Sri Hosa Marigudi Temple : History of Temple
Since ancient times Kaup is known as “Hoovina Hitthilu”. Sri Mariyamma Devi, who is the owner of said place, has been blessing the devotees who come there.
Indian culture is co-ordination of Saindhava & Vedic cultu res, & Folk mentality is its breath. ‘The worship takes place not because there is the presence; but presence may occur while worshiping’ is a folk belief Based on this dedication our religious practices, rites, rituals have passed through centuries and now in this form before us. Though they have changed their forms they have preserved their originality. It is the opinion of inventors and Think – tanks that almost all of our worshiping mode, which passed through various stages, are now in the evolved form, have come out of folk sources. The object of this article is to make known clearly about the appearance of Mariyamma Kaup, Maari – Mariyarnma, Mariyamma Goddess of Udupi District of Coastal Karnataka.
It is common in various of Udupi, Dakshina Kannada Districts, where there are Tulu speaking people, Pancha Daivasthanas, lots of Daivas (Ghosts) have settled and get worshipped everyw here. It is worth noting that the idea of Maari & Anusandhana are in custom socially only.
It can be guessed that the time, when the leaders of keladi, after the governance of Vijaya nagar & also after changes in politics, took the reign of administration ofTulunadu, was the time of entrance of Mari. Taking into account the fact that based on the epic of ‘Keladinrupa Vijaya’ of poet Linganna, Basappa Nayaka, in the year 1743 A.D, had constructed a small fort known as ‘Manoharagada’ on the coast of kaup, and a big fort at Mallar for the purpose of Stay of Force reference can be made to the entrance of Maari along with the force Of Kaup. Even roday the name ‘Dandina Mari is in vogue. We can note the source of worship of Mari based on the “Mari Worship”’ being conducted by participation of Kotemane, Kote servegara, Ranya (Claim to be warriors) etc. Sects and also based on their existence threat. The fact that these people are Kannada Language speaking people, is a very important point. Because of these reasons it can be said that Mari Goddess is the power which came along with the Force.
In Kotemane (Kote House), “Mari” is being worshipped as goddess of the house. In Marigudies, the Hawaldar prays prior to Darshana. Servegaras and Ranyas are the only people who perform Tuesday’s practice and Mari worship rituals. The facts, the spreading of fragrance of jasmine flower here, and the sound of bathing in Nandi Pond existing inside the fort, comes to the notice of the people. The Manager also gets the information about this. The Manager (who is a Muslim) comes to the fort on Tuesday night. The Manager realizing lonely place, fragrance of Jasmine, the person bathing is a women, asks “Who are you ? The answer “,I am Mari of the Fort” came from the Pond. When the Manager warned that the Fort now belongs to us, Mari indicates “Show me any other place to dwell, I will go”. When the Manager submits honestly “I am a Muslim, how can I show you a place to dwell?”, Mari suggests “You bring people belonging to four castes”. Mari, who was being worshipped earlier by limited people, after dwelling in the new abode, in the presence of people from four castes, as per her own order, became an idol of worship of all people then on wards.
Kaup is a place formerly governed by many Kings and Emperors. It is historically famous that she settled as Dandina Mari at Kaup, fulfllling devotees wishes by being in the throne of this place. Mariyamma is the icon of power, who got the name “Kapudappe” (“Mother of Kaup”), as she, through her Messenger, Ucchangi, availed victory to People who leave for battles after visiting Mariyamma. Influenced by God Sri Laxmijanardana who is the owner of land of Kaup, Mari being, a great mother, as ‘Mother of Truth” (Sathyadappe) to people who lead life truthfully, ‘Sharanu Durge’ to people come to here as suppliant, is glittering here. Tuesday is favourite day of Mariyamma, and the ocean of devotees visiting here to see the Goddess is evidence of the same. Maripooja (Mari ‘Worship), Chandika Yaga, Gaddige pooje (Throne worship), Thulabhara Sevas which will be performed on Tuesday in the presence of Mariyamma, who will be present will the Gaddige (Throne), have gained great importance. Dates have been fixed for the next seven to eight years for performing Mari Pooja Vow in the presence of Goddess. On the Occasion of every Mari Pooja seasons Gaddige Poojas Get dedicated by way of vow to the Mariyamma Devi blessing the devotees by being on the throne (Gaddige) Poojas get dedicated by the way of vow to the Mariyamma Devi blessing the devotees by being on the throne. The Great Mother suggests solutions to the toil and sorrows of people of all religions, and is, therefore, is known as ‘Thrayambakeshwari’ or ‘Mangalambike’.
Throne Pooja, which is very significant in the presence of Mariyamma, Kumkumarchane, Hoovina Pooje etc. services are also done in great numbers. People from all levels of the Society keep themselves engaged in one or other activities on every Tuesday in the presence of Marikambe. Thousands of people emotionally participate in the mass feeding (Annadhana) organized on every Tuesday. Term Maripooja, performed 3 times in a year, the terminal Maripooja is well known as one of the seven Famous festivals ofTulunadu, which is a creation of Parashurama. Hence, at the time of terminal Mari Poojas that would be performed during Suggi (Spring) Aati and Jaarde, ocean of people flows, not only from South Canara, Udupi, Kasaragod & Mountain Districts, but also from far away place, Mumbai.
Every year, Sharannavarathri Festival would be conducted, and so as to make all nine days attractively, every day many religious and cultural programmes are being organized in the presence of Goddess. The Chandika Yaga, Mass Feeding and the Sri Devi Darshana Seva have- made the power of the sacred place of “Mother of Kaup Mariyamma” very famous everywhere. 9 days since the beginning of the. Atumn, Ashweeja Month, bright half of a lunar month are called ‘Navarathri’ (Nine Nights), and lOth day is called ‘Vidya Dashami’ & ‘Vijaya Dashami’. The time, when the mother nature is shining, and who is compared to the Goddess and worshipped, is called_’Sharannavarathri’. During navarathri 9 Goddesses are invoked to come enter by use of Power Mantras and are then worshipped. It is the belief of the devotees that if the Goddess is worshipped in the manner practiced during 9 days by Aavahana , Aasana, Paadya, Achamana, Snaana, Vastra, Dhoopa, Deepa, Naivedya, Pradakshina, Namaskara, Prarthana which are shodashopacharas, the Goddess would solve the problems and would fulfill the wishes. Sri Mariyamma is worshipped during Sharannavarathri also as “Sri Durga Devi”, “Sri Arya Devi”, “Sri Bhagavathi Devi”, “Sri Kumari Devi”, “Sri Ambika Devi” “Sri Mahishamardhini Devi”, & “Sri Moola Devi”. The administrative board has formed a Renovation Committee, consisting of important persons of the place and devotees, for the purpose of renovating suiting the coastal culture. The Sri Hosamarigudi Temple Kaup, which is situated near the National Highway 66. The Committee which has started developing Mariyammas vicinity, has planned to reconstruct the Auditorium, sanctorum and enclosing wall. Many down – trodden of the society are being given financial assistance from the Fund of Mother of Kaup, Mariyamma. The social- welfare programmes organized by Associations, Institutions are also being given co-operation. Thus, an attempt to support the guidance of elders that the Temples, while sustaining the religious culture, shall also have social – welfare awareness, is also being made.
Ritual of Mari Pooja
Mari Pooja rituals commences after leaving the “Bete” (Thing meant for offering to the Goddess as sacrifice) on Tuesday next after solstice. If solstice occurs on Tuesday, then on the very same day this ritual would be commenced. Though formerly sheep was being offered as ‘Bete’, now -a – days a pumpkin is offered as ‘Bete’ and perform this. The Servegaras of Kote (Hawaldaras), Shepherds, Ranyas and other offer common prayer at Kote House, and bring, in possession, flower, hingara and pumpkin to Marigudi. Thereafter this would be kept infornt of Ucchangi Gudi , and after prayer, the same including the pumpkin would be sent through northern door to sheep – keeping place, and after prayer, the pumpkin would be handed over to the Owner of that house. The inmates of the said house would safeguard the sheep (pumpkin) so left for the purpose of ‘Bete’. On the next day, ‘Mara Muhoortha’ for preparing the idol of Mariyamma Goddess, who wou1d be decorated in the throne on the day of Mari Pooja, would be performed. The Indian Beech tree (Hongaraka) would be cut according to rituals wooden idol would be prepared in such a way that it should be ready on the day of Mari Pooja. Throne Worship (Gaddige Pooje) would be performed on the day of Mari Pooja. People of the place offer prayer and bring decorating golden ornaments in procession. Thereafter, the Darshana Pathri, Hawaldaras, Shepherds (Kurubas) together go to the place where the wooden idol has been prepared.
After, performing worship rituals they bring the same to the shrine. While bringing the idol inside the shrine, Washermen pour colour water, which is a mixture of turmeric, vermilion on the same. Thereafterwards, they keep the idol in the middle of swasthika inside the throne and decorate. After that, the Darshana Seva begins. Here, the ‘Bete people’ will get the first Prasadam (portion offood and drink offered to the Goddess). These people then go to the house near the beach, where the sheep is tied & throne is existing, and give the Prasadam to them and take the pumpkin, and as per rituals, bring the same to the Marigudi. They keep it on heap of rice in fornt of Ucchangi Shrine and cut it with a single blow and for name sake perform the sacrifice. Thereafter, they go to the beach where throne is kept, and abandon he aid heap of rice on the throne. Thereafter, cleaning the temple, Palace worship is performed, Ucchangi would also be worshipped. Thereafter, afternoon worshipping and Darshana Seva would be performed and the devotees get Mariyamma’s Prasadam. Thereafter, the wooden idol of the Goddess would be immersed by Ranyas, Koragas, Hawaldaras, Shepherds together, at a certain place in Chandranagara of Kalathur, which is around 4, kilo meters away frorn the temple, and with this Mari Pooja comes to end. Then the icon of power, Mariyamma, shines by fulfilling the wishes of the devotees, while being in the throne. This Mari Pooja is one of the seven festivals of Tulunadu. Paryaya ofUdupi. Bappanadu Dolu (Jaathre), Mulki Arasara kambala, Kavatharu Aayana, Dharmashtalada Deepa & Dhakke Bali of Padubidri are the other six significant practices.