162 UDUPI DISTRICT GAZETTEER

CHAPTER III

PEOPLE

T his chapter deals with a detailed study of population growth,

socio-religious and cultural aspects; and the influence of modernism
on these factors, which are essential for the overall understanding
of a given region. With this background, the details of different castes
and tribes, religion, population, sex ratio, languages, migration trend,
customs and traditions like marriage, food habits, festivals, deities,
jatras etc of Udupi district is given below. Hence, a overall view of
the district given in the Gazetteer gains more importance.

Udupi is one of the coastal districts of Karnataka. It was a part

of Dakshina Kannada district until 1997. Though Udupi is separated
from Dakshina Kannada for administrative purpose, both these regions
are similar in their social and cultural aspects. Some of the main
caste and communities are proportionately same in both districts.
Their rituals, customs, deities and worship pattern are almost the
same. Therefore along with some aspects which are common to both
Dakshina Kannada and Udupi districts, the details of communities,
rituals and customs which are specially seen in Udupi district are
briefly recorded here.

Population
According to the population figures of Census 2001, Udupi district
comprising Udupi, Karkala and Kundapura taluks, has a total
population of 11,12,243. The rural population of the district was
9,05,890 and the urban population was 2,06,353. The taluk-wise
distribution of rural population presented in Table 3.1 reveals that
Udupi taluk has a rural population of 3,76,579 which is the highest
 PEOPLE 163

among other taluks. Kundapura having rural population of 3,48,829

was in second position, and Karkala with a rural population of 1,80,482
was in the last place. In the same way, as per Census 2001, the
female population of the district (5,90,012) was more than the male
population (5,22,231). Compared to other taluks, Udupi taluk has the
highest female population (2,78,204). With regard to urban area the
male-female population of Karkala taluk is almost equal (Male 12,686
and Female 12,430) which is noteworthy.
Table 3.1: Taluk-wise Population Details, 2001
Taluk Total Male Female
District total Total 11,12,243 5,22,231 5,90,012
Rural 9,05,890 4,21,056 4,84,834
Urban 2,06,353 1,01,175 1,05,178
Kundapura Total 3,77,420 1,74,455 2,12,965
Rural 3,48,829 1,60,536 1,88,293
Urban 28,591 13,919 14,672
Udupi Total 5,29,225 2,51,021 2,78,204
Rural 3,76,579 1,76,451 2,00,128
Urban 1,52,646 74,570 78,076
Karkala Total 2,05,598 96,755 1,08,843
Rural 1,80,482 84,069 96,413
Urban 25,116 12,686 12,430
Source: Census of India Report 2001 Page: 75-76

Institutional Household Population

The institutional population covers persons residing in institutions,
providing boarding and lodging and similar facilities such as hostels,
hotels, jails and lockups, matas, ashrams, hospitals etc. As per Census
2001, there were 252 rural institutional households and 195 urban
institutional households (total 447) in Udupi district. The total
institutional population was 12,567. Out of which 6,879 were men and
5,688 were women, thereby indicating that men were more than
women. But women were more in urban area (3,570) than in rural
area (2,118). This may be due to women residing in hostels for the
purpose of education and job. When the literates ratio of institutional
164 UDUPI DISTRICT GAZETTEER

householdss in urban area was observed, the number of women

literates is slightly more than men literates which justify their
number in urban area. The Scheduled castes and Scheduled tribes
population is more in rural institutional households, than in urban
institutional households. Similarly, it is noticed that more men depend
on institutional households than women. Table 3.2 gives the District
Institutional population details.
Table 3.2: Institutional Population

Level Gender Total Rural Urban

Institutional Families 447 252 195

Institutional Population Total 12,567 5,474 7,093
Male 6,879 3,3,56 3,523
Female 5,688 2,118 3,570
0-6 Age group Total 242 102 140
Male 132 49 83
Female 110 53 57
Scheduled Castes Total 597 346 251
Male 377 229 148
Female 220 117 103
Scheduled Tribes Total 625 406 219
Male 382 295 87
Female 243 111 132
Literates Total 11,761 5,057 6,704
Male 6,441 3,147 3,294
Female 5,320 1,910 3,410
Source: Census of India report 2001, page no. 205

Houseless Families and Population

There are many people who have no houses to live. As the phrase
itself indicates, houseless persons are those persons who at the time
of enumeration were not found residing in houses. People without any
house to live in were grouped under the category of houseless
persons. They include the shelterless and those living in roadside
Pavements, Public buildings, Open temples, bus/railway stations etc.
Most of them are beggars, pavement-dwellers etc. According to the
 PEOPLE 165

Census 2001, there were 649 houseless families in Udupi district. Out
of which 406 houseless families were in rural areas and 243
houseless families were in urban areas. The total population was 2311.
Men were much more (1,599) than women (712). Their total number
was more in rural area (1,381) than in urban area (930). Children
among 0-6 age group were more in houseless families. Their number
was more in rural area (174) than in urban area (86). This trend was
also seen in Scheduled castes, Scheduled tribes and Literate
statistics. Table 3.3 indicates number of people who did not live in
houses during 2001 Census. Urban-wise and Rural-wise details are
given here.

Table 3.3: Houseless Families and Population

Particulars Gender Total Rural Urban

Total Houseless Families 649 406 243

Houseless Population Total 2,311 1,381 930
Male 1,599 930 669
Female 712 451 261
0-6 Age group Total 260 174 86
Male 134 89 45
Female 126 85 41
Scheduled Castes Total 279 212 67
Male 175 131 44
Female 104 81 23
Scheduled Tribes Total 231 144 87
Male 145 90 55
Female 86 54 32
Literates Total 825 439 386
Male 714 373 341
Female 111 66 45
Source: Census of India report 2001, Page no. 221

Sex Ratio
The number of Females to one thousand Males is the Sex Ratio
of any given population. The Sex Ratio to some extent depends upon
the regional, social and economic system, religious beliefs, customs,
166 UDUPI DISTRICT GAZETTEER

marital conditions, migration and death factors, and accordingly it

differs from place to place. According to Census 2001, the number of
females to 1000 Males was 1,1,30 in Udupi district. This sex ratio is
higher than that of the State level (965), National level (933) and the
neighboring Dakshina Kannada district’s (1022) sex ratio, which is
noteworthy. Among the age group of 0-6 years, the sex ratio in the
national level was 927, and state level 946. Both these figures are
less than the figures recorded (945 and 960) in the Census 1991. But
as per Census 2001, the sex ratio of this group of Udupi district was
958. The Scheduled Castes (960) and Scheduled Tribes ratio (961)
were also more than the state ratio. It is observed that Kundapura
(1,054) and Udupi taluk’s (1,047) urban sex ratio was almost the
same. But the sex ratio of rural area of Kundapura was 1,173, which
is much more. When compared to other places, the urban area of
Karkala taluk has less sex ratio (980). Table 3.4 gives taluk-wise sex
ratio of the district.
Table 3.4: Sex Ratio.
District Total Total 1130
Rural 1151
Urban 1040
Kundapura Total 1163
Rural 1173
Urban 1054
Udupi Total 1108
Rural 1134
Urban 1047
Karkala Total 1125
Rural 1147
Urban 980
Source: Udupi district Census Report 2001 Page no: 7-15

Population Growth
During 1981-1991, the state population growth was 21.1%. A
decadal decrease of 17.5% was observed during 1991-2001. This
growth trend was lesser than the National trend (21.5%). Compared
 PEOPLE 167

to state level population growth, Udupi district’s decadal population

growth during 1991-2001 was still less (7.1%), which is noticeable.
When the decreasing order of the total population of all districts was
considered, Dakshina Kannada district was in sixth place and Udupi
district in 21 st place. In the same manner when Institutional
Population was considered, Dakshina Kannada district was in second
place and Udupi in 18th place at the state level. Similarly, with regard
to Houseless population, Dakshina Kannada district was in seventh
place and Udupi district in 19 th place. Regarding Scheduled Castes
population, if Dakshina Kannada district was in 24 th place Udupi
district was in 26 th place. Regarding Scheduled Tribes population,
Dakshina Kannada was in 17 th place and Udupi district in 22 nd place
at the state level.

Child Population
The total birth rate has decreased in the state. As per Census
2001, compared to total population of the State, 0-6 age group child
population was 13.6%. But in 1991 it was 17%. The special feature
to be noted here was the growth of scheduled castes (15.2%) and
scheduled tribes (15.6%) population was higher than the state’s total
population. When compared with district’s child population, the total
birth rate has decreased in Udupi district also (10.3%). As per Census
2001, even in Scheduled Castes (12.2%) and Scheduled Tribes (11.4%)
population, the birth rate has decreased.

Disabled
Blind (visually impaired), Deaf, Dumb, Physically Handicapped,
Mentally Retarded, and people with mental disorder are considered
as disabled. Some are born disabled; others become disabled
accidentally or due to medical reasons. Though in appearance they
are disabled, they are capable of executing their abilities in different
ways, beyond their physical/mental handicap. Hence they are
recognized as physically challenged persons or special children. The
census of disabled persons is carried out separately. But in most of
the cases, disabled persons belong to beggar’s community may not be
available in the households during enumeration; hence the actual
number of disabled persons is not available.

As per Census 2001, there were 38,000 disabled persons in the

district. Among them, while blind persons were more (6,742), lame
168 UDUPI DISTRICT GAZETTEER

persons (those who are unable to walk properly) were in the second
place (4,236) followed by Mentally retarded in third place (3,057).
Numberically disabled men (8,987) were more than that of disabled
women (8,063). Disabled persons were much more in rural areas
(14, 777) than in urban areas (2,273). Physically Challenged Persons
details is given in Table 3.5.
Table 3.5: Physically Challenged Persons in the district

Type Gender Total Rural Urban

Hearing Total 809 701 108

Male 369 315 54
Female 440 386 54
Physical Total 4236 3612 624
Male 2594 2211 383
Female 1642 1401 241
Mental Total 3057 2514 543
Male 1665 1369 296
Female 1392 1145 247
Source: Census of India Report 2001- CD form

Age Group and Marital Status

As per the statistics of Census 2001, the marital status of
different age groups of Udupi district has exhibited some special
features. In all age groups, women were more than men. The number
of married women (2, 54,450) was more than the married men
(2,12,255). But in unmarried category, men (3,02,262) exceeded women
(2,70,807) numerically. What is special here is, widows (63,372)
outnumbered widowers (7,300). Similarly, in divorcees or legally
separated groups also, women were more (1,383) than men (414). In
the age group of 10-14, the widowers were 15 and widows were 78.
In the age group of 80 and above widows were more in number. But
in this age group, the number of unmarried men and women were
almost equal. Same trend is observed in Scheduled Castes and
Scheduled Tribes also. As per the statistics, it is noted that women
had prolonged life than men in the district. Population details of Udupi
district (2001): Age-wise and Marital Status is given in tables 3.6, 3.7. & 3.8.
 PEOPLE 169

Table 3.6: Age Group and marital Status (All Categories)

Total Unmarried Married Divorced/
Age Population Seperated
Group Male Female Male Female Male Female Widower W i d o w Male Female

All Age
Groups 522231 590012 302262 270807 212255 254450 7300 63372 414 1383

0-9 87699 84274 87699 84274 0 0 0 0 0 0

10-14 60490 59607 60301 59124 169 396 15 78 5 9

15-19 57121 68784 56790 66279 316 2448 9 44 6 13

20-24 49292 62269 46934 42811 2336 19254 11 168 11 36

25-29 41410 50970 30528 12094 10816 38258 45 522 21 96

30-34 35557 40243 12205 2525 23246 36579 79 989 27 150

35-39 34689 42638 3659 1078 30872 39525 119 1818 39 217

40-44 30304 33848 1250 592 28824 30360 177 2677 53 219

45-49 30641 33182 754 480 29550 28316 281 4160 56 226

50-54 24500 26545 514 378 23456 20266 479 5761 51 140

55-59 18494 21311 339 219 17583 14948 535 6050 37 94

60-64 17530 20616 348 230 16276 10972 873 9326 33 88

65-69 13366 17271 246 172 12104 7206 991 9854 25 39

70-74 10060 13074 253 193 8547 3450 1238 9401 22 30

75-79 5592 7285 154 95 4535 1528 890 5648 13 14

80+ 5294 7929 135 137 3587 911 1557 6869 15 12

Undisclosed
Age group 192 166 153 126 38 33 1 7 0 0

Below 18 181700 182532 181350 181316 322 1100 20 105 8 11

Below 21 218652 229995 217763 224050 850 5767 26 154 13 24

Source: Census of India Report 2001- CD form

170 UDUPI DISTRICT GAZETTEER

Table 3.7: Age group And Marital Status: Scheduled Castes

Total Unmarried Married Divorced/
Age Population Seperated
Group Male Female Male Female Male Female Widower W i d o w Male Female

All Age
Groups 33345 34344 20756 17597 12081 13386 475 3260 33 101

0-9 5975 5805 5975 5805 0 0 0 0 0 0

10-14 3987 3942 3975 3917 11 23 1 2 0 0

15-19 3901 4312 3881 4091 20 217 0 4 0 0

20-24 3598 3794 3337 2375 258 1401 2 18 1 0

25-29 3173 3338 2096 935 1071 2348 3 48 3 7

30-34 2368 2259 828 250 1533 1917 5 76 2 16

35-39 2370 2563 366 198 1992 2294 10 144 2 27

40-44 1836 1771 107 41 1708 1530 15 183 6 17

45-49 1801 1741 63 24 1709 1398 27 305 2 14

50-54 1344 1305 35 14 1245 901 62 385 2 5

55-59 907 896 15 7 845 581 41 301 6 7

60-64 813 960 25 9 717 409 69 538 2 4

65-69 531 671 18 5 449 195 61 468 3 3

70-74 382 532 11 5 298 104 72 422 1 1

75-79 182 219 11 8 120 39 49 172 2 0

80+ 166 226 4 5 103 27 58 194 1 0

Undisclosed
Age group 11 10 9 8 2 2 0 0 0 0

Below 18 12235 12135 12219 12061 15 69 1 5 0 0

Below 21 14898 15153 14827 14640 70 504 1 9 0 0

Source: Census of India Report 2001- CD form

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Table 3.8: Age group And Marital Status: Scheduled Tribes

Total Unmarried Married Divorced/
Age Population Seperated
Group Male Female Male Female Male Female Widower W i d o w Male Female

All Age
Groups 20572 21041 12100 10389 8139 8822 307 1741 26 89

0-9 3836 3707 3836 3707 0 0 0 0 0 0

10-14 2417 2307 2409 2291 8 15 0 1 0 0

15-19 2261 2642 2252 2499 9 143 0 0 0 0

20-24 2037 2231 1888 1344 148 875 1 11 0 1

25-29 1791 1974 1115 357 672 1577 2 28 2 12

30-34 1482 1386 377 79 1100 1258 3 39 2 10

35-39 1395 1520 117 44 1270 1395 5 64 3 17

40-44 1160 1112 39 18 1099 977 19 102 3 15

45-49 1179 1075 29 12 1132 893 10 153 8 17

50-54 822 827 13 6 781 614 27 202 1 5

55-59 623 626 4 3 599 441 18 174 2 8

60-64 557 538 8 8 512 251 34 277 3 2

65-69 386 434 6 5 334 210 44 218 2 1

70-74 302 342 3 3 235 98 64 240 0 1

75-79 164 153 2 6 110 27 46 120 0 0

80+ 5294 7929 135 137 3587 911 1557 6869 15 12

Undisclosed
Age group 2 8 0 5 2 2 0 1 0 0

Below 18 7563 7500 7552 7439 11 60 0 1 0 0

Below 21 9106 9324 9066 8999 40 322 0 3 0 0

Source: Census of India Report 2001- CD form

172 UDUPI DISTRICT GAZETTEER

Scheduled Castes
As per Census 2001, the Scheduled Castes population was 67,689,
which formed 6.1% of the total population of the district. This number
was lightly less than that of Dakshina Kannada district’s Scheduled
Castes population (6.9%); and much less than that of the state
population (16.2%). In rural areas Scheduled Castes population was
56,410, which was much higher than that of the urban area’s
Scheduled Castes population (11,279). With regard to Sex ratio, women
(34,344) were more than men (33,345). Taluk-wise, Udupi has more
Scheduled Castes population (1,043) than other two taluks’ Scheduled
Castes population.
Scheduled Tribes
‘Scheduled Tribes’ means such tribes or tribal communities or
parts of or groups within such tribes or tribal communities as are
deemed under Article 342 of the Constitution of India to be Scheduled
Tribes for the purposes of the Constitution of India. As per Census
2001, the Scheduled Tribes population of Udupi district was 41,613,
i.e., 3.7% of the total population. This is lower than that of the state
(which was 6.6%). Out of the total Scheduled Tribes population, 35,862
were from rural areas and 5,751 were from urban areas, which
indicate that Scheduled Tribes population is more in rural areas than
in urban areas. When compared with Scheduled Tribes population
across the taluks – Udupi taluk has highest Scheduled Tribes
population (20,117). Similarly Scheduled Tribes women population has
also risen. Table 3.9 presents the age-wise and gender-wise population
of Scheduled Castes and Scheduled Tribes in rural and in urban areas
of the district.
Table 3.9: Scheduled Castes, Scheduled Tribes Population (2001)
Unit Scheduled Castes Scheduled Tribes
Gender Total Rural Urban Total Rural Urban
Total Families 12,970 10,881 2,089 8,256 7,064 1,192
Population Total 67,689 56,410 11,279 41,613 35,862 5,751
Male 33,345 27,759 5,586 20,572 17,757 2,815
Female 34,344 28,651 5,693 21,041 18,105 2,936
0-6 Age Group Total 7,884 6,780 1,104 5,116 4,493 623
Male 3,961 3,421 540 2,617 2,303 314
Female 3,923 3,359 564 2,499 2,190 309
Literates Total 41,942 33,897 8,045 25,411 21,346 4,065
Male 22,836 18,480 4,356 13,771 11,644 2,127
Female 19,106 15,417 3,689 11,640 9,702 1,938
Source: Indian Population Report 2001, Page: 303-451
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Literacy
As per Census definition, persons who are able to read and write
are considered as literates. It does not require any formal education
or formal literacy attainment. Children in the age group 0-6 years are
considered as illiterates. As per Census 2001, Udupi district’s total
literacy rate was 82.5%. Out of which 4,09,135 were men and
4,01,449 were women. These figures were higher than the state
figures (81.2%). (For more information see ‘Education’ chapter).

Social and Religious Life

As in Dakshina Kannada district, there is a commendable tradition
of inter-sectarian and inter-religious harmony in Udupi district. The
regional specific rituals like Nagaradhana, Bhootaradhana etc are also
found here. The Muslims, who visited this place for trade and
commerce, have settled permanently, thus forming the Byari samaj
(Traders society). The Missionaries who came from foreign countries,
and Konkani Christians who migrated from Goa have made excellent
achievements in the field of education. The Haveeks, the Gauda
Saraswats, the Chitpawans who belong to North Ahicchatra or
Ratnagiri region of Maharashtra are responsible for cultural diversities
of this region. Several communities of soldiers and agriculturists of
Keladi and Vijaynagar regions have become one among the locals and
are responsible for the social and cultural identity of the district. Many
religious personalities and Social Reformers have enriched the district
by their saintliness, devotion, social service and scholarship. They have
influenced a vast population in this district. With this background of
internal and external relationships, the social, cultural and religious
life of Udupi district can be studied in detail. The brief introduction
of socio-cultural aspects, the social system of various communities,
the customs and rituals followed from birth to death, festivals, deities,
castes, religions etc of Udupi district is given below.

Family System and Kinship

A special feature of Tulunadu is matrilineal family system. But
in some communities the patrilineal family system is also there. The
Kudubis have a peculiar custom of leading a joint family life with
utmost reverence to an elder who lays down certain percepts and
practices. This is relevant in their customs and marriage system. The
Aliyasantana or Aliya Kattu prevalent in the matrilineal family system
of this district means inheritance in which descent is traced in the
174 UDUPI DISTRICT GAZETTEER

female line. Here, the woman has traditional rights over her parent’s
property. She has the approval to go to her parent’s house whenever
she desires. But among Kudubi’s, after marriage a woman will forsake
all relations with her parent’s house. In this community before the
marriage begins, certain traditional ceremonies are held at the
doorstep which symbolizes her breakup with her parent’s house. She
will put off the lighted lamp that is placed near the front door. Once
she crosses the door, she is never allowed to light the lamp again in
the future. Normally in other communities, the first delivery of the
pregnant woman will be in her mother’s house. Kudubis don’t follow
this custom. If any sutaka (ritual impurity) occurs in her parents’
house, it will not affect her. Even if death happens during her visit
to her parent’s house, she has to return to her in-laws house
immediately. In olden days Marriage proposals were accepted among
family members. Boy’s mother used to visit girl’s house for fixing the
marriage. Now mothers are not allowed to visit even their daughter’s
house. The main ceremony of the marriage, Dhare where the milk is
poured on to the tied hands of the couple by parents, is not held
among Kudubis.

System of Aliya Kattu

Aliya Kattu or ‘Matrilineal system’ is one among the several special
features of Tulunadu. This system is also called as mooliya paddhati
or the original custom. Though the Makkala Santana kattu or the general
system of inheritance through male children line is vastly found in
Karnataka, the coastal region exhibits this special feature of
inheritance through female line which is exceptional. Among the
various castes, with the exception of Gowda, Vishwakarma, Brahmana,
Myala etc., almost 75% of the total castes like Jains, Bunts, Nadava,
Billava, Mugera, Agasa, Moyili, Kulal, Sappalya etc have accepted
Matrilineal family system. In olden times this system of inheritance
had the acceptance of law. In this system the property of a family
descends in the female line. All properties and rights of the family
will go from mother to daughter instead of father to son. Here the
son enjoys the family properties as long as he is alive (male member
having only a life time right in the property). After his death the land
property will not be inherited by his children, but his sister or her
children will have total rights on it. What is to be noted here is after
his death; even his wife will have no rights over the property. Instead
she has to go back to her maternal house along with her children.
In her maternal house, she and her children will have the right over
 PEOPLE 175

the maternal property. A woman is independent as far as the property

right is concerned, in the sense she is equal to a man. After marriage
she is free to visit her maternal house as and when she desires. A
man can pass on his own property to his wife and children only by
making the will. If the will is not made, his property will go to his
sister’s children.

T h e l i t e Aliyasantana system came into light for

r a t u r e r e l a t i n g t o

the first time during 1843 when a case was filed in Madras high court.
It had 14 Kattu (customs) and 16 kattales (laws) which was applicable
to persons governed by the Aliyasantana law of inheritance. A legend
ascribes the origin of this system of inheritance through the female
line to a ruler called Bhutalapandya of 77 A.D (but there is no
historical evidence regarding this ruler). Manjeshwar Govinda Pai
considers this as very old system, prevalent during Pre Christ era.
According to Dr. B.A. Saletore, this was prevalent even before 12 th
century. According to another opinion, until the middle of the 13 th
century, no records found regarding the existence of matrilineal
system in this region. Some of the rulers of Jain Dynasty might have
followed this system, and later adopted by others. An inscription from
Kantavar of Karkala taluk give evidence that during 15 th and 16
century sixteen kattales (laws) were in force. (Kannada Vishaya
Vishwakosha, p.37).

In Kerala’s Marumakkattayam law, the woman is the principal figure

in whom the property is vested. While in Aliya Kattu law, the elder
brother of the woman becomes the head of the family and the property
is inherited by his sister’s son. According to the customary Aliyasantana
law, there was no right for partition of the property except by common
consent of adult members (aged above 18 years) and even then, a male
member had only a life estate in the property. But after independence
(1949) with the relevant provisions of the Hindu Succession Act 1956,
the right of the male member of an Aliyasanatana family to bequeath
his interests to his wife and children after his demise has been
recognized. Even though the inheritance through female line is
completely abolished, the various social, religious, and cultural
customs peculiar to this system continue to be observed by several
communities of Tulunadu. In Aliya Kattu system, birth and death sutaka
doesn’t apply in equal terms to husband and wife. That means, if
sutaka happens in maternal house, it has the effect on wife and
children and not the husband. Similarly husband or in law’s sutaka
will not affect the wife or children.
176 UDUPI DISTRICT GAZETTEER

Bali
Bali or Bari, is the term used equivalent to ‘gotras’ for marriage
relations in Tulunadu. As sagotra marriages are traditionally not
permitted in patrilineal family system, in matrilineal family system
members of the same bali cannot intermarry. According to the Aliya
Kattu law, the balis are matrilineal. So, the children belong to their
mother’s bali. Hence, boy and girl from the same bali are considered
as brother and sister, i.e., they belong to same family.
Internal Administration within the Caste
During pre independence period, all caste communities had their
own internal administrative system. The head of the Sect (Gurikar of
that region or one who belongs to Guttu ) used to be the head of that
community too. He would take the responsibility of almost all religious
and social aspects of the people of that community. This administrative
post came through inheritance. His word would be the final one. There
were other posts also for giving assistance in the administrative
matters. Among Kudubi’s the Caste Panchayat is called as Vodo
(Koodukattu) and the head of the Sect is called as Buddoontagar. His
assistants are Raybari and Gadya. Among Ranes, anybody from the
caste can become member of Caste Panchayat by paying fixed amount.
Here the head of the caste is named as Jati Gowda or Gurikar. Even
though his word is final, while giving the judgment he will consult
Vattinagowda and other members. Vattinagowda who is bound by the
duty of giving proper suggestions will act as link between caste
members and Gurikar. The next position in the administrative system
is that of the Birani, the messenger. He conveys the news about the
meetings. Now a days, this system of administration by the Caste
panchayat has lost its relevance. Some castes like Mogaveeras have
retained this, while others make use of it occasionally.

CASTES
A variety of castes and sub-castes are found in this district. The
caste-groups found in Dakshina Kannada district are also seen in
Udupi district. Hence many resemblances across these caste groups
in terms of their origin, occupation, custom and traditions are
common. Regional variations are less. Kudubi, Kharvi, Bunt, Billava,
Mogaveera, Nayari, Gauda Saraswata, and Brahman population is more
in this district. Taking into consideration all these facts and figures,
the following paragraphs describe the social and religious customs
specific to Caste communities of this region.
 PEOPLE 177

Agasa: In Tulu, they are known as Madyole or Maddele. In Kannada

they are called as Madivalas. Washing clothes is their caste
occupation. There is a tradition of Agasas participating in the
purification ceremony related with birth, death and puberty rites of
other castes like Bunts. Offering holy clothes to the temples,
spreading holy clothes during Jatras, carrying torch, tying Singadana
in Bhootasthana etc works are specially assigned to Agasas. Their balis
include Saliyan, Bangeranna, Kundar, Boldann, Upparann etc.
Bakuda: The people of this caste are called as Battada or Bathada
in Kundapura region, and Aipattu, Prakrita or Bakuda in Dakshina
Kannada district. As they used to perform agriculture labour in plain
regions (bayalu pradesha), they are called as Bayalu Bakuda. Buchanan
has named them as Bacadaru, Batadaru. Their mother tongue is Tulu.
Their communicative language is Kannada. People from the northern
side of Tulunadu speak Kannada. Their chief deity is Komaraya. They
follow matriarchal family system. Their bedagu includes Holasa, Bella,
Huli, Harina, Meiyya etc; though they belong to the same caste
hierarchy, they do not establish relationship with each other. They
usually work under other people. When there is leisure, they
undertake basket weaving. There is no caste Purohit or priest is as
such in this community. Disputes are solved in front of important and
elderly persons of the community. Buchanan has recorded in his work
that outcasting was not practiced in this community.
Bhaira: They are the immigrants from Ghat region. Their main
occupations are basket weaving with cane and bamboo, collecting forest
products like honey, burning lime stone etc. Kalabhairava is their
special deity. They speak peculiar type of Kannada colloquial language.
Their balis include Kumbri, Ottemandra (Otte Mundoor), Kallyaru,
Balepuni, Kallapapu, Chalya, Gunda, Nekraje, Perarte Bailu, Bellare,
Peravaya, Nandaru and Kannada. The community head selectsgurikar
and Buddhivanta, Ottugowda (Assistant Budhivanta) and Mokari
(messenger) to assist him in the day to day work. As per Okkalu
(Sects), there are divisions like gurikar of nine Okkalu, gurikar of
eighteen Okkalu, Gudigurikar, Pervaygurikar etc.
Bhandari: These people call themselves as Kshaurikas. Their
chief occupation is hair cutting. The instruments used for cutting the
hair, like knife, scissors etc. are kept in a box called Bhandara, hence
the caste name Bhandari. They follow Aliya Kattu system. Their balis
include Gujjarannaya, Bangarannaya, Kunderannaya, Upparannaya etc.
The Kshaurikas and Agasas are the special invitees in the purification
rituals of other castes who follow Aliya Kattu system. They celebrate
178 UDUPI DISTRICT GAZETTEER

Tenehabba, Keddasa, Deepavali, and Yugadi. They worship the regional

Gods and Daivas (Spirits). Dead are cremated.
Bhovi: They are also known as Moyar. Their main occupation is
fishing. During queen Abbakka’s time, they were palanquin bearers.
They have their own Caste Panchayat. Head of the sect is called as
Gurikar. They have 44 balis which includes Bayakar Moya, Ullada, Unu
Moya, Erodi, Koducat, Bilimat, Chakkoota, Cherupu Moya, Karipat
Kiriya etc. Members of the same balis cannot intermarry. Their mother
tongue is Moya (Malayalam). Sutaka is observed during birth and death.
Marriage and other customs are performed under the guidance of the
Gurikar. When a person dies, the special objects used by him during
his lifetime, is kept along with his dead body. They worship Bhagavati.

Billava: They are also known as Pujari, Biruva and Baidya. The
derivation of the word Billava is that it is a contraction of Billinavaru
(bowmen). This shows their hunting and military traditions. Some of
the Billavas officiate as priests hence the name Pujari. Toddy–Tapping
has been a hereditary occupation of the Billavas. They prepare a
special kind of jaggery known as Ole bella. Their balis include Kotiyan,
Bangera, Suvarna, Kukyan, Pergade, Karkera, Gujjetti, Bunnan,
Bagetti, Anchan, Saliyan, Ameen, Jattan etc. Members of same balis
cannot intermarry. They follow Aliya Kattu. In older days, Caste
Panchayat was actively conducted; marriage and other celebrations
were held under the guidance of the Gurikar. Now some of them have
learnt Vedic mantras and officiate as priests in their community
circle. They used to bury the dead, now they cremate. Koti-Chennayya
and Kantabare, Budavare are their cultural heroes and deities. They
worship them. Now they worship Narayana Guru.

Brahmana: The sub-divisions amongst the Brahmins in the

district are Havyak, Shivalli, Kota, Koteshwar, Sthanik, Karhad,
Saraswat, Chitpavan, Deshasth etc. Karhads, Saraswats and
Chitpavans are immigrants from Maharashtra. Among the Haviks, who
migrated from Ahikshetra (Ahicchatra), some have settled in five
villages of Kundapura taluk i.e., Halliholle, Ajri, Hosangadi, Ulloor and
Siddhapura. Hence they are known as Panchagrama Brahmans. The
Chatra, Kannata, Mithyanta are some of their surnames. People
belonging to this sect of 14 villages are called as Koota or Kota
Brahmins. Karanth, Hebbar, Tunga, Navada, Hande, Basari, Holla,
Mayya are their surnames. Shivalli Brahmins are the people who have
settled in Shivalli village of Udupi district. Shivalli, Nada Shivalli and
 PEOPLE 179

Kandawar are the three different groups of Shivalli Brahmins. Sthanik

Brahmins follow Shaiva tradition. Chitpavans are found in large
numbers in Mala and Durga regions of Karkala taluk. Their main
occupation is betelnut cultivation. Haviks are originally agriculturist.
Some of them have shifted to other jobs in Hotel, Bank and
educational field. Some officiate as priests (Purohit/Archaka).
Brahmins of this district are identified by seven gothras (Kota
Brahmins have only five gothras). Sagotra marriage is prohibited.
Some of the Smarthas after accepting Madhwacharya’s philosophy
have become Vaishnawa. All these divisions of Brahmins have their
own Guru Matas and guru traditions. (Kota Brahmins do not have
separate Guru Matha; they consider their family deity, Ugranarasimha
as their guru). Under the guidance of Kulapurohit Upanayana (Thread
ceremony), marriage and death rites etc are performed.

Bu(a)nt: They are also called as Okkelakulu. This is because of

the traditional agricultural occupation they are undertaking, which is
called as Okkalutana, a synonym used for the cultivation method they
generally practice. They belong to former military classes, hence the
community name as Bunts or Bantaru. The mother tongue of the
section living in the north of the district (Kundapura region) is
Kannada, and they are called as Nadavas, while that of others living
in the south of the district is Tulu, and they are called as Bunts.
According to historian Ganapathi Rao Aigal, Bunts are the most
powerful community of this region. They have 93 sects (clans) with
names like Alva, Rai, Shetty, Chouta, Ballal etc. the Bunts are
divided into 52 balis(Bari), which includes Bangerannaya,
Kundarannaya etc. Members of the same balis cannot intermarry.
They follow Aliya Kattu system. Their hereditary headman is Gurikar.
His house is named as Guttu, Beeru, Barke, Parari, Aarantada etc.
These houses are more spacious and have fine woodwork and
carvings. During child birth, bunts observe sutaka for ten days. When
a girl attains puberty, she is given bath on 4 th day and ‘bride marriage’
custom is held. Marriages and other religious ceremonies are
celebrated traditionally under the guidance and in the presence of
Gurikars. Remarriage is allowed. They worship Vedic Gods and local
Deities. Bhootastana in the corridor with a cot can be seen in Gurikar’s
house.

Chitpavan: Chitpavans have migrated from Goa and Ratnagiri

regions. Drought, Poverty and Portuguese Inquisition compelled them
to leave their habitats. They settled along the plateau of western ghat
180 UDUPI DISTRICT GAZETTEER

and started arecnut cultivation in that region. Their mother tongue

is Marathi. They have retained their original Sept names and their
method of worship. Even today they follow Marathi custom. They
worship Parashurama as their guru. Long back they have constructed
Parashurama temple in Mala region of Karkala taluk. Caste-language-
tradition wise they have maintained their own identity. In earlier
days, though they used to maintain distance with the local Brahmins,
now they freely move with others. Marriage alliances were established
with Karahads who are originally from Maharashtra, and local
Brahmins like Havyaks, Shivallis, Sthaniks and Deshasth. Apart from
agriculture, Chitpavans has joined Government and private jobs also.
They own business and establishments.

Daivajna Brahmana: These people are also called as Sonar,

Konkan Sonar, Sonar Shetgar, and Shet. They are traditional
goldsmiths. They make diamond and silver jewellery also. They are
immigrants from Maharashtra. They came via Goa and settled in
coastal region. Their mother tongue is Konkani. They have seven
gotras like Vishwamitra, Vashista, and Athri etc. Revenkar, Raikar,
Sanu, Neelavar are some of their family names. They have their own
caste Purohit to perform religious ceremonies. They are the followers
of Udupi Sodemath Swamiji. Some of them have established separate
Shaiva Mathas. Their traditional household god is Hayagreeva. They
also worship other Grama Devthas (village deities) and Daivas (spirits).
They celebrate festivals like Upakarma, Tulsi festival, Ananthanopi etc.

Dasayya: Dasayyas are the participant Purohits (priests) in the

Devata karya and other religious functions in ajala houses of certain
villages. Their traditonal costume is wearing white dhoti in kacche
style and mundasu (turban) on the head. With three Namas on their
forehead they carry in their hands shanka, jagata, bhavanaasi and
garudakamba. Dasayya perform ‘Harsaya’ (Hari Seva) to the community
who are okkalus of Timmappa. They accompany the persons who take
mudipu to Tirupathy.

Devadasi: Devadasis are also called as Nayaksani and Kalavants

samaj. In one of the Mangalore inscription, they are called as
‘Kootaaduva Bakanangeyaru’ (Devadasiyara Hadugalu: page no.48).
They are immigrants from upper ghat regions like Keladi and
Vijaynagara. They are traditional courtesans and dancers. They were
engaged in temple service (tatte chakari) in Basrur, Barkur, Hiriyadka,
Putige etc. They used to practice music and dance. Some of them had
 PEOPLE 181

their own drama troupes, and participated in dramas (Ibid: page. No.
62). Their mother tongue is Kannada. During the course of time the
girls of this community started depending on rich people.During post
independence era, due to the abolition of the devadasi custom and
other laws, the kalavanta community has changed their old life style.
Girls of this community have married eligible persons from other
community and are leading normal married life. In Devadasi system
woman is the head of the family and the family survives on her
income. When the girl attains puberty, the anklet is tied around her
feet in front of god and she is married to the local deity symbolically.
Now this tradition has almost vanished. They perform religious rituals
according to Vedic tradition. Brahmans are invited to officiate as
priests.

Devadiga: They have been the temple servants and pipers. They
are the traditional torch bearers during special occasions of the
temple. Also named as Moillis and Sheregars. They follow Aliya Kattu
system. Their balis include Adyaran, Sidiyaan, Kaayarn, Kundaran,
Uppen, Vaddaran, Saliyan, Gujaran, Shriyaan, Bangera etc. Marriage
and traditional ceremonies are conducted under the guidance of the
headman of the community, Gurikar. During Aati Sharavan month they
offer new clothes and food to their ancestors and pray. They celebrate
Krishanajanmasthami, Chowthi, Yugadi and other festivals. They
usually undertake traditional service works in almost all local
temples.

Ganiga: They are also called as Sapalya, Sapaliga. Their main

occupation was grinding the oil seeds and preparing oil. Nowadays they
have taken up other jobs. Their mother tongue is Tulu. They follow
Aliya Kattu system. Their balis include Mendon, Bangera, and Saliyan
etc. Marriage is usually performed under the guidance of community
head Gurikar. They believe that those who own oil producing shed
(Ganada kotya) and stopped traditional occupation, should leave the oil
extracting wooden machine gana on the ground to decay naturally.
They consider gana as their god and worship it during Deepavali.

Godda: These people specially found in Karkala and Padubidri

regions. They are minority in this district. There is an opinion that
during Hoysala reign they were in the temple service and were
efficient soldiers. ‘Beluru huttu, Kattingeri Kattu’ is the proverb which
denotes the communities’ origin and occupation. After settling in
Kattingeri they got themselves involved in temple services in Kaup and
182 UDUPI DISTRICT GAZETTEER

Udupi regions. Near old Marigudi of Kaup, there is a temple where

the rituals like Pillikola, Bermera Aradhane, etc are held under the
leadership of these people. Kangilu is their special art form.

Hareya: They belong to 90 families of Hengavalli village of

Kundapura taluk. Their traditional occupation was playing Hare during
gendaseva ritual held on account of daiva Nemas. Hare is the musical
instrument made up of deer skin. They worship it as god. They
perform agricultural work also. It is said that they were brought to
Bellaala region and given grants by Bellaala family about 500 years
ago. Their mother tongue is Kundagannada (Kundapura Kannada).
Their balis include Gangara, Shettara, and Tolhara etc. They follow
Aliya Kattu system. In recent times, they have established contact with
other community, including marriage relationship.

Hasala: These people are mostly found in Kolluru, Madamakki,

and Hallihole region. As they were forest dwellers, they were named
as Maleya Haslas. These people traditionally believe that they are
descendants of Kusha, the son of Sri Rama, the puranic personality.
They call themselves as Ramakshatriya, Bhillakshatriya, and Kote etc.
There are various sects like Godda hasala, Mugera hasala,
Karimugera hasala and Belli hasala etc. Their traditional occupation
was covering the growing arecanut bunches on the trees, Honey
collection, Wood cutting, Basket weaving, Toddy tapping and
Agriculture etc. Tulu speaking Hasalas follow Aliya Kattu system and
Kannada speaking Hasalas follow Makkalakattu. Their community
leader is called as Kolugaara or Kondagaara. Their mother tongue is
Kundagannada (regional Kannada dialect). They use Hasla(Hasala) as
surname.

Heggade: These people were Chieftains in the Vijaynagara army,

and were appointed as their representatives in Tulunadu. Their chief
occupation was Agriculture. In olden times in the leadership of
Heggade the Caste Panchayat were held in the Mudpuri house or the
gutti house of each village. Their balis include Bale, Hadlu, Kandhlu,
Tholar, Koudchi, Gangar, Dandigaan, Heggana etc. Their mother
tongue is Kannada. They are the followers of Aliya Kattu system.

Holeya: They were agricultural labourers. They produce palm leaf

covers called as gorabe. These covers act like umbrellas and give
protection to the field worker during rainy season. Holeyas follow Aliya
Kattu system. Their balis include Ballaladanna, Karkodedanna,
 PEOPLE 183

Kumardanna, Umaradanna etc. Their mother tongue is Tulu. They

observe sutaka during birth and death. Their castes head, the Gurikar
or the Moola Holeya performs all religious rites and regulations for
them. They celebrate Deepavali and other festivals. During marriage,
festival and full moon days they play the instrument dhudi and sing
Paddanas. Tying Karongol is their traditional art form. Their dwelling
huts are called as Kael Budara (Ro). Dead are cremated.

Kanchugara: These people are engaged in traditional coppering

and brass smith. They are less in number in the district. Their
surnames include Shetty, Rao, Naik etc. and they wear janivara (holy
thread). During special occasions Brahmanas are invited to officiate
as priests. Their mother tongue is Kannada. They worship Kalamma
and other deities along with daivas. They marry with people of
Ramarajya Kshatriya community.

Kharvi: The people who migrated from Kharva region of Gujarat

are called as Kharvis. They are also known as Ambiga or Harikanta.
They were soldiers during Vijaynagar and Keladi rule. Now they have
taken up fishing as their main occupation. They generally live in
groups by constructing small huts near the sea or river banks. There
are Kannada Kharvis and Konkani Kharvis. They specially celebrate
Noola Hunnime, holi and chandramana yugadi. They have their own Cast
Panchayat. Their community head men are named as Hedge, Patel,
Sarang, Nayak etc. People belonging to the same group with common
kuladevatha cannot intermarry. Brahmin Purohit/priests are invited for
their religious ceremonies. During marriage janivara dharane (putting
holy thread) ceremony is held in the presence of purohit.

Koragas: These people are one among the natives of Tulunadu.

Gallant Hubasika was the king of their community. As he was
defeated by the local king, his followers left the place and took shelter
in the forest. This historical event is recorded by E. Thurston. Even
Buchanan has said that they belong to Habsiniya dynasty, once ruled
over Tulu Nadu. According to S.A. Krishnayya, with Negro features on
their body, it can be concluded that they might have come from Abysi
(Abyssinia) long back. The word Absi itself changed into Abshika,
Habaasika. Earlier they were leading nomadic life, with hunting as
their occupation. Nowadays they lead a settled life. Basket weaving,
collecting forest products and agriculture labour are their traditional
occupations. There are sub-sects like Hande or Tippi-Koraga, Kuntu-
(Cloth) Koraga, Vanti-Koraga (of Udupi), Toppu or Soppu- Koraga (of Hebri)
184 UDUPI DISTRICT GAZETTEER

and Moodu-Koraga (of Kundapura). Moodu-Korga and Toppu-Koraga’s

language is influenced by Kannada. Vanti-Koraga’s language is
influenced by Tulu. They follow Aliya Kattu system. Their dwelling is
traditionally called as Koppa or Kotya. During special occasions they
play flute (Vante) and Kaddayi named instrument and dance. Their
community leader is Gurikaar under whose guidance the Caste
Panchayat, marriages and other traditional activities are held. The
new born baby and the mother are kept in a separate hut for 5 days.
The child is named as per the day it was born. During their
marriages the bridegroom is made to sit on a mudi (Paddy bundle), and
the bride on a smaller pot. Tying the mangalya and putting the
kalungura to the bride is done by the Gurikar of the bridegroom side.
According to their custom the dead body is covered by a blanket and
hanged on a single stick and taken to the burial ground. ‘Sudusuddha’
is the atonement custom followed by the Koragas. Here the person
(male or female) who has committed a mistake is supposed to pass
through a burning hut. Koragataniya is their deity. During kola (annual
ceremony of spirits) they maintain total darkness in the vicinity of the
celebration. As recorded by Buchannan, no Purohit from outside is
invited for religious ceremonies. Each and everyone worship their
deities individually.

Kudubi: The original form of the word Kudubi is Kudmi or Kunbi.

This is said to have originated from the highly specialized way in
which they hunt Kudubis (porcupines). They are immigrants from Goa.
Their traditional occupation was hunting and Kumari (Kumri)
cultivation. Gradually they have taken up agriculture, village industry,
and other jobs. Their mother tongue is Kudubi, one of the dialects of
Konkani. There are sub-sects like Goa Kudubi, Kodiyal Kudubi,
Kumbri Kudubi, Kari Kudubi, Jogi Kudubi, Jati Kudubi, Male Kudubi,
Nada Kudubi etc. Members of these sub-sects cannot intermarry. Their
balis (bunk or mayo) include Vaghankar, Allegar, Morkar, Kelkar,
Sonskar, Dankar, Dinchekar, Panilekar, Hunkar, Bigankar, Mokkar,
Kadkar, Kutkar etc. The traditional names of men are Cheenkra,
Huliya, and Jeenta etc. Jebli, Belli, Sabuddi are the traditional names
of women. They have Patriarchal family system and follow
makkalakattu. The caste panchayat is known as Vodo or Vado (i.e.
Koodukattu or Valya). Their community head is Gurikar or
Buddoontgar. Raibari and Gadyar are his assistants who help him in
his social and religious activities. Kudubis celebrate Yugadi, Aashada
and other festivals including special festivals like Holi, Vanabhojan, and
Navemjevche (taking New Meal) etc. During Holi celebrations they offer
 PEOPLE 185

special pooja to God (Mallikarjuna) and Goddess (Durga) of Goa. When

a girl attains puberty she is given oil bath by her mother and sister.
Brahmin Purohit is invited to perform marriage ceremony. They
cremate the dead.

Kulal: These people are also called as Moolya, Handa and

Kumbara. They are potters by profession. Their balis include
Baagettinnaaya, Bonnannaaya, Pulletinnaaya, Salannaaya,
Bangerannaaya, Kundalannaaya, Pangalannaaya, Kurmarannaaya,
Kellarannaaya, Hirivannaaya, Upparannaaya, Pergade Bannaaya,
Udbarannaaya, Kochappa Bannaaya etc. Members of the same bali
cannot intermarry. Their mother tongue is Tulu (in Kundapura region
Kannada). Tulu speaking Kulals follow Aliya Kattu and Kannada
speaking Kulals follow Makalakattu. Marriages and other rituals are
conducted under the guidance of community head Gurikar.

Kuruvan: These people belong to tribal community. They are

immigrants from Tamil Nadu. They came to coastal Karnataka via
Kerala state. Their mother tongue is Kuruvani, which is a mixture
of Tulu and Malayalam. Their traditional occupation includes Kani and
Gini(parrot) jyothishya (forecast). They entertain common people on the
road side (as charmers) with snake and monkey.

Kottari: Kottari means Store keeper, the man in charge of stores.

In olden days they were the store keepers of Jain and Bunt kings,
Jamindars etc. That was the reason for their close contacts with Jains
and Bunts. Now they are recognized as caste community in Tulunadu.
They perform agricultural works also. Being Aliya Kattu system
followers, their customs, rituals, mode of worship etc are similar with
that of the people who belong to Aliyasantana family system.

Malekudia: These people were forest dwellers. Now they have

settled in villages. Their traditional occupation was hunting and
collecting roots and tubers. After getting contact with other people,
they have shifted their occupations to other jobs like Cane weaving,
collecting and selling forest products, agricultural works, government
and private jobs etc. Their balis (Bari) include Bangera, Balasyare,
Moolyare, Gunderi etc. Member of the same Bari cannot intermarry.
They follow Aliya Kattu system. They have their own Caste Panchayat.
The community leader is called as ‘Gowdru’. Their kuladevatha is
Parameshwara. They also worship spirits like Panjurli, Varnapanjurli,
186 UDUPI DISTRICT GAZETTEER

Kallurti, Gulika etc. Being devotees of Tirupathi, they invite Dasayya

to peform `Harsaaya’ (Hariseve) to Lord Venkatramana.

Maratha: Maratha or Maratha Kshatriya has migrated from

Maharashtra to Tulunadu. First they settled in Bekal fort, then came
and settled in Coastal region. Traditionally they are agriculturists.
Their surnames include Pawar, Bahuman, Lad, Bhonsle, Chauhan etc.
Sagotra marriage is prohibited. There are two divisions in Marathas.
They are: Marathi speaking Marathas and Kannada speaking Arya
Marathas. On 11th day of the child birth the purification ceremony is
held in the house, which includes taking teertha (holy water) brought
from temple and touching the new cloth brought by Madivalti (Washer
woman). The young girl who attains puberty is kept separately for three
days. Marriages and death rites are performed according to Vedic
tradition. The punishing procedure known as Sudusuddha is also found
in Marathas. Like other Hindus, Maratha Kshatriyas also celebrate
Yugadi and Deepavali. During Pitrapaksha, they perform homa (holy fire)
under the guidance of Purohit. Their kuladevatha is Amba Bhawani.
Guliga, Naga and other deities are also worshipped by them.

Mera: Their traditional occupation was basket weaving and

agriculture labour. They follow Aliya Kattu system. Their balis include
Ganger, Tolar, Besar, Manjar, Airu, Syrian, Havin, Kallin, Mannin,
Tayat, Billin, Minchin, Kanchin, Shetty etc. Some consider Mera and
Mogers as same caste, while others differ with this opinion. Meras
have their own Caste Panchayat. In some place their community head
is called as Kapa. They have special tradition of Serpent Worship,
known as kaadyanata. In the songs of kaadyanata the origin of Meras
is depicted. In olden days the dead were buried. Now they cremate.

Mogaveera: Mogaveers are called as Marakalaru in Tulu language.

Their traditional occupation is fishing. Mother tongue Tulu. Their balis
include Amin, Putran, Saliyan, Karkera, Thingalaya, Kanchan,
Veendan, Suvarna, Kotian, Bangera, Kunder, Kangen etc. Members
of the same Bali cannot inter marry. They follow Aliya Kattu system.
They have the custom of performing marriages under the guidance
of the Gurikar. According to Tulu tradition the birth and death rites
are performed. Mogaveers celebrate Ashtami, Chouthi, Dasara,
Deepavali, and Yugadi festivals like others of this region. After the
rainy season, before starting fishing, in the month of August, in the
leadership of Kadri Jogimatt Guru, they offer milk to the sea. They
worship Bobbarya Daiva. The dead are cremated.
 PEOPLE 187

Muger: These people lived in the outskirts of the village, especially

in forest area near hills. Their main occupation was hunting and
agricultural labour. Their mother tongue is Tulu. Regionally they are
identified as Mera, Muggera, Mogera, Mugara etc. In this caste, if twin
children are born, generally their names would be Mudda-Kalala. Their
balis include Arpudnna, Uppenna, Eradanna, Kormer, Bangera,
Manjadannna, Maradanna, Mardere etc. They follow Aliya Kattu system.
They worship bow, arrow and sharp weapons considering them as
symbols of cultural heroes like Mugerlu (Muddukkul) whom they
consider as their ancestors. They conduct annual kolas.

Nayari (Nayri): As there are regions in the district by name

Nayarikeri or Nayaribettu, it is assumed that Nayari community might
have inhabited this place since long time. Their mother tongue is
Kundapura Kannada. They say that they are not related to Kerala
Nairs. They follow Aliya Kattu system. In olden times they had balis
like Tolar, Hedge, Devaru, Kounch, Sali, Holi, Toran and Tayhattid.
Now it is assumed that Toran bali and Holi bali doesn’t exist. The
young Nayari men learn traditional weapon skills from Brahmin gurus.
Their kuladevatha is Chandika Durga Parameshwari. They also
worship deities like Kaanaveera, Jattiga, and Masti etc.

Padmashali: These people are also known as Shettigar, Jada, and

Neygi etc. Weaving is the chief occupation of the Padmashalis. For the
manufacture of holy clothes, the Tulu kings of Barkur brought them
from outside state nearly seven hundred years ago. They follow
Makkalakattu system. They have seven balis, namely Kartankol,
Chorada, Shaamada, Kaudunji, Kadamankol, Sireen and Shetty.
Members of the same Bali cannot intermarry. The language they use
in day to day life is a mixture of Kannada, Tamil, Malayalam and
Telugu words, and is known as Shali. This language has no script.
This feature also denotes that Padmashalis are outsiders who came
and settled in Tulunadu. The marriages and other religious rituals
are conducted by Purohit under the guidance of temple management
head. Their kuladevathas are Veerabhadra and Durgaparameshwari
or Mahamayi. For fixing the marriage, both the bridegroom and brides
party should get permission letter from their society temple.

Pambada: These people are the traditional artists, who wear the
costume of regional King deities (spirits) like Ullakulu, Attavar
Daiyyangal, Kinnamani-Pumani. They dance during rituals. They have
188 UDUPI DISTRICT GAZETTEER

two groups in them. Baila Pambada and Badai (Badkai) Pambada. They
mainly depend on agriculture and agricultural labour. Their mother
tongue is Tulu. They follow Aliya Kattu system. They consider Pomba
Devi as their ancestor and worship her. Daivadigaru is the name of
their caste association.

Panara: They are also known as Nalke, Ajila (in Sullia), and
Kopala (in Kasargod). In Tulu, Nalike means dance. Wearing Bhoota
costume (as Spirit) and dancing is their traditional occupation. Hence
they are called as Nalkes. Weaving baskets, mats, making muttaale
(headgear), agriculture and agricultural labour are some of the
occupation they depend upon for subsistence. They follow Makkalakattu
system. Their balis include Saliyan, Bangera, Kirodiyannaya,
Korumberannaya etc. They celebrate festivals and other religious
ceremonies according to Tulu tradition. During rainy season, their
children will put Atikalanja, Kanyapu costume, and playing with
Tembare (musical instrument made out of skin), they will visit several
houses singing, dancing and playing kolata. This is their specialty.
Wearing Bhoota costume (Bhootada Vesha) for special occasions is their
main occupation.

Parava: People who put Daiva or Spirit costumes (Vesha) on their

body are Paravas. In Kotichennaiyas garadis (place of worship), they
play Karande (musical instrument) and sing Paddanas related to the
deity. They follow Makkalakattu. Their balis include Bangera, Saliyan,
and Pulyatan etc. During naming ceremony, the grand father/grand
mother has the right to call the child by its new name first.

Rane: Their Kuladevatha is Ucchangi Maramma. Hence it is

presumed that they have migrated from Ucchangi region of Bellary
district. There is another opinion that they have migrated from
Ranibennur. It is said that as soldiers of Tipu’s army they came here,
and later settled in Karkala, Bailoor, Moodabidre, Kantavar, Kinnigoli,
and other places. Their mother tongue is Kannada. They have Caste
Association. The headmen of the community are Jati Gowda, Vattina
Gowda, Vattina Yajamana, and Biraani. They also under take the
responsibility of rendering judgments during disputes. Their caste
meetings are arranged in Uchangi temple of Karkala. After paying
fixed amount an adult person can become the member of the
association. Their balis include Pujari, Gowda, Patri, Vattinagowda and
Birani. Members of the same bali cannot intermarry. Few decades
back, devadasi custom was relevant in this caste, but now it has been
 PEOPLE 189

abolished. The cradling ceremony of the new born baby is conducted

on 12th day. The mother or the grand mother will put the child in the
cradle. On 16th day they will purify the house by sprinkling holy water
brought from the temple or the purification is done by a Brahmin
Purohit.

Saraswata, Gauda Saraswata: The Gauda Saraswats are the

Madhva Vaishnavite Saraswat Brahmins, followers of Madhvacharya;
while the Saraswats are Smarthas, followers of Shanakaracharya. A
large number of their families left Goa during 17-18 century and came
southwards and settled in coastal districts of Karnataka. They have
different divisions like Chitrapur Saraswat, Gauda Saraswat and Kudal
Deshasth Saraswats. Among the Rajapur Saraswats, who have
migrated from Bhalaavali region of Rathnagiri district, there is one
more group called Bhalaavalikar. Mundare Konkana, Vilyadele
Konkana, Vaishya Konkana are the sub divisions of Gauda Sarawats.

All Saraswats have their own separate mathas. Chitrapur

saraswats have Chitrapur Matha, Gauda Saraswats have Kashi Matha,
Rajapuris have Kavale Matha (Goa) and Kudalas have Parthagali
Matha. Chitrapur and Gauda Saraswat Brahmin’s mother tongue is
Konkani. The Rajapuris and Kudal’s mother tongue is Marathi mixed
Konkani. These people are engaged in agriculture, business,
education and other fields. Except Purohits, others take mixed
varieties of food. But during religious rituals they follow strict
vegetarian diet. During marriage ceremony maternal uncle’s presence
is compulsory.

Servegar: Mostly found in Kalyanapur and Byndoor regions of

Udupi district, the Seregars are also called as Ramakshatriya, Kote,
and Kote Kshatriya Servegar etc. They have migrated from Ghat
region. Originally they were soldiers, later became security guards of
forts. Vishvamitra, Bharadhvaj are some of the gothras found in them.
Marriages and other religious rituals are held according to Vedic
tradition under the guidance of community head.

Tigala: Mostly found in Karkala region of Udupi district, the

Tigalas have other names like Vahnikulakshatriya, Agn i -
vamshakshatriya, Agnivanni, Dharmarajakappu, Palli, Shambu-
kulakshatriya, Vanniyar etc. Their ancestors were soldiers in Tipu’s
army. Being supervisors at the Karkala fort, later they settled in this
190 UDUPI DISTRICT GAZETTEER

region. Their mother tongue is Kannada. They follow makkalakattu

system. According to them, they belong to Jambumaharshi gothras and
sagotra marriage is prevalent in them. During wedding, the thread
ceremony or the upanayana is held, and the bridegroom is made to
wear the holy thread yajnopaveeta. Mannar (Draupadi) is their
kuladevata. They celebrate Karaga Jatra, Navarathri festival etc. For
religious rituals a Brahmin kulapurohit is invited.

Vaidya: They belong to ‘Bhagavata Sampradaya’ of Smartha

division. Their gurumatha is in Balekuduru. They worship the musical
instrument ‘damaru’ which is used during worships as their deity. They
conduct Nagamandala, Dhakkebali etc., hence are also called as
Damaru melas. They belong to priest class (pujaris). They give medicine
to some disease, hence the name Vaidya (doctor).

Vishwakarma: These people are identified as skilled workers and

also called as Vishwa Brahmana, Achari, and Panchala etc. They
consider themselves as descendents of Rishi Bhouvana who created
Vishwakarma Sutra. Sanaga, Sanatana, Ahabhuvana, Prathnasa and
Suparnasa are the five gothras of Vishwakarmas. They are traditional
goldsmiths, blacksmiths, brass-smiths, carpenters, sculptures etc. (but
in tulunadu they are not working as brass smiths.) They follow
makkalakattu system. During birth, death and puberty, they follow
sutaka for fixed days. They have their own Purohit for religious
ceremonies. Kalamma or Kalikambe is their kuladevata. They consider
Vishwakarama as Para Brahma. They also worship regional deities like
Kalkuda-Kallurti, Panjurli etc. As they belong to Shakti cult (Shaakta
Pantha), they offer special poojas during Navarathri festival. They are
the devotees of Tirupathi; hence they follow the custom of taking
mudipu. They are the followers of Sutras of Vedic tradition, hence
regularly undertake shodashasamskaras.

RELIGIONS
Hinduism
It is observed that Hinduism was in existence in Tulunadu since
ancient times. According to historian P. Gururaj Bhat the Someshwara
temple mentioned in the Greek play, found in Axirinkas of Greece is
the present day Shambukallu Ishwara temple of Udyavara. A seventh
century inscription from Vaddarse mentions land grants given to
 PEOPLE 191

Brahmins. An eighth century copper plate inscription of Belmannu

Durghaparameshwari temple mentions the royal encouragement given
to Shavism by Second Alupa king, and it also mentions the dwellings
of Shaiva Brahmins in Kantapura, Chokkapadi and Belmannu areas.
Veerashaivism made its entry into the district with Keladi kings.
Various jangama mathas and Veerabhadra temples were constructed
in several places of the district. For the sake of these mathas and
temples, lands were granted and tanks were constructed. A 9 th
Century inscription has mentioned the name of King Bhogavarma who
granted Paripali Kshetra to Kadandale Subrahmanya Temple. By 9 th
and 10 th century several Shaiva temples were existing in different
places of this district. For example the Ananteshwara temple of Udupi,
Mahalingeshwara temple of Brahmavara, Kotinatha temple of
Koteshwara etc. An inscription found in Lokanatheshwara temple of
Hattiyangadi mentions the name of that place as Pattiyanagara, which
gives evidence that this place existed during 8 th century. The
Lakuleesha image placed in a shrine within the Ananteshwara temple,
and the mention of Gorava in the Udyavara inscription dated A.D.1058
gives evidences of the existence of Lokuleesha, Pashupata and
Kalamukha Shaiva sects in the district. The renovation work of the
Shankara temple of Shivapura, undertaken during 1410, is mentioned
in an inscription of that place. The scholars have opinied that the
structural features of the seat of Shivalinga indicates 10th to 11th century
features and the temple is older than that. The inscription dated 1809
A.D. mentions the complete renovation work of the Kanteshwara temple
of Kantavar, which was undertaken as per the order of East India
Company, when Revan Sha Sahib was in power.

The Dvibahu (with two arms) Narasihma idol of Saligrama, which

is in Adikadamba style, denotes the existence of Vaishnava cult in
the district during 5 th century itself. The Venugopal of Hattiyangadi,
Anatapadmanabha of Karkala, Mara (Varaha) Swami of Maravante,
Janardhan of Perampally, and the famous Sri Krishna of Udupi and
several other temples gives evidence of Vaishnawa sect which was
very powerful and vastly spread around the district. The original
Shaiva temples, after coming under the influence of Vaishnawa cult
became Harihara Kshetras. The best example is Kumbhasi. Even
several deities were changed in their position. Few of them became
Vedic deities and others as security guards of their deities. This is
clearly evident in the inscriptions of Polali, Uppunda, and Neelavara.
192 UDUPI DISTRICT GAZETTEER

Due to the influence of Vaishnawa cult, two separate groups were

formed among Coastal Karnataka Brahmins, namely the Bhagavats
and Madhwas. Bhagavats are the worshipers of Shivashakti and
Madhwas are the devotees of Krishnabhakti (Shivalli Brahmanaru: 44-
48). Mother Goddess cult or the Shakti Devataradhane is the most
powerful and oldest form of worship found in this district. The
Mookambike of Kollur, Mahishamardhini of Perampalli, Durga
Bhagavati of Neelavar, Saptamathrike temple of Barkur are some of the
examples for the worship of Mother Goddess. Scholars are of the
opinion that the place inhabited by the Shakti Worshipers Koulas has
become Kollur. In the Durgaparameshwari temple of Shambukallu hill
there are full size mud idols of Brahmi, Maheshwari and Vaishnavi.
The dvibahu idols of Ganapati of Hattiyangadi and Barkur are the
indication of Ganapathya sect which was in this district during 5 th and
6th century. The sun temples of Karkala, Naravi, Kumbhasi, Suralu etc
are the evidences of Sun worship or the Suryaaradhane. Skanda or
Subramanya worship is also widely found in this region. Kadandale
is the most ancient Skandakshetra of Tulunadu. The Skanda idol of
this temple is the most ancient architecture form. Because of the
different philosophies preached by several Acharyas, the Vedic religion
has exhibits different stages from time to time. Adi Shanakaracharya
who preached Adwaita philosophy has emphasized the need for
worshipping Shiva, Vishnu, Shakti, Kartikeya, Ganapathi, Brahma or
Surya. These have been classified as deities of Shivapanchayatana.
As preached by Shankara, Brahma is the supreme god and the world
is a myth or misnomer (Jaganmithya). The concept of Maya is the
co-ordinal principles of the Adwaitha philosophy. Ramanujacharya was
the profounder of the philosophy of ‘Vishistadwaitha’. As preached by
Ramanujacharya Brahma is the ultimate Truth or real. But all the
living beings are also part of Brahma. Hence the world is not unreal
or myth. But Madhvacharya’s philosophy differed from both monotheism
of Shankaracharya and the qualified monotheism of Ramanujacharya.
He held the world to be real. He maintained that there are distinction
between the independent Supreme Being ( Paramatma) and the
dependent principle of life (Jeevatma). Accordingly five distinctions
(Panchabeddas) are there, namely, between God and the individual,
between God and matter, between soul and matter, between one soul
and another soul and between one principle of matter and another.
 PEOPLE 193

Adwaitha
Tulunadu and Shankaracharya are closely related. Though
Shankaracharya was born in Kaladi of Kerala, he was in Tulunadu
for his tatva prachara (for spreading his philosophy). He has travelled
extensively in Tulunadu. He had numerous followers in this place.
Shankaracharya’s name is mentioned in several myths related with
Brahma Lingeshwara of Maranakatte, Malayali Yakshamma, and the
Shila Mantapa of Kodachadri, Mookambike of Kollur, Umamaheshwara
of Subrahmanya and Srikantaswami of Kadaba. It is very clear that
the Ananteshwar and Chandra Moleshwar temples of Udupi were
founded by Adi Shankara. Havik, Stanik and other Brahmin
communities were his followers. He has founded Muthas in Shivalli
and other places for them. In Kollur temple Mookambika Devi was
worshipped in the form of a linga. Here Tamasa worship form was in
practice. It is believed that Shankaracharya installed panchaloha
(made up of five metals) idol of Devi along with Srichakra, and started
Satwik worship in this temple.

Dwaita
Madhvacharya,(1200-1280) the exponent of Dwaita philosophy
(Dualism) was originally from Tulunadu. He was born in 1200 A.D. at
Pajakakshetra (Belle village) about nine km from Udupi. His childhood
name was Vasudeva. After accepting sanyasa he became Poornaprajna.
Later on acquiring sainthood, he was named as Anandateertha. He
travelled extensively to propagate his doctrine of Bhakti, visited several
places like Kumble, Vishnumangala, Anantashayana, Kanyakumari,
Rameshwara, Badari, Bengal, Orissa, Andhra, Kalinga, and Goa. He
established eight mathas (monasteries) and appointed eight of his
disciples to be in charge of these and to administer the affairs of the
famous temple in Udupi, where he installed the image of Krishna. He
established one more Matha in Subrahmanya and appointed his own
brother Vishnuteerthacharya in charge of this matha.

Madhvacharya has written several works in Sanskrit including

commentaries on Upanishads, Bhagavad-Gita and Vedanta Sutra,
Bharatha Tatparya Nirnaya etc. Shivalli village which was the main
centre of Shaivism became Madhwas’ main centre in later years. The
Tulu Brahmins who accepted Dwaita philosophy were called as
Shivalli Brahmins. As per the rules of the sect, the Madhwas put
194 UDUPI DISTRICT GAZETTEER

panchamudra (five different designs) on their body and gopichandana

mark (white Nama) on their forehead. They have formed Daasakutas.
The most popular Keertankars (who compose devotional songs and sing
them) of Daasakutas were Purandaradasa, Vijayadasa, Kanakadasa
and others. Like Ramanujaacharya, even Madhwacharya’s philosophy
has also contributed in the growth of Bhakthi cult in North India.
Chaitanya, the popular saint poet of Bengal was a disciple of Madhwa
guru. When Chaitanya visited Krishna temple of Udupi, he lighted an
earthen lamp with the flame of the lamp placed near the idol by
Madhwachaarya and placed it in Vrindavana. The founder of world
famous Krishnaprajna association (ISKON) A.C. Bhaktavedanta
Prabhupada was the saint of Madhwagaudiya matha of Bengal. Gujarat
Vaishnava cult was also influenced by the Madhwa philosophy.

Buddhism
The images of Buddha found at Muloor and Barkur, and the
remains of Buddhist Chaityas found in Ankadakatte (in Kundapura)
testify that Buddhism was widely spread in the district. According to
Dr. Bhaskar Anand Saletore, the Durgaparameshwari temples and the
Shastavu stones of Tulunadu might be the worshiping places of
Buddhist. There are two branches in Buddhism, Mahayana and
Heenayana. Mahayana is the worshipping sect formed by the influence
of Hinduism. By giving up Ashtapatha religion preached by Buddha, the
Mahayana Sect considered Buddha as one of the reincarnation. To get
salvation, they offer puja to Adi Buddha and to the imaginary future
Buddha’s, called as Bodhisattvas. Avalokiteshwara or Lokeshwara and
Tara Bhagavati are the Bodhisattvas who are worshipped in Mahayana
temples. Kadri (in Mangalore) was the centre of Mahayana Sect. The
Manjunatha Temple of Kadri near Mangalore, may be the former
Bhoudavihar of Mahayana sect.

Natha Pantha
Kadri was the original centre of Natha Pantha in Tulunadu. Now
they have Shakha mathas (branch Matha) at Vitla, Gurupura, Puttur,
Sooda and Kudachadri. The Matha of Edamoge of Kundapura taluk,
which belongs to Dharmanatha tradition, is called as Halavarimatha.
It has ancient history. Natha Pantha was formed by Mahayana of
Buddhism and Shaiva Tantric cult. When Buddhism started declining
during 8th century, the Natha Pantha found its origin and flourished.
 PEOPLE 195

It is believed that this sect was founded by a North Indian princess

named Parshwanatha; its nationwide propagation was initiated by two
people, Mathsendranatha and Gorakanatha. The followers of this sect
believe that by giving up earthly pleasures and by accepting sanyasa
and practicing Yoga help the people to attain mukti (salvation). The
followers of Mathsendranatha are called as Jogis. These people believe
that after his death Mathsendranath has merged with Lokeshwara,
hence they worship Lokeshwara. Jogis also worship Shiva, Bhairava
and Shakti (mother goddess).

Jainism
Karkala, Venuru, and Varanga are the prominent Jain centres of
Udupi district, which has state level recognition. As per the opinion
of M. Govinda Pai and other scholars, the Jain traders of Pandya
region came to Barakur via Kerala. Along with them Jainism also
made its entry into Tulunadu. The Yapaniya pantha, a sect of Jainism
is mentioned in an inscription engraved on an earthen pot of 5 th
century discovered by P.N. Narasimha Murthy. During 7 th century
Jainism received royal encouragement from Alupa Kings. Afterwards
the Jain Kings came to power. They supported Jainism as well as
Hinduism. They worshipped Jain Tirthankaras and Hindu Gods. They
constructed Jain Basadis and Hindu temples and offered grants to
them. Varanga is the most ancient Jain Kshetra. The Karkala Matha
having the tradition of Lalitakeertimuni and the Moodabidri Matha
having the tradition of Charukeertimuni are the important religious
places of Jains. In olden times the Jaina sages were attracting people
towards religious works by their life and preachings. One trader by
name Uttama Shetty accepted Samadhi death by performing Sallekhana
Vratha. In Moodubidre, during Deepavali festival, then there was a
clash between two groups. A Jain sanyasi (sage) took fasting with his
family members to resolve peace. This act of the sanyasi had great
effect on the people who were fighting. These people took the oath of
lighting thousands of lamps every year, celebrating Lakshadeepotsava
in the Basadi (Karkala - Ondu Pradeshika Adhyayana: page no. 38).
The Gommata idols of Karkala and Venur requires a special mention
here. Hiriyangadi was a Jain centre. The Chandranatha Basadi of
Hattiyangadi is of 8th Century A.D. According to Jain philosophy the
soul acquires different forms during different births. Deva, Manava,
Narak and Tiryag are the four stages of the life cycle, in which
Manava stage is most valuable. Though in Devagati the soul experience
full pleasure, it will not be set free. Only in human life the soul has
196 UDUPI DISTRICT GAZETTEER

the opportunity to denounce the karmabandas (worldly attachments)

and get salvation. Therefore human life is pre decided.

Christianity
Christianity has been long established in this district. It was
after the advent of the Portuguese,that this faith was propagated. In
1570 Jesuit fathers constructed a church in Basarur. A Portuguese
record of 1638 reveals that a church was built, after demolishing a
Shaiva temple. When Goa came under Portuguese rule, in 1560 a
Court of Inquisition was set up in Goa by the Portuguese to suppress
heresy. Severe punishments were meted out to native Christians who
retained their old customs and usages. In order to escape persecutions
many native Christians of Goa rushed to Coastal districts of Karnataka
(Kannada Vishaya Vishwa Kosha: page no. 424). After that, their
migration to Tulunadu continued for social, religious, economic,
cultural and other reasons. These Christians are called as Konkani
Christians. By 19 th century many Christian missioners started
associating with local people. They worked with zeal for the spread
of the faith. With the intention of their evangelical work, they started
several literary activities like translating and publishing Bible and
Testaments in local languages, collecting local Paddanas, Proverbs and
Riddles, writing and publishing grammar books and encyclopedias etc.
To help the illiterates they adopted Kannada and Tulu as medium of
religious service in the church. For poor and backward castes the
Christian associations established many educational institutions like
schools and colleges in the district. They are the pioneers of modern
education system of this region. Even now the Catholic educational
institutions have prominent place in the district. The person who has
adopted the doctrine of Christ, and ready to face violence or death
on behalf of Christ is called as saint. There are many churches and
religious institutions in the district which are constructed in memory
of these saints. The Christians of this region were provided with
economic facilities and political support to carry out different activities.
There are two local names Thonse and Petri which were formed due
to the visit of St. Thomas and St. Peter respectively.

Islam
Islam is the Arabic word which means surrendering to God’s will.
The followers of the Islam religion are called as Musalmans. According
to the Quran, Islam is the name first given by Ibrahim. Believing in
 PEOPLE 197

Allah and Prophet Muhammed Paigambar, performing prayers five

times a day, fasting during Ramzan, offering 2.5 % of the savings to
the poor people (Jakat) and visiting Haj are the five factors that are
compulsory for Muslims (Kannada Vishwakosha V.II.P.444) According
to Islam, only one God exists. He is endless, figureless and should
not be given any shape or comparison. Each person must work for his
livelihood. Others should be considered as brothers. These are the
main preachings of Islam. The district had trade links with Arabia and
Persia in the 7 th century and traders from these countries started
their trade in Port cities like Mangalore and Ullal. By 8 th century,
conversion activities started, Mosques were constructed in Mangalore,
Kasargod, Barakur and other places. By 11 th century, trade guilds or
associations of Muslims were established by Arab traders in coastal
regions which are called as ‘hanjamanas’ or ‘Anjumans’ through which
their commercial activities continued. Later with the advent of the
Portuguese on the Kanara coast in 16 th century there was a great
rivalry for monopoly over trade between them and both Hindu and
Muslim merchants, opposed the portuguees collectively each striving
to oust the other by seeking the support of the local chiefs and there
were armed clashes between them. The Muslims who came from
outside settled along the coast and adopted the local customs. They
formed a community named Byari. Their language is called as Byari
language which is a mixture of Tulu and Malayalam words. On account
of the conversion, new groups like Pusalara, Maapillai etc. came into
being. In Tulu Nadu Muslims have sub-divisions like Navayat, Shiya
and Sunni.

Religion wise Population

As per 2001 Census, the total number of Hindus in Udupi district
was 9,58,389. Compared to rural area (7,87,344), the urban Hindu
population (1,71,045) is less. Women (5,09,626) were more than men
(4,48,763). In Urban area, the number of Men and women were almost
same (male 84,304, female 86,741). But in rural area differences
between them is more. Number wise Muslims were in second place.
The total Muslim population was 83,059. Men were 40,627 and women
were 42,432. Number wise Christians were in the third place. Their
198 UDUPI DISTRICT GAZETTEER

total population was 65,634. The total numbers of Jains were only
4,560. Buddhists, Sikhs and others were very few. What is noticeable
here is, in Hindu, Muslims and Christian population, women were
more in number than men. In Sikhs, Buddhists and Jains women were
less in number than men. With reference to literacy rate, literate
women were less in number among Hindu, Muslim and Buddhist, but
they were more in number in Christians. Regionwise population
details are given in Table 3.10.

Table 3.10: Religion wise Population (2001)

Total Population 0-6 Age Group Literacy

Religions
Total Male Female Total Male Female Total Male Female
All Religions Total 1112243 522231 590012 114581 58509 56072 810584 409135 401449
Rural 905890 421056 484834 95644 48876 46768 642903 323245 319658
Urban 206353 101175 105178 18937 9633 9304 167681 85890 81791
Hindus Total 958389 448763 509626 96363 49244 47119 687117 348161 338956
Rural 787344 364459 422885 81211 41526 39685 548612 276540 272072
Urban1 71045 84304 86741 15152 7718 7434 138505 71621 66884
Muslims Total 83059 40627 42432 11367 5764 5603 63939 32827 31112
Rural 62386 30437 31949 8850 4489 4361 47606 24459 23147
Urban 20673 10190 10483 2517 1275 1242 16333 8368 7965
Christians Total 65634 30220 35414 6323 3220 31035 5212 25904 29308
Rural 51938 24061 27877 5123 2622 2501 43210 20475 22735
Urban 13696 6159 7537 1200 598 602 12002 5429 6573
Sikhs Total 225 124 101 6 6 0 205 116 89
Rural 73 38 35 3 3 0 61 34 27
Urban 152 86 66 3 3 0 144 82 62
Buddhists Total 116 70 46 7 5 2 101 63 38
Rural 39 18 21 5 3 2 27 13 14
Urban 77 52 25 2 2 0 74 50 24
Jains Total 4560 2314 2246 476 252 224 3844 1983 1861
Rural 3888 1953 1935 419 219 200 3247 1660 1587
Urban 672 361 311 57 33 24 597 323 274
Others Total 44 17 27 7 5 2 101 63 38
Rural 32 11 21 5 3 2 27 13 14
Urban 12 6 6 0 0 0 12 6 6
Religion Total 216 96 120 32 16 16 132 118 14
Undisclosed Rural 190 79 111 26 12 14 67 56 11
Urban 26 17 9 6 4 2 65 62 3
Source: Census of India Report, 2001
 PEOPLE 199

Deities – Festivals – Rituals

The tradition of both Vedic and folk form of worship is found in
the temples of Tulunadu. In various temples Panchayatana system can
be seen. The traditional pooja is offered to Shiva, Vishnu, Shakti
(Durga), Kartikeya (Skanda), and Ganapathi. In this form of worship,
one among these deities will be the main deity of the temple and
other four will be prakara devathas. They will have small gudi
(structure) in the surroundings of main garbhagudi. Though
Bhootaradhna or the spirit worship is very common in Tulunadu,
Bobbarya and Panjurli are usually found in Udupi and Kundapura
region. On the northern side of the district Hayguli bhoota (Serpent
shaped) and in the southern side Gulika or the Nagadevata (Serpent
God) is mainly worshipped.

Devotees’ worshipping their Gods in different forms is quiet

natural. This feature denotes the tradition of different stages of
worship. Even in Udupi district many such examples are found. A
special feature of Shakti cult of Tulunadu is the worship of hutta (ant
hill) or linga as Devi (Mother Goddess). At Nallur of Karkala taluk
goddess Lakshmi is worshipped in the form of hutta. Kolluru
Mukambike (mother goddess) is worshipped in the form of a
Shivalinga. At Ravutakeri Devi temple of Basaruru even Lakshmi and
Saraswathi are in the form of Linga. The nude Parameshwari idol is
placed in front of the Veerabhadra statue in this temple. A dragon
like animal form is there at the feet of the goddess. In Hebri, there
is a nude panchaloha (made up of five metals) idol of Ganapathi. The
Hulichoundi idol (Pili Chamundi) is in sitting posture with its feet on
a lamb. Veerabhadra idol of Neelavar is made up of sandalwood. For
Kharvis coin filled pot is the Goddess for them.

The Hindus of this district have occasions of festivals and feasts

throughout the year. Yugadi festival starts on the first day of Chaitra
month. It is the New Year day. People celebrate this festival grandly.
Those who follow Souramana system celebrate Vishu festival. On this
day fruits and vegetables are kept in front of the family deity along
with a mirror, and pooja is offered to it. The next day the family
members will view their face in that mirror. The head of the family
after taking bath and wearing new cloth would sit in a prominent
place and the youngsters will come and bow in front of him. On the
same day there was a tradition of tenants (Geni okkalu) visiting their
landlord’s house and giving vegetables to him in the form of presenting
200 UDUPI DISTRICT GAZETTEER

crop. Yugadi is the beginning day of cultivation also. Seed sowing, field
ploughing, taking the bullock to the field and orther works are
c a r r i e d o u t Devaramane people, who belong
a s a r i t u a l s o n t h a t d a y . T h e

to Marathi Kshatriyas, follow the ritual of planting a cane in front of

their house, on the top of which a small copper pot is kept upside
down. The pot is decorated with mango leaves and Orange cloth and
pooja is offered to it in the morning. Later, after taking meals the
whole structure is removed.

Krishna Janmashtami or Gokulashtami is one of the biggest

festivals celebrated here. Special poojas are conducted in Udupi
Krishna temple. Different kinds of competitions are held. Children play
with Petnolis. Petnoli consists of a hollow reed of bamboo open at both
the ends in which a piston of solid bamboo is worked with the hands.
A tight fitting unripe fruit called petlakai is inserted in the hollow reed
and the piston is worked. This makes noise like a gunshot. Breaking
the curd pots (Vittlapindi or the mosarukudike) is celebrated with lots
of funfair in Udupi city.

Balindra Pooja: The people of Tulunadu celebrates Deepavali

festival on grand scale equivalent with Nadahabba (state festival). As
this festival is agriculture based, it is natural to find many rituals
related to earth, crop and cattle. In some places people celebrate this
festival by eating new rice, new beaten rice etc. Bali is considered
as the Lord of this earth. People believe that starting from northern
side he visits every house collecting his crop share from them. His
worship is carried for three days in the following manner. Branch of
Hale tree or a trunk of banana plant is decorated and kept in front
of the house near the tulasi plant. Considering this structure as
Balindra, they will keep a small lighted lamp in front of it and invite
him to collect his share of the new crop grown in their field. Bali puja
and Gopuja are conducted on that day. During night time the elder
person of the family would carry a soodi (burning torch made up of
coconut leaves), beaten rice, betel leaves, and arecanut, leaves and
tender branches of plants like Kule and Jangama to the field. Here they
will keep a stick of the Hale plant in straight position or a cross shaped
dondhi (burning torch) of Lady’s finger plant. After applying sandal
paste and offering food items the puja is performed. They will invite
Balindra again by calling his name three times. While returning they
offer prayer to tippe (heap of waste), meti kamba and holirashi (heap of
new crop). During Gopooja, cattle are fed with neeru dose (rice
pancake) and bananas and arti is performed with a wooden tray filled
 PEOPLE 201

with rice and lighted lamp, along with singing. The day before the
festival, bathroom pots are cleaned and decorated with vines and
flowers and fresh water is filled into it. Next day early morning all
family members will take head bath(unction) with this water. As per
tradition, people apply kajal to their eyes and eat sweet dish from right
hand and other dish from left hand.

Gondolu Pooja: Gondulupooja is a good example of continuation of

Marathi tradition by immigrants from Maharashtra region. This puja
is occasionally performed by devotees of mother goddess. Here the idol
of Devi or Bhairava is kept on an elevated structure (gaddige). During
puja time they will carry burning torch (dondi) in their hand, sing and
dance. The person (darshana patri) who conducts this puja is called as
‘Parashurama’. The devotees of Goddess Tulajabhavani also conduct
Gondolu puja but in different way.

Hounderayana Olaga : Mogaveers and Billavas who live near sea

shores of Kundapura and Ampaar follow this special tradition, called
as Samudrarayana Olaga or Govindarayana Olaga (Samudraraya-
Houndraya). It is a form of group dance comprising 15-20 people. They
would wear dhothi in kacche style, with waist band and rumalu (turban)
on their head and kadaga on their ankle. They will dance in circle
and half circle around tulasi katte, every time repeating the words
‘houndrayana vaalgave’. One of the participants will be possessed by
Hanuman. This ritual has intention of prosperity.

Kadynata: A form of Serpent worship. It is found only among the

Meras of Kannada region. They are the devotees of Kaadya. Kaadya
means King Cobra. In Tulu language Kadya means earthen pot. People
believe that snake is fond of living under the pot (kadya); hence they
have named it as Kaadya. In forest areas near the hutta or the ant
hill where the snakes live, stones with carved figures of snakes and
pots are found. As in Nagamandala, here also mandala is drawn and
for three days and four nights various kinds of sports events (Ambodi
Kride) and kola, bali (not real) etc are performed.

Savira Hannina Vasanta: The Mogaveeras and Billavas of

Kundapura region who are the okkalus of Tirupathi Timmappa
celebrate Savira Hannina Vasanat with intention of progeny and
prosperity. They decorate the tulsi pot with flowers and fruits. They
offer Panchakajjaaya (a sweet dish made up of five ingredients),
soaked ground nut, rice and more than thousand bananas. Then they
202 UDUPI DISTRICT GAZETTEER

will conduct pooja. As thousands of banana fruits are offered, this

ritual is called as ‘Savira hannina vasanata’. People who return from
Tirupathi pilgrimage also offer puja to tulasi, which is known as
‘Vasanta’. There is one more service ritual called as ‘Dina hannina
vasanta’ where animals are sacrificed in the name of Kalabhairava.

Siri: Siri is one among the most respected local deity of the
district. She is the personification of women’s pride. Siri was a woman
from Bunt community. For the reason of disrespect showed by her
husband, she quits her home. But even afterwards she faces injustice
and several hurdles. After her death, she became deity. Women folks
sympathize with her. Siri temples (Alade) are found in several places
like Hiriadka, Nandalike, Kavattaru, Hejamadi, Pangala in Udupi
district and Maladi, Dharegudde, Bolyottu, and Peroor in Dakshina
Kannada district. In these places annual Siri jatras are held during
March to May, on full moon days. Large numbers of Women who are
victims of domestic problems and are mentally weak attend this jatra.
These women under the spell of Siri act like possessed persons and
they recite the lines of sandi in front of Kumara, who is the son of
Siri. Peter J.class and other foreign scholars have discussed the rites
and rituals of Siri in detail. Siri paddanas with 15,863 paras has been
translated into English by Lourihanko and his team from Finland, with
the help of scholars like Vivek Rai and Chinnappa Gowda. Siri
Paddana is considered as equivalent with ancient folk epics of the
world.

Ajji Odisuvudu: This means ‘getting rid of Granny or Grand

mother’. People of Tulunadu consider Ashada month as bad time. To
drive away the troubles they face during this time they follow certain
rituals. Ajji Odisuvudu is one among them. This is specially found in
Kundapura region. As this ritual is conducted in the month of Sone,
it is also called as Svane festival. People believe that during this
month the Senior Bhootas or spirits will come and live in their front
door. Therefore for first five days of Sona sankramana they keep soni
kodi on the door step and offer puja to it. On fifth night along with
soni kudi, they also keep betel leaf, areca nut, and different types of
eatables as ‘ede’ (offering). They offer puja to it. Afterwards small
children will carry this Ede in their hands, and by saying ‘ajji odu,
ajji odu’ (grandmother run, run), they will run away from the house
without looking back and eat it. The next morning they decorate the
door step and by standing outside they will again drive away the ‘ajji’
symbolically.
 PEOPLE 203

Bhootaradhana (Spirit-worship): Though the words ‘God’ and

‘Daiva’ have same meaning in other parts of the state, in Tulunadu
each word symbolizes different concept. Here the daivas are the
worshipping deities placed next to god. They are recognized as Bhootas
or spirits. According to the people of Tulunadu Bhootas are not the
evil spirits as considered by people of other parts, they are ‘daiva’s or
‘truth’ (Reality); ‘People must believe them and worship them.
Otherwise they will be in deep trouble’.

Bhoothas are the departed souls of those persons who stood for
justice and morality, but were compelled to suffer in their life and
met with untimely death. There are various kinds of Spirits or
Bhoothas. Siri is the woman from upper class of the society while
Koragataniya is a man from lower strata of the society. Even animals
like pig and monkey, a bird like parrot has become bhoota. Not only
from Hindu community, but even a Muslim person called Ali
worshipped in the form of a bhoota. Puranic characters like
Raktheshwari, Ullalthi and Dhumavati are considered as parts of
mother goddesses. More than 300 Bhoothas are found here. Some are
natives and others are migrated one. As a religious ritual
Bhootaradhana is multifarious. Though it is a form of worship and art,
it also acts like social system. Various disputes are referred to the
Bhoota for arbitration. The advice or the verdict given by the spirit is
accepted by its followers. Hence it acts like judicial system. Even
treatments are given for some ailments, thereby acting as a sort of
medical system also. Certain type of sports events have originated on
account of Bhootaradhana.

The holy objects belonging to the Bhoota include mask made up

of metal, the sword, bell, etc. All these items along with ornaments
are called as Bhandara and kept separately in a special place on
wooden cot above the ground. These are taken outside only during
ritual time. In Gurikar’s house separate rooms are set apart for these
spirits. There are temples called as Bhootastanagunda. Most of these
spirits have annual propitiation named kolas. The Bhootakola with
various religious rituals is multisystematic. With singing and dancing,
it is also considered as a performing art.Dharmanema is the jatra
celebrated on special occasions as a part of Bhootaradhna.

Mari Aradhane: Mari is synonym for Kali. She is the local deity
said to cause certain epidemic diseases which affects people and
cattle. People believe that these diseases can be prevented by pleasing
204 UDUPI DISTRICT GAZETTEER

Mari with various rituals, on the basis of which Mari Aradhane has
originated. Mari temples are common in villages. Poojas and other
rituals are conducted in these temples on regular basis. In some
villages, Mari is driven away from the village once in a year. They
prepare a doll of Mari, offer puja to it and sacrifice animals (pranibali),
and then dispose it. In some places even during Bhootaradhana, the
practice of driving away Mari is also found. In Hejamadi and
Padubidre, during full moon day of Mayee month, on account of driving
away the Mari, the Goddas perform kangalu kunita (folk dance). The
dancers decorate their body- waist, shoulder and head with coconut
leaves, and wear tatra on their head. They paint their face and body
with black colour. Playing flute, Dolu and other instruments they visit
houses one by one, singing and dancing. People will give them rice
and money. The next day these dancers meet at a point where three
roads cross each other, and take off their costume and perform the
ritual Boolya here. Next day in the form of Ede they offer drinks and
meat to Mariamma and perform Kangulda puja and pray. In some areas
of Karkala taluk, the Nalikes or the Panars continue their festivities
from Balipadya to Tulasi Puja, and the dance they perform during
these days has the intention of driving away the Mari.

Holi Dance: Holi is the most important festival of Kudubis. For

five days they celebrate this festival by singing and dancing
(Holikunita). During these days their food would be strictly vegetarian.
The festivity starts with offering coconut to the Tulasi plant and
lighting lamp near it in their landlord’s house. The dance troupe
consists of men who wear sarees in kachche style, with white blouse.
Some of them wear pleated frock and red shawl also. They decorate
their headgear pataga with a long feather. Wearing bird feather on the
head is a symbol of pride for them. Groups of men with colourful
dresses playing the musical instrument Gummate dancing and playing
kolata will visit houses one by one, and receive kanike (presents) from
them. Sometimes stories from Ramayana and Mahabharata are
conveyed to the public in the form of traditional singing. On 5 th day
special puja is offered. They will spend that day at Bhudyanta’s or
Kolkar’s (Ganachari) house singing and dancing till midnight.
After removing the special dress and taking bath they will perform
puja as a symbol of service. As a part of the festival people go
for hunting together.
 PEOPLE 205

For the Kharvis of Kundapura region, Holi is the main festival.

At nine o’clock in the night the dancing troupes from all the regions
will assemble near Maankaali temple, and from there they will move
towards Kundeshwara temple singing and dancing. In this place some
will get possessed. The Uraitule (the person having the right to calm
down the possessed person) will chant mantra and the possessed
person will become normal. Then these people will proceed towards
Maankali temple. Afterwards they will return to their respective
houses. All along they will sing and dance. On second day they will
go to field and dance there. Here also some people will get possessed
and they will be calmed down as usual.

On the Third day, they will proceed towards Venkatramana temple

in the same manner. After returning to their place of stay, they have
to visit the house of the person who was chosen to conduct the annual
Holi ritual. They would dance and play kolata at his house. Here they
are provided with food and drink. The fourth day is the Holi hunnime.
In the evening people gather near Mahankali temple. Here the name
of the house, which takes the responsibility of conducting the Holi
festival next year, is announced. Then they will go to the Holi field
and make a large heap of firewood and other inflammable objects. The
Mukteshar will light the heap first then others will also join him. All
of them will dance around the fire. While returning back they will
visit Mahankali temple and Holi house, and dance there. The whole
ritual will continue upto 2-3 o’clock in the morning. At about 5 o’clock
five married women will place auspicious objects and kanike to the
areca nut tree placed in front of Holi house, and perform puja to it.
Then the areca nut tree will be carried by men and made to stand
in front of Kundeshwara temple. They will spread dry grass around
this tree and burn it. They dance around this fire. As the sun rises
in the sky, the remaining men and children will leave their houses
wearing new clothes and visit Kundeshwara temple. With dolu and
kolata they will march towards Mahankali temple in a procession. After
that they visit Uraitule’s house and perform dance there. They will be
provided with food and drinks. The Muktesar, Gumte people, and the
people who get possessed are honoured with new clothes and Veelya.
Then they will proceed towards Holi house. After the dancing
performance, the head of the family from Holi house would bring a
large plate containg Idlis and Sambar placed on his head. People will
eat idlis and rub their hand on his face and body. He is also fed with
idlis. After that, they will remove the dry coconut leaf from temporary
206 UDUPI DISTRICT GAZETTEER

shelter (chappara) constructed in front of the house, marking the end

of the festival. Next day morning they will play with colours. In the
afternoon they visit Tahshildar’s office, Police station, and
Venkatramana temple and honour the people there, by offering Veelya
to them. The procession with attractive tabloids, dance and music
starts from Maddugudde and proceeds towards main roads of the
village. The most beautiful tabloid will receive the prize. With
distribution of prize and panaka (a special drinks made for the occasion)
the Holi celebration ends. The troupe who bids highest price will get
special rights to perform dance and to collect money during Holi next
year. They pay the bid amount and distribute the remaining money
among themselves.

Agricultural Rituals: For an agriculturist, cultivation activity is

not only his livelihood, but a form of worship too. Therefore, he
considers agricultural activities equivalent with rituals and practices.
During Yugadi festival in the month of Suggi, people burn husk in their
field. This celebration is known as Aadoor festival. The farmer will
make three heaps containing different layers of grass and husk,
manure and grass, and burn it. Then along with bullocks he will start
Ploughing. On that day only short distance Ploughing is carried out.
The agriculturists from plane regions also follow this ritual almost in
the same manner. They call it as Honnaru. For them seed sowing is
the Seed Muhurtha (beginning). On the 10 th day of the Haggi month,
the head of the family will go to his field and put some seeds
symbolically on the soil. After that the actual cultivation work starts.
Even planting the seedlings is carried only on auspicious time. High
tide is the symbol of prosperity. Hence planting the seedling is done
when there is high tide in the river. That is called as Ganapati netti.
On that day they prepare naivedya of boiled grains, and distribute it.
In order to show his gratitude and love to the Bullocks which assist
him in the field work, the peasant will wash its body and apply oil to
it. He feeds them with boiled horse gram, ganji, grated coconut and
sesame(gingely) oil etc. He will place a bunch of paddy plants in front
of it. On the first attempt, he will take it back, not allowing it to eat.
This procedure is repeated for three times, and finally the half eaten
bunch of paddy plants is carried to the field and planted there. For
farmers koylu (harvesting) is also a holy work. He will bring the whole
bulk of the crop carrying it on his head, and then he will approach
his house after stepping on the lines drawn with holi powder (ash)
on the ground. A cot named Hadimancha is kept in the open space near
 PEOPLE 207

the house, tied to a pole. A dry coconut with a knife is placed under
the cot. Tender bamboo, nail and Ukke plants are tied to the legs of
the cot. While separating the grains they would sing in loud voice,
“Holyad ba, Holiappa, Holi Holi Holiapa”. It is the way of expecting
prosperity. In the end the head of the family will perform puja to the
holi rashi or the heap of paddy grains (Belli Minugu: page no. 29-34).

Keddasa: The peasants, who love and respect the mother earth,
celebrate this festival. They believe that during the month of February,
Mother Earth is in menstruation for three days. On fourth day after
taking bath she is purified. Hence during those days agriculturists
withhold all cultivation activities temporarily. First day fried rice, horse
gram, bengal gram mixed with oil is offered to the Earth mother. In
these days some people go for hunting. The Jains, Christians, Muslims
and other people also celebrate different festivals according to their
customs.

Kadiru Festival: This festival is also known as Puddar or New Rice

festival or Hosatu eating festival. The ritualistic tradition of bringing
new paddy plants from the field to the house is the main essence of
this festival. On the festival day, the house and its surroundings are
cleaned. The rice measuring items like Gerase, Kalasakukke, Balla etc.
are washed, purified and decorated with Rangoli. The day before the
festival a bunch of tender paddy plants (kadiru) brought from the field
is kept near the Tulasikatte. Along with it the mango, jackfruit and
bamboo leaves, Tumbe flowers and Undrae creepers are also placed.
The next morning, the head of the family after taking bath would offer
puja to the kadiru and he will carry them on his head and do
pradakshina (going around) to the tulsikatte. Then by uttering the
words like ‘poliyo poli, poli, poli’ he will approach the doorstep. His wife
will pour water on his feet and welcome him. Then he will keep the
kadiru on a small wooden stool (mane). All family members will pray
together for prosperity. Then the leaves, flowers and paddy grains are
tied together in small bunch. And these bunches are kept in different
places of the house, like prayer room, the Bhootas cot, and are tied
to the tables, chairs, well and also to the trees around the house like
Areca nut tree, Jackfruit tree etc. Then odd number of paddy grains
are taken out from the kadiru and mixed with the sweet dish or milk.
After offering agelu (prepared food items) to the ancestors, all family
members will have their food. On that day the rice (Pudvar rice)
prepared in the new pot specially brought by the potter. There is a
208 UDUPI DISTRICT GAZETTEER

ritual of offering food items and tambula spread on a banana leaf to

the kitchen fire by the head of the family and his wife. If marriage
is performed during that year, the new relatives are also invited for
the festival. If a new born baby is in the house annaprashana (feeding
rice for the first time) ritual is also conducted in this occasion. Only
vegetarian food is cooked.

Byaris also celebrate this festival. The son of the family will carry
the tender paddy plants on his head and bring it to the house and it
is placed in the centre of the house. Fish curry and payasam with
new rice is prepared on that day, but eating meat is prohibited.

Patt Mandi Soppu Kadpuna (Ten people cutting greens): In the

Inna village of Padubidri, fifty acres of land is kept aside for the grass
to grow. Cutting the greens (grass) is a holy ritual to the local people.
During rainy season in the month of Ashada, the farmers and the
Dalits after offering puja to Ashwata (Peepul tree) proceed towards local
deity temple singing paddanas and playing Dudi. By offering kanike to
the deity and they take the permission to cut the grass. For seven
days during day time the grass grown in the fields is cut down. It is
compulsory that these greens should be used only as manure to their
fields.

Rug-upakarma (Noola Hunnime) : For Kharvis, sea is the base

of their livelihood. As a token of gratitude, on full moon day of
Shravana month all of them will go to seashore and offer special dishes
prepared by them as naivedya to the sea. By lighting the lamps they
will conduct special pooja and perform Rugupakarma (thread ceremony)
to the sea and give up their holy threads to it. This tradition is also
found in other main castes like Brahmin, Vishwakarma and others.

Aati Month: Aati is synonym for Ashada. It extends from

Karkataka Sankramana (of July) to Simha Sankramana (of August).
During this month, in olden days people were facing difficulties
because of heavy rain, insect attack, scarcity of food etc. Even newly
wed couples were not allowed to live together in this month.

Based on this belief the bride is sent to her mother’s house,

which became a tradition thereafter. As people find themselves free
from agricultural work, they clean up their house and house articles,
thus driving away the Waste Mari from their house. During this month
 PEOPLE 209

poojas or any other special rituals are not conducted in temples or

in houses. As this month belongs to the departed souls, people offer
Ede or Aatida agelu to the family ancestors. The people of Nalke
community exhibit special dance known as Aatikalenja, which means
getting rid of bad omen of Aati month. On new moon day farmers would
collect leaves and branches of various plants like Kalli, Oti, Ichala,
Nekki etc and keep them in the centre of a bamboo stick and tie it
to the branch of Kasaraka tree, and keep it in the middle of their
field. They believe that this would caste off bad eyes which harms
their crop. All the family members carrying a plantain leaf with flower,
beetle leaf, areca nut, coin and earthen lamp on their head, go to
river side, put it in the water, thereby making it float on the surface
of the water.

Sona: Sona Sankranti is an important festival of Tulunadu. If Aati

is the prohibitory month, Sona is considered as auspicious month.
Therefore we find many festivals during this month. If Aatikalenja
appears in the month of Aati, Jogi or Jogi Purusha dance is the
specialty of Sona month. Especially people of Nalike caste along with
their children dress themselves with colourful dresses and ornaments,
playing the musical instrument tembare and dancing; they would visit
other people’s house, and receive Dana from them. When Jogi appears
in their door step dancing and singing, people will give him the Dana
items kept ready in a wooden tray near the Tulasikatte. The tray also
contains a pot filled with charcoal water, paddy and a lamp. Jogi will
sprinkle charcoal water on the ground, bless the dani or the people
of that house and move towards another house. All the temples which
were closed during Aati month will be opened on Sona Sankramana.
And the regular puja starts.

Navaratri: In Tulunadu, the custom of exhibiting dolls for public

view is not found. But, Durgapuja and jatras are conducted in various
temples. In some places Sahityotsava and Sangeetotsava are held with
public participation. For Navarathri, the Yakshagana troupes exhibits
special shows. People paint their body like tigers and cheetas, imitate
animal behaviours and dance on the roads. The best dancing troupe will
receive prize in the form of money from pubic. Some people will put
makeup and dress like ladies, or as Kodangis, milk man, hunter with
gun, lion, bear etc. This is the road side entertainment mostly found
(even during Deepavali festivals also) in Mangalore and Udupi towns.
210 UDUPI DISTRICT GAZETTEER

As there are festivals common to all communities, some caste’s

special festivals are also found in this region. For example Chitpavan
women perform Haratalika Vratha on day before Ganesh festival.
Throughout the day they will fast and perform puja to Shiva. This
ritual is quiet diffe rent from Go wri fe stival found in other
communities. Boddana or Marige Puja is another form of worship
performed collectively by these women. They keep a Jogeshwari idol
in an earthen pot (marige) and sitting around the idol, they will
chant Kaahenas (mantras). This ritual is also called as Dadhutsava.
They offer turmeric, saffron, milk and curd to Jogeshwari. The women
who participate in this puja must follow certain rules regarding the
total number of participants, their dress and ornaments. In Rangane
named Vrata, early morning people will go out and visit five houses,
perform puja to their front door, and they will roll one coconut inside
these houses. The whole act is performed without uttering a single
word, maintaing silence throughout. The original Marati cultural
influence can be seen in these Chitpavans ’ rituals. (For more
information refer: Manisha: 2000-2001)

Christians celebrate festivals according to various occasions.

Among these some are universal, others influenced by regional
culture. For example Monthi festival. People all over the world
celebrate December 25 th as Christa Jayanthi. Even in this district
Christians prepare varieties of food items, invite their friends and
relatives, take meals together, exchange greetings, and decorate
Christmas tree, some dress like Santa Claus. Good Friday, and Easter
or Paska is also celebrated.

Monty Festival: The Monty habba (Harvest) of Christians is

similar to Kadiru or Huttari habba of Hindus. The birthday of Mother
Mary is celebrated as Worship of Mother Nature. All family members
get together during this festival. The paddy grains brought from the
Church is cooked and mixed with the payasam. This sweet dish is
served to all by the head of the family. Whole family will sit together
and take vegetarian meals in plantain leaf. This festival is also known
as Koralu habba.

The Muslims of the district follow the practice of celebrating

Muharram Sapher, Rabbil Avval, Rajab, Ramzaan, Bakrid. Id-Mal-
Zwaraha. Bakrid is celebrated during Haj. Id-Milad is celebrated as
the birthday of Prophet Muhammed. On account of Ramzan (Id-ul-Fitr)
 PEOPLE 211

fasting, prayer, giving charity to the poor etc are conducted according
to the tradition.

Mahamastakabhisheka: In Tulunadu there are three statues of

Bahubali at three different places i.e. in Karkala; Venur and
Dharmasthala, (Dakshina Kannada district) Mahamastakabhisheka is
the special ritual followed by Jains. This is celebrated once in 12
years. Adi Thirthankara Vrushabhadeva is the first person to attain
salvation after acquiring Keval Jnyana. His son is Bahubali. Jains offer
special pujas to Bahubali. As Bahubali is not a Theertankara,
Panchakalyanotsava cannot be held. But once in 12 years
Mahamastakabhisheka is celebrated in grand manner. Description of
first Mahamastakabhisheka of Bahubali of Karkala held during 1432
is described by a poet named Chadura Chandrama. The statue of
Bahubali was bathed with 1008 pots of holy water, sugarcane juice,
jaggery-sugar, kalkachurna, ghee, cow milk, creamed curd etc. The
first Mahamajjana of Venoor Bahubali was held in the year 1603 and
that of Dharmasthala Bahubali on 1982. When turmeric, Kashaya,
sandalwood paste, milk etc is poured on the holy statue it appears
multicoloured and viewers experience special delight.

Food Specialities: The most common food of coastal region is rice.

The sea shore weather allows them to eat rice in boiled form. They
prepare gruel with boiled rice (ganji/ambli). In olden days gruel was
the main food. Even now many of them take it in the morning.
Coconut oil is the main ingredient used in the cooking. Fish is the
main food of this region. Kori roti, Koripundi, Korikalipu, Meenkaipu is
the food varieties of those who are non-vegetarians.

Daily food consists of red boiled rice and sambar. Only during
festivals special dishes are prepared. For Nagarapanchami parched
rice panchakajjaya, tambittu, haalubayee, kesu patrode, for
Krishnasthami gundittu (sweet laddu), besan laddu, til laddu,
kodubale, kaara kaddi, chakkuli, for Gowri-Ganesh festival Modaka,
appa, karikadabu, kajjaya, Iradye (sweet kadabu prepared on turmeric
leaf), for Navarathri gudaanna, for Balipadya sihiguliyappa, biliyappa,
ereyappa, atirasa, moode, for Yugadi daalitove (Gauda Saraswat
specialty) etc are prepared.

Bajilsajjige (puffed rice and rava), Pojil dosa (food item prepared
out of rice milk, rice, jaggery and coconut), Sweet potato or cucumber
212 UDUPI DISTRICT GAZETTEER

payasa are the additional items prepared during special occasions.

Hayagreeva, muskode, gojjambode, gatti baje are the items prepared
during annual shraddha. Udupi having special place in Hotel Industry,
is also famous for its food varieties. Brahmins prepare traditional meals
with six flavours (Shadrasaanna).

Different communities have their own specialties. For example,

Kattumandige is one of the main sweet dishes of Jains. Undulaga,
Peradye, Manaar, Hathpeganji, Ragimanni, Akkimanni, Appihuli
(Halubhave) etc are special food varieties of some communities.
Similarly, the Brahmins follow the practice of preparing gotu saaru,
sammanda undluga, dvadashi ganji etc. Patrode, Kottekadabu, Obbattu,
Panchakajjaya etc are the common items during festival time. For
VataSavitri Vratha Chitpavanas prepare Umbara with Jackfruit.

During Ashtami festival most of the food items are prepared using
leaves of different plants. Udarige is prepared in Hongara leaves, Mude
is prepared in Mundevu leaves, and Gunda is prepared in jackfruit
leaves. During annual shraddha Myalas prepare tender banana curry
(balekai pallya). They offer chicken curry, dose and alcohol as Ede to
their god.

The Byaris prepare special rice mixed with dry grapes, cashew
nuts and coloured kushka in scented water (panneeru). Special Ghee
rices like Pulavo, Mitta, sweet items like Bhadsha, dam biriyani,
mogalayee etc are prepared during Id-milad and other festivals. During
Ramzan month 2-3 types of rice rotis, fish items like Cuttubarte kari,
molavu kari, beltekari, paccakari etc are prepared. The fish curries
prepared by Byaris are famous for its variety and taste. The people
of this district use leaves of certain plants, and prepare Kashayas as
traditional medicines. They believe that eating chagate and kadukesu
leaves, the seeds of adkabhare is good for health. They say that the
kashaya prepared from the bark of Hale tree during Aati month has
the power of curing all diseases (Sarvaroga Nirodhaka Shakti). Hence
on new moon day of Aati month, early moring people without wearing
any cloth go to forest collect the pieces of bark of Hale tree, after
coming home they will mix it with ginger, and pepper, crush it nicely
then extract juice and drink. On new moon day Ranes prepare
kashaya by boiling water with crushed mustard, garlic, oma, aatibark,
and cashew nut. Kesu and Harive leaf curry is a must for them.
Preparing and taking non-vegetarian food is prohibited during
 PEOPLE 213

Nagarapanchami. Even they throw away the utensils used for

preparing fish items. Kudubi’s use the flesh of hunted animals in
preparing curry. But killing pet animals like hen, sheep or pig for food
is prohibited. Therefore pranibali (animal sacrifice) is not found in this
community.

Dress and Ornaments: The traditional dress of Kudubi woman

consists of small sari reaching up to the knee with one end covering
the bosom with a knot on the right side (Gentikattu). Usually they wear
yellow, red and green check saris. In olden days Mendale (blouse) was
not allowed. A girl could wear blouse only on her wedding day. Since
their Kuladevata (community deity) is wearing the blouse, the
common people were prohibited from wearing it. In 1969 a case was
filed in Kundapura court against a kudubi girl wearing blouse. However
the girl won the case and it was considered as historical event (Belli
Minugu: page no: 110). But nowadays Kudubi women wear blouse.

During holi festival, Kudubi men wear special holi dress with
turban on their head decorated with flowers and bird feathers. Up to
five days they will wear the same costume. On full moon day by
ending the kolata, the festival ends. In Gauda Saraswats community
the bride wear sari in kachche style. Her pallu is tied around her waist.
As a symbol of girlhood, she would wear decorated white cloth covering
her bosom, which is called as aad varala or khol. On her forehead half
moon shaped tilak is placed. The kashithali or mangalasutra with big
corals and gold beads is the identification mark of Gauda Sarasawat
married women.

Some of the traditional ornaments worn by women of this district

are Ole or golden bendole (ear studs), bugudi (upper lobe ear
ornament), koppu, chintaka, panne sara (head chain), nattu or mooguti
(nose rings), daabu (waist band), different types of necklaces, addige,
pagade, and kalungura (foot ring). The Brahmin bride’s ornaments were
rakate, adda kedage, jadegonde and mallige mugutina male for the head,
trasubale and murugina bale (bangles) for the hands, dore and chalaki,
gini ole with tang sarapali for the ears, padaga, pajani for ankles. Along
with ear studs, wearing nose ring (mooguti) is compulsory. The bride
who has not pierced her nose is considered as unfit for Kanyadhana.
The bridegroom wears onti (ear ornament). Vishwakarma women wear
ornaments with special designs. They are kottambari sara (coriander
chain), tarakaari sara (vegetable chain) and chakra sara. With regional
214 UDUPI DISTRICT GAZETTEER

influence, the catholic married women have started wearing

mangalasutra with black beads and putting bindi on their forehead.
Kudubis use abbalige flowers for many occasions. But unmarried men
and women are prohibited from using this flower. The mother will tie
the karimani around the neck of her daughter, put kalungura(toering)
to her toe when the daughter attains the age of 6-7 years. Later during
marriage, the bridegroom’s family brings the karimani which is tied
around the neck of the bride. The bridegroom’s traditional costume
consists of dhoti (in kachche style), turban and a red shawl. His
ornaments are basinga (for the forehead), bangle, finger ring, urigejje
(for the feet) gijjimalk or gejjetike (for the neck), hitlakai chain, gali
onti (ear ornament).

House Models: As in Dakshina Kannada, in Udupi district also

we find mud houses and guttu houses. Independent houses or small
hamlets consisting of several houses are found in the district. The
village houses are usually constructed in the fields or near the fields
to help the people to concentrate on agriculture. Dwelling houses are
constructed to suit the climatic conditions of the area. The common
feature of this area is the thatched huts so constructed to ward off
the excessive rain water falling on the roof. There will be sufficient
open space around the house. The centre courtyard (kana) with
metikamba (a small pillar) is always kept clean. Tulasikatte and a well
can be seen on either side of the house. Most of the houses are
surrounded by compound wall built by stones or mud.

Usually mud is used to erect walls. In olden days people used

to prepare this mud in a traditional way. If water content is less in
the mud, it will dry up soon and break. Hence they add sufficient
quantity of water to the mud collected for the house construction, and
mix it with their feet and keep it aside for a week to ferment. Then
they will mix small pieces of muli grass (dry grass) to the mud, and
start constructing the walls with mud balls. At a time they will build
the wall approximately to a length of four and half feet, and leave it
for 2 days to dry. Then they apply pressure on the wall with polimane
to make it strong. Later houses were constructed using laterite bricks
and wet bricks. Though the brick houses look nice, they cannot
withstand the climatic conditions.

For strength and security purpose, the houses are built on an

elevated platform (panchanga), which would be 2-3 feet high. Usually
stones or laterite bricks are used for the construction of this platform.
 PEOPLE 215

The poor people’s houses have thatched roofs. Others have Mangalore
tiled roofings.

Guttu House: The rich people or the well-to-do people of coastal

region live in spacious houses. These resemble the vade of North
Karnataka, or the multi storied houses of Gowdas of old Mysore region.
With artistic architecture these houses are sometimes called as
mahamane (big house) or aramane (palace). They are storied structures
with hill or forest in the background. On the front side there will be
lower plane space or their own fields. (So that they can watch the
agricultural activities from the house itself.) The front door will be
facing North or East. The well is in South or West side of the house.
Kana, Kottige (cattle shed) and backyard surrounded by compound
wall. As soon as we enter the house beautifully carved large pillars,
elevated verandah, decorated doors and windows attract our eyes.
Some houses have small verandahs on either side. Central part of the
house called as chowki. Here the furniture, table and chairs are
arranged for the guests. After crossing the chowki there is an elevated
verandah. Inside there is block with living room (padasale), cooking,
dining (bhojan shale) and other rooms. From kitchen there is access
to bathroom and well. If you go out from western door, there will be
open space with store room. In the corner of the open space grass
and firewood are stocked. Cow shed is in the backyard. The whole
structure is surrounded by a compound wall. There are small doors
for the cattle’s to go out. There are staircases inside the house. On
the first floor store rooms and other rooms are there. (Hallimane: page
nos: 12-13, 26, 29-30)

Child Birth: Tulunadu people usually follow ritual impurity for

certain days during birth, puberty and death. They follow several
purification practices during these days. Barbers, Washer men
(Madivalas) and Purohit are given importance in performing these
customs. These customs have regional differences. Some of the them
are mentioned here below:

During child birth Kudubi’s observe 6 days of sutaka or impurity

(now they have extended it to 11 days). On sixth day ladies conduct
shati samskara. On this occasion Pugudu dance is performed. On 7 th
day friends and relatives are invited for special meal. This occasion
is called as daval. On 9th or 11th day naming ceremony is held. After
40 days the new born baby and mother are taken to the village temple
216 UDUPI DISTRICT GAZETTEER

and get purified there. If male child is born bengal gram cooked with
sugar is distributed. If female child is born horse gram cooked with
sugar is distributed.

People who follow Vedic tradition place the mother and the child
in a separate room for ten days. Those who come in contact with them
physically should take bath and enter the house. On 11 th day the
house is purified with panchagavya. The washer woman will wash their
clothes. Purohit will conduct punyaha. During the puja both husband
and wife will sit together. On 7 th day of the child birth, sesame dosa
and milk is kept in the place where the child is born. Even child and
mother are made to sleep in this particular place because people
believe that vidi will come there to write the forecast on the forehead
of the child. (Janapada: 1992).

Generally, the Jains of Tulunadu celebrate the naming ceremony

on the 16th day of the child birth. The Jain priest (Indras) will conduct
cradle puja, homa Havanas etc. And after that, he will put the child
in the cradle. A silver coin is placed in child’s hand. The married
women (mutaideyaru) after uttering child’s name in its ear sing the
Lullabies. The Gowda communities follow sutaka for 16 days after the
child birth. During these days offering pujas in the temple or any
other celebrations are prohibited. The washer woman (Madivalti) gives
bath to the child and mother on 7 th day, the holy water (teertha)
brought from the temple is sprinkled in the the house and on family
members, thus the purification is done. On 16 th day the tottilu shastra
(putting the child in the cradle) is performed. All the family members
take bath on that day. Elder woman of the family after putting new
clothes to the child will sit below the nellaki, the holy place in the
house, and feed the child with nicely cooked rice mixed with curd.
Other members of the family also feed the child. Then the child is
placed in the cradle facing its head to the East direction, and the
naming ceremony is performed. On 40 th day the mother will visit
temple and offer puja there. After doing Ganga puja, women will bring
water and keep it under the nellakki. Mother of the child takes the
blessings of the family deity and elders of the family. After finishing
all these rituals, women from parents-in-laws house will come and
take the mother and child along with them. On the door step of the
in-law’s house water mixed with saffron is taken around the mother
and child to remove bad eye. The grandmother and the grandfather
will carry the child and put it in the cradle. After this the mother
will ask for their blessings.
 PEOPLE 217

During the naming ceremony, the Koragas bathe both the mother
and the child in the evening make them wear new clothes, and put
kajal to their eyes. After that they offer manja to God. That means,
on a plantain leaf they put betel leaves, areca nut and coconut, and
keep it in front of the stone which they consider as their deity outside
the house. After breaking the coconut, one half of it is brought inside.
After that, the men and the children of other sub caste will call the
child with its new name. Then the child is put in the cradle. The
naming ceremony is attended by relatives and caste Gurikar. The new
born child is given bath, wrapped in a cloth and is made to sleep on
a dried areca nut leaf or on the leaf of Mucchire tree. On 7th day, the
washer woman will put waist band (ududara) to the child.

In Muslim community when the child is born, after cutting its

umbilical cord and cleaning its body, one of the elders of the family
utter azan in its right ear, and ikaamat hymns in its left ear. The
child’s name is also uttered three times. On 7 th or 15 th day of the
child’s birth akika or the hair cutting ritual and tottilu shastra (putting
child in the cradle) is conducted. After applying oil to child’s hair, a
person will cut the hair and put it on a plantain leaf. Then the mother
will put some money on that plantain leaf from child’s hand. This
money is given to the person who has cut the hair. The plantain leaf
along with hair is either tied to a coconut tree or thrown into the
sea. On that day well to do families will give non vegetarian meals
to their relatives. On 40 th day, the mother of the child is given
customary bath and sent her from parents house to in-laws house.
Sunnat is one of the important rituals of Muslims. The child is placed
on the lap of his maternal uncle who is sitting on a rice mudi. By
singing salat loudly, a professional will do the Khatna action. After the
wound is healed the child is taken to the mosque on Friday. This is
celebrated as special occasion. (For details refer: Siri: Page no. 432).

Puberty Rites: In Havyak Hebbar community of Kundapura region,

when a girl attains puberty she is kept in a separate room. She cannot
take bath for three days. She is given sweet dishes like chigali laddu
prepared by five mutaides (married women). Every morning she is
dressed like a bride with new costume, flowers and ornaments. A
circle is drawn on the wall with mud. After dipping both palms of the
hands in the oil and turmeric, it is pressed on the wall in three
different places, one in the centre of the circle, and other two on
upper and lower side of the circle. Sesame seeds, red rice (akshate)
218 UDUPI DISTRICT GAZETTEER

and saffron is smeared on this figure. Sometimes on 4 th day even

fingers are drawn with haralele. This is called as chattu writing. In
earlier days as girls are married before attaining puberty, the Prasta
shastra (Naptuals) used to be held on 5th day itself (Janapada: 1992).

In Okkaliga or Gowda community, the girl who attained sexual

maturity is made to sit in the courtyard facing east direction. Then
oil is applied on her head and feet from garike grass, and water is
poured on her head. After changing the dress, she is made to sit in
the front portion of the house or in the cow shed. On the 3 rd day the
washer woman (madivalti) will give bath to the girl and perform the
purification ritual. The house is purified with water and punyarchane
is performed. Then she will carry a pot of water with spatula on her
head and bring it home and keep it below the nellakki. This ritual
should be conducted on 3rd day or on 12th day. During these days she
cannot participate in any kind of household work. On 16 th day she is
decorated with new clothes and ornaments. She is made to sit on a
swing or below nellakki. Her parents, relatives, friends all will gather
there and they will put akshate (raw rice mixed turmeric and saffron)
on her head and give her gifts. She will touch their feet and ask for
blessing. A special meal (outana) is served on that day.

Meras consider the girl who attains puberty and starts

menstruating as ‘thorn pricked person’. In Malekudiyas the girl is made
to sit on 3 unhusked coconuts and with oil and saffron water she is
purified. Later one of the coconut is planted in the garden, which they
consider as auspicious. For three days she is kept in the cowshed
away from others. On 12th day sese is conducted and special meal is
served to the relatives. In Hasala community, the girl is made to sit
in front of a coconut tree. They decorate her hair with coconut
flowers, apply kajal to her eyes, and given arasina-kumkuma (turmeric
and saffron). After sitting for five days outside, she will take bath and
enter the house.

Among Vishwakarmas, the girl is made to sit in a separate room

for four days. On the 5th day, she is given bath by mutaides (married
women). Wearing new clothes, the girl will water plants like coconut
tree, Jack fruit tree etc and bow in front of them. Then she will come
to the kitchen and bow in front of utensils. After taking food, her
maternal uncle will take her to his house. There she is served with
various special items. After staying there for seven days she will
 PEOPLE 219

return to her home. This was the old custom named as ‘bride’s
marriage’. Now the system has changed.

Among Muslim community the girl is not allowed to go outside for

seven days. On 7 th day she is given bath. She will wear new cloth
and ornaments. On that day special meal is served to the relatives.

Seemantha: It is customary that the pregnant woman has her

first delivery in her mother’s house. Before sending her to her
mother’s house, Seemantha or Bayake Shastra is performed in her
husband’s house. This practice differs from caste to caste. For example
in Koragas the bayake shastra is held during 7 th month of first
pregnancy. On that day she is decorated and made to sit facing the
east direction and served with kajjayaas on a plantain leaf (after eating
she will take the leftovers to her mother’s house). The special items
of food like boiled eggs, drumstick leaf curry and fish curry are
prepared. After taking special meal, when she is ready to leave half
kgs of pepper, cinnamon and garlic (tatayi munchi) are poured into her
sari pallu. After that she has to proceed towards her mother’s house
straight away without turning back.

In Shaliyas during 7 th month of the pregnancy pulikudi is

performed. On that day her husband will plant a tamarind branch in
the tulsikatte and fix one iron ring to it. The pregnant woman is made
to sit in front of it. One lighted earthen lamp (hanate) and a glass of
milk is kept in front of her. Elderly women will feed her milk. Then
a small boy will sit with her. Varied sweets are served to her.

Marriage: To understand the regional and cultural identity of the

Tulu Nadu the marriage rituals of different communities is to be
studied. As in other places, people of this region also consider marriage
as one of the auspicious ritual and prominent stage of one’s life cycle.
Accordingly several symbolic prosperity rituals, different beliefs,
prohibitions can be seen in the variety of customs related with
marriage. With this background, some of the traditions of marriages
occurring in this district are explained here. In olden days, as per
the custom of a community, the traditional marriages were held for
7 days; each day there would be separate shastra. Nowadays all
shastras together are performed on a single day. However, even now
starting with Veelya and ending with Prasta the different rituals and
celebrations extend up to one month, and the important rituals takes
at least three days to finish.
220 UDUPI DISTRICT GAZETTEER

Among the communities that follow Aliya santana system, the

maternal uncle of both sides (bride and bridegroom) will take charge
of all works related with marriage. Here the acceptance and
participation of Gurikar, the head of community, is also important.
After carefully scrutinizing the particulars about the bali, ancestry etc,
the marriage proposal is accepted and seeking the blessings of the
family deity is followed. After finalizing the marriage other works are
carried. Veelya shastra (betel leaf ceremony) is held. Barber, washer
man and men who play traditional musical instrument (Vadya) are
called. Normally marriage takes place in bride’s house. Now a days
it is performed in city Kalyana Mantapas. After finishing certain formal
rituals in both bride and bridegrooms houses, they come to the place
of marriage and he dhare shastra is held. With the exception of few
differences, the main traditional ceremonies of different castes of
coastal district are almost same. Certain examples of traditional
marriage of this region are given below.

Among Padmashali after engagement ceremony (nischitartha) itself,

the girl (bride) belongs to boy’s (bridegroom) family. There after she
is restricted from going to her mother’s house like before. In Kusalu
caste the bride’s maternal uncle (mava) will hold umbrella and hand
fan in his hand and stand besides the bridegroom throughout the
marriage ceremony. Hence he is called as Chatrigar. He gets special
respect like the bridegroom. In olden days the bride is carried on the
shoulder by her brother or maternal uncle to her husband’s house.
On maruvali day the bride will serve special meals to her husband and
brother in law, and put ghee on their head. The mother-in-law will
serve milk to her son-in-law during sammanadoota. In Hasla caste,
the marriage ceremony is used to perform under the guidance of caste
gurikar, who also ties the karimani to the bride’s neck (Darshan: 1982-
83: page nos: 98-100).

Among Bunts, after fixing bride, bridegroom and the dowry

amount, the bride’s father and maternal uncle visit the boy’s house
for nishcaya shastra. Here the boy is given the advance amount of the
dowry, which is handed over to his uncle by him. On the same day
the marriage date is finalized. As matriarchal family system is found
in Bunts, the girl/bride is not given as dana to the husband’s family,
hence the karimanee is to be put around the neck of the bride, before
the muhurta (auspicious moment) by any elderly woman form bride’s
side. They do not the follow the rule of giving the daughter as gift
hence Kanyadhana is not performed. Therefore Purohit don’t participate
 PEOPLE 221

in the ceremony. The washer man has importance here. He pours milk
on bride’s head. The bride and bridegroom will stand near the
muhuratha pillar, touch each other’s feet, after that they will touch the
earth three times which symbolizes that in front of Mother Earth they
got married. But recently certain changes have occurred in this
tradition.

Among Mogaveers, engagement ceremony is performed in bride’s

house. With Gurikar’s permission. Bridegroom’s sisters will decorate
the bride with ornaments and clothes. Two elders from both bride and
bridegroom’s side wearing mundasu (turban) on their head, stand
facing each other, their hand joined together finalize the marriage
proposal. Same day the girl will wear kalungura or the feet ring. The
sese rice brought from the bride’s house in a plantain leaf is kept in
a pot in front of the bridegroom and arti is performed to him. Then
the boy will wear rings on his hands and feet. This signifies the
marriage as half completed.

On the marriage day, water is collected from the well and the
bridegroom is given bath (bal meesuvudu). The bride is brought from
her house and bridegroom’s sisters will give her ornaments and
clothes. The bangle woman (balegarti) will put dhare bale (auspicious
bangles) on her wrist. After that the bride will wash the feet of the
bridegroom, both will stand facing each other and exchange garlands.
This is followed by dhare (pouring milk and water) and tying karimani
around bride’s neck. When mother and sister of the bride give money
to the bridegroom (mayidikku) he will bow in front of them and ask
for blessings. On the marriage day itself the prasta shastra (first night)
is held. During the jatra of Kotilingeshwara of Koteshwara, the newly
married couple will visit the temple early morning, take teerthasnana
(holy bath) there and bring home sugarcane from there.

Among the Brahmin community, the marriage rites starts with

naandi. Once the naandi (praying and inviting bride’s and bridegroom’s
forefathers) is performed any sutaka (impurity) occurs thereafter will
not affect the marriage. On the marriage day both bride and
bridegroom will sit in front of the home deity in their respective home
and putting arisina-enne (turmeric and oil) on them is performed. After
that they are decorated with traditional costumes and ornaments.

When the dibbana (marriage party) arrives with bridegroom and

his family, his sisters carrying kalasha kannadi (water pot with mirror),
222 UDUPI DISTRICT GAZETTEER

they are welcomed by kadalaarati with due respect. Food is served to

them. Then with the purohit’s guidance the fathers of both boy and
the girl do the ritual of breaking the gothras, which means the bride
will made to join her future husband’s gothras. After that the bride’s
father will wash the feet of the bridegroom, and the mother will serve
him milk. Holy fire is brought to the mantap. After Kashi yatre, the
maternal uncle will bring the bride. Antarpata is held between the
bride and bridegroom, the strewing of grains of reddened rice (akshate)
by the couple on each other’s head performed, mangalyadharane (tying
the mangalasutra), dhare (the pouring of milk into the joined hands of
the couple by parents), saptapadi (couples taking seven steps together
around the sacred fire), Arundathi darshan (looking at Arundathi star),
nagavalli (couples searching finger ring in the vessel containing
coloured water) etc are performed. After taking meals, the bride is
taken to her parents-in-laws place and a holy act of ‘entering the
bridegrooms residence’, stopping at the doorstep, and house warming
ceremony is performed which signifies the end of the wedding
ceremony.

Among Ranes, after the marriage proposal is accepted by both side,

the people from boy’s side along with their Gurikar, visits girl’s side
Gurikar in his house. He will arrange caste meeting in the temple.
In the presence of caste leaders, the marriage is fixed with

Boys side people giving ring to girls side people. On the auspicious
day the barber of their own caste would come and do the shaving of
the bridegroom. Raw rice, one rupee, a bunch of betel leaves, one
areca nut, all placed on a plantain leaf is given to the barber in the
manner of honouring him. When the marriage party arrives, the bride
is kept ready with all ornaments. Her brother will bring her from God’s
room to the marriage pendal. The caste Purohit is bathed by caste
people, given new clothes and they will put janivara (holy thread) on
their body. This Purohit will pour milk on the head of the couple.
Next day marushastra is conducted.

Among Meras the marriage rites concludes within a day. The

bridegroom’s family will come to the bride’s house in the evening, the
next day early morning dhare is performed, after serving meals the
bride is taken to her parent-in-laws house, with this marriage ends.
When the boy’s family with relatives and friends, arrives at the door
step of girls house, they are welcomed by strewing of few coloured
 PEOPLE 223

rice grains on their head, and served with drinks. After that the girl
is made to sit near the Tulasikatte. Five pots of water are kept in
front of her. The mouths of the pots are decorated with mango and
jackfruit leaves. One person from boy’s side will pour water from the
pot on the girls head, followed by other persons from girl’s side. After
that she is given bath. The boy’s relatives will comb her hair and
decorate it with flowers. And then she is made to wear the sari
brought by them. In side the house the girl and boy is made to sit
on a small wooden stool (mane) in front of which rangoli is drawn.
Then the different rites of marriage like sese, mangalyadharane and
dhare follow. Water is poured by girls parents on the hands of the
couple from a pot on the mouth of which a coconut is held.

In earlier days marriage within the family was allowed among

Kudubis. In such situation, the boy’s mother used to go to the girl’s
house with marriage proposal. If the alliance is from outside the
family, the boy’s father, uncle and Budyonta of that place and other
two persons will go to girl’s house with marriage proposal. Here the
boy’s mother will not accompany them. If the proposal is accepted by
both parties, and the date of marriage is fixed, a person is selected
as raybari, under whose guidance the marriage ceremony takes place.
The day before the marriage, the barber will come and do the hair
cutting of the bridegroom. After that the bridegroom is given oil bath.
In the evening the Raybari, boy’s father, budyonth and other two
persons together will go to girls house and give them five saris,
katkarimani, betel leaf and areca nut, lime, ear studs, comb, flower,
saffron etc. The next morning katkarimani is tied around the neck
of the decorated bride. Then the boy’s father standing outside the
door step will break the bangles of the bride, and take out one hair
strand from her head, and he will tear one betel leaf. After this the
bride will blow out the lamp placed on the door step. Then, she will
cross the threshold and come out of her mother’s house.

When girl’s party comes near boy’s house, they are traditionally
welcomed. The bridegroom with traditional costume will come forward
stepping on the new cloth spread on the floor by the Madival, and by
holding the hands of the bride, bring her to the Balemantapa, where
the marriage rites are conducted. The bridegroom is made to sit on
rice mudi (bundle of rice) and the bride is made to sit on paddy mudi
(bundle of paddy). The bridegroom’s parents will wash the feet of the
couples, and then they will exchange kankanas (bangles). While the
224 UDUPI DISTRICT GAZETTEER

couple sits holding their hands, a thread is wound starting from toe
to head of the bridegrooms, and from head to toe of the bride. After
receiving permission from Raybari and relatives, the bridegroom’s
father will pour water in the form of dhare on bride’s head and accept
her as his daughter-in-law. There is no custom of bride’s parents
pouring milk and water in the form of dhare in this caste. Marriage
is followed by marusese and sammanada oota. During marusese fun
games like couples searching finger ring in the vessel containg water,
or catching kane f ish takes place. After performing rituals like
sprinkling suttakki in vandaru kambala gadde (field where kambala is
conducted) by the couples, and the bridegroom stepping on gori, the
prasta shastra is held (Belliminugu: Page nos: 109-112)

Among Jains, starting from placing attikombe and offering puja to

it, traditional rituals like talibandi, torana muhurta, dhare, homa, nagabali
etc are held. On account of nagabali shastra, the bride and
bridegroom after taking mangala snana (holy bath) would visit basadi
and offer puja there. Then they will come back to the lagna mantapa
(place of marriage). Jain Purohit (Indra) will draw mandala and lotus
with eight petals on the floor, and decorate it with saptadhanya (seven
types of grains), dharbe (holy grass), pancharatna (five gems) and other
things. Bride’s mother will offer puja to astadikpalakas, takshak, cakri,
ananta, vasuki and other nagadevathas and pray for progeny and
prosperity. On the southern side of the marriage pandal bride’s gothras
and sutra are written, and on the northern side of the pandal
bridegroom’s gotra and sutra are written. As per bride’s wish the
bridegroom will put sambanda male (garland) to her neck and lead
her to his vamshagotra holding her hands. This not only symbolizes
the entry of bride into bridegroom’s family but also the acceptance of
Nagaradhana by Jains.

Among the Muslims the people from boy’s side express their
acceptance of marriage proposal by giving Jasmine flowers to the girl.
Then both sides will offer duva (prayer). On the previous night of the
marriage, the bride is given holy bath, and she is decorated with
white sari. Then the mehandi ceremony is held. The maternal uncle
will apply mehendi on the hands of the bride first, and then others
will follow accompanied by singing shobane. In the morning, both bride
and bridegroom are given bath by mutaides (married women) from dhare
water. The proceedings like giving mehr to the bride, taking consent
of both bride and bridegroom, recording their acceptance in the Duftar
 PEOPLE 225

(rigester) with witness signature follows there after. In Byari

community, if the bride is approved ring giving ceremony is held.
Engagement is called as kuri. Day before the marriage by singing
mayilanji paatt, the mehandi ceremony takes place. On marriage day,
sandal paste mixed with turmeric and coconut milk is applied on
bride’s body. After taking bath she is decorated with white sari, blouse,
ornaments and jasmine flowers. As the bride and bridegroom are not
allowed to see each others face before marriage, the bride is made
to sit in a decorated room. The boy’s relatives will come and see her
through transparent screen. Marriage ceremony takes place in
bridegroom’s house only. The girl’s father and the boy will stand
together holding their hands and exchange words of giving the
daughter in marriage and taking her as wife in marriage respectively.
After this, the bride is decorated with traditional costume and
ornaments by bridegroom’s sisters. Then the bridegroom will enter the
room, putting his right leg first, garland the bride or he will put gold
chain to her neck.

Kayidaprasta or Making ‘Nayari’: Among Nayari caste, once in

4-5 years, mass marriages of five youths are held at a time. Unity of
the community and money savings is the intentions behind this
system. Kaidaprasata or nayari is an elaborate ceremony held before
marriage in bridegroom’s house, performed by nayari gurus or
Brahmin Purohit from community deity temple, in a garadi (temple).
Fixing marriage date, haircutting, giving bath to the bridegrooms from
water pots by elderly women, guru playing bandikolu, and tying hair
(juttu kattuvudu) by giving bow and arrow and etc are performed
during this occasion. After finishing these rituals, Brahmin guru will
put holy thread (janivara) to bridegroom, and then flower puja and
lifting the sword is performed in front of goddess. The elderly persons
of the community bless these boys as ‘nayari’. In the end while
returning, they will perform kadabu (rice dish) fight on the roadside.
Then they will put janivara into the pond of a temple and take bath.
On the way back, mother will take a vessel contain water mixed with
saffron around the bridegrooms, thus removing any bad eyes (Drusti
parihara). In the end these nayari youths will discard their dresses
and bow and arrow and offer puja. On the same day or on next day
the marriage ceremony is held. In olden days the entire procedure
used to take place for five days, nowadays it is held in a single day
(For Details : Udupi Jilleya Nayari Janangada paricaya).
226 UDUPI DISTRICT GAZETTEER

In this way, various beliefs, rituals, customs, and practices are

seen in traditional marriages. Usually the second marriages are held
with minimum rituals. In recent times simple marriages and mass
marriages are held in various places. Intercaste marriages get special
support from the government. If one of the couple belongs to Scheduled
castes, an incentive of twenty five thousand rupees is given by the
government as social security (for details see chapter no. 16).
According to Indian Marriage Act all marriages should be registered.
Marriage and Adoption details registered in Sub Registrars office in
the district is given in Table 3.11
Table 3.11: Marriages and Adoptions as registered in Sub-Registrars’ Office

Udupi Karkala Kundapura Brahma Shankara Baindoor Total

vara narayana
2001-2002
Marriage 260 63 77 127 33 26 586
Special Marriage 119 26 30 30 8 3 216
Adoption 2 - - 1 - - 3
2002-20003
Marriage 273 48 120 128 24 14 607
Special Marriage 87 38 25 15 3 3 171
Adoption 1 1 1 - - - 3
2003-2004
Marriage 347 78 111 126 30 14 706
Special Marriage 110 23 21 19 - 2 175
Adoption 2 3 1 1 - - 7
2004-2005
Marriage 398 86 139 104 43 26 796
Special Marriage 69 20 21 27 1 4 142
Adoption 1 2 1 - - - 4
2005-2006
Marriage 350 65 120 97 30 15 677
Special Marriage 65 22 22 14 1 4 128
Adoption 6 - 1 1 - - 8

Source: Census of India Report 2001

 PEOPLE 227

Funeral rites: Each caste, as per their tradition follow their own
practices of funeral rites in the district. Some examples are given
below.

When a person dies people make a hole by a stick on the thatched

roof of hay or on tiled roof for easier escape of the soul. Now as the
roofs are covered with stone slabs or RCC they have given up this
practice. After giving bath to the dead body with hot water and soap
nut, it is wrapped with white cloth. In some case crushed betel leaf
and areca nut are placed in the mouth of dead person. Ladies and
children are not allowed to go to the cremation/burial ground. Hence
before cremation, the family members will pour water to the mouth
of the dead person from a tulasi leaf. The male members will pour
water into the mouth of the dead body after it is placed on the chatta
(wooden structure) in front of the house. Generally both hands and
tumbs of the feet of the deceased person are tied with thread. His
wife will crush betel leaves with a coconut on the doorstep, and put
it into the mouth of the dead body. In some case, the son will place
one unhusked coconut on the threshold and break it with a crow bar,
and place each part on the heap of paddy placed near the head and
feet of the dead body. They will light lamps in it.

In some parts of the district, people follow the practice of keeping

the dead body on the floor in the presence of Gurikar. After giving
bath to the body in the open space in front of the house, the body is
again carried inside the house and kept on a plantain leaf, with heaps
of rice placed near its head and feet, on which lighted lamps are kept.
On 3 rd , 5 th , 7 th and 10 th day the Astisanchayana (collecting the
remainings of the deceased person) is done. The mortal remains
brought from the cremation ground are buried on the ground, and a
heap of mud (dope) is created in that place.

The elder son or the youngest son has to carry the kuntige. There
is custom of placing a lighted lamp in the place where the dead body
is kept. 3rd day shuddha (boodimucchu) is performed. On that day the
person who carried kuntige and the son of the deceased person has
to shave their head. On 13 th day (Bojja) during night time non
vegetarian food and sweet dishes are offered to the departed soul in
the form of agelu or ede. On 16th day welcoming the soul is performed.
After that pinda pradhan (immersing rice balls in the river water) is
held. There after, once in a year by placing agelu ancestors are
228 UDUPI DISTRICT GAZETTEER

remembered. During Deepavali, at four o’clock in the morning,

mixture of beaten rice, jaggery, banana, ghee and coconut, offered on
plantain leaves, is kept in the place of cremation as well as in the
house for the departed souls. In January month Halabba (milk
festival) is celebrated for the satisfaction of the elders and children
of the family who are no more. New clothes and dosa mixed with
the payasam is offered as ede. Puja is performed for the ancestors.

In olden times, Kudubi’s used to bury the dead. Now few of them
cremate. On 3rd day of the death, tulasi is planted in the place of the
cremation, and cooked rice, fish curry and water is kept there. It is
believed that the son who performed the death rites will send the
deceased person to heaven by offering tender coconut. On 11 th day the
Gadya or Patri is called to know the effects of the death, and rites
related to it are subsequently performed. After 3 months the practice
of sending the dead person to join his ancestors is followed. Annual
celebration in the form of pitrapuja is held which is called as porab or
mal. If a woman dies during child birth, the body is buried outside
the village border. In Goa Kudubi’s a living frog, rice, betel leaf, grains
and the favorite objects of the dead person is offered to the burning
pyre. In olden days people belonging to Jogi and Are Kudubi’s groups
used to bury the dead body in a sitting position.

Among the Ranes, dead are usually buried. But nowadays the
dead body of the married person is cremated. The death news is
conveyed to the relatives by Birani as per the instructions of the
Gurikar. After giving bath, the dead body is made to wear dhoti in
kachche style and mundasu (turban) on its head and a tulasi mala is
put around its neck. A lighted lamp is kept near the dead body. After
finishing the last rites, the relatives while returning back, after
seeing the lamp in the door step will go to their respective houses
eating betel leaves. The next day the ashes are collected from the
place of cremation. The shoulders of those people who carried the
dead body are cleaned by the family members of the dead person. On
that day pinda prepared with one kg of rice is kept on the cremation
ground, and the family members after finishing their meals will go
to sleep early. They believe that the soul will leave the house on that
day. On 13th day bojja is performed. During which, the Brahmin Purohit
will indicate a person who will be possessed by the dead person.
 PEOPLE 229

He is kept fasting since morning. Holding coconut flower in his hand

this person will scream continuously. In the place where the dead
body is kept, they will spread ash and keep a water filled pot there.
They believe that if the departed soul visit that place its foot
impression can be seen on the ash. The offering of ede is restricted
to one day only. Among this community the annual ceremony or the
bojja is not performed (Karkala- Ondu Pradeshika Adhyayana: Page no.
70).

Among Muslims Quran of Khalima will be recited at the time of

the funerary rites. The dead body is given bath and wrapped with
kaphan. After that the body is taken to burial ground. On approaching
Mosque namaaj is offered. The body is made to rest in north direction
and then buried. Final prayers are offered to the departed soul. These
are the main funerary rites of Muslims.

Kule Worship: The people of Tulunadu believe that the dead

persons will join their ancestor’s group on 12 th day in the form of Kule
or Kole, and thereafter he or she will visit the earth to see their family
members. Hence, the people of this place honour these people by
offering special items prepared during festivals in the form of ede. But
those people who died without marriage, after becoming kules will
express their desire to get married by several unwarranted incidents
that occurs in the family. For example the small child of the family
may refuse to take milk or will not get sound sleep thus becoming
unrest. As temporary treatment, the family Purohit will give black
thread, vibuthi and antra. The black thread is tied to the body of the
child. After that as a solution the pathri or the dhaiva possessed person
will guide them to conduct marriage between the boy and girl from
different family background who died without getting married during
their life time. He will give them a coconut which is under the spell
of mantra, symbolizing the future bride. This coconut is tied to a jack
fruit tree and on every new moon day it is taken to the river and the
person carrying it will take bath along with it in the river and offer
puja to it. This procedure is followed for subsequent 11 new moon
days. On 12th new moon day, the Purohit will create two dolls, male
and female, and he will hold their marriage with all traditional
ceremonies like engagement, dhare, special meals etc. then both dolls
are immersed in the river. This whole procedure is held during night
230 UDUPI DISTRICT GAZETTEER

time outside home or near riverside. This is called in Tulu as Kuleta

madime (Kule marriage). In some cases the dolls are made with rice
floor and after conducting their marriage on the bank of the river they
are immersed in the river water there it.

Jatra: Relatives and friends join together during Jatras, Kolas and
Nemas. Jatra starts with hoisting the flag and ends with bringing it
down. During Jatra time people cannot move from this place. Those
relatives and friends who are unable to stay back during Jatra time
for unavoidable reasons will remain outside and return back after the
Jatra is over. During the Jatra time, there is a custom, in which deity
of one village will go to neibouring temple and take bath there, and
receive puja and kanika from that village. The goddess of one village
is usually considered as wife or sister of the neighboring village God.
Because of this the people of both villages love and respect each other
and live cordially. If village heads or community heads of neighboring
village attend the Jatras of this place, they will be honoured by giving
special prasada, and they are allowed to break coconut on the wheels
of the chariot, before taking it around.

Usually the Tulunadu chariots are broad and round shaped. Even
in some of the Basadis of this place, the rathostava is held. For Jains
rathotsava symbolizes samavasarana of Teertankara. Bheritadya,
Dhvajarohana, Torana Muhurta, Shreegandha Yantraradhane are some of
the rites held on account of rathostava by Jains. In the flag that is
hoisted during the jatra has the figure of Sarvaana Yaksha.

The speciality of Basaruru Goddess Jatra is that, it is held once

in sixty years. Last time it was held during 1984, next it will be in
2044. Therefore small Mari jatra is held once in fifteen years. Even
Kharvi Mari jatra of Kundapura is also special. In the beginning of the
Jatra holy water (Gange) is brought from the sea in new pots and kept
in the temple. When patri is possessed by Devi they ask permission
from the Goddess for celebrating the festival. After flag hoisting, the
Koragas with visit every house of the village playing dolu (drum) along
with a lamb (sanchara kuri) that has to be sacrificed, in a procession.
The people will wash the feet of the lamb, put garland to its neck,
apply oil on its body and give rice to eat. The Koragas receive kanike
(money) from them. In Shankarnaranyana, during annual celebrations
 PEOPLE 231

the devotees fight with each other for fun with banana shoots, enacting
the story of hunting by God.

In the Mahalingeshwara Jatra of Basarur, the same ritual is

enacted by Devadasis who fight with each other with rice kadabus.
The okuli (playing with colours) celebration of this place reminds the
okuli rituals of Bangalore Karaga festival. During Kollur Mukambike
rathotsava distinct works are assigned to Kudubi’s and Mogaveers.
Muslims provide ropes. The person playing halage vadhya during jatra
time is specially respected. He is made to wear the holy thread,
yajnopaveeta. He stays in the temple till the end of the jatra and takes
only satwik food. In Tulunadu temples of gods and spirits people play
football during jatra time. The ball is made up of leather filled with
coconut fibers. Among the various jatras held in Udupi district,
the most popular are Rathotsava, Paryaya and Shri Krishna
Janmastami of Udupi Krishna temple, Kolluru Mujambike Rathotsava,
Basruru Mari Jatra, Koteshwara Kotilingeshwar Jatra, Venkataramana
Temple Deepotsava of Karkala, Subrahmanya Rathostava of Kadandale,
Daiva nema of Nandalike, Siri jatra of Hiriyadka, Halavu Makkalataayi
of Kundapura, Kerebasadi utsava of Varanga, St Lawrence Utsva of
Atturu etc. The details of various Jatras, Utsavas and Nemas are given
in the chart.

Important Fairs(Jathras) of Udupi District

No. of Speciality
Name of the God Place Month Duration
Participants of Jatra
Kundapura Taluk
Shaneshwar Baindoor pet May 3 days 8000 Rathostava
Kollur Mukambika Kollur March-April 7 days 10,000 Rathostava
Durga Parmeshwari Uppunda November 7 days 5,000 Rathostava
Agasteshwara Kirimanjeshwara May 4 days 5,000 Rathostava

Brahmidurga-
Kamalashile Feb- March 7 days 4,000 Rathostava
Parmeshawari
Shankarnarayana Shankernarayana January 7 days 8,000 Rathostava
Brhamalingeshwara Chitturu January 1Month 10,000 Gendotstava
Kotilingeshwara Koteshwara Nov-December 7 days 15,000 Rathosava
Vinayaka Anegudde Dec-January 3 days 8,000 Rathosava
Kundeshwara Kundapura Nov-December 1 day 10,000 Deepostsava
232 UDUPI DISTRICT GAZETTEER

No. of Speciality of
Name of the God Place Month Durtion
Paricipants Jatra
Udupi Taluk
Kapu Mariyamma Old Mari Temple March 2 days 50,000 Fair
New Mari Temple ”
Third Mari Temple -
Janardana Kapu February 6 days 8,000 -
Durgaparameshwari Agrahara, Yanagudde March 6 days 5,000 -
Venkataramana Katpadi January 8 days 10,000 -
Mahalakshmi Ucchila March 5 days 10,000 -
Jarandaya Nema Shirva March 1 day 5,000 -
Vishwanath Elluru April 5 days 5,000 -
Kalikamba-
Vishvakarmeshwar Agrahara November 10 days 15,000 -
Janardana Ermalu December 5 days 5,000 -
St. John’s Shankarpura December, 23 1 day 5000 St.Mary
Kambala Katapadi January 1 day 5000 -
Jumha Masjid Katpadi Ramzan month 2 days 5000 -
Urus Belapu March 2 days 6000 -
Veerabhadra Hiriadka April, May 3 days 10,000 -
Shambukallu-
Veerabhadra Udyavara January 1 day 5,000 -
Balarama Vadabhandeshwara Dec, January 1 day 20,000 -
Durgaparameshwari Parkala February 1 day 8,000 -
Mahalingeshwara Parkala March 1 day 10,000 -
Janardana, Mahakali Ambalapadi March 2 days 5,000 -
Venkataramana Udupi 1 day 5,000 Teppotsava
Sri Krishna Matha Udupi Aug-Sept. 1 day 50,000+ Janmashtami
Vitlapindi

Sri Krishna Matha Udupi Makara Once in

Sankramana 2 years 2,00,000+ Paryaya
2 days
Anantapadmanabha Perdoor pete March, 16 1 day 30-35,000
Every month 1day 10-15,000 Ratotsava
Sankramana
 PEOPLE 233

No. of Speciality of
Name of the God Place Month, Days Duration
Paricipants Jatra
Nilavara 5th day from
Mahishamardhini 1 day 10-12,000 Rathotsava
Chitrapoornima
Cherkardi
Durga Parameshwari Holi Hunnime 1 day 5,000 Rathotsava
Kannaru
Mahalingeshwara Brahmavara April 1 day 5,000 Annual fair
Kulamahasri Kumragodu December 1 day 10-12000 Annual fair
Gende,
Brahmalinga Salikari February 3 days 5-8000
Dakke Bali
Virabhadra Durga Darshana
16, 17, 18 5,000
Parameshwari Seve
Amruteshwari Kota January 9 3 days 5,000 Annual fair
Halavu makkala Tayi
Gurunarasimha &
Anjaneya Saligrama January16 2 days 10,000 Annual fair
Karkala Taluk
Mariyamma Karkala May 2 days 40,000 Annual fair
Venkataramana Karkala November 1 day 50,000 Laksha
Deepotsava
St. Lawrence Church Nitte January 3 days 30000 St.Mary
Festival
Subrahmanya Suda December 3 days 15,000 Annual fair
Jaina Basadi Nellikar Car Festival
Kantheshwara Kantavara Februar 3 days 15,000 Annual fair
Kodamantaya Mudaru March 3 days 15,000 Annual fair
Mariyamma Marpadi April 1 day 15,000 Annual fair

*****