User:Manesh.belchada/Belchada

THIYA BELCHADA community is divided into 8 ILLAMS which traces it’s origin to one Amruthamani born out of the Lord Shiva’s grace and seven others born to to the Sapthamathas through the same Lord’s divine blessings, which means Thiyas are the progeny of Lord Shiva. Marriage between the same ILLAMS is considered a taboo being Sagothra. This community is coming under the spell the 19th century Great Saint and reformer Sri.NarayanaGuru’s teachings.

Owing to mobility in search of livelihood, the community members are spread out and a good chunk of them are concentrated in cities like Mumbai and Bangalore. Beyond the above noted original habitat Thiya Samaj was formed in Mumbai. More than 50 years back, in particular and many KSHETRA SAMITIS in general, have been functioning extremely well striving their best to organize and serve the community.

In the Parashurama Shrusti the members of the community known differently as THIYA-BELCHADA- MALAYALI BILLAWA were the inhabitants from time immemorial concentrated between north of Chandragiri river ( Kasaragod ) and south of Kalyanpura river ( Hejamamdi ) and West to East between the shores of the Arabian sea to Sulya region. This Belchada / Thiya community though extremely backward in the financial and educational sphere, has a rich heritage and has its own unique Customs, Rituals and Aradhana.

There exist 18 important Bhagavathi Kshetras apart from many Tharavad / Family shrines spread over Kasaragod, Mangalore and Udupi districts. Though the ruling deity of community is BHAGAVATHI ,there are temples dedicated to VISHNUMOORTHY , WAYANAD DAIVA AND KORATHI-the later to are believed to be incarnation of Lord Shiva and Shakthi respectively. Chaitanyas like KALLURTI , PANJURLI ,GULIGA, NAGADEVA are being devotionally worshipped by this community and regular KOLA ,THAMBLIA, KALIYATA etc. are performed to invoke their blessings . 

Spirit dancing:   The Belchada or the Thiyya were also the traditional Spirit dancers, authorized to participate in the mass possession rituals such as Vishnumoorthy Kola (Tulu Lexicon, p.2382).The Tulu  term ‘Bhuta’(Spirit) is known as ‘Teyyam’ in Malayalam. The Dravidian Etymological Dictionary (p. 506; # 5544) described Belchada as ‘a devil dancer, possessed with Kāli.’ The Kannada words ‘deyya’ or ‘devva’ (devil) apparently is related to the Malayalam usage Teyyam. Belchada were traditional spirit dancers’, possessed with Divine Primordial Energy, which is called by different names as Durgā, Kāli, Bhagavati, Vishnu Moorthy, etc, according to event-specific incarnations. Walking on fire/cinders is an attendant ritual in annual celebrations for some Divine Spirits.

Traditionally, Thiyyas worshipped Sri Bhagavati in small shrines known as kāvu. It contained a ‘māda’ or kalimāda, a sacred seat to keep masks, swords and other objects of Spirit worship.

They are also known as ‘Belchappade or Belchapaade’ and Velicappatan in Malayalam. Its archaic usage is ‘Belchampade’, who were the ordained Pātri (priest) of Bhagavati Temples with ritualistic wearing of ‘kai bale or kadaga’ (bracelets) - as is in vogue with spirit impersonators. They have to observe some ‘dos’ and don’ts for cleanliness or purity. 

Etymology of Belchada

1.‘Bel’ in Tulu/Kannada/Malayalam is an action word. It gives a concrete meaning as ‘to offer into fire or with fire as ghee, animals, etc. Beluve: Oblation with fire, burnt offering; Belamba: Destruction of human life in fire. Velvi/Vezvi means ‘sacrifice’ in Malayalam. Cetu (ಚೆಟು) = chip; Chekke/chakku (Tulu/Kannada) = cut pieces, trim or reduce by cutting away edge. Chettuka (M) = Pare, curve. Chettukaran = Toddy rapper. Cheytha (Adj) = made by. Chey (V) = to do, make, create, cause. In Telugu: Velucu = to put or throw on sacrificial fire; Vel(u)pu = God or Goddess, Diety, Divinity, a celestial, Demi-God; Velpudu = worship.( DED-5544) ‘Bel’ is also a qualifying word. It means ‘white’, speckless, spic and clean or virtuous. One who is without blemish in speech and deed is treated as ‘belia’, i.e. ‘Big or Great (person)’. ‘Ecchi’ means ‘trance or possession’. When a Divine Spirit possesses medium or impersonator, it is called ‘ecchidu barpuni’. Divine Spirit shows his/her identity or form through the medium. The medium should be man of good character, to be called a ‘bel or belia’. The event of possession is called ‘belicchapadu’. Impersonator becomes ‘Belicchapad’ or ‘Belchade’, commanding honour and respect. The appellation ‘Belchade’ is gradually applied to whole community in general as ‘Poojari’ is to ‘Billava’. Migrant Thiyyas imbibed the Tulu culture but to differentiate with Billavas, they preferred to identify themselves as ‘Belchada/Belchade’. 2. Other angle is to identify ‘Bel or Bol’ as a tribe or group. It is a prefix in place names, as explained elsewhere in our Posts. Dr. P. Gururaja Bhat made passing remarks in his Book ‘Tulu Nadu’, hinting at tribal signature. Prefix ‘Bel/Bol’ in place names may not apply to the settlement of Belchades as a tribe or caste. Nevertheless, they are found in villages, having ‘Bel’ or ‘Bol’ as suffix in place-names (eg. Bolar, Bolnad, etc. It is worth considering Bolinj locality in West Virar, Maharashtra). Whether they are Bellas or Velalas is a matter of further studies. Ravi Mundkur prefers to analyze the ethnonym, Belchada as Bel+ch+Da, where ‘bel’ means white, which in turn represents white skinned tribes. Prehistoric India was dominated exclusively by dark skinned tribes to begin with. In course of progressive human evolution people with white or fair skin were evolved during a specific phase due to certain genetic aberrations from the original dark pigmented skin. During a specific historical period, influx of white skinned tribes into India created wide spread awareness in the natives and the colonies of immigrants were denoted as ‘white’ villages and settlements, like: Bellara, Bellari, Belgaum, Belman, Belgumba, Belavadi, Belkunja(> Balkunje), Bellipadi, Belur, Bola, Bolar, Bolur, Bolman, etc. Similarly the white immigrant tribes were named Belchada, Bellara, Vellal, Bellala(>Ballal) etc. Therefore, according to Ravi Mundkur, the Belchada originally meant one of the immigrant ‘bel’ (white skinned) tribes. The ‘cha’ is a pre-Dravidian Prakrit-Pali agglutinitive meaning of or relevant to.(As in Paichār, Punacha, KomchāDi etc). The suffix Da means zone, area, tribe, etc. Thus, in overall analysis the term Belchada originally meant a specific white skinned immigrant tribe.


There are 18 Bhagavathi Kshetras and 8 Illams / Barris of Thiya – Belchada Community and their addresses are as follows:

LIST OF BHAGAVATHI KSHETRAS:

1. ERIYAKOTA SRI BHAGAVATHI KSHETRA. Kavugoli Chowki, Kasargod Dist P.O.Kudlu-671124. Ph-0499-422485.

2. PATLA SRI BHAGAVATHI KSHETRA. P.O.Patla-671124, Kasargod Dist,Kudlu.

3. PADI SRI PULLIKARINGALI BHAGAVATHI KSHETRA. Meethelepadikkal, Via Chengala, Kasaragod Dist, P.O. Edaneer- 671541

4. MOGRAL SRI BHAGAVATHI KSHETRA.P.O. Shiribagilu, Via kudlu,Kasargod Dist-671124.

5. TALANGARA SRI CHEERUMBA BHAGAVATHI KSHETRA. Talangara, Kasargod-671121

6. KUMBADAJE SRI CHEERUMBA BHAGAVATHI KSHETRA.P.O. Kunbadaje, Kasargod Dist, Via Perdala-671551.

7. ADOOR SRI AIVVAR MAHAVISHNU THAMBARATTI KSHETRA.Padikaladka , Adoor Post, Via Urdoor, Mulleria-671543

8. KUTTIKOL SRI THAMBURATI BHAGAVATHI KSHETRA.PO Kuttikkal , Via Chengala-671541.

9. KODAVANJI SRI PULLIKARINGALI BHAGAVATHI KSHETRA.Kasargod Dist, P O Muliyar – 671542.

10. PARE SRI PADANGARA BHAGAVATHI ALICHAMUNDI KSHETRA. Arikkady , Kasargod Dist, PO Kumbla-671321.

11. ADKA SRI BHAGAVATHI KSHETRA.Adka, Mangalpady, Kasargod Dist-671324.

12. UPPALA SRI BHAGAVATHI KSHETRA.Kasargod Dist, PO Uppala-671322.

13. PATTATHOOR (BALLANGUDELU) SRI PADANGARA BHAGAVATHI KSHETRA. Ballangudelu , P.O. Majibail ,Via manjeshwra-671323.

14. KANILA SRI BHAGAVATHI KSHETRA. Kanila, B. Manjeshwar ,Manjeshwara-671323.

15. ULLAL SRI CHEERUMBA BHAGAVATHI KSHETRA. Ullal, D.K. Dist-574159.

16. KUDROLI SRI BHAGAVATHI KSHETRA. Kodialbail, Mangalore-575003. PH-0824-493999.

17. MULKI SRI BHAGAVATHI KSHETRA. P.O.Halengadi,Sashihittalu, Mulki-574146.

18. SRI CHEERUMBA BHAGAVATHI KSHETRA Bolnad.

18a. PULIKUNNU SRI AIVVAR BHAGAVATHI KSHETRA. Pulikunnu, Kasargod- EIGHT ILLAMS / BARIS OF THE THIYA BELCHADA COMMUNITY

1. NELLIKATHIYA : KUNDER

2. THENKUDIYA / THENKUDITHIYA : SALIAN / PALAN

3. BATHIYA / BAYATHIYA : BANGERA

4. PADANGUDIYA / PADANGUDITHIYA : KOTIYAN

5. PULLAMCHUTTI / PULLAMCHITHIYA : SUVARNA

6. KARAKATHIYA : KARKERA

7. KUTTIPORATHIA / NANGUDIYA : AMIN / GUJRAN

8. PAIMBAKURIYA / PAIMBATHIYA : KUKIYAN / UPPIYAN 


Etymology of Belchada

1.‘Bel’ in Tulu/Kannada/Malayalam is an action word. It gives a concrete meaning as ‘to offer into fire or with fire as ghee, animals, etc. Beluve: Oblation with fire, burnt offering; Belamba: Destruction of human life in fire. Velvi/Vezvi means ‘sacrifice’ in Malayalam. Cetu (ಚೆಟು) = chip; Chekke/chakku (Tulu/Kannada) = cut pieces, trim or reduce by cutting away edge. Chettuka (M) = Pare, curve. Chettukaran = Toddy rapper. Cheytha (Adj) = made by. Chey (V) = to do, make, create, cause. In Telugu: Velucu = to put or throw on sacrificial fire; Vel(u)pu = God or Goddess, Diety, Divinity, a celestial, Demi-God; Velpudu = worship.( DED-5544) ‘Bel’ is also a qualifying word. It means ‘white’, speckless, spic and clean or virtuous. One who is without blemish in speech and deed is treated as ‘belia’, i.e. ‘Big or Great (person)’. ‘Ecchi’ means ‘trance or possession’. When a Divine Spirit possesses medium or impersonator, it is called ‘ecchidu barpuni’. Divine Spirit shows his/her identity or form through the medium. The medium should be man of good character, to be called a ‘bel or belia’. The event of possession is called ‘belicchapadu’. Impersonator becomes ‘Belicchapad’ or ‘Belchade’, commanding honour and respect. The appellation ‘Belchade’ is gradually applied to whole community in general as ‘Poojari’ is to ‘Billava’. Migrant Thiyyas imbibed the Tulu culture but to differentiate with Billavas, they preferred to identify themselves as ‘Belchada/Belchade’. 2. Other angle is to identify ‘Bel or Bol’ as a tribe or group. It is a prefix in place names, as explained elsewhere in our Posts. Dr. P. Gururaja Bhat made passing remarks in his Book ‘Tulu Nadu’, hinting at tribal signature. Prefix ‘Bel/Bol’ in place names may not apply to the settlement of Belchades as a tribe or caste. Nevertheless, they are found in villages, having ‘Bel’ or ‘Bol’ as suffix in place-names (eg. Bolar, Bolnad, etc. It is worth considering Bolinj locality in West Virar, Maharashtra). Whether they are Bellas or Velalas is a matter of further studies. Ravi Mundkur prefers to analyze the ethnonym, Belchada as Bel+ch+Da, where ‘bel’ means white, which in turn represents white skinned tribes. Prehistoric India was dominated exclusively by dark skinned tribes to begin with. In course of progressive human evolution people with white or fair skin were evolved during a specific phase due to certain genetic aberrations from the original dark pigmented skin. During a specific historical period, influx of white skinned tribes into India created wide spread awareness in the natives and the colonies of immigrants were denoted as ‘white’ villages and settlements, like: Bellara, Bellari, Belgaum, Belman, Belgumba, Belavadi, Belkunja(> Balkunje), Bellipadi, Belur, Bola, Bolar, Bolur, Bolman, etc. Similarly the white immigrant tribes were named Belchada, Bellara, Vellal, Bellala(>Ballal) etc. Therefore, according to Ravi Mundkur, the Belchada originally meant one of the immigrant ‘bel’ (white skinned) tribes. The ‘cha’ is a pre-Dravidian Prakrit-Pali agglutinitive meaning of or relevant to.(As in Paichār, Punacha, KomchāDi etc). The suffix Da means zone, area, tribe, etc. Thus, in overall analysis the term Belchada originally meant a specific white skinned immigrant tribe. 


Bari –Illam system

Thiyyas distinguish eight groups of ‘Bari’ or ‘Illam’ (equivalent of Gotra). The original house of the family is called a ‘Taravad’, (or ancestral house). The term Taravad appear to have been a relic of Buddhist period, being derived from Prakrit- Pali lingos. In the matrilineal system followed in Tulu Nadu, like the Tulu communities each Thiyya Bari or clan has its own Moolasthana. The eight clan names among the Thiyya and their Tulu equivalents are: (1) NellikaThiyya (equal to Tulu Bari ‘Kunder’), (2) BaThiyya (=’Bangera’), (3) Padam kudiya (=’Kotian’), (4) Pullamchutti/PullamchiThiyya (=’Suvarna’), (5) KarakaThiyya (=’Karkera’), (6) Then kudiya/ Thenkudi Thiyya (=’Salian’/’Palan’), (7) Paimba kuriya / PaimbaThiyya (=’Kukyan’,’Uppiyan’) and (8) Nangudiya/Kuttiporatha (= ‘Amin/Gujaran’). The present generation of Belchadas prefer to put surnames of Tulu equivalents. These Clans are associated with four Taravads in Mangalore region, namely at (a)Kodialabailu, (b)Bolar near Ferry, (c)Jappu-Kudupadi and (d) Kadri-Kannabettu. Ordained ‘Gurikaras’ (community leaders) guide the socio-religious activities of members of Taravads. Gurikara system among Thiyyas is similar to the one prevailing in Tulu Nadu. Language & Customs Religious rituals and customs from birth to death are more or less the same as native Tulu people. They speak a corrupt Malayalam with more words of Tulu and Kannada. Their Malayalam dialect cannot be fully compared to ‘Byāri Bhāse’. They also speak in Tulu and Kannada fluently. Goddess Bhagavati Thiyyas have inseparable connection to Goddess Bhagavati. Eighteen pilgrimage centres of Goddess Bhagavati are sacred to all Thiyyas. Each Taravada member offers oblations annually to Bhagavati temple. Goddess Bhagavati is worshipped in all her various manifested forms with all her attendant Divine Spirits, Village Deities and also of Gods of Hindu pantheon. So it is a complex centre of worship for Thiyyas and all other communities. These Sri Bhagavati Kshetra complexes are located at: (1) Eriyakota,Kavugoli Chowki, P.O. Kudlu-671124 (Kasargod), (2) Patla, Kudlu, P.O. Patla-671124 (Kasargod), (3) Padi (Pullikaringali), Meethelepadikkal, Via Chengala, PO Edaneer-671541, (4) Mogral, PO Shiribagilu, Via Kudlu-671124, (5)Talangara, Kasargod-671121, (6) Kumbadaje PO, via Perdala-671551 (Styled: Sri Cheerumba Bhagavati Kshetra), (7) Padikaladka, Adoor Post Via Urdoor-671543 (Styled: Adoor Sri Aivvar Mahavishnu Thambarati Kshetra), (8) Kuttikkal PO, Via Chengala-671541 (Styled: Kuttikol Sri Thamburatti Bhagavati Kshetra), (9) PO Muliyar-671542 (Kasargod) (Styled: Kodavanji Sri Pullikaringali Bhagavati Kshetra), (10)Arikkadi, PO Kumbla-671321 (Pare Sri Padangara Bhagavati Alichamundi Kshetra), (11) Adka, Mangalpady, Kasargod-671324, (12) Uppala-671322, Kasargod, (13) Pattathoor, Ballangudelu. PO Majibail, Via Manjeshwara-671323, (Styled Sri Padangara Bhagavati Kshetra) (14) Kanila, B. Manjeshwar, Manjeshwara-671323, (15) Ullal, Dakshina Kannada-574159 (Styled: Sri Cheerumba Bhagavati Kshetra), (16) Kodialabail, Mangalore-575003 (Styled: Kudroli Sri Bhagavati Kshetra*), (17) Sasihitlu, Haleangadi PO-574146, and (18) Pullikunnu, Kasargod (Styled: Pulikunnu Sri Aivvar Bhagavati Kshetra). Thiyyas in Mangalore 

 Thiyyas further settled at the ancient port towns of Mangalore and Mulki. During British India, Mangalore was the District Head-quarters of South Canara, which included Kasargod and North Malabar, until States Reorganisation. 
Initially, the Bhagavati Temple at Mangalore was located at Bokkapatna sea shore, Kudroli, which was the location of Ancient Mangalore Port during Vijayanagar Period.  Due to migration estuary and  sea erosion, it was shifted to Kodialabailu at a place, donated by Manjanna Nayaka, who was landed gentry of Kodialabailu. It was around 450 years ago.  The issueless land-lord was bestowed with a son thereafter, as was promised by the Deity in his dream.  The Temple is still called as Sri Kudroli Bhagavati Kshetra and popularly as ‘Guttyamma Kshetra’. The name Guttyamma might have been derived from the word Guttu or it might have been named after the Goddess of Chandrgutti,(Shimoga District) traditionally worshipped by Nayaka Chieftains. Land transfer registration is now made in the name of the Deity by Raghurama Rao couple, a scion of Manjanna Nayaka.

Legend of Goddess Bhagavati According to Bhagavati Purana, Lord Shiva ordered Cheerumba Bhagavati and her attendants to remain on earth to protect the innocent people and punish cruel people. First she appeared at Kodangallur, Thrissur (Kerala). Then proceeded northwards to Talangara (now Tallisseri, Kasargod) and then up to Mulki-Hejamadi and established Temples through Thiyya community at her will. The Bhagavati and her retinue returned to Kudroli and shown her presence as embodiment of other thirteen primordial energy manifestations, consisting of four manifestations of Sri Cheerumba Bhagavati (Sankritised as Sri Kuru Amba), five of Sri Padangare and another five of Sri Pulluraali. It is, therefore, called ‘Kootakkala’ of Shakti, a complex of fourteen Deities enshrined in three Temples. It happened at the beginning of Thirteenth Century, more than 800 years ago. (Source: Kootakkala Souvenir, 2005, Kudroli Sri Bhagavati Kshetra). According to Bhagavati Purana, Darigasura (Darika+Asura) was a wicked Asura King of Darikapura in Pātāla (Nether world, supposed to be West Coast). He became powerful with Lord Shiva’s boon on his doing a penance. He became invincible in all three Worlds. Suffering defeat and disgrace and ill treatment, the celestials and sages complained to Shiva for redressing their problem. Swayed by pity on the plight of the people, tears trickled down from Shiva’s eyes. He became angry and at the same time, a Divine Lady sprang out from a drop of tear. The Lady was called Goddess Bhagavati (aka Cheerumba). (It may be noted that in ‘Bappanadu Sri Kshetra Mahime’, it was Lord Vishnu who created Sapta Matrikas/Durgas, i.e. Seven Divine Mothers, from his tears, which fell down on the earth). Shri.Cheerumba Bhagavati (Courtesy: Kootakkala Souvenir) The Goddess Bhagavati, sitting on the shoulder of her attendant Aadimela (aka Guliga), went to the kingdom of Darigasura. Darigasura was then on his way to the river for taking bath as a routine before offering prayers to Shiva. The Divine Lady in the guise of an old woman, begged for a meal. He advised her to ask his wife at the palace. On reaching the palace, the Goddess asked for his magic weapons given by Lord Shiva (Note that according to the other version, it is Lord Vishnu). Logically thinking, his wife refused to give the demanded weapons and called out her husband for clarification. The King, as he was already late, got irritated on getting delayed. So he shouted at the queen and told her to give whatever the old lady would ask. On returning to Prayer Room, he could not find his weapons and other materials used for prayers. He realized his mistake and was furious. Sri Bhagavati appeared before the King in her real form, along with her other manifestations. In the fierce battle, Bhagavati killed the tyrant and maintained peace and happiness on the earth. Shiva (or Vishnu) ordered her to settle down on the earth with her other manifestations to ensure peace and prosperity to her devotees. Goddess Bhagavati then set sail to the Earth in a Sandal wood boat and crossed Kasargod, Kumble, Uppala, Pattathur, Manjeshwara, Udyavara (South of Mangalore), Ullala and Kudroli. The retinue halted at Sasihitlu near the estuary of Nandini and Shambhavi Rivers. Taking offence on Bhagavati (elder sister) accepting tender coconut from a Thiyya, then considered as lower caste, other sisters left her behind at Sasihitlu. Elder sister then settled down at Sasihitlu. Durga Parameshwari emerged at the confluence of Nandini and Shambhavi and manifested formless to Bappa Byari, a marine trader, and settled down in Bappanadu in the form of a Linga, consecrated by Vedic rites in a Temple built by Bappa Byari with the help of local Samantha Chieftain. Remaining retinue returned to Kudroli where the other elder Bhagavati with thirteen other incarnations, settled down to be worshipped by Thiyyas and other communities. Brahmashri Guru Narayana Swami Today, various sects of toddy tappers worship and follow the principles advocated by Brahmashri Guru Narayana Swami (1856-1928). He was a spiritual Guru, a great social reformer, born in a family of Ezhava Ayruvedic Pandits. He spearheaded movement of social justice for the down-trodden of Kerala. He was respected and venerated by high and low and people from far and near. He preached ‘oneness of Humanity under one Supreme God’, rejecting compartmentalization on the basis of castes and religions. His thoughts are contained in his Sanskrit work ‘Advaita Deepika’. Guru Narayana built temples at Calicut, Tellicherry and Cannanore. There is an idol of Guru Narayana at Kudroli Gokarnanath Temple, Mangalore.