Bhoota Kola – Spirit Worship

The coastal districts of Karnataka, Udupi and Dakshina Kannada, collectively known as Tulu Nadu have always been unique from the rest of Karnataka. Rituals like Bhoota Kola, Nagaradhane (snake worship) have given it an identity, distinct from other parts of Karnataka. Bhoota Kola or Holy Spirit Worship is an ancient form of worship prevalent among the Tulu-speaking community. Bhoota worship has a known history of about eight centuries, but it can be traced back to ancient tribal era. It is not only a living tradition, but is getting revised with much vigour and growing interest. It is a complex thing with beliefs, rituals, and rules of worship, apparatus, literature, music and theatrical elements. In essence, the spirits or the bhootas worshipped are considered to be the guardians of the villages, and are believed to be having powers of helping, showing grace, trouble making etc. The nature, the powers, likes and dislikes of Bhootas vary. Bhootas have been playing an important role in the administration and in the folk judicial system.

The spirit in question may be one of a number of different categories: bhuta, daiva, kule, preta, sirikulu, cikku, and others. Some of the prominent names among them are - Guliga, Panjurli, Koti-Chennaya (Baidyerlu), Raktheswari, Ullalthi, Kodamanithaya, Malaraya, koddhabbu, Orthe, Chikku, Haiguli, Vishnumoorthi, Annappa, Nayer, Jumadi, Koragathaniya etc. They include spirits of cultural heroes, animal spirits, ghosts, and anthropomorphic divinities of various sorts. Many spirits and categories of spirits have only vague identities, but the character of some is elaborately described in long oral narratives or paād-danāas(The songs sung in the Kola performances) which describe their birth, "adventures", and death. Many other spirits are incorporated into these cults under specific conditions. its exploits, miracles, greatness etc. The paddanas are sung only at certain stages of a Kola performance. They include many historical and cultural details, along with the story of a Bhoota.

Kola means ‘wearing a costume’ or ‘playing a role’. Kola is the chief form of Bhoota worship. Usually it is an annual ceremony. It takes place on fixed dates as per the solar year. It may be at the family level, village level or at the level of a group of villages. The Holy Spirit is also known as 'Daiva'. Mostly this is relevant to few families which have been following this for hundreds of years. Such families might have a small temple like structure built which is known as 'Bhootada Gudi'. These families rely on the holy spirit to shower them with good fortune and protect them from the evil. Parba (Parva), Kola, Nema, Bali, Kendaseve are the varieties of Bhuta worship.

On the day of the Kola, we offer fruits and coconut to the Bhoota in his Gudi and followed by a “Annadana” at home depending on the ability of the family or the person. In the evening when the sun sets, family members and the neighbours gather near the “Bhootada Gudi”. Most of the people gathering come either for entertainment or to get solutions for the ever pending problems. The Bhootada Gudi is well decorated with lights and flowers to look like a stage for the Bhoota performance. 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 bhoota or the spirit dresses up in 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 colours 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 him in a dignified manner as upholder of truth and righteousness. The decision of the impersonator is final without provision for appeal.

It is also believed that each place will have some Stala Bhootas and some are immigrants, which migrated with people when they travelled from one place to another. Some are the spirits of the ancestors who died years back, sometimes these existence of Bhootas will come to know during Kola, that those spirits wanted to see the family once in a while, so they need be to given some offering on some special occasions. There is a occasion called “Jakni” where in we give the offering to those ancestors who visit family once in a while. Bhuta worship is an intimate part of the life of the people. It is a forum for social contact, community life, celebration of festival and entertainment - all in one

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