Secrets of Bhootaraadhana in Karavali | #daiva #coastalindia #kaantara
- YaDu
- Mar 4, 2024
- 7 min read
Updated: Oct 22, 2025
What is Bhootaradhana—and why has it ignited a cultural firestorm after Kantara From the misty forests of coastal Karnataka to the silver screen, Kantara didn’t just entertain—it awakened something ancient. The film’s raw storytelling and breathtaking visuals have sparked a nationwide fascination with Bhootharadhana, a ritual that blends spirit worship, folklore, and fierce devotion. This post unveils its historical, Dharmic and philosophical secrets, as given in Vedas.
A central theme is Bhootaradhana, an ancient Sanatana Dharmaic ritual involving the worship of spirits or deities linked to land, ancestors, and nature. This practice, prevalent in coastal parts (Karavali) of India, seeks blessings for protection, prosperity, and harmony. Bhootaradhana rituals, varying by community, typically include offerings of food and flowers at sacred sites like groves and temples. Daiva Narthaka engages in music, dance, and fortunetelling to invoke spirits and foster communal reverence. The practice strengthens connections between the living and ancestral spirits, reinforcing cultural identity and social cohesion through collective participation and mutual respect.
Origins of Bhootaraadhana in the Karavali Region:
In every temple, you have 'Deva' and 'Daiva'. Deva is the main deity, and Daiva is the supportive deity for Deva. Normally, it will be another avatar of Deva. Ex. In certain Shiva temples, you have Kaala-Bhairava or Chandikeshwara. In Parvati Amma temple, you have Kaali or Kaala-Bharavi.
In some temples, Daiva will be the deity protecting the temple land or place; in common language, such a deity is called Gramadevi or Devi, protecting the village. Ex.: Manchalamma at Mantralaya. Manchalamma is the avatar of Maa Durga. Deva-Daiva remains significant in every Hindu household, where a Tulsi plant (Tulsi Katte) with Nagappa (Skandha) is placed outside, and a separate Murti (stone-crafted idol) is kept inside the home. This practice applies to any temple without a Daiva outside. Such worship is described in the Agama Shastras (Vedas related to temple architecture). Deva represents Purusha (Shiva), and Daiva represents Prakruti (Shakti). Worshiping Shiva-Shakti is essential, as they are inseparable. In Chan Buddhism, this concept is known as 'Yin-Yang.'
In the Karavali region, or the coastal area of India, Daivas are significant. Sage Parashurama, an incarnation of Vishnu, serves as the main deity safeguarding this region. The Karavali region was formed when Parashurama threw his axe, which divided the Western Ghats and resulted in the creation of the coastal land. This is why these areas are referred to as 'Parashurama Kshetra'. The coastal regions of India are very holy lands, apart from Himachal. All the three Vedic Acharyas— Shankara, Ramanuja, and Madhwa, come from the coastal regions of India.
Daivas in Karavali represent the Kshetrapalas, or deities of the respective regions in coastal India. Daivas, or Bhootas, are divine paranormal creatures created by Lord Chaturmukha Brahma, through Shiva. That's why Lord Shiva has the name 'Bhootanatha.' As soon as they were created, they started destroying everything. So, Shiva banished some of them and sent them to earth to serve as 'Khshethrapalas', or protectors of Karavali regions. They are called "Daivas', or Demi-Gods. Kshetrapala Daivas protect the region from natural calamities and evil forces. All these Daivas, or Bhootas, serve Lord Shiva. There are different Daivas in Karavali, as per the geographical location of the village or grama.
Few contend that Daivas were not part of Sanatana Dharma. However, considering that the Karavali region was formed by Parashuram when he threw his axe to separate the Western Ghats from the sea, it becomes clear that Daivas are intrinsically linked to Sanatana Dharma. This connection is rooted in Bharatavarsh (the holy land) being sacred due to Vedic Dharma.
Classification & Origins of 'Bhootas' as Opposed to 'Daiva':
Note that spirits can be classified as Sattvic, Rajasic and Tamasic spirits (Bhootaa:). Generally, Bhoota refers to spirits. According to our understanding, in the remote areas of Karnataka, Tamil Nadu and Andhra, there are Rajasic Bhootas (spirits) that can immediately grant any request. However, they require significant compensation for their assistance. They request the construction of temples, seek animal meat, and ask for materialistic favors, but only after their requests are fulfilled. Tamasic Bhootas are worshipped by Vamaacharis (sorcerers) to harm others and gain dark cosmic energy. Tamasic Bhootas ask for human flesh, blood and other impure substances as Ahuti (offerings). It is believed that 'Maanusha Bali' (human sacrifice) remains relevant in the forest areas of the Western Ghats, Kodagu, and Kerala. It's advisable to not to travel alone at night, especially on Amavas (new moon day, in these regions.
Rajasic and Tamasic spirits are referred to as 'Bhootaa:' rather than 'Daivaa:' because they do not fulfill a divine purpose and are inherently destructive. The knowledge of Vamaachara (sorcery) is found in the Atharvana-Veda. It is essential to recognize that Rajasic and Tamasic Bhootas are also brought into existence by Lord Chaturmukha Brahma through Lord Shiva. They address the Rajasic and Tamasic Guna (nature) of Jeevaa (creatures) One of the major disadvantages of worshipping Rajasic and Tamasic Bhootas is that if anything goes awry in reciprocating their favor, they can destroy the worshipper. In 'Kanthara' Chapter 1, 'Kadaba' people (antagonists) in the remote areas of the Kanthara forest represent Vamacharis (sorcerers). You will catch this, if you have already watched the latest Kanthara.
It's advisable to depend on Sattvic deities; although they might be slow to grant rewards, they never demand anything in return. They are forgiving of our sins and simple to worship.
Karavali Daivas are Sattvic in nature, Lord Shiva, as per the instructions of Lord Parashuram has instructed them to serve Karavali as Kshetrapalas.
Origin of VARAHA PANJURLI DAIVA:
Varaha Panjurli is a boar spirit that is worshipped to ward off the menace of wild boars in order to protect the crops. According to Tulu mythology, a wild boar died in Lord Shiva's celestial garden. The boar's offspring was adopted by Goddess Parvati. The young boar became destructive as he grew older and began destroying the plants and trees in Lord Shiva's Garden. Lord Shiva became upset by this and decided to kill him. Goddess Parvati, however, defended the boar and asked her husband to pardon him. Instead of killing him, Lord Shiva exiled (blessed) the boar to Earth as one of his Gana (group of servants), assigning him the duty of safeguarding the people of Earth and promising that he would be honored as a protector god. Lord Vishnu incarnated as Varaha Avatar to merge with Panjurli, ensuring his presence (Sannidhan) remained within him. This specific boar transformed into a Bhootha or Daiva (divine spirit) known as Varaha Panjurli. Because of the presence of Varaha, Varaha Panjurli possesses the power to protect earth. Lord Varaha is the protector of Earth and the husband of Bhoo Devi. 'Vaastu Purusha' is the son of Lord Varaha, an incarnation of Lord Vishnu.
Origin of GULIGA DAIVA:
One day in Kailasa, Lord Shiva asked Maa Parvati to bring a fine quality Bhasma (holy ash) and accordingly Maa Parvati complied. Lord Shiva took a spoonful of Bhasma in his palm but found a stone inside it. Lord Shiva was enraged and threw the stone to the sky. From the stone, Guliga Daiva was born (out of the rage of Lord Shiva). He was sent to Vaikunta, to serve Lord Vishnu. Because of fierce nature, Vishnu felt he's not fit to serve him. Lord Vishnu called Varaha Panjurli and placed him within. Panjurli Daiva of Tulu Nadu has the presence of both Shiva and Varaha avatars of Vishnu. Panjurli has the presence of both Varaha Panjurli and Guliga Panjurli and represents a collective entity. Varaha Panjurli symbolizes kindness and protection, while Guliga Panjurli embodies ferocity and destruction, reflecting the essence of Karavali. Panjurli signifies a collective entity of a thousand Daivas (servants of Lord Shiva).
As the devotional song goes -
"Varaaha Roopam Daiva Varishtam .... Shiva Sambhoota Bhuvi sanjaatha."
Panjurli Daiva is one of the earliest Daiva who is worshipped all over Tulunadu; his earliest worship dates back to 700 BCE–800 BCE, along with Berme Daiva (Brahma). There are many affiliated demi-gods or Bhootas with Panjurli, the prominent ones being Guliga Panjurli, Kallurti Panjurli, Annappa Panjurli (Dharmasthala), Bobbaraya Panjurli, and so on. In this collective entity, the Daiva Nartaka, or the person who participates in Kola or Daiva-Aradhana, with the presence of all the deities of Panjurli, after his service, will become a part of this collective entity or deity called 'Panjurli'. This can be witnessed in Kanthaara, where Shiva's father (Rishab Shetty's father) vanishes inside the deep jungle.
Bhootaradhana is not just limited to the coastal region (Karavali) of Karnataka; it's evident in the coastal regions of Kerala as well, known as 'Theyyum'. 'Theyyum' is prevalent in Northern Malabar region. In previous centuries, Bhootaradhana was evident in all parts of coastal India. Unfortunately, with time, these rituals faded away. People should conserve the ancient rituals of their regions and places. Not worshipping regional deities will have disastrous impacts on the regions, like floods, droughts, and so on.
All this information is given in Agama shastras. Agama Shastra gives a detailed information about temples, their building architecture, and Vastu Shastra. Agama Shastra has information about Bhootas or Kshetrapaalas, or protectors of nature. Agamas are also known as Vedas.
In our coming articles, we will be learning about Bhootaraja, or the King of Bhootas, or Patrataapa Rudra, to whom all the Bhootas or Daivas report.
Please Like, Comment, Share & Subscribe to our site! Your support means a lot to us!!
Thank you so much!!
YaDu,
On behalf of Get Inspired Spiritually.
Comments