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Before beginning their dance steps, the men dressed as Maankaali cut some paddy corn and prayed for abundant harvests year after year before placing the corn on the rooftop. Even though they wear masks and dance, they are unable to express their emotions with their hands. When one of them beats the 'Tembere and sings songs, the other dances to the music.<ref>{{cite news |title=ಮನೋವೈಜ್ಞಾನಿಕ ಚಿಕಿತ್ಸೆಯಾಗಿ ತುಳುನಾಡಿನ ಮಾಂತ್ರಿಕ ಕುಣಿತಗಳು - |url=https://bharathavani.com/articles/samskruthi/magical-dances-of-tulunad-as-psychological-therapy/ |date=7 August 2022 |language=en}}</ref> Maankaali is said to descend from mountain peaks in order to drive away illness and poverty. The dancers leave after blessing the family and accepting the donations.<ref>{{cite book |first1=Prof. Hi. Ch. Boraligayya |title=karnāṭaka janapada kalegaḷa kōśa |publisher=Karnataka Folklore University |pages=26}}</ref>
Before beginning their dance steps, the men dressed as Maankaali cut some paddy corn and prayed for abundant harvests year after year before placing the corn on the rooftop. Even though they wear masks and dance, they are unable to express their emotions with their hands. When one of them beats the 'Tembere and sings songs, the other dances to the music.<ref>{{cite news |title=ಮನೋವೈಜ್ಞಾನಿಕ ಚಿಕಿತ್ಸೆಯಾಗಿ ತುಳುನಾಡಿನ ಮಾಂತ್ರಿಕ ಕುಣಿತಗಳು - |url=https://bharathavani.com/articles/samskruthi/magical-dances-of-tulunad-as-psychological-therapy/ |date=7 August 2022 |language=en}}</ref> Maankaali is said to descend from mountain peaks in order to drive away illness and poverty. The dancers leave after blessing the family and accepting the donations.<ref>{{cite book |first1=Prof. Hi. Ch. Boraligayya |title=karnāṭaka janapada kalegaḷa kōśa |publisher=Karnataka Folklore University |pages=26}}</ref>


In addition, they place Maankaali's mask in front of the serving and pray to the Goddess to drive away the evils that afflict the village. Their masks are then thrown into the river. This is symbolic of driving away the evil forces that had come to wreak havoc and destroy good things.<ref>{{cite web |title=Udupi: Maankaali visits homes, drives away poverty during Deepavali |url=https://www.daijiworld.com/news/newsDisplay.aspx?newsID=770552 |website=www.daijiworld.com |language=en}}</ref>
In addition, they place Maankaali's mask in front of the serving and pray to the Goddess to drive away the evils that afflict the village.<ref>{{cite news |last1=Warriors |first1=Billavas |title=" ದೀಪಾವಳಿ ಮಾಂಕಾಳಿ ಕುಣಿತ " |url=https://billavaswarriors.com/?p=1060 |work=Billava Warriors |date=17 November 2020}}</ref> Their masks are then thrown into the river. This is symbolic of driving away the evil forces that had come to wreak havoc and destroy good things.<ref>{{cite web |title=Udupi: Maankaali visits homes, drives away poverty during Deepavali |url=https://www.daijiworld.com/news/newsDisplay.aspx?newsID=770552 |website=www.daijiworld.com |language=en}}</ref>


== References ==
== References ==

Revision as of 03:06, 9 December 2022


Tudar Parbo
Baliyendra Mara.
Also calledTudar Parbo
Observed byHindus, Jains
TypeReligious, cultural, seasonal
FrequencyAnnual

Tudar Parbo (spelt as Tuḍar‌ parbo, Tulu: ತುಡರ್‌ ಪರ್ಬೊ)[1] is an agriculture-oriented[2] festival of the tulunadu people and other related communities, This three-day celebration is dedicated to calling Bali Chakravarthi to their premises with Baliyendra Mara, domestic cattle and agriculture appliances are worshiped.[3] The Tudar means Diya and Parbo means Festival in Tulu Language respectively.[4] The festival mostly observed in the coastal Karnataka called Tulunadu, Karnataka and Kasaragod of Kerala state and celebrated annually as per Tulu Calender on Bali Padyami.[5]

Mipuna Parbo

Naraka Chaturdashi is the first day of Tudar Parba. The commemoration of Narakasura's demise at the hands of Lord Krishna occurs on this day. After applying oil to their entire bodies, everyone gets up early and takes a hot bath. Filling the mande with water is a big kid-friendly activity here (a large copper vessel, holds the hot bathing water for everybody).[6] After being thoroughly cleaned, the bathroom and well are elegantly embellished with designs, flowers, and leaves. The night before the morning bath, this water-filling operation is completed.[7]

There are several health advantages to rising early in the morning (before sunrise), massaging oil into the skin until it is completely absorbed, and then taking a hot water bath. This procedure not only moisturises the skin well but also purges it of toxins and environmental contaminants while removing dead skin cells. Additionally, it is claimed to improve blood circulation. Warm oil massages on the head are supposed to activate nerves and promote sensory-motor integration while reducing stress and calming the mind.[8]

People change into new clothes after taking a bath, light diyas, set off firecrackers, and share sweets with their loved ones. One of the required foods eaten this morning is sweetened beaten rice, known as bajil in Tulu or poha in Hindi.[9]

Bajil Padunu

Bajil Paduna, A ritual of Tulunadu in Tudar Parbo

If a family member passes away throughout the year, "Bajil Padunu"(Bajil: Beaten Rice)[1] is a programme to honour and remember them. The ceremony entails offering bajil in the early morning (before sunrise), sweetened with jaggery and thoroughly combined with coconut shavings, sesame seeds, and ghee. Banana, dosa, and the sweet bajil are also offered. The agel (offering) is concluded with a deepa, and the entire family assembles to pray for the deceased person's soul. For men and women, offering separate days.[8] Padya is the day for women, and Amavasya is the day for men.[7][6]

Baliyendra Mara Paduna

Tudar Parbo

Tudar Parba's third day, also known as Balipadyami̤ One of the greatest Vishnu Bhaktas, Bali Chakravarthy, is honoured during the Tudar Parba celebrations. Bali Chakravarthi celebrates Deepavali by lighting customary torches. Traditionally, paleda mara was used to make stands, but nowadays, jackfruit trees are also used. Flowers and lighting are used to embellish this stand. There is a tender coconut placed on one banana leaf. A portion of sweetened bajil, banana, and dosa are spread on another banana leaf.[10] The worship of the paleta mara(A. scholaris)[1] tree during this Tudar Parbo festival is a prevalent practice among the indigenous Tulu-speaking communities who practise Hinduism and are part of the tulunadu. A straight A. scholaris branch is cut from a neighbouring tree and made to stand upright in the front yard, close to the house's main door, for the duration of the three-day festival. The branch is about 5–6 feet long and 2-3 inches in diameter. The traditional sacred basil plant (Ocimum tenuiflorum L., Lamiaceae)[11] that is kept in front of the residences is typically put next to this building. A portion of the branch's whorl of subbranches that was left after the branch's cut has been maintained, forming what resembles a crown at the branch's tip.[12][13]

Decorations of Baliyendra Mara

This crown is used to support a lamp constructed of coconut shells (Cocos nucifera L., Arecaceae), popularly known as "thibile," which is lit every night during the festival using a cotton wick moistened with coconut oil.[8] The A. scholaris branch is covered by an outer layer of the fibrous coverings of a plantain tree stem. 'Dasavala' (Hibiscus rosa-sinensis L., Malvaceae), 'gonde poo' (Allamanda cathartica L., Apocynaceae), and 'paade poo' (Polycarpaea corymbosa (L.) Lam., Caryophyllaceae) fresh wildflowers are also used to decorate the branch.[7][11] The structure created by the ornamented Alstonia branches is known as "Baliyendra mara" (a tree dedicated to Baliyendra) and represents the demon king Bali from Hindu mythology. During the worship, the entire family participates by lighting the lamp and exclaiming the name "Bali" aloud. As offerings to Bali, meals made with rice and milk are also kept under a banana plant leaf. The localised version of the King Bali myth, Mahabali was a tremendously strong demon king who posed a threat to all the gods. The Hindu god of creation, "Vishnu," appeared in front of Bali as a dwarf named "Vamana"[11] to slay him and free the gods from his grasp. Vamana pleaded with Bali to give him a plot of land the size of his three small feet. Vamana asked for three steps of ground, which Bali promised him. Vamana instantly changed into a giant and took two steps, first covering the entire earth and then the entire heavens. Despite being a demon, Bali had a good reputation and never broke his promises.[14][11]

Bali, acknowledging defeat and seeking to preserve his honour, knelt before the deity and requested that he put the third step on his own head after realising there was nowhere for it to go. Bali was killed by Vamana by shoving him down the earth while maintaining his third step on his head. Vamana first came before Bali in his true form as the god Vishnu because he was encouraged by the king's resolve to uphold his word. He invited Bali to fulfil his final desire if he had any, which would undoubtedly come true. Bali desired for his memory to live on in perpetuity and for a chance to visit the planet once a year, at which time he would be worshipped by all.[15] Lord Vishnu accepted Bali's wish and made the vow that he would return to the earth as a tree bearing his name. Additionally, he might visit earth annually during the Deepavali festival to receive homage. The A. scholaris tree is regarded by the residents of Tulunadu as the earthly manifestation of Bali. Since Bali is thought to be visiting the earth during the Deepavali festival, they name it after him and worship its branch as "Baliyendra mara."[16][17]

Families from farming communities swarm to their farms with antique lamps and sing a particular song which is called Baliyendra Pāḍdana that ends with the sound "kooooo."[15] Despite how melodious it may sound, the Pāḍdana is a homage to this country's kind former ruler, King Bali Chakravarthy. The Pāḍdana is sung by the populace as a homage to King Bali and an invitation for him to visit his domain. They think that their king pays them a visit around Diwali to see how his realm and subjects are faring. They anticipate that god would go to the fields to assess the situation and to bestow blessings. The Baliyenda Pāḍdana as follows,[8]

kargal kāyanagā
bōrgal pū pōnagā
jāl pāde ānagā
urdu maddoli ānagā
gōḍderme gone ānagā
eru daḍde ānagā
tumbedaḍiṭ kūṭa ānagā
nekkidaḍiṭ āṭa ānagā
dambēlig pāmpu pāḍnaga
aleṭ bōlneyi murkunagā
gurugun̄jida kale majinagā
kalla kōri kelepunagā
daṇṭe ajji madimal ānagā
ballamale sullamale on̄janagā
man̄jalakki mai pāḍunaga
koṭruña koḍiyērnagā
āṭida amāvāseg sōṇada saṅkrāntig
bontelda koḍi parbōgu
ā dinata bali ī dinata poli
koṇḍu pōla..... Baliyēndra......
arak da oṭṭe ōḍōḍu
mayaṇada moṇṭu jallūḍu
poṭṭu gaṭṭi pōḍi bajild bali detonare
koṭṭugu goṇḍe pū kaṭṭud
bala baliyēndra
ā ūra poli kanala
ī ūra bali konola baliyēndra
vkū..Baliyēndra... Kū... Baliyēndra...Kū... Baliyēndra[15][8]

The Tuluvas decorate their homes with oil lamps and being an agrarian society, the tuluvas perform several rituals in the fields in honour of King Bali. Similarly, prayers are offered to the crops and to the livestock too.[18] The calling of Baliyendra Pāḍdana is like this,

Erukule Tudar Tojapuna

Tudar Tojapuna
Tudar Tojapuna

On the morning of Deepawali, you must bathe every cow and calf in the house. All of the cows in the kidhe (cowshed) are adorned with a flower garland and kumkum on their foreheads following the completion of Bali puja at night. As part of the preparation for the go-pooja, their legs are also cleansed.[19] Place a deepa and a small amount of rice, bajil, and baar[1] (rice grains with their covers on), which are accessible in every Tulunadu home, in one thadpe[1] (a huge dish made of straw with thick corners). Show this to the cows and perform a pooja. After performing pooja, serve each cow a neer dosa and a banana on a banana leaf.[7]

Angadi pooja during Tudar Parba

Dhanyalakshmi poojas are performed on the final day of Thudar Parba in the Tulunadu region. On this day, the majority of grocery store owners, restaurant owners, and other commercial enterprises do pooja, also known as "Angadi Pooja".[8] The business must be thoroughly cleaned in every nook and cranny before this puja can take place. Regular clients, friends, and family are welcomed into the establishment and given drinks and sweet packets as gifts.[20][7]

Maankaali Nalike

Maankaali Nalike is the folk dance performance on beginning on Tudar Parbo Padya day, members of the Panaara or Nalike community tie gaggara[1] (jingle bells) around their ankles, wear saris and masks made of areca sheets, and begin dancing at every house, beginning with the village head's residence. After a few dance moves, they proceed to each house and bestow blessings on particular families.[21]

Tulunadu's Daddedajji, which comes in Baliyendra Paddana, Baliyendra, and Maankaali are all related. When people in masks visit houses, the families give them rice, oil, salt, chilli, betel leaves, coconuts, cash, paddy, salt, tamarind, pieces of charcoal and other items after the visitors perform their dance. This is known as "Padiyari" in Tulu.[22]

Before beginning their dance steps, the men dressed as Maankaali cut some paddy corn and prayed for abundant harvests year after year before placing the corn on the rooftop. Even though they wear masks and dance, they are unable to express their emotions with their hands. When one of them beats the 'Tembere and sings songs, the other dances to the music.[23] Maankaali is said to descend from mountain peaks in order to drive away illness and poverty. The dancers leave after blessing the family and accepting the donations.[24]

In addition, they place Maankaali's mask in front of the serving and pray to the Goddess to drive away the evils that afflict the village.[25] Their masks are then thrown into the river. This is symbolic of driving away the evil forces that had come to wreak havoc and destroy good things.[26]

References

  1. ^ a b c d e f "Tulu World : Online Tulu Dictionary". tuludictionary.in.
  2. ^ Constance Jones 2011, pp. 252–253.
  3. ^ Dhwani, Tulunada (4 November 2021). "ತುಳುವೆರೆ ನಾಡ ಪರ್ಬೊ - ತುಡರ ಪರ್ಬ". Tulunada Dhwani. Retrieved 24 October 2022.
  4. ^ "Tulu World : Online Tulu Dictionary". tuludictionary.in.
  5. ^ "ತುಳುನಾಡ ತುಡರ್ ಪರ್ಬ : ಸಾಮೂಹಿಕ ದೀಪವಾಳಿ ಆಚರಣೆ". Yuvavahini. 30 October 2019.
  6. ^ a b Arebhahse Vishwakosha - Arebhahshe Encyclopedia. Karnataka Arebhashe Samskriti mattu Sahithya Academy. p. 321. ISBN 9788195659890.
  7. ^ a b c d e "Thudar Parba - Deepawali Of Tuluvas With Unique Traditions". Mangaloreheritage. 14 November 2020.
  8. ^ a b c d e f "ಬಲಿಪಾಡ್ಯಮಿಯಂದು ತುಳುವರು ಬಲಿಯೇಂದ್ರನನ್ನು ಕರೆಯುವುದರ ಹಿಂದಿದೆ ಹೀಗೊಂದು ವಿಶೇಷತೆ". Vijay Karnataka (in Kannada).
  9. ^ "ತುಳು ಚಾವಡಿ-ಕಬರ್ ಸಾದಿಡ್ ಉಂತ್‌ದ್‌ ಂಡ್ ಪರ್ಬೊ ಆಚರಣೆ". Vijay Karnataka (in Kannada).
  10. ^ Oct 24, STANLEY G. PINTO / TNN / Updated. "Coastal Diwali in local flavour | Mangaluru News - Times of India". The Times of India.{{cite news}}: CS1 maint: numeric names: authors list (link)
  11. ^ a b c d Bhagyashri, Swasthi and Rajesh B. "IMPORTANCE OF PLANTS IN TULUNADU (KARNATAKA) RITUALS AND CEREMONIALS" (PDF). {{cite journal}}: Cite journal requires |journal= (help)
  12. ^ "In coastal Karnataka, Deepavali is the return of beloved king Baliyendra, banished by Vamana". The News Minute. 1 November 2016.
  13. ^ Bhandary, Jayakara (24 March 2020). "Alstonia scholaris in the ethnomedicinal and religious tradition of Coastal Karnataka, India". Biodiversitas Journal of Biological Diversity. 21 (4). doi:10.13057/biodiv/d210438. S2CID 216122739.
  14. ^ "Parba-Tuluva festival of lights is all about demon king Bali's homecoming". News Karnataka. 19 October 2017.
  15. ^ a b c "Parba-Tuluva festival of lights is all about demon king Bali's home coming". News Karnataka. 19 October 2017.
  16. ^ "ಬಲಿ ಪಾಡ್ಯಮಿ:ಚಕ್ರವರ್ತಿ ಬಲೀಂದ್ರ ಭೂಲೋಕಕ್ಕೆ ಬರುವ ದಿನ". Vijay Karnataka (in Kannada).
  17. ^ "Tulunaada Bermer Oluller?|ತುಳುನಾಡ ಬೆರ್ಮೆರ್ ಓಲುಲ್ಲೆರ್?". tuluver.github.io.
  18. ^ Arebhahse Vishwakosha - Arebhahshe Encyclopedia. Karnataka Arebhashe Samskriti mattu Sahithya Academy. p. 332. ISBN 9788195659890.
  19. ^ "The bright and sacred significance of Deepavali". www.mangaloretoday.com.
  20. ^ "Light up your life this festival". Deccan Herald. 21 October 2011.
  21. ^ ಪ್ರೊ. ಹಿ. ಚಿ. ಬೋರಲಿಗಯ್ಯ. "ದಕ್ಷಿಣ ಭಾರತೀಯ ಜಾನಪದ ಕೋಶ". 1: 28. {{cite journal}}: Cite journal requires |journal= (help)
  22. ^ "Udupi: Maankaali visits homes, drives away poverty during Deepavali". www.daijiworld.com.
  23. ^ "ಮನೋವೈಜ್ಞಾನಿಕ ಚಿಕಿತ್ಸೆಯಾಗಿ ತುಳುನಾಡಿನ ಮಾಂತ್ರಿಕ ಕುಣಿತಗಳು -". 7 August 2022.
  24. ^ karnāṭaka janapada kalegaḷa kōśa. Karnataka Folklore University. p. 26. {{cite book}}: |first1= missing |last1= (help)
  25. ^ Warriors, Billavas (17 November 2020). "" ದೀಪಾವಳಿ ಮಾಂಕಾಳಿ ಕುಣಿತ "". Billava Warriors.
  26. ^ "Udupi: Maankaali visits homes, drives away poverty during Deepavali". www.daijiworld.com.

Category:Tulu language Category:Culture of Tulu Nadu Category:Religious festivals in India

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