Every Changrandi, a divine moment unfolds at Talacauvery – the Theerthodbava. For centuries, this moment has stirred the hearts of Kodavas and devotees alike – She is an emotion representing our culture, traditions and ethos – in essence everything that a Kodava/Kodavathi stands for.
In Kodagu, faith and farming have always existed side by side. Our three major festivals Puthari, Changrandhi, Keilpodh are not mere celebrations marked on the calendar, they are the milestones in the cycle of rice cultivation, the very rhythm that once governed our lives and our land – in many ways our identity was inextricably moulded with the cycles of paddy cultivation. Our fortunes were linked to Rice and we bartered and traded with this precious commodity with the people from the plains.
Consequently, our lives, customs and festivities revolved around the paddy cultivation cycle. Our most important festival – Puthari, owes its allegiance to the gratitude to the precious earth that feeds us, the water that sustains us and the blessings of the divine forces. We were meant to be the “keepers” of the land during our lifetimes with no right to sell it. The common belief was that the deity would bless our efforts and we accordingly made our offerings in the paddy fields and our homes for a bountiful crop. The traditional placement of the “Bothh” and offerings of Neer Dosa in the paddy fields was a testimony to this belief.
Therefore one cannot help asking what is the meaning of the harvest festival when our fields lie fallow? When the sounds associated with the tilling of the soil has faded and the wetlands are left uncultivated, are we truly honouring our Mother Goddess? She was worshipped as the symbol of fertility and life, families offered what they grew in their paddy fields – cucumber or a simple gourd from their own fields for the sacred “Kani” Puja, where there is symbolic ornamentation of the gourd/cucumber and now coconut with gold jewellery accompanied by a simple prayer. But today the connection seems to be fading with this meaningful tradition by being appropriated by our Community Sanghas in the city with a mass prayer with “chanting of slokas” – straying from the core of our simple beliefs.
What is the relevance of Changrandhi when our fields lie fallow, when paddy no longer grows on our precious lands and when offerings are brought from markets instead of being grown on our sacred lands? The offerings of rice for Tulebara at Igguthappa temple was always made with paddy/rice grown in one’s own land and not bought from a shop in a nearby town that later found its way back – a commercial deal. The superficial ritual remains, but the root of devotion weakens.
Coming to the recent massive processions being undertaken as a Padyatra to the source. If people recalled, in the good old days, the last bus from Talekaveri – Sri Rama Bus Service left after the noon puja. Thereafter peace and quiet reigned at the summit – a time for calm and rejuvenation. No loud music, huge stone structures were non-existent – it was a place to meditate, recharge once energies with her Blessings! This appears to have changed with people flying in by helicopter for a VIP Darshan and massive police presence for crowd control. The Deity who embodies peace is now greeted with the cacophonous sounds, ostensibly associated with devotion, active mobile cameras with images and videos making established media irrelevant with selfies and unqualified assertions of traditions. The PEACE is irrevocably disturbed, silence and serenity erased and for a moment an unfamiliar spectacle associated with melas reigns the ceremonies. In the interest of maintaining decorum, it is not worth elaborating the other histrionics.
The fact is that Changrandi was observed and celebrated at water bodies or the ubiquitous well near every home/paddy field. The same sacred phenomena of bubbling water takes place across Kodagu – and offerings were made to the deity in our AineManes and individual homes in quiet and sacred dignity. The revered hilltop was allowed to rest in peace and quiet with at best representatives from each Okka making their presence to collect theertha for safekeeping at their homes for associated ceremonies.
The Theerthodbava and Changrandhi reminds us of purity – not attainable with large crowds but in our quiet hearts that bows in gratitude. When the holy water appears across all our water bodies and blesses our lands it has more relevance than the violent throwing of the sacred theertha from the “kundike” by the priests accompanied by loud shouting. We must never forget what we take from Nature, we must do so with respect.
Finally, for the people of Kodagu – the Deity was never represented as a statue in human form. For us, She is the water that flows eternally, the mist that envelopes our hills, the Source that sustains us. Godliness is not found in noise or numbers, but in pure hearts, clean surroundings and a clear conscience. Let us reclaim that purity – for our faith, our feilds and our future.
If we wish to honour our festivals and the Spirit, we must return to basics – cultivate our fields, respect our water sources and keep our sacred landscape and surroundings clean. Every Spring, Stream and Water Body in Kodagu is representative of Talacauvery itself. Protecting them is our truest act of worship. When the Goddess rises again, she doesn’t ask for offerings or noise – She asks for harmonious Peace and bountiful existence for Her devotees. Kodagu used to be a role model in the country for integrity, discipline, financial prudence, respect for one another and most importantly looking after Mother Nature. Let us commit ourselves to do what it takes to achieve this glory that once prevailed in our precious land – Pommale Kodagu!
There needs to be proper reassessment of the Kodava way of life – the core pillars of which are simplicity, honesty, inclusiveness, cleanliness, being hospitable and complete alignment with respect for Nature.
Unfortunately, there are unwanted statements that cause confusion stating that Kodava Samaja is the people’s AineMane and certain customs that are changed beyond imagination. One is not suggesting interference nor aggression – there is a need for proper education, calm introspection and amicably executed reaffirmation of well established customs. The AineMane of each clan cannot be replaced by any institution and Kodavas should be encouraged to visit their AineMane’s to participate in their Okka’s celebrations. Only then will Kodavaame get a chance to reaffirm itself.
Changrandhi Theerthodbava
Is very thoughtfully written by Ms. Kodandera Mamatha Subbaiah.
As a kid I remember Puthari, Kailpodh and Changrandhi being celebrated in a very simple and unique manner in Kodagu.
Changrandhi was special – as a kid our neighbour aunty used to tell “Kaveri banda Pinj’a Kuliri” This was like a marker of new water regeneration in the well. Be it day or night, our bath used to be after Theerthodbava
My first visit to Talakaveri was in 1986 with my neighbour uncle, We travelled by bus (Sri Rama Bus Service) till Thalakaveri; crowd was so disciplined. I don’t remember much police around, No political leaders for sure (!) a very pleasant experience.
As years passed by, post Y2K, when the Kaveri Water Sharing issue became more of sensitive matter with Tamilnadu, there was an influx of people from Mandya at the Theerthodbava with more policing.
This year, with more political leaders that were expected, the Police started checking vehicles moving in the direction of Bhagamandala (I don’t blame the police, as the instruction would have come from higher echelons for the safety of these self-consciously vote seeking genre of humans). The added practice of “branded advertised” encouragement to be seen at Talakaveri has further compromised the peace and quiet of this sacred “source”, thereby diminishing the sanctity of this much revered sacred occasion.
It would be a real achievement if the elders and responsible “influencers” brought in restraint to restore the peace and tranquillity associated with this pristine location. Nature has no caste politics, oneupmanship nor VIPs – keep it simple, clean, inclusive with respect for Nature and fellow humans – the true representation of the Kodava way of life.
Well written Mamatha Subbaiah! The sanskritisation of Kodava culture was attempted by M N Srinivas. He has been exposed!
Why do we have to encourage priests to have their bath in public near the small tank – the “source” and aggressively throw the water on unsuspecting devotees? Please maintain the old customs and sanctity of the place.
Talekaveri is a very sacred place for Kodavas for times immemorial. Keep politics and religious manoeuvring away from this simple and revered location. The community should introspect, debate and restore the place and customs to reflect the cultural implications for the local residents – especially Kodavas.
This is what Talekaveri looked like 200 years ago. The huts were temporary structures on the slopes of Brahmagiri hill adjacent to the source. Courtesy – The Vanishing Kodavas Ⓒ Kaveri Ponnapa
Reflections on the changing times and cultural shifts in Kodagu are indeed thought-provoking. The demographic changes and abolition of the Jamma land tenure system have profoundly impacted the region’s identity and traditions. The influx of outsiders and commercialization of ancestral lands have eroded cultural heritage and community cohesion.
As societies evolve, it’s natural for practices to adapt, but preserving the essence of cultural traditions is crucial. Our community’s history and customs are unique, and promoting awareness about them is essential.
To revitalize our heritage, we could consider initiatives like offering land or the families, ‘Okka’ generously offering a small portion of the land at a reasonable prices who have migrated out but are keen to return to their ancestral land. This might encourage them to reclaim their ancestral lands, revive our traditions, and restore our community’s glory.
Sadly, the peace and quite associated with the source was totally missing – the speakers and sound system was blasting non-Kodava songs. The backdrop of flowers was also not in keeping with the Kodava ethos. Times are indeed changing.
I got these images from a friend who is deeply involved with a major forest regreening project successfully involving Forest Department, Bureaucrats, Local Government, Villagers and Tribals. What struck me is the similarities between Cauvery and Godavari – both sources on the Brahmagiri Range albeit in distinctly different locations. Talekaveri was also a really simple abode, but look what it’s become. Tourism at the source of Godavari is limited to local villagers and REAL devotees as the trek is nearly 20 kms.
The truth is that worship of Nature is meant to be simple, unostentatious and peaceful. Our Mother Goddess deserves that!
The actual source of the Godavari in the shrine. The tank is underground and just 5 ft x 4 ft. The image is that of Goddess Godavari. Notice the stream of water that is coming from beneath the statue and following over the steps into the tank.
There is a small shrine at the source of the Godavari at an elevation of 1049m
These are the Brahmagiri hills in Nashik. The Godavari originates here.
Yet another powerful and insightful article by Mamata. Every line echoed the warmth of our homes, the fragrance of freshly prepared offerings and the unbroken bond between faith family and nature.
A truly moving and thought-provoking piece. The article beautifully reminds us that festivals like Changrandhi are not just rituals to be observed but a way of life rooted in respect for land, water, and quiet devotion. When fields lie fallow and our offerings are bought instead of grown, are we truly honouring our traditions—or just mimicking them?
This reflection is a timely call to return to the essence of our beliefs, where simplicity, gratitude, and sustainability were at the heart of our culture. Let’s not lose the soul of Kodagu to spectacle and noise. Thank you for this much-needed reminder—may it inspire real introspection and action.
First of all, I want to thank Kodandera Mamatha Subbaiah for the splendid article..
She has thrown light on the transition which took place from the divine presence of the past to today’s chaos of “thalacauvery theerthodbhava”, then and now ..
Not many Kodavas used to visit the hilltop, to gather the sacred “theertha”.. May be one from an Okka or clan used to bring it in “vaate kuthi” or a carrier made from Bamboo , and “thorpe” an unique carrier made from home grown “thore” or well dried cucumber then emptied conveniently which can be hung behind the shoulders. Kodavas used to carry food in the form of akki otti mixed with jaggery powder where they need not have to carry curry with it as koopadi which they used to eat on the way..
On the day of theerthodbhava on the auspicious time womenfolk used to welcome Goddess Kaveri by getting fresh water from wells adjacent to the homes. I remember my elders used to say- ” Goddess Kaveri used to come up in the form of bubbles even in the Smallest surfaces on Mother Earth, where the cattle made their footfalls.”.
Times have changed we have roads now till the foot of Thalakaveri and tourists throng everyday: narrow beautiful roads surrounded with greenery and silence now tremble with speeding vehicles continuously honking; people come to the kundike for selfies..
Kodavas also had to change due to the unprecedented entry of politics of yesteryears where another set of so called devotees pose new challenges every year, making the holy place even more crowded.. Plastic cans are sold on the markets of Bhagamandala irrespective of the request from the Administration
In a nutshell, its not possible to retain the old glory to its fullest as we have come too far… But its our duty to reform and refine and restore the values like “kani poojuva” private ceremonies with simple prayers not to overburden it with Brahminical shlokas because we believe in Kodavaame – simple communication by the Okka Pattedhaar before Nellakki has more weightage and relevance than slokas.
Let Kaaveramme bless us all and wash away all our unwanted experiments, let us be truthful to the nature and surroundings.
Heartfelt gratitude to Mamatha Subbiah for weaving such a soulful piece on the past practice and enduring spirit of Changrandhi. Her words carried the fragrance of sacred mornings. the whispers of our ancestors blessings. This is more than a article- a gentle reminder of our roots ,our faith and the love that binds generations together. Congratulations to CLN for bringing out such beautiful articles.
This is a good article written straight from the shoulder. The hallmark of Kodava festivities is stark simplicity, respect for Nature and fellow beings.
Noise, oneupmanship and “agendas” have become the order of the day – totally unwarranted.