Buta Kola

Būta Kōlā  ( Tulu : Bhūta Kōla ), kuma ana kiransa da Bhūta Kolam, Daiva Kōlā ko Daiva Nēmā, wasan raye-rayen Hindu ne wanda Tuluvas na Tulu Nadu ya yi imani da shi kuma ya kiyaye shi da kuma sassan Malenadu na Karnataka da Kasargod, Indiya a arewacin Kerala . Rawar tana da salo sosai kuma ana yin ta azaman ɓangare na "Bhootaradhane" ko "Bhootharadhanam" ko bautar gumakan gida na al'ummar Tulu a Kudancin Indiya . Ya yi tasiri a gidan wasan kwaikwayo na Yakshagana .  Būta kōlā yana da alaƙa ta kud da kud da Sunayam na Arewacin Malabar yankin da wasu sassa na Karnataka. Suyam siffa ce ta Būta Kola. Suyam, bi da bi, suna da kamanceceniya da irin wannan rawa ta gargajiya ta Hindu mai suna Thirayattam .

Ya ƙunshi tsawaita waƙoƙin mantras da shirye-shiryen bukukuwa waɗanda yawanci ke ɗaukar awanni 8 zuwa 10. Al'adar ta ƙare da sanya mudi (kayan ɗaukar kai mai tsarki) a kan mai yin wasan kwaikwayo, wani lokaci da ake kyautata zaton yana nuna shigar allahntaka cikin jikin mai yin wasan kwaikwayo. A matsayin wani ɓangare na tsarin, mai yin wasan yana cin madhyam ( toddy ), wanda ake kyautata zaton yana danne sanin mutum, yana ba da damar sanin allahntaka na deva ya bayyana. Wannan aikin ya yi daidai da ra'ayoyin falsafa da ake samu a cikin rubuce-rubucen Hindu kamar Yoga Vasistha, wanda ke bayyana yadda halittu masu tsarki (devatas) za su iya shiga jikin ɗan adam, parakāya praveśanam a matakin Paramanu . Addinin Hindu a al'ada yana yarda da yawancin devatas, waɗanda galibi ake ambaton su a matsayin 33 koti devatas tare da ukun Brahma, Vishnu, da Maheshwara kuma tare da ra'ayin Brahman, mafi girman ƙa'ida ta duniya.  

 Jerin Daivas 
Koragajja shine Ruhin Daiva (Ruhi) da mutanen Tulu suka fi bautawa kuma ana yi masa addu'a don neman taimako wajen magance kowace matsala, don dawo da wani abu da ya ɓace, ko kuma a yi masa duk wani aiki akan lokaci. 

 Panjurli 
Wani ruhin alade da ake bauta wa don yaƙar barazanar alade na daji domin kare amfanin gona.  A cewar imanin yankin Tulu, wani alade na daji ya mutu a cikin lambun allahn Hindu Shiva a Dutsen Kailash . Matar Shiva, allahiya Parvati, ta ɗauki zuriyar alade. Ƙaramin alade ya fara yin ƙarfi yayin da ya girma ya fara lalata shuke-shuke da bishiyoyi a cikin lambun Shiva. Shiva ya fusata ya yanke shawarar kashe shi. Duk da haka, Parvati, wacce aka ɗauke ta a matsayin uwar duk abubuwa masu rai da marasa rai, ta kare aladen ta roƙi mijinta ya yafe masa. Don haka maimakon kashe shi, Shiva ta kori aladen zuwa Duniya a matsayin gana ɗinsa kuma ta ba shi matsayin allahn kariya, wanda mutane ke girmamawa. Wannan aladen musamman ya zama Bhoota ( Ruhun Allahntaka ) wanda aka sani da Panjurli.  Amma wasu mutane suna haɗa Panjurli da Varaha, halittar aladen allahn Vishnu, tunda alloli biyu alade ne. Ana kuma ɗaukarsa a matsayin wani ɓangare na Shiva saboda haka ake kiransa da Shiva Shambhootha. Panjurli Daiva kuma yana ɗaya daga cikin tsoffin daivas waɗanda ake bauta wa a ko'ina cikin Tulu Nadu . Bautarsa ta farko ta samo asali ne daga 700 BC - 800 BC tare da Bermer Daiva ( Brahma ). Manufar da ke bayan bautar Panjurli ita ce alade na daji sun lalata amfanin gona, don haka manoma suka fara bauta wa allahn alade wanda aka sani da Panjurli kuma a madadin haka, sun yi imanin cewa Panjurli yana kare amfanin gona.

 Bobbarya 
Mafi yawancin membobin ƙungiyar masunta ne ke bauta wa wannan Allahn teku. 

 Kalkuda da Kallurti 
Su Daivas ne waɗanda 'yan'uwa ne kuma 'yan'uwa. A cewar tatsuniya, Kalkuda babban mai sassaka ne wanda ya gina mutum-mutumin Gommateshwara (Bahubali) a Karkala . Bayan ya kammala gina kyawawan haikali da manyan mutum-mutumi, mai mulkin Karkala ya yanke hannunsa na hagu da ƙafarsa ta dama don kada ya iya ƙirƙirar kyawawan sassaka ga wani sarki. Da ganin halin ɗan'uwanta, Kallurti ta yi alƙawarin ɗaukar fansa kuma ta roƙi Shiva ya mayar da su alloli. Shiva ta yarda kuma su biyun suka ɗauki fansa mai tsanani a kan sarki, iyalinsa, da masarautarsa. An dakatar da halakarsu ne kawai lokacin da wani babban mai sihiri ya yi musu alƙawarin cewa za a bauta musu kamar yadda suke so. 

 Guliga 
Guliga ko 'Guligan', wanda aka fi sani da 'Gulige', shine Daiva da aka fi bautawa, musamman ma mutanen Tuluvas. Kamar yadda tatsuniya ta nuna, Guliga goblin ne da aka haifa daga dutse. Allahiya Parvati ta gano wannan dutse a cikin tarin toka. An halicci Guliga ne lokacin da Shiva ya jefa wannan tokar a cikin ruwa kuma aka aika ta zuwa Vishnu bayan haihuwarsa domin ya yi masa hidima. Guliga yana da matsananciyar yunwa, wadda ba ta ƙarewa; har ma yana da ikon haɗiye Duniya.

Duk da haka, Guliga ya kasance mai tsananin zafin rai, kuma wannan ya ɓata wa Vishnu rai ƙwarai. Vishnu ya kori Guliga zuwa Duniya sakamakon haka kuma ya ba shi aikin kare mutanen Duniya. 

Ko a Duniya, tsananin fushinsa da yunwarsa sun haifar da tashin hankali. Ubangiji Vishnu ya sake bayyana kuma ya fahimci cewa ikon allahntaka ne kawai zai iya kwantar da hankalinsa. Ya miƙa wa Guliga ƙaramin yatsansa. Lokacin da Guliga ya ciji shi, salama ta allahntaka ta ratsa shi a karon farko. Fushinsa ya huce, kuma ya yarda ya zama allahn kare mutane. Panjurli ya annabta cewa duk wanda ya tsananta wa mutane kuma ya yaɗa mugunta Guliga zai kashe shi. 

 Koti da Chennayya 

Koti da Chennayya jarumai ne tagwaye waɗanda ake bauta musu a matsayin alloli na yaƙi. 

 Asalin da Tarihi 
An samo kalmar daga būta / bhootha ( Tulu don 'ruhi', 'allah'; sannan aka samo ta daga Sanskrit भूत don 'abubuwa masu 'yanci', 'wanda aka tsarkake', 'dacewa', 'dacewa', 'gaskiya', 'baya', 'halittu'; Anglicised: 'bhūta', 'bhoota', 'bootha ) da kōla ( Tulu don 'wasa, wasan kwaikwayo, biki', ko 'siffa/siffa').

Bhūta kōlā ko nēmā yawanci ana yin su ne a kowace shekara inda kwararrun al'adu daga wasu al'ummomi a cikin Kabilar kamar al'ummomin Nalike, Pambada, ko Parawa ke jagorantar ruhohin gida ko alloli ( bhūtas, daivas ). Addinin bhūta ya zama ruwan dare a tsakanin Tuluvas na yankin Tulu Nadu .      Kalmar kōla an tanada ta ne don bauta wa ruhohi guda ɗaya yayin da nēma ta ƙunshi watsa ruhohi da dama a cikin tsari mai tsari.  A cikin kōlas da nēmas rikice-rikicen iyali da ƙauye ana kiran su da ruhin don sulhu da hukunci.  A zamanin mulkin kama karya, ɓangaren adalci na al'ada ya haɗa da batutuwan adalci na siyasa, kamar halatta ikon siyasa, da kuma fannoni na adalci na rarrabawa. An sake raba amfanin gonakin da aka samu daga mallakar būta (mazaunan gari) kai tsaye da kuma wasu gudummawar da aka samu daga manyan gidajen gona a tsakanin mazauna ƙauyen. 

Ba a san tarihin Bhuta Kola ba amma wasu masana suna tsammanin  cewa wannan al'adar wataƙila ta samo asali ne a shekara ta 700 kafin haihuwar Annabi Isa ta hanyar ƙaura daga ƙabilun Tulu na farko da suka gabatar da bautar Bermer ( Brahma ), Panjurli (ruhun alade) da sauran ruhohi, kodayake Bhuta Kola wani nau'i ne na al'adun addini na zamanin da. Rubutun farko na Bhuta Kola ya fito ne daga ƙarni na 14 daga Barkuru, wanda ya ambaci wani mutum mai suna Kundodara wanda ya nemi hadaya daga sarki wanda ke son korar jirginsa a cikin teku.

 Ire-iren Bautar Bhūta 
Bautar Bhūta ta Kudancin Canara nau'i huɗu ne, kōla, bandi, nēma, da agelu-tambila.

 Kōla: Ana miƙa wa Bhūtas rawa ta allah, waɗanda suka yi imani da abin da ake tsammanin za su zauna a ciki.
 Bandi: Bandi iri ɗaya ne da kola, tare da ƙarin jan karusa, wanda ke wakiltar Bhūta a kai; galibi, yana daga al'ummomin nalke, pambada ko ajala.
 Nēma: Nēma biki ne na sirri domin girmama Bhūtas, wanda ake yi a gidan duk wanda yake da irin wannan sha'awar. Ana yin sa sau ɗaya a kowace shekara, shekaru biyu, goma, goma sha biyar, ko ashirin ta hanyar iyalai masu hannu da shuni.
 Agelu-tambila: wani nau'in bauta ne da ake yi wa dangin mutane kawai, inda ake ba da shinkafa, abinci, nama, barasa a kan ganyen plantain kuma ana ba da ita ga ruhohi, alloli, kakannin da suka rasu kowace shekara ko kuma da zarar an cika buri. 

 Aiki 
Aikin al'ada a wurin būta kōla ko daiva nēma ya ƙunshi kiɗa, rawa, recital, da kuma kayan ado masu kyau. Recitals a Tsohon Tulu suna ba da labarin asalin allahn kuma suna ba da labarin yadda ya zo wurin da ake ciki a yanzu. Waɗannan almara ana kiransu pāḍdanas. 

 Nau'ikan daivas 
Allolin da aka fi sani sune:

 Brahmeru ,
 Kodamanitaya,
 Kukkintaya
 Jumadi ,
 Sarala Jumadi,
 Pancha Jumadi,
 Lekkesiri,
 Panjurli (launi na allahntaka  ),
 Kuppe Panjurli,
 Rakta Panjurli,
 Jarandaya,
 Urundarayya,
 HosadEvata (ko Hosa Bhoota ko Posa appe),
 DEvanajiri,
 Kalkuɗa,
 Tukkateri,
 Guliga''' ,
 Babbarriya (ko Bobbaraayaa),
 Neecha,
 Hulidava,
 Duggalaya,
 Mahisandaya,
 Varte,
 Koragajja,
 Shamundi ,
 Baiderukulu,
 Ukkatiri,
 Kallurti,
 Shiraadi,
 Ullalthi,
 Okkuballala,
 Kordabbu,
 Ullaya,
 Korathi,
 Siri,
 Mantradevathe,
 Sathya Devathe,
 Rakteshwari,
 Ishtadevathe da kuma
 Odityay.

Ana tsammanin 'yan Bhoota su kasance cikin ƙabilu daban-daban. Misali,

 Okkuballala da
 DEvanajiri

su ne Jains ,

 Kodamanitaya da
 Kukkinataya

su ne Bunts ,

 Kalkuɗa maƙeri ne,
 Bobbariya Maappilla ce, kuma
 Nicha a Koraga .

Wasu daga cikinsu ruhohi ne na kakanninsu kamar:

 Bobbariya ,
 Kalkuɗa ,
 Kallurti ,
 Siri ,
 Kumar ,
 Koti da
 Chennayya .

Wasu dabbobin daji ne da ake bautawa kamar su:

 alade Panjurli (takwararsa mace ita ce Varte-Panjurli) ko
 damisar Pilichamundi.

Wasu takalma suna da kamannin Androgynous, kamar wasu misalan Jumadi, wanda aka wakilta a matsayin mace a ƙarƙashin wuya (da nono, da sauransu), amma tare da kan namiji da gashin baki. Brückner, Heidrun (1987). "Bhuta Worship in Coastal Karnataka: An Oral Tulu Myth and Festival Ritual of Jumadi". Studien zur Indologie und Iranistik. 13/14: 17–37.
Category:CS1: long volume value Ishii, Miho (2015). "Wild Sacredness and the Poiesis of Transactional Networks: Relational Divinity and Spirit Possession in the Būta Ritual of South India". Asian Ethnology. 74 (1): 101–102. doi:10.18874/ae.74.1.05. Akwai takalman ɗan adam, na zoomorphic, da siffofi iri-iri (kamar Malaraaya na Kodlamogaru, Kasargod, wanda ke da kan alade na daji da jikin mace).

Dangane da muhimmancin mutanen da ke bauta musu,  ko  zai iya zama:

 gumakan iyali (  ),
 gumakan gida ko kauye (  ,
  ), ko
 alloli masu alaƙa da sassan gudanarwa kamar:
 gidajen sarauta (  ),
 ƙungiyoyin kadarori (  ),
 gundumomi (  ) ko
 hatta kananan masarautu (royal boota s ko rajandaivaa s). 

 Ilimin Halittar Jiki 
A cewar masanin ilimin zamantakewa Peter Claus, Tulu  ya bayyana ilimin sararin samaniya wanda yake da bambanci sosai tsakanin Dravidian kuma don haka ya bambanta da ilimin sararin samaniya na Hindu na Puranic. Claus, Peter J. (1978). "Heroes and Heroines in the Conceptual Framework of Tulu Culture". Journal of Indian Folkloristics. 1 (2): 28–42.  Abu mai mahimmanci, firist ba shine kabila da aka koya a cikin littattafai ba amma ana raba shi tsakanin masu mulki a gefe ɗaya da ƙwararrun al'adu daga ƙananan rukunoni na al'umma a gefe guda. Duniya ta kasu kashi uku: na farko, yankin gonaki da aka noma (  ), na biyu kuma shine yankin dazuzzuka da kuma wuraren da ba kowa a ciki (  /  ), kuma na uku duniyar ruhohi (  ) Grāmya da  /  wani ɓangare ne na duniyar da ake iya gani, yayin da  shine abokin tarayyarsu mara ganuwa. Kamar yadda grāmya ke fuskantar barazanar kutse, cututtuka, yunwa da mutuwa daga  da kuma , haka nan duniya mai gani take ƙarƙashin barazana koyaushe daga duniyar ruhohi marasa taɓawa. Duniyar daji ita ce "duniya ta halittu masu yunwa, marasa tsari, marasa iko, masu yunwa na halaka". 

Saboda haka, ana kallon duniyar daji da duniyar ruhohi a matsayin hotunan madubi na juna. Namun daji da ke barazana ga mai noma ɗan adam da gonakinsa kamar damisa, maciji, alade na daji, da kuma gaur, suna samun hotunan madubin su a cikin būtas Pilli, Naga, Paňjurli da Maisandaya .

Alaƙar da ke tsakanin waɗannan duniyoyi uku tana da daidaito da tsarin ɗabi'a. Idan mutane suka ɓata wa wannan tsari rai, ana ganin ruhohin suna zama mugaye. Idan aka kiyaye tsari, ana tsammanin ruhohin suna da goyon baya da kuma kyautatawa. Don haka, ruhohin al'adun Tulu ba su da "nagari" ko "mugunta" a matsayin haka; ba su "zalunci ko son zuciya ba. Suna tunatar da ɗan adam mai rauni game da buƙatar ɗabi'a da ƙimar haɗin kai".  Ba a yi imanin cewa babu wanda ya fi ƙa'idodin ɗabi'a da na sararin samaniya na wannan sararin samaniya mai ninki uku ba, har ma da ruhohi ko alloli. Don haka būtas ba sa yin abin da ba shi da ma'ana ko kuma ba su da son kai a cikin hukuncinsu. būtas su ne masu kare majiɓincinsu dangane da tsarin ɗabi'a, ba tare da la'akari da su ba. 

Dangantakar kabilanci da addini suna nuna alaƙar da ke tsakanin mutane a duniyar da ake iya gani, tsakanin ruhohi a duniyar da ba a iya gani da kuma tsakanin mutane da ruhohi a cikin duniyoyi masu gani da marasa gani. Yayin da duniyar mutane ke ƙarƙashin mulkin sarki mai mutuwa, duniyar ruhohi tana ƙarƙashin mulkin Bermeru, ubangijin daji da kuma būtas. Kuma kamar yadda masu mulki na ƙasa suka dogara da kariya da tallafi daga sarkinsu, duniyar mutane ta dogara ne da kariya da tallafi daga ruhohi. Don haka sau ɗaya a shekara a lokacin kōla ko nēma, dole ne a sake tabbatar da ubangijin duniyar ɗan adam (uba, mai gida, sarki) a cikin ikonsa ta hanyar ba da rahoto ga ruhun da yake da alhakinsa. Yayin da ikon ubangiji na ɗan lokaci ya dogara ne da ruhu ; ikon ruhu yana tabbatar da kasancewar mutanen ƙauyen cikin al'ada. Ta haka ne ake tabbatar da wani matakin halalcin siyasa ta hanyar shigar mazauna ƙauyen cikin al'ada. Ficewarsu daga al'ada na iya shafar ikon mai gida sosai. 

Kamar yadda Claus ya lura, manyan masu shiga tsakani a cikin wannan hanyar sadarwa ta ma'amaloli na feudal sune al'ummomi waɗanda a da sun taɓa rayuwa ta liminal tsakanin grāmya da kuma jāṅgala / āraṇya Al'ummomin ƙabilu da ke zaune a cikin daji da wajenta kuma suna cinikin kayayyakin daji an ƙaddara su zama masu kwaikwayon ruhohi kamar yadda duniyar rayuwarsu, daji, ita ce kawai ɓangaren duniyar ruhohi. Don neman abincinsu, suna keta iyakokin tsari tsakanin ƙauye da daji akai-akai. Suna zaune a gefen ƙauyen, a cikin hamada tsakanin daji da gonaki, don haka su kansu, a wata ma'ana, liminal. Cewa irin waɗannan mutanen liminal su zama masu shiga tsakani ga ruhohi ya zama daidai. A yau al'ummomi kamar Nalike, Parava ko Pambada waɗanda ke kwaikwayon nau'ikan būtas daban-daban da daivas Ba za a iya ƙara bayyana su a matsayin ƙabila ba. Galibinsu ma'aikatan noma ne marasa filaye a lokacin damina kuma masu kwaikwayon ruhohi a lokacin rani.

 Bauta 
A yau dangantakar feudal ba ta samu ba, don haka tsoffin iyalai masu mulki ba sa riƙe wani mukami na siyasa ko na shari'a. Amma duk da haka ƙauyen yana buƙatar su tallafa wa kōla ko nēma na shekara-shekara don girmama allahn ƙauyen. Mutanen sun yi imanin cewa sakaci da ruhohi zai sa rayuwarsu ta kasance cikin baƙin ciki. Ko da yake sun canza, būta kōla da daiva nēma har yanzu suna hidima ga manufofin duniya da na addini. A gaskiya ma ba za a iya raba su biyun a cikin duniyar da abin da ke cikinta ya cika da abin da ba a iya gani ba. Kamar yadda ilimin sararin samaniya da ke ƙarƙashin pāḍdanas ya nuna, tsarin duniyar ɗan adam da tsarin duniyar ruhohi suna dogaro da juna.

Ba a bauta wa Būtas da daivas a kullum kamar manyan alloli na Hindu. Bautar su ta takaita ne ga bukukuwan ibada na shekara-shekara, kodayake ana iya gudanar da pūjās na yau da kullun don abubuwan ibada, kayan ado, da sauran kayan aikin būta.   Ba kamar sanannun alloli na Hindu na nau'in purāṇic ba, bautar būta ta kasance ta jama'a.

 Aikin duniya 
An bayyana aikin kōla ko nēma a matsayin "kotun shari'a mai tsarki" inda ake kawo manufofin ɗabi'a na gargajiya (feudal) don magance mawuyacin yanayi na rayuwa ta ainihi. Claus, Peter J. (1973). "Possession, Protection and Punishment as Attributes of the Deities in a South Indian Village". Man in India. 53 (3): 231–242. Būta kōlas da daiva nēmas taruwa ne na ƙauyen gaba ɗaya. Don haka suna zama lokaci don warware rikice-rikice a ƙauyen. Carrin, Marine; Tambs-Lyche, Harald (2003). "'You don't joke with these fellows.' Power and Ritual in South Canara, India". Social Anthropology. 11 (1): 23–42. doi:10.1017/S0964028203000028. Sarki daiva ( rājan-daiva) yana mulki akan tsohuwar ƙaramar masarauta ko babban gidan sarauta. Shi ko ita galibi shine allahn iyali na masu mallakar ƙasa masu arziki na ƙabilar Baṭ waɗanda suke nuna matsayinsu da ikonsu, suna tabbatarwa da sabunta su. Brückner, Heidrun (1987). "Bhuta Worship in Coastal Karnataka: An Oral Tulu Myth and Festival Ritual of Jumadi". Studien zur Indologie und Iranistik. 13/14: 17–37.
Category:CS1: long volume value Brückner, Heidrun (1992). "Dhumavati-Bhuta" An Oral Tulu-Text Collected in the 19th Century. Edition, Translation, and Analysis". Studien zur Indologie und Iranistik. 13/14: 13–63.
Category:CS1: long volume value Dangantaka tsakanin būtas, shugabannin ƙabilu, da ƙauye suna ƙirƙirar hanyar sadarwa ta ciniki wacce ke sake tabbatar da tsarin ƙabilu da dangantakar iko a ƙauye. Ishii, Miho (2015). "Wild Sacredness and the Poiesis of Transactional Networks: Relational Divinity and Spirit Possession in the Būta Ritual of South India". Asian Ethnology. 74 (1): 101–102. doi:10.18874/ae.74.1.05. Aikin da aka bai wa kowane rukuni yana da bambanci amma ya dogara ne akan haɗin kai. Shugaban ƙabilu ta hanyar shirya nēma yana neman ya bayyana kansa a matsayin shugaban al'umma na halitta.

Mazauna garin suna bayar da sēva a lokacin nēma a cikin nau'i na hidima da sujada, kuma ta yin hakan suna ba da goyon bayansu ga nēma da kuma amincewa da matsayin shugaban. A madadin haka, mazauna garin suna tsammanin adalci da warware takaddamar da daiva ke yi a lokacin nēma. A cikin nēma, manyan gidajen gona suna ba da wani ɓangare na kayayyakin gonarsu ga daiva, wanda daga nan ake rabawa ga mazauna garin. Ta haka ne nēma ke jaddada zumuncin da aka gina dangantakar feudal a kai, kuma, ta wata hanya kaɗan, suna kula da matsalar adalci na zamantakewa (rarrabuwa). Būtas suna karɓar waɗannan hadayu kuma a madadin haka suna ba da addu'o'i da albarka don tabbatar da ci gaban ƙauyen nan gaba (mutane, dabbobi, gonaki). A ƙarshe, za a rarraba wani ɓangare na waɗannan hadayu a matsayin prasāda tsakanin shugabannin guṭṭus da sauran mazauna garin bisa ga matsayinsu. Ishii, Miho (2015). "Wild Sacredness and the Poiesis of Transactional Networks: Relational Divinity and Spirit Possession in the Būta Ritual of South India". Asian Ethnology. 74 (1): 101–102. doi:10.18874/ae.74.1.05. Tsarin haƙƙoƙi yana cikin, ko kuma ya ƙunshi ta hanyar, ayyukan bayar da kyaututtuka tsakanin būta s, a matsayin babban mai mallakar ƙasa, da kuma mutane a cikin al'adu, suna ƙirƙirar hanyar sadarwa ta ciniki a tsakaninsu. 

 Rubutun al'ada 
Rubutun al'adar ya canza daga ɗaya n ēmā zuwa wani, don haka bayanin da ke ƙasa ya zama kamar ya dace. Al'adar ta fara ne da kayan aikin būta da aka kawo zuwa wurin ibada wanda ke zama wurin bikin. Ana sanya su a kan bagadi ko a kan gadon sarauta mai juyawa, wanda shine alamar būta na sarauta ( rajan-daiva ). Maganin Nalike, Parava ko Pambada yana shirya don kwaikwayon ruhin tare da yin waƙa daga pāḍdana na būta ko daiva . Bayan haka, maganin ya fara yin kwalliya da kuma yin ado da kayan sa wanda zai iya haɗawa da ani mai ban sha'awa (babban halo da aka ɗaure a bayan mai rawa). A ƙarshe, an ba wa maganin kayan ado daga tarin wurin ibadar. Yayin da yake shiga fagen fama, mai hidimar ruhin ( pātri ) ya ba shi takobinsa, kararrawa da sauran kayan aiki kuma mai kula da shi ( jajmān ) ya ba shi tocila ɗaya ko da yawa masu ƙonewa. Yayin da mai sihirin ya fara rawa, ruhun yana shiga jikinsa. Mutane biyu suna riƙe da tocilan tare da mai sihirin a kowane lokaci. Don haka, shigar da ruhu cikin wannan duniyar ta takaita. Rawar mai sihirin tana ƙara ƙarfi yayin da mallakar ta ci gaba. Yana kawo tocilan kusa da jikinsa cikin haɗari. Jajmān yanzu yana tsaye a cikin da'irar al'ada a ƙasa tare da mataimakansa kuma ana miƙa hadayu ga būta . Waɗannan hadayu galibi sun haɗa da hadayar kaza wacce jininta ya yafa a ƙasa don haɓaka yawan amfanin ƙasa. Suzuki, Masataka (2008). "Bhūta and Daiva: Changing Cosmology of Rituals and Narratives in Karnataka". Senri Ethnological Studies. 71: 51–85. Waɗannan ayyukan hadaya ana biyo bayan miƙa shinkafa mai ƙamshi, shinkafa da aka bugi, guntun kwakwa, ayaba, ghee, ganyen betel, da goro areca.  A kotun shari'a ta gaba, mutanen ƙauyen suna kusantar ruhun don albarka ko kuma a nemi ya taimaka wajen warware rikice-rikice. Claus, Peter J. (1973). "Possession, Protection and Punishment as Attributes of the Deities in a South Indian Village". Man in India. 53 (3): 231–242. Carrin, Marine; Tambs-Lyche, Harald (2003). "'You don't joke with these fellows.' Power and Ritual in South Canara, India". Social Anthropology. 11 (1): 23–42. doi:10.1017/S0964028203000028. Shirin shari'a yawanci yana farawa da zarar an gama al'adar farko. Ana yin koke-koke da hukunce-hukunce da baki. Būta yana yanke hukunci bayan sauraron ɓangarorin mai ƙara da kuma wanda ake tuhuma, idan duka suna nan. Dole ne a yi la'akari da adalcin būta bisa ga ƙa'idodi na gabaɗaya. "Yana iya ɗaukar matsayi, ba zai iya ɗaukar wani ɓangare ba".  Duk da cewa būta zai iya la'akari da ra'ayoyin hakimin ƙauyen da sauran manyan mutane, hukuncin ƙarshe yana kan būta . Wani lokaci ana kuma yanke hukunci ta hanyar jefar da ganyen betel da ƙidaya furannin fure (yawanci furen areca). Ana iya ɗage shari'o'i masu wahala musamman zuwa shekara mai zuwa ta būta . Wasu takaddama na yau da kullun da ke tasowa suna da alaƙa da batutuwan filaye, rikicin iyali, tambayoyin girmamawa, fashi, bashi, jinginar gida, karya kwangila da sauransu. A cikin shari'o'in sata inda ba a san mai laifin ba, būta na iya neman wani tayin kafin a sami ɓarawo. A wasu lokutan wanda aka azabtar ya ba da cikakken ƙimar kayan da aka sata ga būta . Idan an sami ɓarawo kuma aka hukunta shi, ana sa mutumin ya biya wa mai ƙara kuɗi wanda ya fi ƙimar kayan da aka sata. Idan būta ya ji cewa ɓarawo ya nuna tuba, za a iya rage nauyin hukuncin. 

 Tasha/Matsakaici 
Ana koyon fasahar zama tashar/matsakaici. Yara maza ƙanana na Pambada, Parava, da Nalike suna halartar al'adun da danginsu ke yi; kuma suna taimakawa wajen yanke ganyen kwakwa don suturar tashar/matsakaici, riƙe madubi yayin da tashar/matsakaici ke yin kayan shafa da sauransu. Suna koyon fasahar wasan kwaikwayon ta hanyar lura da aikin danginsu da ƙoƙarin yin kwaikwayonsa.  Tare da iya kwaikwayon yadda danginsu ke yi, abin da ke da mahimmanci don zama tashar/matsakaici mai nasara kuma shine ƙwarewar mallakar allahn. Akwai wasu ƙa'idodi da tashar/matsakaici ke buƙatar bi don shirya jikinsa don mallakar. Wannan na iya haɗawa da kasancewa mai cin ganyayyaki da rashin shan barasa .  Tashar/matsakaici tana jin ikon mallakar ruhi kwatsam na ɗan lokaci kaɗan amma bayan haka yana cike da ƙarfin allahn wanda ke ba shi damar yin aiki a matsayin allahn ga dukkan al'ada. 

Akwai nau'ikan masu shiga tsakani guda biyu tsakanin ruhohi da mutane. Nau'in mai shiga tsakani na farko ana kiransa pātri. Waɗannan membobin ƙungiyoyin tsakiya ne kamar Billava (masu tappings na yara, waɗanda a da ma suna da baka). Suzuki, Masataka (2008). "Bhūta and Daiva: Changing Cosmology of Rituals and Narratives in Karnataka". Senri Ethnological Studies. 71: 51–85. Nau'in mai shiga tsakani na biyu ("tashoshi/masu matsakaici") yawanci suna cikin ƙungiyoyin da aka tsara kamar Pambada, Parava ko Nalike.  Yayin da pātri ke da takobi da kararrawa kawai a matsayin kayan aikin al'ada, tashar/masu matsakaici tana amfani da kayan shafa, kayan ado, abin rufe fuska da sauransu.  Ana tsammanin duka hanyoyin biyu suna jagorantar allahntaka daga yanayin sani da ya canza. Amma yayin da tashar/masu matsakaici na iya magana a matsayin būta (a cikin mutum na farko) da kuma game da būta (a cikin mutum na uku, watau lokacin da ya ba da labarin pāḍdana nasa), pātri yana magana ne kawai a matsayin būta a cikin mutum na farko.

 Pāḍdanas Pāḍdanas waƙoƙi ne da suka zama babban ɓangare na adabin baka na Tuluva . Claus, Peter J. (1978). "Oral Traditions, Royal Cults and Material for the Reconsideration of the Caste System in South India". Journal of Indian Folkloristics. 1 (1): 1–39. Yawancin sassan wannan adabin an gina su ne akan tatsuniyoyi na būtas da daivas .  Pāḍdanas suna da bambance-bambance da yawa don wannan labarin. Kamar yadda yake a cikin sauran al'adun gargajiya, babu marubuci ɗaya. Ana fassara Pāḍdanas da baki kuma ana karanta su.  Harshen pāḍdanas tsohuwar Tulu ce. Brückner, Heidrun (1992). "Dhumavati-Bhuta" An Oral Tulu-Text Collected in the 19th Century. Edition, Translation, and Analysis". Studien zur Indologie und Iranistik. 13/14: 13–63.
Category:CS1: long volume value  Suzuki, Masataka (2008). "Bhūta and Daiva: Changing Cosmology of Rituals and Narratives in Karnataka". Senri Ethnological Studies. 71: 51–85. Wasu shahararrun misalai sune Siri-Kumar Pāḍdanas da Koti da Chennayya Pāḍdanas. Ana kiran pāḍdanas da mata ke rera yayin da suke shuka paddy a matsayin "waƙoƙin filin".   Pāḍdanas suna karanta asalin ruhohi da alloli. Wannan hanya ce ɗaya ta al'adu don sake gina abin da ya gabata da kuma tabbatar da halalcinsa. Suzuki, Masataka (2008). "Bhūta and Daiva: Changing Cosmology of Rituals and Narratives in Karnataka". Senri Ethnological Studies. 71: 51–85. Mawakan suna aiki a matsayin masu ba da labari na asalin ƙasar asali. Pāḍdanas kuma suna adawa da ƙa'idodin maza masu tsarki, waɗanda suka dogara da maza yayin da suke haskaka ƙa'idodin mata na uwa duniya. Pāḍdanas kuma suna nuna sauye-sauyen asali na al'adu da al'adu daban-daban (misali, ƙaura daga tsarin Matrilineal zuwa tsarin Patrilineal ). Tsohon fahimtar yanayin duniya yana riƙe ta ta hanyar pāḍdanas . 

 A cikin al'adun jama'a 

 Fim ɗin Kannada na Chomana Dudi na 1975 shi ne fim na farko da ya yi nuni ga wani allahn da ba shi da rai. 
 Koti Chennaya, fim ɗin da aka yi a Tulu a shekarar 2007, wanda ya lashe kyautar Fim ɗin Tulu mafi kyau a bikin bayar da kyaututtuka na ƙasa karo na 54 .
 Deyi Baidethi, wani fim na tarihi na 2019 na Tulu akan rayuwar Deyi Baideti, mahaifiyar Koti da Chennayya .
 Fim ɗin Kantara na Kannada na 2022 da kuma fim ɗin Kantara na 2025 mai taken: Babi na 1'' ya nuna yadda Buta Kola ke yin fim a cikin babban labarinsu.  Sakamakon fim ɗin, Gwamnatin Karnataka ta gabatar da wani tallafi na wata-wata ga masu yin fim ɗin Buta Kola waɗanda suka haura shekaru 60. 

 Hotunan Hotuna 

 Duba kuma 

 Aati kalenja – Traditional folk art of the Tulu people of Tulu Nadu, India
 Gulikan Theyyam – Hindu god
 Nagamandala – Form of cobra worship in Karnataka and Kerala, India
 Theyyam – Ritual Form of worship from Kerala
 Varaha – Boar avatar of the Hindu god Vishnu
 Yakshagana – Theatre form in India

 Bayanan kula 

 Manazarta 

Rukuni:Shafuka masu fassarorin da ba'a duba ba