Source: TW
Modern lives, ancient duties: How Tulunadu’s youth blend careers with sacred ‘Daivaradhane’ traditions
Deepthi Sanjiv / TNN / Apr 8, 2025, 15:03 IST
Daivaradhane, a spiritual tradition in Tulunadu, is being preserved by individuals from diverse professional backgrounds. Despite financial struggles, community members are pursuing education and excelling in various fields while upholding their ancestral roles as daivanarthakas and daiva patris. They balance modern careers with spiritual responsibilities, ensuring the continuation of this sacred practice for future generations.
The annual ‘Daivaradhane’ — a spiritual performance to worship local deities — is integral to the cultural and spiritual fabric of the people of Tulunadu. At the centre of these ceremonies are ‘daivaradhakas’, people who have been doing Daivaradhane for generations. From a not very distant past where they lived mostly in penury, daivaradhakas have come a long way. They now work regular jobs — one of them is a pilot — while staying deeply connected with the tradition.
Even as a young boy, Raveesh Padumale knew his journey to becoming a ‘daivanarthaka’ — a spiritual performer of Daivaradhane during the worship of local deities — was not easy.
Growing up in Padumale, the birthplace of legendary twin Tulunadu heroes Koti and Chennaya, Raveesh was aware that offerings from ‘Daivaradhane’ were not going to help him sustain himself. The desire to pursue Daivaradhane, the tradition that tied him to his identity, still remained strong.
It is estimated that about 1,500 people in the coast are actively engaged in Daivaradhane
According to Raveesh, his family was granted land by the kings to carry on with the sacred tradition. “My ancestors had engaged in ‘daiva chakri’ (someone who worships deities) for generations. Financial struggles were common in our community. As most of them lacked formal education, there weren’t other avenues to find a living, ” he says, acknowledging the penury in which the Daivaradhane community members used to live in the past.
Raveesh’s parents, Kittu Parava and Girija, insisted that he should focus on studies and secure a job. By the time he was in class 5, he was already working as a coolie, going to school and actively taking part in Daivaradhane.
Daivanarthakas traditionally belong to marginalised communities such as the Parava, Pambada, Nalike, Malava Panikara and others. In total, around 16 communities are involved in Daivaradhane, with the daivanarthakas being the face of it. Curiosity around Daivaradhane has surged after the success of the blockbuster film Kantara.
For many generations, daivaradhakas mostly lived on offerings received at the places where they performed worship, farming and practising a bit of traditional medicine, which were never enough to meet their financial needs. This began to change when community members started to get an education — a pilot, a professor, a content freelancer are among those who now carry on with the tradition of Daivaradhane.
A daivaradhaka & a PhD
Raveesh says his life took an important turn after his schooling, thanks to his physical education teacher Raghunath Rai, who enrolled his son for a diploma course and Raveesh for the civil engineering course at KVG College in Sullia.
Raveesh went on to complete his degree, thanks to the generous help from professors there. He then worked as a lecturer for two years in Puttur, and joined Hassan Govt Engineering College for an M.Tech degree. It helped him land a job with SDM Institute of Technology, Ujire, where he now serves as an associate professor and head of the department.
Raveesh also kept up with his tradition, and worked hard to become a daivanarthaka.
“I could find a balance between my academic career and daivanarthana, thanks to the people around me. Dharmasthala Dharmadhikari D Veerendra Heggade and the SDM institution have especially been supporting me in balancing both roles,” he says.
Later, Raveesh enrolled for a PhD and completed it, researching on why sand from Gurupura and Nethravati river estuaries in Mangaluru should not be used for construction due to its high chloride content, which makes it highly corrosive.
“Education is the key to progress. I often ask youths from our community to pursue their studies while also preserving the Daivaradhane tradition. Since only a few communities are entrusted with this sacred practice, it is our responsibility to carry it forward,” Raveesh adds.
Raveesh has made notable contributions in studying variations of Daivaradhane practised in different regions. “There are about 1,001 daivas worshipped across coastal Karnataka and Kasaragod (in Kerala), with customs varying from place to place. Educated people did not embrace the tradition openly in the past, but now they no longer hesitate to attend Daivaradhane,” he observes.
Raveesh offers daivanarthana seva for daivas like Bermeru, Ullakulu, Pilichandi, Kodamanithaya, Jumadi, Panjurli and Jarandaya.
Raveesh is one of the respected daivanarthakas from Tulunadu. The Karnataka govt honoured him with the prestigious Rajyotsava Award in 2023. “Daivaradhane can never be taught formally. We learn by participating under the guidance of seniors,” he says.
A jetsetter tied to his roots
In a world where modern careers often take individuals far from their cultural roots and home bases, the story of Manoj Poojary from Mulki is different. An airline captain by profession, currently flying in Asia and previously in Africa, Manoj flies home every year to play his part in Daivaradhane.
Manoj’s family traces its roots to the Kanthabare Budabaare Garadi lineage, with a strong ancestral connection to Gudde Jumadi, worshipped in five specific locations in Mulki.
Initially, due to his professional commitments, Manoj used to manage the rituals just at his home. But this year, with his holidays aligning with the Thirthagudde Nema, he was able to participate in Daivaradhane rituals at this location too.
“I am honoured to take my ancestral ‘daiva darshana’ tradition forward. My family has a long-standing duty of holding the muga (mask) of Shimanthoor Yelathur Rajan Daiva Jarandaya and Yelathur Guthu Jumadi,” he says. “Being from Tulunadu, Daivaradhane is in our blood—it is our heritage, our belief, and our way of life.”
On balancing his work as a pilot and his spiritual responsibilities, Manoj says, “Life is balanced as it is. I don’t need to seek balance—it has been planned by Jumadi. It is heartening to see many young people staying connected to their roots and continuing the traditions of Daivaradhane.”
‘Not a mere performance’ For both the people of Tulunadu and those who are living away from their native places, Daivaradhane is an integral part of their spiritual identity. Every year, they come back to ‘daivas’ who listen to their hopes, sorrows and joys, for a reason. The Daivaradhane tradition — usually observed either at the ‘tharavad’ (ancestral homes) or in village temples — firmly anchors them to their heritage.
Dayananda G Kathalsar, a daivanarthaka and former president of the Karnataka Tulu Academy, emphasises that no matter how high one rises professionally, community members must set aside at least a day for Daivaradhane.
“My younger brother is a graduate, and after PU, I pursued a diploma in Kannada. Neither my work at the postal department for 21 years nor the Tulu Academy stint has ever stopped me from performing Daivaradhane,” he says. Kathalsar continues to offer daivanarthana seva to rajan daivas, including Ullaya, Panjurli, Raktheshwari, Jarandhaya, Kodamanithaya and others.
As a community, he said the focus of daivaradhakas is now on education — not just formal schooling but also life lessons that instill discipline and discourage bad habits. “In the past, many were agriculturists, skilled in traditional medicine and craftsmanship. Respect was earned primarily through performing ‘nema’ (ritualistic worship), but today, education has empowered us in new ways,” he adds.
Kathalsar acknowledg es that the film Kantara has sparked curiosity about Daivaradhane, but it has also led to challenges.
“True faith does not allow for Daivaradhane to be reduced to online reels. Images of daivas are being misused, and the ritual is increasingly being staged as mere performance. In ancient times, Daivaradhane was a pillar of social and family justice, offering both legal guidance and mental health support,” he says.
He stresses the importance of seeking out the moola sthana (original shrine) and worshipping the daivas there, rather than expecting them to come to the devotees.
While Daivaradhane has gained a wider audience, the real concern, he notes, is how people approach it with faith as opposed to those who treat it as mere spectacle. He estimates that about 1,500 people in coastal Karnataka are actively engaged in Daivaradhane, supported by many others in various roles.
A syncretic tradition Sanidh
Poojary, born and brought up in Mumbai, is a graduate in journalism and image consulting. Poojary worked with a national daily as a full-time journalist, before becoming a fashion choreographer, print model and anchor. And when tradition beckoned him, he moved back home to become a ‘daiva patri’ (those who lead rituals).
Just as daivanarthakas, daiva patris too play a crucial role in Daivaradhane rituals. ‘Daiva Nudi’ (words of daivanarthakas and daiva patris to worshippers) is considered divine in the rawest initial form.
Sanidh, a native of Mattu Koppala near Katapady in Udupi district, also freelances as a journalist and works as a model for TV commercials, but “balances both worlds seamlessly”.
He serves as a daiva patri for Varthe, Kallurti, Mantra Devate, Chamundi and others, under the guidance of his guru, Paniyuru Giriya Poojary, who heads the Mahakali Mandir Trust in Mumbai.
Highlighting the syncretic nature of Daivaradhane, Sanidh says: “It is a sacred absorption of faith and ritual, passed down through generations without formal manuscript. It is not limited to one religion, caste or creed. There are Muslim musicians and Christian flowermen, for instance, who have been part of Daivaradhane for generations.”
Sanidh explains that the role of daiva patri cannot be copied; it is a ‘parampare padhhati’ (traditional lineage). “Generations change, but the essence of ancient Tulunadu rituals will remain strong. We, the daivaradhakas, are merely mediators, embodying the divine presence. There is a strict guru-parampara (teacher-student lineage) that ensures its authenticity,” he says.
The many daivas
‘Daivaradhane’ is a vast and intricate tradition, with each ‘daiva’ having a unique identity based on name, gender, symbols, place of origin, habitation, role, and customary offerings. Some of the most widely worshipped daivas include Panjurli, Pilichandi, Nandigona, Maisandaya, Jarandaya, Vishnumurthi, Vaidyanatha, Ullalthi, Jumaadi, Kalkuda, and Kallurti. In Tulunadu, naga (snake) worship holds great significance and is practised through naga kola.
Additionally, heroic figures like KotiChennayya, who symbolise truth and justice, are also worshipped as daivas. Koraga Taniya, now venerated as Koragajja, Kordabu and Tannimaaniga, was once a human who people began to revere later as a divine spirit.
Daivas are worshipped throughout the year in Tulunadu, but the month of ‘Aati’ (in the Tulu calendar, ‘Aati’ is the fourth month, typically falling between July and August) holds special significance for offering ‘Agelu Seva’. In some instances, Kallurti daivanarthana seve is also performed during this time.