Indroduction

Mogaveera religious practices can be broadly divided into four catagories. In the beginning, common to all civilizations, worship of nature was an accepted religious practice. It was followed by the Dravidian way of worship because of the locality in which the community lived. In the Dravidian way of worship, nature worship was also included. Still later, due to influence of Vedic culture, a mixture of nature worship, Dravidian worship and Vedic worship prevailed. Finally, pure Vedic pattern of worship was practiced in the Mogaveera temples. The fact is that all the four forms of worship now co-exist.

Nature worship

To understand the background, one should appreciate the facts that fishermen (Mogaveeras) in the begining lived near water resources, such as, lakes, rivers which were surrounded by large variety of vegetation. The fact to be noted is that fishing, particularly, in the sea and in the rivers, instilled fear of the unknown in the hearts of these fishing communities. This fear of unknown had driven these people to worship everything which they could not compredend. It explains why large numbers of trees (Aswatha), tombs (representing dead person), animals (bull), serpents, rivers, sea etc. were worshipped. In other words, means of living and life sustaining sources which were beyond their comprehension became the objects of worship.

Worship of Sea

Mogaveeras consider sea as their God (Ganga Maatha) and hold in awe for its vastness and at times its ferocity. One of the most prominent nature worship is that of the sea after the monsoon by all the members of the community by offering milk and coconut with prayer to allow them to venture into sea for fishing. It is also believed that cremation near sea shore and letting the ash (last remains of dead) into sea is the most sacred way of performing last rites. This is practiced by all the communities residing in coastal villages including Mogaveeras.

Worship of Tree

Watering Tulsi plants in the morning and performing Surya Namaskara is the daily routine followed even today. Ancient system of Panawoo Kattunu, depositing money in a box, for various temples including Thirupathi is done in front of Tulsi Katte . Panaka Pooje used to be held in front of Tulsi Katte . Worshipping Sun God (Surya Namaskara) is also done in front of the Tulsi Katte which is a normal practice in Mogaveera house hold. Lighting a mud lamp (Thibile) and singing Bhajans before Tulsi Katte is being practiced even now. Every Bhajana Mandira has its Tulsi-Katte . Tulsi Katte is erected before the Daivasthana and in many a case, Daiva Darshan is also held before the Tulsi Katte . In Moolasthans , Tulsi, Ashwatha tree, Sampige tree , Ranjeda tree (a fruit bearing tree) etc. are present. In a way, coconut tree is also worshipped as Kalpavraksha which fulfills many needs of our people. A tree known as Kaverida Mara (its leaves and fruits are bitter) is the sacred tree planted in front of Shree Mahasathishwari Mahastri Amma Temple, Kodi Kanyana.

Tulsi Katte

Worship of Stone Images
Nagadeva images are carved on a flat stone and implanted on a raised platform for worship. Before the Daivasthanas (Bhoothasthanas) were built, Daivas (Bhootha) used to be worshipped by implanting simple stones on the soil which represented various Daivas (Bhoothas) and fencing the enclosure with plants. Aayyada/Ajakaida Kallu (used for breaking coconut) etc. is also aan object of worship. In many cases, Babbarya Daiva, Rakteshwari, Kshethrapala , etc., are worshipped in a complex by implanting a single stone for each Daivas.  A specimen picture of diety made of stone and installed for worship of Daivas is given in this Chapter.
	Stone images of Boothas / Daivas

Aadi

Settlments in Parashurama Shristi

It cannot be said with certainity at what point of time our ancestors have come and settled down in interiors of Parashurama Shristi i.e the land reclaimed by Lord Parashurama between the Western Ghats and Arabian sea. This land, according to legends, was said to have been given to Brahmins where many temples were constructed and Naga Banas were established.

Beginning as Agriculturists

The people during this period may have indulged in agriculture and other subordinate professions without being classified as separate communities. In the beginning, there were only two divisions, one of Dhani (land lords) Brahmins who were also priests in the temples and the other community who were Okkel (dependent labourers) who were predominantly agriculturists. Brahmins worshipped Vedic Gods in temples and the other community worshipped their Boothas/Daivas according to Dravidian customs.

Influence of Vedic Religion

In the course of time, due to the influence of Vedic religion, other agricultural community has also started accepting Vedic Gods. However, many communities were barred from entering the temples. The agricultural community started worshipping Devathas (lesser Gods) like Siri etc. in their Aadi in addition to their other Dravidian divinities.

Worship of Five Elements at Aadi

The word meaning of Aadi is ‘origin’ or ‘original’. In Aadi five elements which constitute the body of all living creatures on earth are worshipped. The human body is made of five elements which are known as Pancha Thathwas (Pancha Bhoothas). They are, earth (Bhoomi), water (jala), fire (Agni), air (Vaayu) and ether/sky (Aakasha). The human body is made of these five elements become operational only when the Aatma (soul) inhabits in it. Therefore, the human existence is the confluence of five elements and the divine soul which is part of Paramathma (God). Our ancestor started worshipping these five elements in Aadi.

Five Elemments Sustain Human Bodies

The five elements not only make the human body but also sustain it. To eloberate a little, the earth produces food, water quenching the thirst, fire helps in preparing food, air is used in breathing, and ether/sky produces rain (a source of water). Such benevolent five elements are worthy of reverence. In Aadi the greatful man started worshipping these five elements which gave his body and allowed the soul to reside in it. Therefore, Aadi is the original place of worship of early settlers in Parashurama Shristi, place reclaimed by Lord Parashurama.

Deitification of Five Elements

For the purpose of worship, the five elements were identified as five deities. The earth (Bhoomi) is worshipped as Nandigoana, water (Jala-Neeru) is worshipped as Bermer, fire (Agni) is worshipped as Veerabhadra, air (Vaayu) is worshipped as Kumara and ether/sky (Aakasha) is worshipped as Lord Shiva.

Principle Places of Aadi

According to the information available, there are five principle places of Aadi representing a particular deity among five elements at Kabatharu (near Mulky), Paangala (near Katpady), Hiriyadka (near Manipal), Bellottu (Yelluru via Uchila from N.H.17(66)) and Nandalike (birth place of Kannada Poet Muddanna-Karkala Taluka). However, due to various reasons, at present, there are more than fifty Aadi are built by devotees.

Special Offerings at Aadi

At Aadi all types of flowers and other pooja offering are made. But, each Aadi, a special offering has come to be considered as auspicious. The earth (Bhoomi) is the principle deity at Kabatharu in the form of Nandigaon and Kudu (Horsegram) is the principle offering. The water (Jala) in the form of Bermer is worshipped at Paangala and Naga Thambila/Tanu is considered as special offering. The fire (Agni) in the form of Veerabhadra is worshipped at Hiriyadka and Agarbathi (joystick) etc. are considered special offerings. The air (Vaayu) in the form of Kumara is worshipped at Bellottu and Pingara (Areca nut flowers) etc. is considered special offerings. The ether/sky (Aakasha) in the form of Lord Shiv is worshipped at Nandalike and all kind of flowers are considered special offerings.

Subsidiary Divinities

At Aadi we came across Bermer , Siri, Sonne, Abbaya-Daraga etc. alongwith divinities of respective places and are worshipped. According to legends, Siri had materialized on the Pingara-Prasada given by Bermer to a father who did not have children of his own. This rendering propogates a myth that Siri is divine and not born to a human being. Siri was said to have married an unfaithful husband and had to suffer indignities. Siri gave birth to Kumara and later lost her foster father. On the death of foster father, the family property was usurped by other family members and Siri cursed the cheaters and left the foster father’s house. Siri had to divorce her unfaithful husband and she married again. In the second marriage, a female child named Sonne was born. Sonne prayed Bermer for children and had given birth to two female children known as Abbaya-Daraga. The story reveals that Sonne prayed for children had offered certain Parake (offerings) to Bermer which was not fulfilled in time which earned the curse of Bermer . This resulted in two sisters quarrelling when they were playing Chenne-Mane game and resulted in death of both. Because of this story, two sisters are normally not allowed to play Chenne-Mane game together. All these divinities are not considered as Daivas (Bhoothas). These divinities (Devathas) are also worshipped at Aadi.

Aadi at Paangala               

To give an idea, Aadi at Paangala (near Katapady) is described so that a comprehensive picture can be visualized. Temple complex of Paangal Aadi is in east side of N. H. 17 (66) and can be reached by vehicle from a feeder road starts at the north-east side of Paangala bridge on the N. H. 17(66).

Description of Paangala Aadi

The Paangala Aadi temple complex which faces east-ward can be divided into three parts for the sake of convenience.

First Enclosure

The first part consists of a large open ground before the main temple complex; a beautiful but small temple of Kumara and a Gudi for his associate Daru are located. Daru is believed to be the female who took care of Abbaya-Daraga .The large open ground is used for the gathering of devotees during the Aalade.

Second Enclosure

The main outer temple complex consists of east side Powli (which is under reconstruction) and two moderate Mangalore tiled Powlies at south and north side. South side Powli houses four big and two small Siri idols and a kitchen for Prasada preparation. North side Powli serves as store room of the temple. The west side is fenced off. In the main temple complex, the Garbhagudi (Sanctum Sanctorium) of Bermer , Lord Brahmalingeshwara is located. This is an ancient temple with slab stone walls and covered by copper plate roof. In front of the Garbhagudi , two Thirtha Mandapamis of stone pillers with open top  9not covered) are situated. Nearby a well for temple use is present. South side of Garbhagudi, ancient Daiva Gudies of Adakathaya, Abbaya-Daraga, Ayyada Kallu are located. In front of the Daiva Gudies ( Bhoothasthanas) of Bhootharaja and Thuluappe are situated.

Third Enclsoure

Outside the fence on the west side, Naga Bana is situated in an elevated stone platform. Here, several Nagadeva Binbas are placed for worship.

Brahmalingeshwara

The presiding deity at Paangala Aadi is Brahmalingeshwara and in Tulu it is called Bermer . In Kaliyuga Bermer is worshipped along with Nagadeva. The concept of Bermer is explained under the sub-heading Mogaveera Moolasthanasof this Chapter.

Parivara Daivas

The Adakatthaya Daiva is belived to be Stala Daiva (guardian diety of the place) of Aadi at Hiriyadka and also worshipped at Aadi at Paangala. Abbaya-Daraga Daivas are present in all Aadies and Moolasthanas. Bhootharaja Daiva etc. are also present in all places of worship of Dravidian origin.

Kumara
                                                                         
Kumara is the deity worshipped in all Aadi. According to information available, there are two types of Kumara deities. Kumara in some temple compexes esablished by the Jain kings is considered vegetarian and no Raktahara is given. However, in course of time, Kumara was also considered as son of Siri who was non-vegiterian and required to be worshipped by offering Raktahara. However, some sort of limit for Raktahara was in place. A concept called Manja came to be observed at Aadi where Raktahara is given. Manja means, two chickens (one male Poonja and one female Perade ) can only be sacrified and the Prasad of nine Seru (measure approximately a kilo) of rice with the Panchkajjaya of nine coconuts, four and a half Seru of jaggery etc. during the annual function. This practice may differ in other Aadies.

Aalade

According to Paad-danas ( Tulu Ballards ), at Aadi, “Siri Sandhi” sung by women who go into trance during rituals. Kumara is the divinity in this ceremony and rituals of Darshan and dance with Siri continues. These annual celebrations are known as Aalade.

Nadari

It is believed that Goddess Bhagwathi who is considered as eldest among ‘Ullaldi’ (Durgadevi) said to have taken a tender coconut opened by toddy taper which according to the legends resulted in her exclusion from the elevated position. Goddess Bhagawathi became ‘Ullaldi’ and worshipped as such. The annual festival of ‘Ulladi’ is known as Nadari.

Bhootharadhana

Bhootharadhana is considered as part of Dravidian way of worship. Bhootha means ‘past’ or which existed earlier. The worship of what existed in the past is basically Bhootharadhana. Bhoothas are also known as Daivas which means lesser Gods, such as, Devathas in Vedic literature. It is better we deal with this as Daivas i.e. divinities fit for worship. As already stated earlier, nature was worshipped by all ancient civilizations. The advent of Dravidian way of worship brought in worship of Daivas which can be termed as Daivaradhana . Our ancestors readily accepted this way of worship as it was atuned with the nature worship. Bhootha/Daivas are worshipped by Mogaveeras and other Tuluva communities are divinities.

Origin of Daivas

The sources of origin of divinities are Paad-danas which used to be passed on orally by people and were seldom recorded as the same was in Tulu language .

Forms of Daivas

The Daivas can be broadly classified as:

Male & Female Daivas

Daivas can be classified as Purusha Daivas (male form) and Sthree Daivas (female form). Daivas of male form are more and are need not be eloberated. The female form, such as, Varthe, Kali, Abbaya-Daraga, Posaappe etc. are also worshipped. The attributes of these Daivas are different and are narrated during Kola Seva by way of Paad-danas.

Representing Ferocious Animals

Some Daivas are also identified by their origin. The origin of some Daivas can be traced to animals, such as, Panjurli (Boar ), Pilichandi (Tiger), Bhoothanage (Serpent) etc.

Representing Powerful dead People

The practice of ancestor worship added Daivas of the origined from benevolent dead people, such as, Babbarya who is suppose to protect fishermen at sea.

Identified with Places

Some Daivas appears to have been originated from a particular place, such as, Maleraya Daiva from Western Ghats.

Guardian of Places

Similarly, the Daivas are supposed to protect and safeguard villages, sea, forests, domestic animals and health of people.

Daivas are Shiva Ganas                                  

All the rituals followed in their worship and the Paad-danas indicate that all Bhoothas/Daivas are subordinate and accepted as followers of Lord Shiva . We accept Shiva-Ganas as divine entities worthy of worship. We also accept that Lord Ganesha is the chief of Ganas (Gana-nayaka).

God in any name is God

Let us take any example of olden days when our people followed a system of Pannav Kattunu keeping money in a box meant for Tirupathi Temple etc. Those days the people called God at Tirupathi as Tirupathi Thimmappa. The correct name of Lord Balaji may not be known to them. This does not mean those people were not praying Lord Balaji of Tirupati. The names of Gods are given by men to facilitate visualizing certain form familiar to them.

All Worshipped Daivas

It may be noted that now Brahmin priests officiate in laying foundation stone, opening ceremonies of Daivasthana (Bhoothasthana), during Dharshan Seva and Kola Seva (Narthana Seva). In many Brahmin and Jain families Daivasthana could be found and annual rituals are also performed by them except Raktahara which is substituted by cutting white pomkin and smearing it with Kumkum (vermiline). Therefore, it is better to take Bhootharadhana as Daivaradhana meaning a place of worship of divinities which will give better meaning and acceptance.

Bhootha/Daivas are divinities

Similarly, corrections are needed in respect of other Daivas also as some mischievous elements have attributed many uncharitable attributes to Daivas to belittle their importance. To substantiate the above proposition, it is relevant to note that the Daivas are considered as Ganas (divinities) of Lord Shiva and Lord Ganapathi is considered as Gana Nayaka (leader of divinities). Even among Vedic Gods, we find Gods and Devathas (lesser Gods). In other words, Daivas in Dravidian way of worship are Devathas of Vedic literature. The English translation of Daivas as ‘devils’, worship of Daivas as ‘devil worship’ and Daiva Darshan as ‘devil dance’ can only be considered as demeaning translation which needs to be corrected. The correct meaning of Daiva is Devatha; Daivaradhana means Devatharadhana and Daiva Darshan means Devatha Aavesha.

Mane Daivas

Grama Daivas

Babbarya Daiva is considered as guardian deity of Mogaveera community and chief protector in their pursuit of fishing at sea. Jarandaya Daiva is considered as protector of Mogaveeras on the land. Both Babbarya Daiva and Jarandaya Daiva are worshipped as Grama Daivas (Village Divine Sprits) by all the villagers. Babbarya Sthanas and Jarandaya Sanas are collectively maintained by village Sabhas and annual pooja (Thambila, Kola etc.) are performed.

Daiva Shrines

Daivas were worshipped in the beginning by placing a flat stone on the ground fencing it with small plants. This place used to be cleaned for performing the annaul worship.

Daiva Manchav

Later, Daivada Manchav was tied into the beams inside house where Bhandara consisting of wooden or metal idols, weapons of Daivas , their pooja vessels, lamps used to be kept. Still later within the house Devera Kone came into existence where not only Divada Manchav and Bhandara were kept but also used as a prayer room. Pictures of a simple Daivada Manchav is given in this Chapter.

Daivasthana

At a Later stage a Daivasthana (Bhoothada Gudi – Saana) or shrine for Daiva is built. Daivasthana is essentially consists of an inner room and an open portico in front with Jagali on both the sides. One or more Daivada Manchav is placed inside the Daivasthana . The main weapon of male Daivas is Kadsale (Sword) made of iron and normally covered by silver plating. The female Daivas are supposed to have a cane as their weapon. A metal container has known as Chombu in which water along with Gantamani (Bell) are invariably placed on the Daivada Manchav . A Tulasi Katte is also built within the complex.

Forms of Worship

Daivas are worshipped by lighting lamp daily, placing fresh water and placing some flowers in the shrine. Every Sankranti day i.e. beginning of Tulu month special poojas are performed. The annual pooja is by way of Gadiyara, Nema or Thambila etc. Occasionally, Darshan Seva and Kola Seva is also performed. In many a cases these are either a collective offering of the family or from a single member of the family.

Gadiyara Malpunu

After bringing Prasad from Marnemikatte Temple (a Devi temple at Marnemikatte ) an annual ritual called Gadiyara Malpunu is performed by some families. This is performed in the sea shore before the sun set.

Thambila

On the day of Thambila , around sun set, a subsidiary ceremony called Ravugu Malpunu is performed. Thambila is the popular name for cermonies held in the night. It is interesting to note that some Daivas, such as, Babbarya Daiva is considered as vegetarian and no Rakthahara is given. Some Daivas are considred as non-vegiterian and Rakthahara by way of chicken etc. are given. A family prayer is held before the Daivasthana . Agelu Padunu at the night of Thambila is the offering of the food to departed souls of the family. Afterwards, the family dinner takes place.

Panchakajjaya

Next day morning, at both the places i.e. Ravuda Kallu and in Daivasthana, Panchakajjaya ceremony is held by offering tender coconut, ripe Bana nas and purched rice mixed with jaggery and grated coconut. Later Panchakajjaya is distributed as Prasada.

Darshan Seva

Some times Darshan Seva is also performed as special offering. In case Daiva Darshan , family difficulties and prayers are arbitrated and solutions given by the Daivada Pathri (Poojari)

Kola Seva (Narthana Seva)

The special ceremony at the Daivasthana is popularly known as Kola Seva which is also known as Narthana Seva. This Narthana Seva is wrongly translated as ‘devil dance’. There are some Daivasthanas this Seva is performed regularly. In many a cases, this is performed to fulfill the Parake which means a promise made by a devotee in the past to perform this ceremony in the future. Eloberate preparations are required to be made for this ceremony. If the Kola Seva is not performed on the Thambila night, a formal Thambila ceremony is also performed. Thereafter Kola Seva begins. If the Kola Seva is in the Grama Daivasthana, the whole village participates.

Kolada Dompa

A large Kolada Dompa is erected and tastefully decorated with fastoons and flowers. At night, after the dinner, the proceedings start. However, Mukaldi, the main person who performs poojas in the Daivasthana and the Daivada Poojari (Pathri) normally take a single vegiterian meal with some fruits etc. only. The Kolada Dompa, nowadays, is decorated with electric lights. The local band with Nagaswara and drums are engaged. At times, full band with all musical instruments are also engaged. Fire works consist of local fire craker known as Bedi, Garnal and Kadoni are part of this ceremony. Few make-shift tea stall and shops selling eatable are erected for the benefit of the deveotees.

Bal-Bhandaara
                                                                                                                
The main function begins inside the Daivasthana with prayers. Thereafter, Daivada Pathri with Kadsale (sword) and Gantemani (bell) in his hands starts Narthana Seva . The Bal-Bhandara consisting of Daivada idols and all other things usually kept on the Daivada Manchav are also taken out. With the Daivada Pathri in Aavesha, the Bal-Bhandhara comes into the Kolada Dompa . In this ceremony, elders in the family or the Gurikaras , as the case may be, hold several parts of Bal-Bhanadara and the Madivala (local barbar) holding Jitege (lighted tourch) etc. accompany. After the brief Darshan , all the Bal-Bhandara and the Kadsale and Gantemani etc. are placed on the decorated bench inside the Kolada Dompa.

Darshan by Daivada Pathri

Thereafter, the Daivada Pathri calls out the names of eminent people, such as Gurikaras and head of the family etc. which is considered as a mark of respect. After a brief Darshan, the Daivada Pathri ascertains the reason for the Kola Seva or the special prayers etc. from the head of the family who has arranged the Kola Sava ceremony or from the Madhastha. With the assistance of the Madhastha (interpreter) the arbitration on the disputes or the prayers are deliberated and remedial measures are suggested by the Daivada Pathri. Finally, Prasad is distribution to all. The Darshan Pathri lays down the instruments on the bench where the Bal-Bhandara is placed. A picture of Darshan by Daivada Pathri is given in “Picture Gallery” under the head “Mogaveera Daivasthana”.

Narthana (Dance) by Pambada Path

Thereafter, the proceedings start by Pambada Pathri, a specialist in various dances accompanied by Paad-danas. These people use a special drum called Thembere and have melodious voice. Paad-danas narrate the origin and history of the Daiva. The Pambada Pathri paints his face and some time wears some metal mask to depict the charater he portrays, such as, boar in the case of Panjurli. The colourful head gears are also worn. The dress is normally made of red cloths. On the dress, slit coconut leaves are worn and Ani an ornamental piece is worn on the back. On the feet, Gaggara which gives special beat while dancing is worn. All these original attairs and the added modern musical rendering bring in a crescendo in the performance. This indigenous dance performance was called ‘devil dance’ by the uninitiated English educated people. The dance performance should be viewed as an entertainiment and needs to be separated from the religious significance. A picture of Darshan by Pambada Pathri is given here.

Barnede Bali or Badikarada Bali

The other important ceremony is of Barneda Bali or Badikarada Bali in which both Daviada Pathri and Pambada Pathri participate while in Darshan . In this, Pambada Pathri chases the Daivada Pathri who is holding the pot containing the offerings (food) around the Suthige kept in the middle of the Kolada Dompa . Finally, Daivada Pathri hands over the pot to the Pambada Pathri who starts emptying the pot in slow moving dance form.

Final proceedings

The Pambada Pathri after several dance performances reverts back to complete the proceedings which was started by the Daivada Pathri by settling the issues brought and blessing the devotees. Finally, proceedings end and the Pambada Pathri retire by depositing the instruments on the decorated bench inside Kolada Dompa . The last proceeding is to take the Bal-Bhandara back into the Daivasthana which is attended by the Daivada Pathri. Once the Bal-Bhandara is back into the Daivasthana, with final prayers, the Kola Seva ends.

Babbarya Daiva

Some Paad-danas and write ups on Daivas are misleading. For exemple, one of the versions about the origin of Babbarya says that Babbarya was a Muslim sailor and after his death became a benevolent Daiva. A few Tulu Paad-danas collected and written in Kannada at a later stage which tell a different story in which Babbarya was born to a Muslim father and a Jain (or Shetty) woman. Both versions appear to have been planted to belittle the Tuluva communities who worship Babbarya Daiva . A reference to the foreword of Mr. A. Manner’s book ‘Paad-donulu’ of 1886 (now published by Karnataka Tulu Sahitya Acadamy -2008) will be educative.

Mogaveeras view of Babbarya Daiva

Entrance of Bokkapatna Babbaryasthana	Inside view of Babbaryasthana ‘Chaavadi’

Babbarya Daivasthana	Brahamdeva Temple	Nagadeva Sannidi

‘Dwajasthamba Base’ & ‘Kesthrapala’	‘Ajakai Kallu’

List Mogaveera Grama Sabha Babbaryasthans

Grama Sabha Babbartasthana is listed alongwith other religious places. However, it is considered necessary to draw up a list of Mogaveera Grama Babbaryasthanas so that all information is available in one place.

To give an idea as to how a Mogaveera Grama Sabha Babbaryasthana looks like, pictures of Bokkapatna Babbaryasthan are given here. A list of divinities worshipped by Mogaveeras is given in this Chapter.

Other Communities worship Babbarya Daiva

It is interesting to note that Babbarya Daiva is being worshipped by all the Tuluva communities and such Babbaryasthanas are at many places west of Deccan Plateau. Babbarya Daiva is being worshipped in Karkala, Sulya Talukas as well as Uttara Kannada District (North Kenera District). The sources of information are from two authors whose names are given at respective places. Brief tabular presentation is given below and for more details, please refers to the original books.

Shri Kariyappa A Kanchan ( Babbarya Charithre and Karnikagalu) – Bhaidyashree Prakashana, Malpe

The learned author has cited the following places of Babbarya worship communities apart from Mogaveera community.

In the above instances, Babbarya Daivasthanas are connected with other Parivara Daivas, Vedic God Temples and both.

Shri Koteshwara Suryanarayana Rao, (Degula Darpana) Rohit Prakashana, Bangalore

The learned author has referred to worship of Babbarya Daivas in various Vedic temple complexes at the interior parts of State of Karnataka.

In the above instances, Babbarya Daivasthanas are situated at the Vedic God temples.

Conclusion

In the first list, Babbaryasthans at Mogaveera temples, Moolasthanas and Gramasabha are given. In the second list, a few instances of ‘all communities Babbaryasthanas’ at various places are given. In the third list, Babbaryasthans mainly in Vedic God temple complexes are given. All these show that Babbarya Daiva is worshipped not only by Mogaveeras (or fishermen) but also all the communities. There are a few instances where Babbaryasthanas are built and managed by other communities. It is also not out of place to mention here that the ‘Degula Darpana’ has listed 1288 temples under the Hindu Religious Institutions (810 Charitable Institutions of Udupi District and 478 Dakshina Kannada District). In this list, several Daivasthanas (Bhoothasthanas) are also listed which could be placed at around 100. Both the learned authors have recorded that many of the Daivas (Bhoothas) worshipped at Mogaveera religious places are also present in many of the Vedic God temples.

Shree Kulamahasthsthri Ammanavara Temple, Bennekuduru

The inception and existence of the temple cannot be determined with precision. It is estimated that the temple complex came up during eleventh century. There are various versions on its inception and the people who were instrumental in the construction of the temple and needs to be researched. Shree Kulamahastri Amma Temple, Bennekuduru is the Mogaveera community temple and every Mogaveera, wherever he may reside, consider it as his Kula Daiva (Community Goddess). Because of immense respect for womanhood/motherhood (mother centric community) of Mogaveera community, the benevolent Sthri Shakti is worshipped. ‘Shree Kulamahastri Amma’ of Bennekuduru Temple (near Barkur) is owned and managed by Dakshina Kannada Mogaveera Mahajana Sangha (DKMMS). This fact is part of Memorandum of Association (MOA) of DKMMS which was registered in 1926. One of the important assertions in the MOA of DKMMS is that it was one of its important duties is to renovate and maintain Bennekuduru Temple of Shree Kulamahastri Amma .

Mogaveera settlement in Bennekuduru

Even in olden days, Bennekuduru was populated by Mogaveera community. As it is on the banks of the river and access to Arabian Sea through the river enabled the people to attend to their fishing activities easily from Bennekuduru. This island was also a business centre and probably navy and armed forces were stationed there by the erstwhile kings. Both activities perhaps provided good opportunity to Mogaveera Community to have a better standard of living.

Island of Butter

‘Benne’ means butter and ‘Kuduru’ means island. Therefore, Bennekuduru means an island of butter. Bennekuduru is on the banks of river Sita which is to the west of Barkur town. An oral account of ‘Bennekuduru’ is that numerous cows used to graze in this island. The milk dripping from the cow’s udder which accumulated on the banks of the river turned into butter by the churnings of river water.

Capital City of Barukur

Barkur which was once the capital of Tuluva Empires was also associated with Bhuthala Pandya, a legendary trader who was said to have started the system of ‘Aliya Santhana Kattu’ . In the past, this was an island which could be reached only after crossing the river by boat which can now be reached on a motorable road on a bridge over the river. Now, people can travel from Barkur bus-stand to temple complex by vehicle.

Inspiration for building Temple

One elderly lady, known as Aajjamma (Grand mother or elderly lady) a divine soul, was credited with starting construction of the temple and started the worship at Bennekuduru on the banks of Sita Nadi (river). This belief is strengthened by the fact that even now Aajjamma is being worshipped by placing an idol in this temple. It is believed that Aajjamma had a dream in which Goddess Durgadevi told her that Goddess in the form of "lump of butter" (Benne) on a leaf was lying near a site adjacent to Sita Nadi and directed her to take the lump of butter and install the same in a temple for worship. In course of time, other Gods, Goddesses and Parivara Daivas may have been installed. It is believed that this temple complex was renovated several times.

Aajjamma of Bennekuduru

Oral accounts of old people point out an elderly lady referred to as Aajjamma (Grand mother) at Bennekuduru temple and she is credited with establishing the temple. She was also supposed to be the first priest of Bennekuduru temple. Now, Aajjamma is worshipped as divinity in Garbhagudi of Bennekuduru temple. Similarly, Aajjamma is also worshipped at Shree Mahasathishwari Mahastri Amma Temple, Kodi Kanya. The details please refer to discussion under the heading ‘Shree Mahasathishwari Mahastri Amma Temple - Aajjamma of Kodi Kanyana’ . A picture of idol of Aajjamma is given in this chapter as part of Bennekuduru Temple.

Needs further study

This similarity and many recorded documents and unrecorded versions need to be studied to come to a proper conclusion as to whether Aajjamma of Bennekuduru and Kodi Kanyana were the same or have any connection.

First Renovation of Temple

A flood during 1923 destroyed all the facilities at Bennekuduru Temple except Garbhagudi . The year 1923 is also the year in which dispute amoung three Hobalies arose and Mangalore and Barkuru Hobalies decided to form a joint apex body and Bagwadi Hobali to form its own apex body. While forming Dakshina Kannada Mogaveera Mahajana Sangha (DKMMS) by Mangalore and Barkur Hobalies made it one of their most urgent agenda to renovate Bennekuduru Temple. In the first report of DKMMS (1926) states that the renovation of temple started at right earnest and an expenditure of Rs.5000/- was incurred. In the second report of DKMMS (1931) there is a mention of further expenditure of Rs.2000/-. It is possible several renovations may have taken place later.

Major Renovation during 2003-04

For a long time complete renovation of Bennekuduru temple was on the cards. ‘Asthamangala Prashne’ to ascertain the course of actioin for renovation of the temple was performed on 4th July, 2003 under the aupice of DKMMS, at Bennekuduru Temple. The booklet published by DKMMS giving the details of Asthamangala may be referred for full details.

Renovation Committee
                                                       
Bennekuduru Temple Renovation Committee was formed on 23rd May, 2003 under the Hon. Presidentship of Smt. Manorama Madhwaraj, Member of Parliament with several honourary office bearers. Shri G.Shankar, a renowned Government Contractor and social worker, was appointed as Executive Chairmen. Shri Ganesh B. Kanchan and Shri Shankar Salian were respectively became Secretary and Treasurer of the Renovation Committee. The renovation committee purchased additional 62 cents land and reclaimed around an acre of land for construction of temple facilities.

Reconstruction of Temple Complex

Imposing carved stone walls Gurbhagudi which is covered by copper sheet and a gold plated Kalasha were constructed. Shree Kulamahastri Amma, Shree Veerabhadra , Aajjamma and first Kulaguru/Guru Pathni are worshipped within the Garbhagudi. A beautiful Shree Venkataramana Temple near the Garbhagudi was also erected. Around the Garbhagudi Angana , on all the four sides, Powlies were constructed. A Raja Gopura, in the main entrance was also constructed. Outside the Powlies, Daivasthanas for Hasala Daiva, Koliayara Mama, Malesavira Daivas etc. are constructed. A unique Nagalaya with a lot of trees and bushes was constructed. For devotees’ benefit, Bhojana Shale, Bath-rooms, toilet facilities etc. were constructed. A brand new ‘Kulaguru Matha’ ( Kulagurus residence)was also constructed.

Consecration of Temple

After completion of the temple complex, the installation of idols and conscration of the temple was held from 17-05-2004 to 24-05-2004. The fuction known as Hore Kanike (offerings from the devotees in kind) from Barkur to the temple compex with vehicles and people carrying the offerings made by the devotees was unprecedented. Among the special poojas held, Bhrahma Kalasha and Nagamandala are worth mentioning. Anna Santharpane for devotees continued in all these days.

Submission of Report

The Renovastion Committee report submitted in the year 2006 ( period 30-05-2003 to 25-11-2005) shows that renovation expenditure at Rs.1,55,59,749/-. Apart from this, it states that an alluminium doom costing Rs.5,72,295/- and Naga-Bhana costing Rs.10,30,153/- have also been constructed. The total receipts for renovation is stated to be Rs.1,73,23,674/- and assets to the same extent were created. Renovation Committee Executive Chairman, Shri G. Shankar was honoured by confering ‘Mogaveera Kula Rathna’ on the completion of the renovation.

Composition of Divinities

In this temple complex, deities worshipped can be broadly categorized into five groups as (i) Gods/Goddesses (ii) Devathas (iii) Nature (Prakrithi) (iv) Ancestors and (vi) Bhoothas (Daivas).

Gods/Goddesses

The first group is of five Gods/Goddesses consist of (a) Shree Kulamahastri Ammanavaru . Some scholars are of the opinon that Goddess Parvathi (consort of Lord Shiva) after she jumped into the fire at Daksha Yagna was known as Mahastri which may have been later pronounced as ‘Maasti’ . Some people feel that the presence of Veerabhadra indicate that the Goddess is Durga Devi (incarnation of Mahalakshmi) , (b) Chikkamma Devi (incarnation of Mahalakshmi ), (c) Veerabhadra, (d ) Venkataramana and (e) Nagadeva.

Devathas

The second group consists of six Devathas (lesser gods) (a) Nandikeshwara, (b) Kshethrapala, (c) Raktheswari, (d) Yogi Purusha, (e) Gajapathi and (f) Rishis (two in numbers).

Trees & Stones

The third group consists of three deities (a) Tulsi, (b) Ashwatha, and (c) Aayyada Kallu represents the nature (Prakrathi) worship.

Ancestors

The fourth group consists of three groups of ancestors (a) Aajjamma, (b) first Kulaguru and his wife which represent ancestor worship. About Aajjamma and Kulagurus , please refer detailed discussion under the heading ‘ Mogaveera Kulagurus’ .

Daivas (Bhoothas)

The fifth group is of thirteen Bhoothas/Daivas. The names of the Bhoothas/Daivas are given hereafter.

(a) Kendada Haiguli (b) Mullu Haavigeya Daiva (c) Balu (d) Baggu (e) Chikku (f) Bagilu Babbarya (g) Abbhaya-Dharaga (h) Badabagilu Haiguli (i) Hosala Bhootha (j) Koliyara Mama (k) Neeche Daiva (l) Vyagra Chamundi and (m) Male Saavira Parivara Daivagalu.

Garbhagudi (Sanctum Sanctorum)

Idol of main deity Shree Kulamahastri Amma is installed in the Garbhagudi of the main temple. The idols of Lord Veerabhadhra, Aajjamma , and the first Kulaguru with his wife are also installed inside the Garbhagudi. Poojas in Garbhagudi used to be performed by Kulagurus and after the death of the last Kulaguru , Mogaveera priests are performing poojas . Some of the poojas , such as, Tulsi Pooja, Katte Pooja, Benegallu Pooja are perpformed. The idol is taken in a boat in “Jalayaana” (circling the templein the river) as part of the annual pooja celebrations.

Lord Venkataramana Temple

A small temple for Lord Venkataramana is also in the inner temple complex and regular poojas are performed by Mogaveera priests.

Powlies

The Powlies cover four sides of the Gurbhagudi complex in which various facilities of temple including the administrative office of the temple are located.

Nagadeva Temple complex

There is a separate temple complex for Nagadeva outside the main temple complex which has more open space and trees. Apart from daily poojas, Tanu, Tambila, Abhisheka etc Naga Darshan, Dhakke Bali and occasionally Nagamandala are also performed here.

Daivasthana (Bhoothasthana)

For all Bhoothas/Daivas separate Bhoothasthanas (Gudies ) are built outside the main temple complex. Tambila and Daiva Darshan are performed on the annual pooja days for the following Daivas. (1) Mulluhavege Daiva (2) Bhagilu Purusha Daiva (3) Bobbarya Daiva (4) Hasala Daiva (5) Koliyaramama Daiva and (6) Malesaavira Daiva.

Kola (Narthana Seva)

Kola Seva is performed during the annual pooja time for (1) Malesavira Daiva and (2) Babbarya Daiva.

Properties of Bennekuduru Temple

It is difficult say the exact acreage of land Bennekuduru Temple possessed. However, on the basis of xorex copies of some documents available, Bennekuduru Temple owned large track of cultivable land in Mudradi village of Karkal Taluk. From these properties, Bennekuduru Temple used to get 49 Mudi (a measure of rice) and Rs.245/- per annum and temple used to pay to the government land tax (Theerve ) of Rs.225/- per annum. This property may have been acquired in the year 1897 (subjet to confirmation). At Bennekuduru itself, the Bennekuduru Temple owned approximately one acre fourty nine cents of land which was rented out (Moola Geni) to various people. Probably all these properties were declared as tenented propertie during land acquisition in 1975. This position is justified from the fact that notices were received from Tahashiladar , Land Reforms, Karkal. All these are now matter of the past tense which needs to be forgotton.

Facilities for Devotees at Bennekuduru Temple

Madhava Mangala Sabha Bhavan a self contained, multi-purpose hall and other facilities have been built for the benefit of devotees. Complete pictures of Mogaveera Temple – Shree Kulamahastri Amma Temple, Bennekuduru is given to acquaint the reader a feel of a Mogaveera temple.

Sidi Sthamba	Rajagopuram	Aswatha Katte

Old Temple Kere	Old Malesavira Daivada Gudi	New Maleraya Daivada Gudi

Neecha Daivada Kallu	Hasala Daivada Gudi	Koliyaramama Daivada Gudi

Ajakai Kallu	Temple Kitchen

Front view of Madhava Mangala Sabha Bhavana	Side view of Madhava Mangala Sabha Bhavana

Entrance of Nagalaya	Naga Bimbas Inside Nagalaya

Guru Matha (Kulaguru Residence)	Guru Matha Tulsi Katte

Statue of Madhava Mangala	Haiguli Daivasthana Pujarya

Outside Temple well	Kshethrapala	New Temple Kere

Front view of Garbhagudi	Venkataramana Temple

Shree Guru Parivara	Kulaguru statues	Kulaguru statues

Veerabhadra & Ammanavara Parivara Daivagalu	Chinikarara Ganagalu	Yogipurusha & Rishigalu

Chikkamma & Guramma (elder sister)	Baggu & Balu	Rakteswari & Guramma (younger sister)

Unmarked statue of warrior & Rishigalu	Yogi Purusha	Unmarked Statues	Unmarked statue of equestrian warrior

Shree Nandikeshwara Parivara	Vyagra Chamundi	Nadikeshwara

Kaala Bhiraava	Gajapathi	Birds

Boats for ‘Jala Vihara’ (at river) & ‘Paalaki’	Tulsi Katte	‘Tulabhara’ (Balancing Scale) & ‘Yajna Kunda’

Temple well (inside)	Bagilu Babbarya statues & Steps	Shri Shivananda Kotian, Chief Priest.

Address: Shree Kulamahasthri Ammanavara Devasthana, Benne Kuduru, Barkuru, Udupi Taluka/District (State of Karnataka), PIN Code – 576210

Tel - 0820-2587121

Mogaveera Kulagurus

Original seat of Kulagurus

According to some people, Kulagurus originally resided in Kodi Kanyana and were perforeming pooja at Shree Mahasathishiswari Mahastri Amma Temple at Kodi Kanyana. Kulaguru family members are still residing there and also performing pooja in the above referred temple. It is also a fact that a large number of Mogaaveera priests who performed pooja at Bennekudur and Kodi Kanyana temple came from Kulaguru family residing at Kodi Kanyana. Even now (2011), one of the priests at Bennekuduru temple is from Kulaguru family of Kodi Kanyana. Not only Mogaveera priests from Kulaguru family at Kodi Kanyana perform pooja at Kodi Kanyana temple, even during the other relgious ceremonies, member of the Mogaveera community serve as Daivada Poojaries for Darshan Seva etc.

Kulagru Families at Kodi Kanyana

It appears; some time in the past, one of the Kulaguru had shifted his residence to Bennekuduru and started performing pooja at Bennekuduru temple. The published report (Booklet on Asthamanagala at Bennekuduru Temple in 2003) also mentions that family members of Kulaguru have their temple at Kodi Kanyana. It is not out of place to mention here that Shree Mahasthishwari Mahastri Amma Temple at Kodi Kanyana is on the land owned and registed in the name of Mogaveera Garady . Kulaguru family owned more than two acres of land adjacent to Kodi Kanyana temple. This land is now divided among several desendants of Kulagurus and around eight Kulaguru families are still residing in separate houses at Kodi Kanyana.

Origin of Kulaguru Parampara

It is believed that the temple was built in the eleventh century. It means that Bennkuduru temple was in existence for eleven hundred years. On an estimate basis, the Kulaguru Parampara of about eight or nine Kulagurus was in existence approximately from eighteenth century onwards till 1966 (say for about 300 years) when the last Kulaguru expired without appointing a successor. There is a large gap between the inception of the temple and establishment of Kulaguru Paramapara . During the unexplained period who managed and officiated as priest in Bennekuduru temple needs to be explained. Because of this unexplained gap, the often repeated assumption that Aajjamma was the first priest of Bennekuduru temple and several other priests also performed poojas at Bennekuduru and Kodi Kanyana Temples gain credence.

Names of known Kulagurus

In a petition filed in 1948 before the Hindu Religious Endowment Board, Madras by Shree Madhava Mangala Poojarya (who became Kulaguru in the year 1905 and expired in 1966), he claimed that he was manging the Bennekuduru temple for about 40 years. He further claimed that before him his uncles Shree Annappa Mangala Poojarya, before Shree Annappa Mangala Poojarya his elder brother Shree Krishna Mangala Poojarya, before Shree Krishna Mangala Poojarya his uncle Shree Anthaiyya Mangala Poojarya and before him Shree Anthaiyya Mangala Poojarya his uncle Shree Linga Mangala Poojarya have been managing Bennekuduru temple. Going back, we have the five names of Kulagurus.

 It is belived that there were eight or nine Kulagurus performed poojas at Bennekuduru temple. The names of the other three or four Kulagurus are not known. However, if a detailed study of the temple land records of Mudradi and Kodi Kanyana may bring out more names of the Kulagurus . A picture of last Kulaguru Shri Madhava Mangala Poojarya is given here.

Principal Priest of Bennekuduru Temple

The Kulagurus were the chief priests of Bennekuduru temple. Because of this position, the Kulagurus were known as ‘Mangala Poojarya’. They have also been appointed as Mangaing Trustee of the Bennekuduru temple. Many properties of the Bennekuduru temple were in their name. They were also practically managing all the affairs of the temple.

Kulagurus were Head of Mogaveera Community

Kulagurus were also considered as head of Mogaveera community. Till Dakshina Kannada Mogaveera Mahajana Sangha was formed in 1926, Kulagurus were considered as head of Mogaveera community for all practical purposes. Before, 1923, all the three Hobalies, Mangalore, Barkur and Bagwadi were formally under the leadership of Mogaveera Kulagurus. It is essential to mention here that Shree Madhava Mangala Poojarya was made the honourary President and one of the Trustees of Dakshina Kannada Mogaveera Mahajana Sangha (DKMMS) which was formed in 1926 by Mangalore and Barkur Hobalies. It is also better to note here that apex body of DKMMS approved that Shree Madhava Mangala Poojarya as Kula Guru till his demise and retained the power to appoint any future Kulaguru ( Mangala Poojarya ). The Bagwadi Hobali started its own apex body in 1927 and it appears that no role was assigned to Kulaguru in that organisation.

Kulagurus were final court of appeal

Mogaveera community had its own dispute redressal mechanism. Agrieved party can first approach his Grama Sabha for redressal of dispute. Any of the party to the dispute is not satisfied can go in for further appeal to their Samyukta Patna , Hobali and Sarva Hobali Sabha and thereafter to Mogaveera Kulagru . Kulaguru was considered as final court of appeal. It means, the intrernal dispute resolution finally ends with the verdict of Kulaguru whose decision was considered as final. As the final appeal is heard by Kulaguru at Bennekuduru Temple, the final decision used to be considered as the verdict of the Shree Kulamahastri Amma.

Kulaguru visits Mogaveera Villages

The Kulaguru being the head priest, head of the Mogaveera Community and final court of appeal used to visit all the Mogaveera villages once in a year. In these visits, it was the duty of the particular village ( Grama Sabha ) to attend and make arrangement for his stay etc. In each village a brief halt used to there and Kulaguru used to bless the people and Grama Sabhas and individuals paid their contributions to Bennekudur temple. Kulaguru used to be carried in a Pallaki (Palaquine) by assigned villegers till the next villagers took over.

A Report of Annual Visit of Kulaguru

A hand written record (report) of such a visit of Kulaguru during 19th August 1928 and 10th September, 1928 gives interesting insight into the annual event. The visit began on 19th August, 1928 after offering prayer at Shree Kulamahastri Amma temple, Bennekuru . At first Kulaguru travelled halting at limited places, such as, Thonse, Malpe, Katpady, Padubidri, Mangalore etc. The detailed visit started from Ullal on 26-08-1928 and ended on 09.09.1928 at Bennekuduru temple. The report was prepared on 10.09.1928. It is interesting to note that there are 54 entries describing the places (villages etc.) visited with the names of the principal Gurikaras and the offerings ( Paada Kanike ). A few prominent people including some from other communities have paid Kanike to Kulaguru . These are tabulated below.

Visit discontinued to Bagwadi Hobali

Mogaveera Kulagurus used to visit villages of Bagwadi Hobali till 1923. But for unknown reasons, this practice was stopped. According to available information, Kulaguru visited Shree Mahisasramardhini temple in the year 1958 when it was renoveted by Mogaveera Mahajana Seva Sangha (MMSS). However, Mogaveeras from Bagwadi Hobali in their indivisual capacity always visted Bennekuduru temple and also considered that this temple belonged to whole of Mogaveera Commuity.

Kulaguru Parampara discontinued

The succession to the Kulaguru post used to be by nephews/younger brothers (not son) as the rules of Aliya Santhana Kattu were applicable. This process needs to be approved by the DKMMS ( Sarva Hobali Sabha ). The last Kulaguru Shree Madhava Mangala Poojarya expired in 1966 without any successor in place. Kulaguru tradition was discontinued. However, still the priests who perform pooja in this temple are Mogaveeras and this tradition continues.

Revival of Kulaguru Paramapara

I personally feel it is futile to discuss the Kulaguru Paramapara as the truth if written would not be complimentary. It is not good for anybody to deride the institution of Kulaguru . There are arguments for and against the revival of this ancient institution. Before reviving the Kulaguru Parmpara , a debate involving all Mogaveeras residing world over should take place so that an informed decision could be taken. For more details, please see discussion in ‘Kulaguru Parampara’ in Chapter “Interpretation of Data”.

Shree Mahasathishwari Mahastri Amma Temple, Kodi Kanyana

Shree Mahasathishwari Mahastri Ammanavara Temple at Kodi Kanyana (Udupi Taluka) is near the sea shore north of Hangarkatte harbour. Koodi Kanyana temple can be reached from Sasthana town on N.H.17 (N.H. 66) using the fisheries feeder road by any mode of transport. Temple and idol of Shree Mahasathishwari Mahastri Amma are given.

Origin of Temple

It is believed that Goddess Shree Kula Mahastri Amma of Bennekuduru and Shree Mahasathishwari Mahastri Amma of Kodi Kanyana are sisters and suppose to have come from a place known as ‘Rathali’ of north India. Shree Mahasathishwari Mahastri Amma stayed at Kodi Kanyana and worshipped there and Shree Kulamahastri Amma stayed at Bennekuduru and was worshipped at Bennekuduru temple. More or less, the Parivara Daivas in this temple and Bennekuduru Temple are the same and similar pooja systems are followed.

Kulaguru Family Residence

Garbhagudi complex

The third part consists of Garbhagudi and Thirtha Mandapam in the middle. Garbhagudi and Thirtha Mandapam walls are made of smooth black stone and roof is covered by copper sheets. In the Garbhagudi , Shree Mariyamma, Shree Nilavari Amma and Lord Iswara idols are worshipped.

Special Features

The Aswatha Katte inside inner complex of a temple and carved flat stone bowles are specility of this temple. There is no ritual in which Raktahara is given in the temple but deveotees may do so outside the temple premise with which temple is not involved.

Daily Poojas

The pooja ceremonies at Lord Ganapathi Temple, Lord Subramaniya Temple and Nagadeva Katte are performed by Brahmin priests and at the Daiva Gudi of Maleraya and Dhoomvathi Daivada, Poojaries perform all pooja ceremonies. In the Garbhagudi of Shree Mariyamma and others, Kannada Kumba ra priests perform poojas . Like any other Hindu temples, all festivals are celebrated. But Navarathri festival has special flavor being a Devi temple.

Annual Celebrations
The ten days annual pooja in this temple is held in the month of Kumba Masa (Mai month of Tulu calendar) ends on a designated Friday. The annual celebrations begin ten days before by a ceremony known as Prasada Harisuvudu at Urva Maidan.

Before the designated Friday, on a preceeding Monday at night, active ceremonies would start like preparing a special milk Nayvedya at Thirtha Mandapam from the cow’s milk offered by the devotees followed by Ranga Pooja, Katte Bali etc. The devotees are allowed to perform Kanchil Seva, Urulu Seva (Madasthana) around the Garbhagudi. Milk Nayvedya is distribted to devotees.

On the next day (Tuesday), Prasada of Purees, Dosa, Appam are filled into the special flat carved stone bowles at the end of Thirtha Mandapam and decorated with flowers. In the night, Bali Moorthy is taken around Garbhagudi in Pradakshina in a Ratha (wooden car). The special poojas are held and Prasada distrtibuted.

On the next day (Wednesday), Rathosthava, Bali Moorthy Pradhskine etc. is held. On Thursday, Chandika Homa and Sarvajanika Anna Santharpane (mass feeding) for around 15 to 20 thousand people are held.

On the next day (Friday), Shree Mariyamma Devi Darshana Seva is held in which the devotee’s prayers are addressed. Thus ends the ten days annual celebration.

During these ten days, generally no person from the 11 villages leaves home for other places and many people attend to the work relating the temple on a voluntary basis.

Dedication of Mogaveeras

Prayers are offered to Shree Mariyamm a every day by the Mogaveeras whether they visit the temple or not. The devotion of Mogaveera community can be seen from the special offerings made by them in the form of gold ornaments. Names of few items are (i) Bangude Sara (Mackerel chain) (ii) Maanji Sara (Promfret chain), (iii) Thede Sara (Cat fish chain), (iv) Bhoothai Sara (Sardine chain), (v) Sigadi Sara (Prawn chain) etc. Practicaly all Mogaveeras of 11 villaages (seven Patnas ) contribute towards this temple and rendered voluntary service.

Address: Shree Mariyamma Devasthana , Urva, Boloor, Mangalore 575006

Tel - 2084-24527810

Adoption of Vedic Worship

In the course of time, Mogaveeras after gaining education, turned towards Vedic religion. We can see the confluence of Vedic and Dravidian ways of worship in our Moolasthanas , Marigudies and Bennekuduru temple where Vedic Gods and Dravidian Gods are worshipped within a single temple complex. The adoption of complete Vedic ways of worship can be seen in the construction of Shree Mahisasura Mardini Temple, Kundapur, (around 140 years back), a temple for Shree Lakshminarayana and Vedic Grantha Parayana by Shree MadhbhaRatha Mandali, Mumbai (which is 130 years old), construction of Shree Mahalakshmi Temple, Uchila (in 1957) and starting of various Bhajan a Mandiras.

Shree Mahisasura Mardini Temple, Bagwadi (Kundapur)

History

Inner Enclosure

The three sides of the temple complex are covered by Powli s whose roof is of Mangalore tiles which are used for religious activities. The east side Powli is of RCC construction and houses the administrative offices of the temple.

Mukadwara / Raja Gopuram

The main entrance has a decorative Mukhadwara and at the outer side enclosure of the temple complex a Raja Gopuram is erected.

Other Facilities

A convention hall (Chinmaya Hall) and a guest house (Kanchani Guest House) provide additional facilities for the devotees. A modern self contained and multi purpose hall was constructed recently for the benefit of devotees.

Poojas / Anna santharpane

In all the temples, poojas are held three times a day and special poojas are held on all auspicious days of Hindu calendar. Sankranti Poojas are held in all the 12 months with “ Anna Santharpane ” (free lunch for devotees) by the devotee-donors.

Temple address: Shree Mahisha Mardini Temple, Shree Kshethra Bhagwadi , Post Noojadi, Kundapura Taluka, Udupi District (State of Karnataka) PIN Code - 576233.

Tel - 08254-278033.

Monthly Magazine Address: ‘Shree Mahisha Mardhini’, Mogaveera Bhavan , Chikansale Road, Kundapura, Kundapura Taluka, District Udupi (State of Karnataka) PIN Code – 576201.

Tel - 08254 – 231756.

Shree Lakshminarayana Mandira, (Temple), Andheri, Mumbai.

History of Shreemadhbharatha Mandali, Mumbai

An ardent devotee of Lord Lakshminarayana , late Shri Rama Panji (son of late Shri Panju Puthrannaya, a Gurikara of Kannangar village of Udupi Taluka) started performing daily poojas at the Fort (Mumbai) office premises of Sir Dinshaw Petit & Co. where he used to stay at night for almost two decades. With the help of devotees, Shreemadhbharatha Mandali (hereafter referred to a Mandali ) was formally established on ‘Shree Krishna Janmastami Day in the Shravana month, in the year 1878. Pravachana (discourse) started with Kumaravyasa Bharatha (an epic). In this at least three persons participate, one for reciting the stanza (poetry), the second explaining the meaning in Tulu, and the third acts as Archaka (priest) for performing poojas .The pictures of temple and idols of Lord Ganapathi, Shree Lakshminarayana and Shree Hanuman are given.

In search of Permanent Temple

Briefly stated, the Mandali did not have its own premises and functioned in various office premises from 1878 till 1968. In 1968, it was able to secure a rented premise. In the 1999 the present temple was built. The following table shows the difficult journey from the beginning till the present temple is constructed.

Pravachana commences in the month of June every year and lasts till February next year. At the conclusion of Pravachana , Mangalosthava (Final Annual Pooja ) is performed which is followed by Sarvajanika Bhojana (mass feeding) to the devotees on the next day. The deity is then taken in a procession to the sea shore for its annual ablutions of sea water or the Avabratha Snana .

Poojas by Brahmin Priests

The Brahmin priests perform poojas twice a day in all the temples in the complex. The old practice of Pravachana is still being conducted and officiated ( pooja performed) by Mogaveera priests.

Special Poojas

Apart from special poojas , Sankasthi Pooja, Chaturthi Pooja , Group Sathya narayana Pooja on Poornima day (full moon day), Navagraha Seva , Shanideva Pooja , Vara Mahalkshmi Pooja , Vasuki Nagasdeva Pooja etc. are being performed.

Management/Administration

The administration of the Mandali was in the beginning looked after by Trustees up to the year 1938 and thereafter by elected Managing Committee. The Mandali is registered as a religious trust under the Charity Commissioner, Mumbai. Mandali has also started other charitable activities in the field of education, health, fine arts etc.

Address: Shreemadbharatha Mandali, Shree Lakshminarayana Mandira , Veera Desai Road, Andheri (W), Mumbai – 400058.

Tel - 022 – 26762949

Shree Mahalakshmi Temple, Uchila

Back Ground

Shree Mahalakshmi Temple at Uchila was built in 1957 to facilitate Mogaveeras residing in Mangalore and Udupi Talukas as Bennekuduru (Barkur) was considered inaccessible. The pictures of temple and idol of Shree Mahalakshmi are given here.

Gift of Land                                                                                                

Late Shri Sadiya Sawookar of Udyavara had purchased 14 acres of land at Uchila touching N.H.17 (66) and donated the same to Dakshina annada Mogaveera Mahajana Sangha . In memory, a bust of late Shri Sadiya Sawookar was erected in front of the temple. Out of the above, 6 acres of land is used for the purpose of building temple complex.

Temple Kere / Nagalaya / Vasantha Mandapam

The temple Kere (lake) is situated outside the temple complex in the north-east corner. Adjacent to this, a Nagalaya (God Vasuki ) temple is present. Inside the outer complex of the temple, in the south-east side, Vasantha Mandapam is located.

Dwajasthambha/Mukhadwara/Thirtha Mandapam

Inside the outer complex of the temple, at the east side, a Dwajasthama is installed in front of Mukadwara (main entrance). On entry into the inner side of the temple complex, the Thirtha-Mandapam is situated.

Garbhagudi

Sanctum Sanctorum is of traditional stone wall covered at the top by copper sheet. There are two enclosures inside this Sanctum Sanctorum. The inner most part is separated and used for installation of idol of Goddess Mahalakshmi. The larger portion of the outer part is used for performing poojas etc. In the beginning, the Bhadrakali Darshan used to be held in the outer portion of Garbhagudi. The devotees were allowed to enter into this portion of the Sanctum Sanctorum till 2006 when the renovation of the temple took place. Now, the devotees are not allowed into the Sanctum Sanctorum.