Draft:Mundala

The Mundala people are an ethnic group in India, traditionally situated in the Tulu Nadu region. They constitute one of the major Tulu-speaking communities in Tulu Nadu. Engaging in diverse activities such as agriculture, construction, sculpture, painting, and various creative artistic fields, they are commonly known as Mundala Jananga or the Mundala Community.

The Mundala people primarily reside in Coastal Karnataka and Coastal Kerala, stretching from Barkur (the ancient capital of the Alupa kingdom) to Nileshwar (a municipality and major town in Kasaragod District, Kerala). Mangalore is a central place where a significant number of Mundala people live.

The Mundala community is known for its Hardworking, Soft-Spoken, Good-Hearted, And Helpful Individuals..

The Mundala caste/community worships Shivamsha Sambhootha (incarnation of Lord Shiva) Shri Babbu Swami Daiva as their Kula Devatha, along with the Gods of Sathyada Kamberlu. This community possesses a rich culture, history, knowledge, and traditional practices of the TuluNaadu community.

= History of Mundala Caste =

Long ago, the Mundala and Adi Dravida communities lived in Ikkeri, a place in Shimoga District, with the support of the Keladi Kings. They were mostly Lingayiths, people who loved Lord Shiva, and they liked to eat only vegetarian food. during the time of the Keladi Kings, the Mundala community held prestigious positions in the king's mantri mandala, contributing significantly to governance and agriculture. They distinguished themselves by wearing Mundasu, a cloth traditionally used to cover the head in TuluNaadu culture. In addition to their roles in agriculture, members of the Mundala community maintained this attire with strict adherence during traditional, devotional, and agricultural events up to the present day.

During that era, these people were recognized for their honesty, truthfulness, and dedication. Individuals who governed and managed affairs using their Munda (head or intelligence) were referred to as Mundala at that time.

During 12th Century Mundala are mostly Lingayiths with Rudraksha Maale in Neck, Mundasu (Rumal) in head Vibhuti in Fore head Looks like Shiva Sharan’s, but when the Keladi Kings fell from power, the people in Ikkeri treated them badly because they were from a different caste.

Because of this mistreatment, they had to leave their homes and move to Barkur and nearby places. Luckily, Barkur was a busy and rich city at that time. Even though they had no home or things of their own, the Mundala and Adi Dravida communities faced many difficulties.

In those days, finding employment was a challenge for the Mundala community because of their appearance resembling Shiva Bhakthas Good Spiritual Looks and Shiva Sharanas. Job opportunities were scarce, and even obtaining food was difficult, as non-vegetarians considered it a sin to provide meals & Jobs for vegetarian & Spiritual Looking Mundala Communities.

Faced with unemployment and hunger, the Mundala people began to believe that their physical appearance and the Shivalinga they wore (Istalinga) were the reasons for their struggles.

During these Difficult times, they took a drastic step and threw the Lingams they wore into the pond of the Kota Eeshwara Temple. This significant act led to the temple being named "Kotee Lingeshwara" Additionally, in order to sustain themselves, they embraced the practice of consuming non-vegetarian food. Since they lost their old way of life, they had to work very hard as bonded laborers for local landlords. They went through tough times for many years. Despite all these challenges, their story is one of strength and courage in the face of difficulties.

In times of adversity, the Mundala community faced great challenges, losing their traditions, culture, and even their way of life. Struggling, they worked tirelessly, akin to Servants or 'Gulams.' Yet, amidst these hardships, a part of the community migrated north, becoming known as "Upparas" while another group settled in the southern Barkur area, adopting the name "Mundalas." This journey, though marked by challenges, signifies the resilience and adaptability of the Mundala community, showcasing their ability to overcome difficulties and build a new chapter in their history.

In the scattered community around Barkur, there lived Malathi Thayi from Kacchoor, chosen by Lord Shiva himself, as they were devoted to him from the beginning. One day, while bathing at Baila Kere, she became pregnant through divine intervention. However, her landlord, Kodange Bannara, with whom she worked as a bonded laborer, falsely accused her of the pregnancy.

Malathi Thayi, subjected to this false accusation, had to undergo Agni Pareekshe, a trial by fire. Miraculously, she emerged unharmed, proving to the community that her conception was a divine grace. Bhagwan Babbu Swami, the son of Kacchoor Maldi, was later cared for by the Bunt community. His divine powers and miracles, known as Karnika, earned the Mundala community respect in society.

Kola is a significant annual ritual in TuluNaadu, performed once a year in honor of the Daiva (God of TuluNaadu). Babbuswami holds a special status as the king of Daiva.

The story revolves around Babbu Swami, believed to be the incarnation of Lord Shiva and Goddess Kacchura Maldi. It narrates his birth and childhood days, highlighting how he became renowned for his magical powers or mantra shakti. These powers were instrumental in helping villagers by protecting them from wicked individuals.

Babbu Swami's extraordinary feats included giving life to a dead cow, crow, and hen. This led to people giving him the name Kordabbu". The residents of Kodikandala, a place near Udupi-Mangalore in Karnataka, were so impressed that they started believing and worshiping Daiva Raja Babbu Swami, a tradition that continues to this day.

= Culture, Daivaradhane in Mundala Community =

The Mundala Community practices worship of both Gods and Daivathas. One notable figure within this community is Daiva Raja Sri Babbu Swami (also known as Babbu Swami Babbu, Kordabbu Daiva, Koteda Babbu, Sri Vaidhya Natha, Muthappan Daiva (in Kerala). Born into the Mundala Community, Sri Babbu Swami's mission is to address social inequality, uplift the lower castes, seek justice for all people, and protect truth and Dharma in society.

In Tulu Nadu, there are more than 2000 Babbu Swami Daivasthanas where Daiva Raja Babbu Swami is revered by all communities of Tulu Nadu. Babbu Swami is known as Grama Daiva to all the people in Tulu Nadu. These sacred places, also referred to as "Saana" in Tulu languages, are significant centers of worship.

Every month during Sankranti, the Mundala Community performs "Sankranti Pooja" to honor Bhagawan Sri Babbu Swami and his Pariwara Daivas at these Daivasthanas. Additionally, an annual festival called "Nemothsava" or "Kola" is observed to pay homage to Babbu Swami and his Pariwara Daivas.

The Pariwara Daivas associated with Daiva Raja Babbu Swami include "Panjurli," "Jumaadi or Dhoomavathi," "Banta," "Guliga" (known by various names like "Rahu Guliga," "Sankole Guliga," "Jaageda Guliga," etc.), "Chamundi" "Tannimaaniga or Tangadi Daiva," "Koragajja," "Sathya Devate," "Mantra Devate," and "Maisandhaya." These Pariwara Daivas may have different names in different places from Barkur to Nileshwar.

The main Moolashetra temple for the Mundala Community is the “Kacchur Malathidevi Babbuswami Temple” located in Barkuru, Udupi District. Phone: 099803 96392

In the Mundala Community, they engage in various forms of worship, including Devatharadhane, Naagaradhane, and Daivaradhane. These rituals and practices involve showing reverence and devotion to deities, Naagas (serpent deities), and other divine entities. Devatharadhane typically involves worshipping gods and goddesses, Naagaradhane focuses on the veneration of Naagas, and Daivaradhane encompasses a broader form of divine worship. These rituals are integral to the cultural and religious practices of the Mundala Community, reflecting their spiritual beliefs and traditions.

= Kutumbasthanas & Moolasthanas =

Normally, in the Mundala Community, worship is conducted at Moolasthanas dedicated to Divas and Naagas. Each Moolasthanas comprises several Kutumbasthanas. Within these Kutumbasthanas, multiple families participate. Similarly, several Kutumbasthanas come together to form a larger Moolasthanas, serving as a collective place of worship for Daivas and Naagas.

= Marriage & Bari System =

In The Past, the Tulu People were known for their special Bari System & Traditions, passed down from both mothers and fathers.

The Mundala community has interesting customs like Aliya Kattu or Aliya Santana. They also have another important system called the Bari system, and there is a total of 16 Baris within the Mundala Community.


 * 1) PadaKannaya – Parkedanna (ಪದಕಣ್ಣಾಯ – ಪರ್ಕೆದನ್ನಾ)
 * 2) Suvarna - Sugirtanna (ಸುವರ್ಣ - ಸುಗಿರ್ತನ್ನ)
 * 3) Nambiyaara – Nalmardannayya (ನಂಬಿಯಾರ್ - ನಲ್ಮರ್ದನ್ನಯ್ಯ)
 * 4) Ameen – Mudiradannaya (ಅಮೀನ್ - ಮುಡಿರ್ದನ್ನಾಯ)
 * 5) Anchana – Muncherdanna (ಅಂಚನ್ – ಮುಂಚೇರ್ದನ್ನ)
 * 6) Kotiana - Koterdanna (ಕೋಟ್ಯಾನ್ - ಕೊಟೇರ್ದನ್ನ)
 * 7) Saalyana - Bakurdanna (ಸಾಲ್ಯಾನ್ - ಬಾಕೂರ್ದನ್ನಾ)
 * 8) Aalva - Aruvedennaya (ಆಳ್ವ - ಅರುವೆದೆನ್ನಾಯ)
 * 9) Siriyaana - Shriyaana (ಸಿರಿಯಾನ್ - ಶ್ರೀಯಾನ್)
 * 10) Kundara - Kombadannaya (ಕುಂದರ್ - ಕೊಂಬದನ್ನಾಯ)
 * 11) Karkeera - Kanderdanna (ಕರ್ಕೇರ - ಕಂಡೆರ್ದನ್ನ)
 * 12) Bangera - Pongardannaya (ಬಂಗೇರ - ಪೊಂಗರ್ದನ್ನಾ)
 * 13) Kumara - Kumerdanna (ಕುಮಾರ್ - ಕುಮೇರ್ದನ್ನ)
 * 14) Mudera - Muderdannaya (ಮುಡೇರ್ - ಮುದೇರ್ದನ್ನ)
 * 15) Kirodiyana - Uppiyana (ಕಿರೋಡಿಯನ್ - ಉಪ್ಪಿಯಾನ್)
 * 1) Kukyana - Koladanna (ಕುಕ್ಯಾನ್ - ಕೋಲದನ್ನ)