Most of the ancient religious shrines in Tulunadu have survived to this
date as they were well managed with the active cooperation and participation of
devout public. Each shrine was an institution with a
designated administrator and caretaker (usually hereditary) to oversee the
proper functioning.
One such ancient religious designation is known as “Moolianna” (or Mūlyanna).
The word is significant for students of history and heritage as it throws
certain light over the way our religious customs and institutions evolved over
the time. We shall discuss and analyze the word “moolianna”( and related “mooliyadige” ) considering an example
from Uliya in Ullal, southern Mangaluru.
Devu Moolianna at Uliya, Ullal
On the southern bank of River Netravati, to the south of Mangaluru city,
lies the port town of Ullal, historically well known as the bastion of dynamic
queen Abbakka, who is well remembered for her freedom struggles against the
tyrannies of Portuguese invaders.
Geographically, Uliya is a river island within Ullal. There is a
historical undated Ullaldi Dharmarasu (dharma=righteous path; arasu=king)
shrine, located within Uliya area consisting of a large number of members of
Sapaliga community. It is managed by a “Moolianna”. Based on the religious designation,
the Dharmadarshi (religious
caretaker; a trustee) is specifically is known as “Devu
Moolianna”, wherein the name “Devu”
refers to the name of first person who donned this designation in the past history.
The title “Devu Moolianna“continues usually along hereditary lines. Presently,
Shri Kripanand, son of Bhavani and Shivappa is holding the moolyadige rights of the shrine.
 |
| Muri: an earthen vessel |
Origin of Moolianna
What could be the origin of this
designation: Moolianna or Mulyanna?. The term “mūlya” or “moolya” usually refers
to members of Kulāl community, who are traditional pot makers in
Tulunadu. In this case, the
designated title: ” Devu Mooliyanna” is not selected from Moolya community. Then what is the relationship between the
designated title “mooliyanna” and the
nature and duty of caretaker (dharma-darshi)
of the shrine?
In order to understand the significance of this religious title, we have
to review the evolution of our ancient religious practices that date back to a
historical period, before the formation of communities and castes in Tulunadu.
Mūri and mūrlu : the symbolic holy pot
worship
The word “mūri” (or mori) refers to small earthen pot.
It is also at places known as “mūri-ginde”.
(Tulu Lexicon, vol.6, p.2659).
Following the invention of wheel, the art of pot making from earthen
clays came into being in the early civilizations. The earthen pot, a wonderful
creation at that point of civilization, was used as a holy symbol of deity or
deities. Thus, in the tradition of
one of the oldest religious customs that prevailed all over ancient India, the
earthen pot was used symbolic of the deities they worshipped at that time
period.
The devotional symbol “mūri” is also associated with the word “muri”or “muria”, the ancient form of swearing or the prayer to divinity. The
word “muri” is a homonym with several
interpreted meanings and one of the oldest meanings associated with word means
swearing (to God) or praying (Tulu
Lexicon, vol.6, p.2638). The related Tulu word “mureDunu” also means swearing, entreating, praying etc. In the
traditional devotional ceremonies, usually three earthen pots (“mūrlu,” plural of mūri; also known as “murlu
daiva”) were used. (See also: “Tuluvara
Moolatāna: Adi AlaDe” (Kannada) by Dr. Indira Hegde, (2012), p.44).
Mūri and mūrte
The earthen pot is also used traditionally for tapping
toddy from toddy palms/ palmyra trees. The art of tapping the tender parts of
the toddy palm trees and collecting the toddy into the mūri vessels is known as mūrte.
Kadya and Kādya
Alternate regional variants of
“mūri” are known variously as kaDya,
kandel, kumbha, kalasha etc. The kaDya, another form of mūri, was used as symbolic of the
ancient serpent god , the Nāga. Thus,
the word “KāDya” also used to represent the
Nāga deity.
The word kumbha also means a pot and thus the
traditional pot makers are known as
kumbhārs. The kumbha also became
a zodiac symbol of an astral constellation.
Kalasha and brahma-kalasha
An alternate word for “mūri”, was
“kalasha”. Even nowadays, the kalasha consisting of earthen or metal pot filled
with water and overlaid with mango leaves and coconut, is used extensively in auspicious
ceremonies. This appears to be an evolved form of the ancient “mūri”.
The concept of kalasha, originally
derived from ancient primitive prayer forms has evolved further and in the
present cultural scenario it is customary to perform periodically the auspicious “Brahma-kalasha” ceremony during the renovation of temples.
Mūri > mūli
The word “mūri”, has an
alternate, probably an evolved form in
“mūli” (or mooli). Thus traditionally, the person or the priest who conducts
worship and prayers to “mūli” was
known as “Mūliyanna”. The designation initially was formed
before the ancient society was divided into different communities. Thus we find the “mulyādige” (or the status of conducting muri/muli worship) was independent of community tags. However, with passage of time, those priests were
known as “mūlya”.
Since such muri/muli worships were conducted by traditional pot makers
(now known as Kulāls (old name: Oḍāri) in Tulunadu), the term “Mūlya” (the priest of holy pot worship)
became a surname of pot makers. (The –anna
suffix tag in the designation “Muliyanna”,
is an honorific suggesting ‘elder brother’).
There is village known as “Moolara-patna” on the banks of River Gurupur,
near the ancient temple town of Polali.
Muri> murthi
From one original word another word derives during the course of the
time. The ancient practice of “muri”,
the symbolic holy or auspicious pot worship, has evolved over the
time and refined artistic idols replaced the place of symbolic worship. The auspicious time for performing any
ceremony is known as mūrta (> muhūrta). Similarly, the symbolic artistic idols were
and are known as “mūrthi”. Thus the
word mūrthi appears to have been derived directly from the
ancient word : mūri.
 |
| Murthi: A bronze idol of Krishna. |
Mooliyanna vs. Mukkaldi
Similar to “Moolianna”, there is another priestly designation namely,
the Mukkāldi . Mukkālti
(or Mukkāldi) is a designated person
who would take care of the facial mask symbol of the Bhūta deity (moga/mooka/mukha)
and other accessories of the spirit shrine. In some areas he is known as “Bhūtada māni” (man of Spirit deity).
Usually there will be a mukkāldi (Bhuta mask keeper) in every family, who carries on the duty of performing periodical worship rites in the Spirit shrine of ancestral house. The designation and rites of Mukkāldi was once commonly found all over southern India, as evident by the existence of Mukkaldiyar caste in Tamilnadu
Usually there will be a mukkāldi (Bhuta mask keeper) in every family, who carries on the duty of performing periodical worship rites in the Spirit shrine of ancestral house. The designation and rites of Mukkāldi was once commonly found all over southern India, as evident by the existence of Mukkaldiyar caste in Tamilnadu
The status of Mūliya priesthood is known as Muliyadige. The designation was irrespective of the caste or the community. Even though the origin of the word “Mūliya” (or “Mooliayanna”) and the parallel word “Mukkāldi” are different, nowadays due to confusion, the words are
sometimes used interchangeably.
For example, the Tulu Lexicon defines the term
“muliyadige” as …” the duties of
bringing the mask and other objects of worship to the place where annual kola
rituals of Bhuta take place, holding
of torch and other responsibilities usually performed by the members of potter
community” . (Tulu Lexicon, vol.6,
p.2663).
Gunaga priests
After the communities were formed in the society, the members of Mulya (now equivalent of Kulal) community were the traditional
priests. The Gunaga (potters) are the
equivalents of Mulya/Kulals in Uttara
Kannada district of Karnataka. Even today, they are performing the worship
rites in the rural temples of Uttara Kannada.
Summary
1. Following the invention of wheel, the art of pot making from earthen
clays came into being in the early civilizations.
2. The earthen pot, a wonderful invention during the early civilization,
became the symbol of the invisible supernatural, the God.
3. The holy earthen pot was referred to as muri, muli, kadya, kalasha, kumbha etc in different regions and sub-cultures.
4. The priest and the caretaker of mūri/mūli was designated as “mūliya” ( or respectfully: “mooliyanna”).
6. The priestly designation “mūliya“,
eventually, became the surname of a community.
7. The ancient symbolic worship cult of “mūri”, further evolved into the art of making idols or “murthi”s.
8. Presently, the priestly two designations “mūliya“, and “mukkāldi”, are
sometimes used interchangeably due to confusions, probably because of the merger
of essential duties handled, in spite of the independent origin of the two
words.
R