides of the plaintiff as well as the defendant, if both are present. The

934:. After this, the medium starts putting on make-up and dressing up in his costume which may include an elaborate 922:). The Nalike, Parava or Pambada medium prepares for the impersonation of the spirit with a recital of from the 1989:

Claus, Peter J. (1979). "Spirit Possession and Spirit Mediumship from the Perspective of Tulu Oral Traditions".

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There are two types of mediators between the spirits and the humans. The first type of mediator is known as the

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s, as the ultimate owner of the land, and people in rituals, creating a transactional network among them.

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have numerous variations for the same narrative. As in other epic traditions, there is no single author.

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justice must be referrable to general principles. "He may take a stand, he cannot take sides". While the

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Suzuki, Masataka (2008). "Bhūta and Daiva: Changing Cosmology of Rituals and Narratives in Karnataka".

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preparing himself with the makeup and tying the ornaments before the start of the Bhūta Kōlā ceremony

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now stands in a ritualistic circle on the ground with his assistants and offerings are made to the

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suggests, the very order of the human world and the order of the spirit world are interdependent.

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Kallurti Bhoota, the female counterpart of Kalkuda Bhoota who is a deified spirit of a sculptor

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other hand. The world is divided in two three realms: firstly, the realm of cultivated lands (

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caste whose position and power they reflect, confirm and renew. The relationship between the

1545:"Now That Kantara Has Released On OTT, Here Are Answers To All The Questions You Might Have" 3598: 3522: 3465: 3335: 2966: 2817: 2553: 2533: 1827:

Claus, Peter J. (1978). "Heroes and Heroines in the Conceptual Framework of Tulu Culture".

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The Bhūta worship of South Canara is of four kinds, kōla, bandi, nēma, and agelu-tambila.

214: 53:). Tulu text used in this article is transliterated into the Latin script according to the 1460:/buːt̪ʌ/ is the local pronunciation while the standardised Sanskrit+Tulu pronunciation is 1194:

showcases the portrayal of Buta Kola in its main storyline. As a result of the movie, the

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oral literature. Much of the body of this literature has been built on the legends of the

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s are their patron's protectors with regard to a system of moral norms, not despite them.

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introduced a monthly allowance for performers of Buta Kola who are over 60 years of age.

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in the form of service and prostrations and in doing so also offer their support to the

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This Halo like object is used by the channel/medium while performing the ritual dance.

185:. Panjurli Daiva is also the one of the earliest daivas who is worshipped in all over 3603: 3440: 3151: 2870: 2865: 2857: 2837: 2701: 2686: 2523: 2006: 1853: 1619: 1592: 1126:

male based principles as they highlight the feminine principles of mother earth. The

221:. After he completed building beautiful temples and monumental statues, the ruler of 77: 2018: 1684:

Fürstliche Fest: Text und Rituale der Tuḷu-Volksreligion an der Westküste Südindiens

1500:"Koragajja Story: Do you know anything about the God of Tulunad, Swami Koragajja..?" 986:

feels that the thief shows repentance, the gravity of the penalty could be reduced.

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seeks to symbolically proclaim himself to be the natural leader of the community.

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Thurston counts among the best known deities "Brahmeru, Kodamanitaya, Kukkintaya,

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also reflect multi-socio-cultural background shifts (for example, the move from

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The God of the seas, is worshipped mostly by members of the fishing community.

194: 190: 46: 1972: 1181:, a 2019 Tulu-language historical film on the life of Deyi Baideti, mother of 3666: 3355: 3350: 3325: 3156: 3146: 3111: 3086: 3068: 2731: 2716: 2601: 2518: 2490: 2451: 2336: 1699:

On an Auspicious Day, at Dawn ... Studies in Tulu Culture and Oral Literature

1178: 1168: 1164: 1092: 551:), or deities associated with administrative units such as manorial estates ( 437: 292: 280: 121: 109: 50: 42: 2129: 1588:

On an Auspicious Day, at Dawn -: Studies in Tulu Culture and Oral Literature

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The art of being a channel/medium is learned. Young boys belonging to the

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is typically an annual ritual performance where local spirits or deities (

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by the migration of early tulu tribes introducing the worship of Bermer (

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is conventionally reserved for the worship of a single spirit whereas a

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Channel/medium tying the siri — palm leaves skirt around his waist

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involves the channelising of several spirits in hierarchical order. In

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sung by women while planting paddy are referred to as "field songs".

429: 319: 233: 186: 93: 85: 74: 54: 3435: 3258: 3058: 2726: 2651: 2616: 1319: 791: 97: 89: 3475: 3126: 3121: 2661: 2291: 1441: 1291: 1068: 1031: 315: 222: 218: 162: 117: 36: 878:, the leading manors offer a part of their farm products to the 248:

discovered this stone in a pile of ash. Guliga was created when

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system). The older sense of cosmology is retained through the

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Depending on the significance of the people who worship them,

173:) known as Panjurli. But some people syncretise Panjurli with 25:

Dancer's headpiece in the form of Panjurli (boar face deity),

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As per legend, Guliga is a goblin, born out of a stone. The

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Channel/medium of Bobbarāyā Swāmi, the patron deity of the

436:, Kalkuḍa is a smith, Bobbariya is a Māppilla, and Nicha a 166: 143: 1056:), the pātri only speaks as the būta in the first person. 679:

s are not whimsical or arbitrary in their judgement. The

161:'s celestial garden. The boar's offspring was adopted by 1157:

was the first movie to have a reference to the demi-god

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are orally transmitted and recited. The language of the

1754:. Berkeley: University of California Press. p. 67. 1736:. Berkeley: University of California Press. p. 64. 1567: 1578: 1561: 267:, are twin heroes who are worshipped as martial Gods. 882:, which are then redistributed to the villagers. The 295:

for ‘play, performance, festival’, or 'shape/form').

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Channel/medium of Ullālthi, the patron deity of the

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According to the ethnographer Peter Claus, the Tulu

465:. Some are deified wild animals such as the boar - 1878: 749:The temple of the deity Jumadi in Mangalore, India 1954: 606:), secondly the realm of wastelands and forests ( 3664: 1618:. Anthropological Survey of India. p. 111. 1584: 2118:Journal of the Royal Anthropological Institute 1522: 440:." Some of them are ancestral spirits such as 252:flung this ash into the water and was sent to 116:folk theatre. Būta kōlā is closely related to 2363: 2249: 1839: 1516: 1686:. Wiesbaden: Harrassowitz. pp. 199–201. 1171:which went to win the Best Tulu Film at the 1029:These are members of middle castes such as 561: 1881:Castes and Tribes of Southern India, Vol. V 1611: 910:The script of the ritual changes from one n 16:Ritual folk dance and divination from India 2370: 2356: 2256: 2242: 1813:. Government Press – via Wikisource. 1716:. Zürich: Rietberg Museum. pp. 57–64. 731: 723: 716: 710: 704: 649: 643: 637: 631: 625: 619: 613: 607: 601: 593: 569: 553: 545: 537: 529: 521: 513: 483: 475: 467: 2095: 2085:. New Delhi: Routledge. pp. 214–233. 1791: 1711: 1696: 1529:. Controller of Publications. p. 30. 1220:, a popular deity of the Būta/Bhoota cult 636:form part of the tangible world, whereas 365: 2263: 2186: 2170:"what is bhoota kola the Tulu tradition" 2080: 1883:. Madras: Government Press. p. 148. 1879:Thurston, Edgar; Rangachari, K. (1909). 1806: 1681: 1663: 1643: 1605: 1591:. Otto Harrassowitz Verlag. p. 60. 1542: 1004:Buta Kola dancer from the Parava caste. 999: 744: 270: 232: 137: 20: 1849:Fisticuff of the Souls: The Deliverance 1807:Thurston, Edgar (1909-10-09). "Nalke". 1306:Channel/medium of the wild deity Guligā 237:Guliga Daiva at Bhootaradhane Ceremony. 112:speaking population. It has influenced 3665: 2111: 2109: 2107: 2065: 2046: 1950: 1948: 1946: 1926: 1924: 1922: 1920: 1918: 1822: 1820: 1727: 1725: 1723: 1497: 1260:Household shrine of Bellē Badagumanē, 2351: 2237: 2142: 2115: 2042: 2040: 2038: 2036: 2034: 2032: 2030: 2028: 1988: 1984: 1982: 1930: 1902: 1898: 1896: 1894: 1892: 1890: 1845: 1826: 1773: 1769: 1767: 1765: 1763: 1761: 1749: 1745: 1743: 1731: 1677: 1675: 1659: 1657: 1655: 1145: 618:), and thirdly the realm of spirits ( 1639: 1637: 1635: 1538: 1536: 1349:Malarāya Daiva on white boar chariot 1067:are songs that form a major part of 1048:(in the first person) and about the 2136: 2104: 2070:. Delhi: Motilal. pp. 136–177. 1943: 1915: 1817: 1810:Castes and Tribes of Southern India 1720: 1666:Studien zur Indologie und Iranistik 1646:Studien zur Indologie und Iranistik 805: 432:, Kodamanitaya and Kukkinataya are 189:his earliest worship dates back to 13: 2025: 1979: 1887: 1758: 1740: 1705: 1690: 1672: 1652: 1477: 1216:Channel/medium with the makeup of 675:the spirits or the gods. Thus the 419: 45:is written in a non-Latin script ( 14: 3704: 2215: 1991:Culture, Medicine, and Psychiatry 1632: 1533: 1491: 989: 127: 2378: 2221: 1568:U. Padmanabha Upadhyaya (1984). 1398: 1382: 1366: 1354: 1342: 1330: 1311: 1299: 1280: 1268: 1253: 1241: 1225: 1209: 1122:also stand in opposition to the 905: 575:) or even small kingdoms (royal 80:performance prevalent among the 35: 2162: 2151: 2089: 2074: 2059: 1905:Journal of Indian Folkloristics 1872: 1829:Journal of Indian Folkloristics 1800: 1543:Sadhwani, Bhavya (2022-12-14). 1095:. Some famous examples are the 2432:Jaya Bharata Jananiya Tanujate 1852:. Partridge Publishing India. 1498:Ananda, Manisha (2022-11-14). 1454: 400: 1: 3513:List of people from Karnataka 1526:Temples of Kasaragod District 1470: 1005: 535:), local or village deities ( 3609:Varnashilpi Venkatappa Award 2066:Claus, Peter James (1991a). 810:The secular function of the 732: 724: 717: 711: 705: 650: 644: 638: 632: 626: 620: 614: 608: 602: 594: 586: 570: 554: 546: 538: 530: 522: 514: 484: 476: 468: 405:The ritual performance at a 314:cult is prevalent among the 7: 1712:Brückner, Heidrun (2009b). 1697:Brückner, Heidrun (2009a). 1410: 802:worship is congregational. 473:(the female counterpart is 285:‘bhūta’, ‘bhoota’, ‘bootha’ 10: 3709: 2081:Brückner, Heidrun (2012). 2049:Senri Ethnological Studies 1701:. Wiesbaden: Harrassowitz. 1682:Brückner, Heidrun (1995). 1487:. Government of Karnataka. 1361:Channel/medium of Malarāyā 1202: 1059: 1037:Pambada, Parava or Nalike. 993: 740: 500:such as some instances of 177:, the boar incarnation of 3622: 3569: 3521: 3494: 3306: 3293:Kannada Sahitya Sammelana 3180: 3077: 3009: 2952: 2904: 2856: 2798: 2785: 2587: 2499: 2409: 2394: 2272: 2096:Someshwar, Amrta (1986). 1973:10.1017/S0964028203000028 1585:Heidrun Brückner (2009). 1173:54th National Film Awards 275:The word is derived from 197:along with Bermer Daiva ( 3288:Kannada Sahitya Parishat 2742:Unification of Karnataka 2143:Claus, Peter J. (1986). 1447: 3508:Karnataka ethnic groups 3446:Krishnaraja Wadiyar III 2130:10.1111/1467-9655.12065 1523:S. Jayashanker (2001). 1196:Government of Karnataka 1167:, a 2007 movie made in 1151:The 1975 Kannada movie 894:among the heads of the 527:can be family deities ( 1188:The 2022 Kannada film 1011: 750: 562: 559:), groups of estates ( 366:Types of Bhūta Worship 238: 151: 65:, also referred to as 30: 2777:Western Ganga dynasty 1750:Claus, Peter (1989). 1732:Claus, Peter (1989). 1003: 748: 660:Pilli, Naga, Paňjurli 271:Etymology and History 236: 141: 24: 3688:Culture of Tulu Nadu 3599:Rajyotsava Prashasti 3466:K. S. Narasimhaswamy 2230:at Wikimedia Commons 1774:Ishii, Miho (2015). 1612:K. S. Singh (2003). 854:The villagers offer 215:Gommateshwara statue 211:Kalkuda and Kallurti 3486:G. S. Shivarudrappa 3456:Gopalakrishna Adiga 3107:Chitrakala Parishat 3034:Dams and reservoirs 2906:Kalaburagi division 2747:Vijayanagara Empire 2722:Rashtrakuta dynasty 2637:Chitradurga Nayakas 2423:Emblem of Karnataka 1961:Social Anthropology 1957:Tambs-Lyche, Harald 1793:10.18874/ae.74.1.05 1097:Siri-Kumar Pāḍdanas 3396:Nijaguna Shivayogi 2800:Bangalore division 2317:Koti and Chennayya 2003:10.1007/BF00114691 1846:Pinto, M. (2017). 1485:"Bhootha Aradhane" 1290:two heroes of the 1288:Koti and Chennayya 1234:Koti and Chennayya 1232:Channel/medium of 1183:Koti and Chennayya 1146:In popular culture 1101:Koti and Chennayya 1012: 751: 463:Koti and Chennayya 239: 152: 31: 3660: 3659: 3604:Jakanachari Award 3441:Shishunala Sharif 3152:Togalu gombeyaata 3005: 3004: 2858:Belagavi division 2702:Kingdom of Mysore 2682:Kalyani Chalukyas 2491:Southern birdwing 2345: 2344: 2226:Media related to 1859:978-1-5437-0045-9 1615:Karnataka, Part 1 481:) or the tiger - 322:region. The word 3700: 3614:Kempegowda Award 3594:Basava Puraskara 3589:Nrupatunga Award 3461:V. Seetharamaiah 3282: 3275: 3268: 3261: 3254: 3247: 3240: 3233: 3231:Western Chalukya 3226: 3219: 3212: 3205: 3198: 3172:Mysore musicians 3102:Channapatna toys 3019:Cities and towns 2972:Dakshina Kannada 2796: 2795: 2762:Veera Ballala II 2697:Kittur Chennamma 2657:Kingdom of Coorg 2632:Chalukya dynasty 2382: 2372: 2365: 2358: 2349: 2348: 2258: 2251: 2244: 2235: 2234: 2225: 2209: 2208: 2206: 2205: 2190: 2184: 2183: 2181: 2180: 2166: 2160: 2155: 2149: 2148: 2140: 2134: 2133: 2113: 2102: 2101: 2093: 2087: 2086: 2078: 2072: 2071: 2063: 2057: 2056: 2044: 2023: 2022: 1986: 1977: 1976: 1955:Carrin, Marine; 1952: 1941: 1940: 1928: 1913: 1912: 1900: 1885: 1884: 1876: 1870: 1869: 1867: 1866: 1843: 1837: 1836: 1824: 1815: 1814: 1804: 1798: 1797: 1795: 1771: 1756: 1755: 1747: 1738: 1737: 1729: 1718: 1717: 1709: 1703: 1702: 1694: 1688: 1687: 1679: 1670: 1669: 1661: 1650: 1649: 1641: 1630: 1629: 1609: 1603: 1602: 1582: 1576: 1575: 1565: 1559: 1558: 1556: 1555: 1540: 1531: 1530: 1520: 1514: 1513: 1511: 1510: 1495: 1489: 1488: 1481: 1464: 1462:/bʱuːt̪ʌ koːlɑː/ 1458: 1402: 1386: 1370: 1358: 1346: 1334: 1318:Malarāya Daivā, 1315: 1303: 1284: 1272: 1257: 1245: 1229: 1213: 1016:Pambada, Parava, 1010: 1007: 806:Secular function 735: 727: 720: 714: 708: 653: 647: 641: 635: 629: 623: 617: 611: 605: 597: 573: 565: 557: 549: 541: 533: 525: 517: 487: 479: 471: 39: 3708: 3707: 3703: 3702: 3701: 3699: 3698: 3697: 3673:Dances of India 3663: 3662: 3661: 3656: 3618: 3579:Karnataka Ratna 3565: 3517: 3490: 3426:Jagannatha Dasa 3341:Devar Dasimayya 3302: 3278: 3271: 3264: 3257: 3250: 3243: 3236: 3229: 3222: 3215: 3208: 3201: 3194: 3176: 3073: 3001: 2954:Mysore division 2948: 2900: 2852: 2848:Chikkaballapura 2813:Bangalore Rural 2808:Bangalore Urban 2781: 2772:Vikramaditya VI 2767:Vikramaditya II 2692:Shivappa Nayaka 2677:Kadamba dynasty 2583: 2495: 2405: 2390: 2376: 2346: 2341: 2268: 2262: 2218: 2213: 2212: 2203: 2201: 2192: 2191: 2187: 2178: 2176: 2168: 2167: 2163: 2156: 2152: 2141: 2137: 2114: 2105: 2094: 2090: 2079: 2075: 2064: 2060: 2045: 2026: 1987: 1980: 1953: 1944: 1929: 1916: 1901: 1888: 1877: 1873: 1864: 1862: 1860: 1844: 1840: 1825: 1818: 1805: 1801: 1780:Asian Ethnology 1772: 1759: 1748: 1741: 1730: 1721: 1710: 1706: 1695: 1691: 1680: 1673: 1668:. 13/14: 13–63. 1662: 1653: 1648:. 13/14: 17–37. 1642: 1633: 1626: 1610: 1606: 1599: 1583: 1579: 1566: 1562: 1553: 1551: 1541: 1534: 1521: 1517: 1508: 1506: 1504:Vijay Karnataka 1496: 1492: 1483: 1482: 1478: 1473: 1468: 1467: 1459: 1455: 1450: 1437:Gulikan Theyyam 1413: 1406: 1403: 1394: 1387: 1378: 1377:princely family 1371: 1362: 1359: 1350: 1347: 1338: 1337:Malarāyā's Mask 1335: 1326: 1316: 1307: 1304: 1295: 1285: 1276: 1273: 1264: 1258: 1249: 1246: 1237: 1230: 1221: 1214: 1205: 1148: 1062: 1008: 998: 992: 908: 808: 743: 589: 422: 420:Types of daivas 403: 368: 273: 246:Goddess Parvati 163:Goddess Parvati 130: 60: 59: 58: 40: 29:18th century CE 17: 12: 11: 5: 3706: 3696: 3695: 3690: 3685: 3680: 3675: 3658: 3657: 3655: 3654: 3649: 3644: 3639: 3634: 3628: 3626: 3620: 3619: 3617: 3616: 3611: 3606: 3601: 3596: 3591: 3586: 3581: 3575: 3573: 3567: 3566: 3564: 3563: 3558: 3553: 3548: 3546:National parks 3543: 3538: 3533: 3527: 3525: 3519: 3518: 3516: 3515: 3510: 3504: 3502: 3492: 3491: 3489: 3488: 3483: 3481:D. V. Gundappa 3478: 3473: 3471:M. Govinda Pai 3468: 3463: 3458: 3453: 3448: 3443: 3438: 3433: 3428: 3423: 3418: 3413: 3408: 3406:Purandara Dasa 3403: 3401:Ratnakaravarni 3398: 3393: 3388: 3383: 3378: 3373: 3368: 3363: 3358: 3353: 3348: 3343: 3338: 3333: 3328: 3323: 3318: 3312: 3310: 3304: 3303: 3301: 3300: 3295: 3290: 3285: 3284: 3283: 3276: 3269: 3262: 3255: 3248: 3241: 3234: 3227: 3220: 3213: 3206: 3199: 3186: 3184: 3178: 3177: 3175: 3174: 3169: 3164: 3159: 3154: 3149: 3144: 3139: 3134: 3132:Karnatik music 3129: 3124: 3119: 3114: 3109: 3104: 3099: 3094: 3089: 3083: 3081: 3075: 3074: 3072: 3071: 3066: 3061: 3056: 3051: 3046: 3041: 3036: 3031: 3026: 3021: 3015: 3013: 3007: 3006: 3003: 3002: 3000: 2999: 2994: 2989: 2984: 2979: 2974: 2969: 2964: 2962:Chamarajanagar 2958: 2956: 2950: 2949: 2947: 2946: 2941: 2936: 2931: 2926: 2921: 2916: 2910: 2908: 2902: 2901: 2899: 2898: 2896:Uttara Kannada 2893: 2888: 2883: 2878: 2873: 2868: 2862: 2860: 2854: 2853: 2851: 2850: 2845: 2840: 2835: 2830: 2825: 2820: 2815: 2810: 2804: 2802: 2793: 2783: 2782: 2780: 2779: 2774: 2769: 2764: 2759: 2757:Vishnuvardhana 2754: 2749: 2744: 2739: 2734: 2729: 2724: 2719: 2714: 2709: 2704: 2699: 2694: 2689: 2687:Keladi Nayakas 2684: 2679: 2674: 2672:Hoysala Empire 2669: 2664: 2659: 2654: 2649: 2644: 2639: 2634: 2629: 2624: 2619: 2614: 2609: 2604: 2599: 2593: 2591: 2585: 2584: 2582: 2581: 2576: 2574:Transportation 2571: 2566: 2561: 2556: 2551: 2546: 2541: 2536: 2531: 2526: 2521: 2516: 2511: 2505: 2503: 2497: 2496: 2494: 2493: 2487: 2481: 2472: 2463: 2454: 2445: 2443:Asian elephant 2435: 2434: 2425: 2415: 2413: 2407: 2406: 2395: 2392: 2391: 2375: 2374: 2367: 2360: 2352: 2343: 2342: 2340: 2339: 2334: 2329: 2324: 2319: 2314: 2309: 2304: 2299: 2294: 2289: 2284: 2279: 2273: 2270: 2269: 2261: 2260: 2253: 2246: 2238: 2232: 2231: 2217: 2216:External links 2214: 2211: 2210: 2185: 2161: 2150: 2135: 2124:(4): 795–812. 2103: 2088: 2073: 2058: 2024: 1978: 1942: 1914: 1886: 1871: 1858: 1838: 1816: 1799: 1786:(1): 101–102. 1757: 1739: 1719: 1704: 1689: 1671: 1651: 1631: 1624: 1604: 1597: 1577: 1560: 1532: 1515: 1490: 1475: 1474: 1472: 1469: 1466: 1465: 1452: 1451: 1449: 1446: 1445: 1444: 1439: 1434: 1429: 1424: 1419: 1412: 1409: 1408: 1407: 1404: 1397: 1395: 1388: 1381: 1379: 1372: 1365: 1363: 1360: 1353: 1351: 1348: 1341: 1339: 1336: 1329: 1327: 1317: 1310: 1308: 1305: 1298: 1296: 1286: 1279: 1277: 1274: 1267: 1265: 1259: 1252: 1250: 1247: 1240: 1238: 1231: 1224: 1222: 1215: 1208: 1204: 1201: 1200: 1199: 1186: 1176: 1162: 1147: 1144: 1061: 1058: 994:Main article: 991: 990:Channel/Medium 988: 907: 904: 807: 804: 742: 739: 624:). Grāmya and 588: 585: 567:), districts ( 531:kuṭuṃbada būta 477:Varte Paňjurli 421: 418: 402: 399: 398: 397: 393:Agelu-tambila: 390: 384: 378: 367: 364: 308:bhūtas, daivas 272: 269: 129: 128:List of Daivas 126: 41: 34: 33: 32: 15: 9: 6: 4: 3: 2: 3705: 3694: 3691: 3689: 3686: 3684: 3681: 3679: 3678:Ritual dances 3676: 3674: 3671: 3670: 3668: 3653: 3650: 3648: 3645: 3643: 3640: 3638: 3635: 3633: 3630: 3629: 3627: 3625: 3621: 3615: 3612: 3610: 3607: 3605: 3602: 3600: 3597: 3595: 3592: 3590: 3587: 3585: 3582: 3580: 3577: 3576: 3574: 3572: 3568: 3562: 3559: 3557: 3554: 3552: 3551:Hindu temples 3549: 3547: 3544: 3542: 3539: 3537: 3534: 3532: 3529: 3528: 3526: 3524: 3520: 3514: 3511: 3509: 3506: 3505: 3503: 3501: 3497: 3493: 3487: 3484: 3482: 3479: 3477: 3474: 3472: 3469: 3467: 3464: 3462: 3459: 3457: 3454: 3452: 3449: 3447: 3444: 3442: 3439: 3437: 3434: 3432: 3429: 3427: 3424: 3422: 3419: 3417: 3414: 3412: 3409: 3407: 3404: 3402: 3399: 3397: 3394: 3392: 3389: 3387: 3384: 3382: 3379: 3377: 3374: 3372: 3369: 3367: 3364: 3362: 3359: 3357: 3356:Allama Prabhu 3354: 3352: 3351:Akka Mahadevi 3349: 3347: 3344: 3342: 3339: 3337: 3334: 3332: 3329: 3327: 3326:Adikavi Pampa 3324: 3322: 3319: 3317: 3314: 3313: 3311: 3309: 3305: 3299: 3296: 3294: 3291: 3289: 3286: 3281: 3277: 3274: 3270: 3267: 3263: 3260: 3256: 3253: 3249: 3246: 3242: 3239: 3235: 3232: 3228: 3225: 3224:Western Ganga 3221: 3218: 3214: 3211: 3207: 3204: 3200: 3197: 3193: 3192: 3191: 3188: 3187: 3185: 3183: 3179: 3173: 3170: 3168: 3165: 3163: 3160: 3158: 3157:Udupi cuisine 3155: 3153: 3150: 3148: 3147:Mysore Dasara 3145: 3143: 3140: 3138: 3135: 3133: 3130: 3128: 3125: 3123: 3120: 3118: 3115: 3113: 3112:Gaarudi Gombe 3110: 3108: 3105: 3103: 3100: 3098: 3095: 3093: 3090: 3088: 3087:Bharatanatyam 3085: 3084: 3082: 3080: 3076: 3070: 3069:Western Ghats 3067: 3065: 3062: 3060: 3057: 3055: 3052: 3050: 3049:Highest point 3047: 3045: 3042: 3040: 3037: 3035: 3032: 3030: 3027: 3025: 3022: 3020: 3017: 3016: 3014: 3012: 3008: 2998: 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R. Bendre 3386:Kumara Vyasa 3245:Vijayanagara 3091: 3054:Bayalu Seeme 2939:Vijayanagara 2752:Vijayanagara 2707:Mayurasharma 2642:Deva Raya II 2607:Amoghavarsha 2509:Architecture 2400: 2332:Epic of Siri 2287:Aati kalenja 2202:. Retrieved 2200:. 2022-10-20 2197: 2188: 2177:. Retrieved 2173: 2164: 2153: 2144: 2138: 2121: 2117: 2097: 2091: 2082: 2076: 2067: 2061: 2052: 2048: 1997:(1): 29–52. 1994: 1990: 1967:(1): 23–42. 1964: 1960: 1936: 1933:Man in India 1932: 1908: 1904: 1880: 1874: 1863:. Retrieved 1848: 1841: 1832: 1828: 1809: 1802: 1783: 1779: 1751: 1733: 1713: 1707: 1698: 1692: 1683: 1665: 1645: 1614: 1607: 1587: 1580: 1570: 1563: 1552:. Retrieved 1548: 1525: 1518: 1507:. 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996:Divination 820:Būta kōlas 664:Maisandaya 581:rājandaivā 547:ūrada būta 411:daiva nēma 396:completed. 300:bhūta kōlā 250:Lord Shiva 227:Lord Shiva 159:Lord Shiva 114:Yakshagana 71:Daiva Nēmā 67:Daiva Kōlā 3693:Shamanism 3642:Magazines 3431:Lakshmisa 3391:Chamarasa 3331:Sri Ponna 3298:Karnataka 3162:Veeragase 3097:Bidriware 3092:Buta Kola 3024:Districts 3011:Geography 2791:divisions 2787:Districts 2647:Durvinita 2622:Balligavi 2549:Geography 2544:Folk arts 2539:Education 2501:Overviews 2402:Bengaluru 2388:Karnataka 2322:Hulivesha 2307:Siddavesa 2266:Tulu Nadu 2228:Buta Kola 1393:community 1391:Mogaveera 1294:community 1104:Pāḍdanas. 798:variety, 763:būta kōla 639:būta-loka 621:būta-loka 587:Cosmology 442:Bobbariya 415:pāḍdanas. 407:būta kōla 320:Tulu Nadu 205:Bobbarya: 155:Panjurli: 133:Koragajja 94:Karnataka 86:Tulu Nadu 63:Būta Kōlā 57:standard. 55:ISO 15919 3436:Sarvajna 3366:Harihara 3259:Haridasa 3210:Medieval 3059:Malenadu 3044:Villages 2871:Belagavi 2866:Bagalkot 2838:Tumakuru 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195:800 BCE 191:700 BCE 187:Tulunad 183:Mahadev 118:Theyyam 73:, is a 47:Kannada 3683:Tuluva 3632:Cinema 3571:Awards 3496:People 3346:Basava 3280:Modern 3266:Mysore 3142:Khedda 3137:Kasuti 3064:Kanara 3039:Taluks 3029:Rivers 2992:Mysore 2987:Mandya 2982:Kodagu 2977:Hassan 2944:Yadgir 2929:Koppal 2886:Haveri 2612:Badami 2597:Aihole 2569:Sports 2564:People 2514:Cinema 2483:Fish: 2457:Flower 2439:Animal 2419:Emblem 2327:Jumadi 2017: 2011:498800 2009: 1856: 1622: 1595: 1432:Varaha 1324:Kerala 1218:Jumadi 1077:daivas 1069:Tuluva 1027:pātri. 1019:Nalike 960:būta's 948:jajmān 944:jajmān 896:guṭṭus 784:daivas 733:daivas 718:āraṇya 706:grāmya 651:āraṇya 633:āraṇya 615:āraṇya 603:grāmya 563:māgane 555:guțțus 523:daivas 502:Jumadi 438:Koraga 426:Jumadi 381:Bandi: 352:Brahma 287:) and 199:Brahma 175:Varaha 102:Kerala 82:Hindus 3652:Radio 3624:Media 3541:Forts 3381:Janna 3336:Ranna 3316:Asaga 3203:Epics 2997:Udupi 2919:Bidar 2891:Gadag 2828:Kolar 2667:Hampi 2627:Belur 2559:Media 2479:Mango 2475:Fruit 2461:Lotus 2384:State 2015:S2CID 1448:Notes 1073:būtas 1041:pātri 940:pātri 932:daiva 880:daiva 872:nēma. 868:daiva 845:būtas 831:daiva 827:nēmas 824:daiva 792:Hindu 788:pūjās 780:Būtas 767:daiva 725:būtas 579:s or 515:būtas 506:būtas 494:būtas 492:Some 460:Kumār 434:Bunts 430:Jains 387:Nēma: 375:Kōla: 358:from 336:nēmas 332:kōlas 312:bhūta 148:Deity 146:face 106:India 78:dance 27:LACMA 3536:Dams 3498:and 3273:Play 2789:and 2466:Tree 2448:Bird 2428:Song 2007:PMID 1854:ISBN 1620:ISBN 1593:ISBN 1169:Tulu 1113:The 1106:The 1093:Tulu 1075:and 1050:būta 1046:būta 984:būta 980:būta 976:būta 972:būta 968:būta 964:būta 956:būta 952:būta 928:būta 916:būta 900:būta 888:būta 884:nēma 876:nēma 864:nēma 860:nēma 856:sēva 849:nēma 840:Baṇṭ 822:and 816:nēma 812:kōla 800:būta 782:and 770:nēma 765:and 759:nēma 755:kōla 729:and 709:and 693:nēma 689:kōla 681:būta 677:būta 672:Tulu 662:and 648:and 583:s). 577:būta 571:sīme 496:are 455:Siri 341:būta 334:and 328:nēma 324:kōla 304:nēmā 293:Tulu 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