April 11, 2024

In the heart of Tulu Nadu, amid the lively festivities of the harvest month (known as Suggi in the Tulu Calendar), stands a tradition that has endured through generations - Pursa Puje. This age-old cultural custom, celebrated annually on 3 days of the full moon day of the harvest month, (Suggi Hunimme) exemplifies the area's rich heritage and profound spiritual significance.

Dating back over 400 years, Pursa Puje is more than just a ritual; it is a symbol of continuity and community. Folklorists and historians alike marvel at the resilience of this tradition, which has been passed down from generation to generation, preserving its spiritual and entertainment elements.

The historic significance of Pursa Puje

Suggi falls between mid-March and mid-April in Tulu Nadu, marking the transition of seasons as 'Suggi' ends and the month of 'Paggu' begins in the Tulu Calendar. During the harvest season in Tulu Nadu, farmers begin gathering their crops. They cut the ripe crops and then use threshing, milling, and winnowing to separate the rice grains from the husk. This season is when farmers collect their mature crops from the fields. During this time, an interesting incident occurred at the Kadri temple. Lord Manjunatha and Devi Parvathi were curious as to why their devotees did not come to the temple on the full moon days of the harvest season (Suggi), so they climbed the hills of Jogi Matt to investigate. What they witnessed was truly remarkable. They observed people engaged in agricultural activities while singing 'Paddanas’, which are folk narratives presented in a recitational mode. Seeing their devotees immersed in agricultural work brought them great joy. Lord Manjunatha and Devi Parvathi decided to visit their devotees, but to avoid being recognized, they transformed themselves into Korga and Koropolu, respectively. They also decided to take others along, creating 101 Pursas by throwing the Renjier Flower (Maulsari Flower). Additionally, Lord Manjunatha created Kodamandaya, Dever, two Kuntala Panjurli, and one Bhatre Mani by throwing the Daadd Samige flower. They began their journey, taking along their devotee Gunthinaya, and later, they encountered Muttikallu Saiber, a Muslim textile merchant who was asleep. They invited him to join them as well. Together, they visited their devotees in and around the Moodbidre and Beltangady areas over three days. Following the tradition of the Harvest Fullmoon (Suggi Hunimme) festival, they went from house to house at night, where people welcomed them and offered rice and coconut. This tradition evolved into the Pursa Puje that is practiced today.

Locations

Pursa Puje can be found in various places such as Andinje, Balinja, Kuthluru, Sulkeri, Karmbaru, Shirlalu, Nalkuru, Mugera, Kuthyaru, Marodi Shrilalu, Kokkada, in and around Moodbidri, Dharmasthala, and up to Sullia.

The Ritual

A few days before the Suggi Hunnime festival, participants in the Pursa Puja first visit the Kadri Shri Manjunatha temple to seek blessings. Then, on the first day of Suggi Hunnime, they clean a designated place, take baths, and gather there. Men dressed as various characters, including Koraga Korapaldhi, Dever, Panjurli, Kodamandaya, Muttikallu Saiber, as well as a bride and groom, and animals, first decorate the god's pedestal with Maulsari, Champak, Crossandra, and Jasmine flowers, along with a mirror. They then perform a puja for this pedestal, which is carried throughout the procession. No idols are installed; only a mirror is placed on a pedestal, and they go from house to house, singing ‘Dimisole’ words, dancing, and performing. They are accompanied by a band playing musical instruments. They visit approximately 25 houses in one night. Every house welcomes these Pursa’s warmly, and in each house, they light a lamp in front of the house. They perform the puja for the pedestal in every house. Then, the men in costume stand in a circular formation, sing ‘Dimisole’ and perform according to their character. In every house, they are offered rice, coconut, food, and money. The total amount collected in three days is used to buy the items for the third day's functions.

After two days of house visits, on the final day, all the villagers along with the Pursa’s gather in the designated place. The designated place will be decorated with lights and other decorative items. In the middle, a Gopura-like structure is made with items like puffed rice, jaggery, and bananas. This structure is called Gopura Puje. All the final rituals are performed in a circular mode around this Gopura.

On the final day of the Pursa Puja, the pedestal is once again adorned with various types of flowers. The day commences with a prayer, followed by the continuation of the performances by each Pursa character, lasting until late at night. Individuals from diverse castes and communities assemble at the venue to partake in the Pursa Puja, which is an annual tradition for the community. After the puja, prasada consisting of puffed rice, jaggery, and banana is distributed to the attendees

Beliefs

Beliefs play a crucial role in the Pursa Puja ritual, anchoring the entire practice in faith and tradition. It is believed that performing the ritual with unwavering faith brings prosperity and well-being to the village. This belief is exemplified in the story of a five-year-old child from Sulkere who used to eat only mud despite efforts to stop her. If the child stops eating mud after receiving blessings during the Pursa Puja, it is seen as a manifestation of the blessings' effectiveness within a month. Another example is the case of 65-year-old Koragappa Moolya, who experienced improved health after receiving blessings, as evidenced by his participation as Pursa this year. These instances highlight the profound impact of belief in the efficacy of the ritual. According to Vittal Poojari, a 69-year-old Pursa Puja organizer, the annual offerings made during the Puja also reflect the depth of devotion and belief among devotees. Each year, nearly 90 sets of jasmine flowers, anna dana (offering of food), sarees, and silver items for God's pedestal are presented to God by devotees. These offerings are a symbolic gesture of gratitude and reverence, illustrating the strong faith and belief system that underpin the Pursa Puje ritual.

Pursa Costumes

Koraga Korapaldhi: They wear traditional tribal costumes, covering their bodies with green leaves.
Panjurli: They cover their bodies with dry banana leaves, representing a specific character or deity.
God’s Pedestal Carrying Person: They wear a white dhoti and a zari shawl, indicating a role related to carrying the pedestal.
Muslim Trader: They dress in a jubba and a turban, representing a character from the Muslim trader community.
Kodamandaya: They wear a white dhoti and carry a sword, symbolizing a specific character or deity.
Children: They wear Maulsari, flower garlands on their heads and carry items found in the forest, transforming into various characters during the Purusha Puja.
In addition to these traditional attires, there is a blend of modern and ready-available costumes used for certain characters, adding a unique and diverse aspect to the Pursa Puje ceremony.

In conclusion, the Pursa Puje in Tulu Nadu represents a profound blend of tradition, belief, and community engagement. It serves as a cultural anchor, uniting diverse communities and generations in a shared celebration of faith and heritage. Beyond its religious connotations, this ritual acts as a cohesive force within villages and communities, reflecting collective aspirations and values. Through its vibrant performances and offerings, the Pursa Puje epitomizes the cultural richness and resilience of the Tuluva community, embodying unity, devotion, and tradition in Tulu Nadu's cultural tapestry.

Pics by Dayanand Kujjaje