Background and Introduction
A very happy Kaveri Changrandi to everyone who celebrates. It’s such a beautiful time of year in Kodagu when the river Goddess Kaveri renews herself and her promise never to leave the land. Our crops, fields and prosperity blessed in a renewed promise.
The river Kaveri, ancient and beautiful, wells up from a source high in the western hills of Kodagu, its presence is woven into the lives of the people. More than a river, in Kodava tradition the people are known as Kaverammera makka, the children of Kaveri. The river is anthropomorphised: Kaveramme is Mother goddess, life-giving and sacred.
The people regard themselves as custodians of the land for the goddess, holding the land in trust; at Kaveri Changrandi, they believe she manifests in every water body in the land—streams, wells and ponds— paying her people a visit to see if they have tended her lands well, and to bless the coming harvest. The fields are dotted with small posts (bottë) looped with special creepers and leaves to ward off field spirits that may steal the ripening crop. Offerings of curries of tender young vegetables grown in the fields and dosas, for the goddess and ancestors, are carried out to the fields before dawn by men. Taking three turns of the field, they invoke the goddess and leave the offerings on the botth posts.
When the waters bubble up in the sacred pond at Tale Kaveri the goddess is believed to manifest in all the water bodies of the land at the same moment. Vessels of sacred water are stored in ain manes and every home. In homes, worship is simple: a field vegetable such as a cucumber or brinjal, sometimes a coconut, signifying the fertility of the land, is placed on a bell-metal platter heaped with rice and decorated with flowers, jewellery, areca nut leaves, betel nuts and a lit lamp by the women of the house. Thanks are given to the goddess for the prosperity of the land. The rustic altar is later dismantled and fresh produce is immersed in flowing water. Although vegetarian meals on Changrandi are widespread, many villages retain the older practice of eating river crab, fish and wild greens. A sacred time of year, the goddess affirms her presence in the waters for ten days, a period known as pathalodi. Over these days, women return to their ancestral homes and ancestors, particularly women, and dead warriors are remembered, worshipped and honoured in the custom of karanang kodupu.
My Conversation
On this Changrandi day, I’ve decided to write quite a different article this year. Imagine if our Goddess stood before us – not as a river we worship, but as a Mother who has come to speak to us, to question us, what we have done to the place of her birth?
So – What would we say to each other?
Would we proudly tell her that we call her Kaveri “Thayi” or would we remain silent when she asks;
“if You consider me as your Mother and taken the custodianship of the land on my behalf, what have you done to my homeland?”.
I was born in Kodagu – among these hills, the forests, the countless springs from each hillside, streams and rain-fed valleys. And before I appeared as the powerful flowing river, I was only a small beginning water source – a relationship between rain, forest, soil and hills.
Your ancestors understood this sacred relationship. They knew that the forest was not merely timber and that a hill slide was not merely land for commercial exploitation. They respected the waterways – not merely as a channel of water. They knew that when nature was respected and preserved, water would take care of itself. But today, I look at my birth place and am shocked at what has happened.
My hills are being excavated ruthlessly, the trees of my forests are being massacred at will. The land is being exploited by being converted from gentle meaningful agricultural activity to concrete monstrosities. Natural spaces are shrinking, Streams diverted with mindless irrigation and over population – depriving other creatures of the forest of their share. And the very landscape that holds my water is increasingly being treated as a “resource waiting to be exploited”.
Then, when summer comes, you look at me and ask? “Kaveramme – why is there no water”? Perhaps the parched river should ask us the same question.
Where are my forests, my streams, my wetlands? Where is the soil that once absorbed the rain? You cannot keep destroying the springs – the source of water that is the making of a river and expect the river to flow endlessly.
You cannot destroy the root and complain that the tree is dying.
You bring people to Kodagu as your guests (tourists) because of its greenery and lush misty rolling hills – the verdant, forests, meandering streams for its glorious beauty. But what happens when the very “beauty” that attracts visitors is slowly replaced by concrete? What will tourists come to see then – concrete forest; memories of gurgling streams brought to life through visual images on websites? Paradise Lost – through irresponsible actions focused on commercial exploitation and unsatiated greed.
Kaveramme might ask us:
So, if this is the backdrop, what is all this worship and celebration about? Each year the grandeur and chaos at the theerthodbava gets louder and larger.
So here is my understanding:
Worship is easy; but don’t we have to earn the right to go and ask Her for blessings and favours?
It is easy to light a lamp; but it is harder to fulfill our promise to protect the forest.
It is easy to offer flowers at the kundige at the source at TaleKaveri, but harder not to pollute Her streams with garbage and block the natural flow for our own greed.
We do not grow paddy on the precious wetlands painstakingly cleared and created by our ancestors, but want to celebrate Kailpodh, Changrandi and Puthari in a grand manner with “bought”rice. And fulfill our vows at Igguthappa with Tulebara undertaken with chemical laden bought rice from traders.
Kaveramme would never ask us for grand celebrations – her “ask” would be for something much simpler – “Protect the land that gives you prosperity”. We have not fulfilled our responsibilities but have no guilty conscience in seeking prosperity.
These words would definitely hurt.
But perhaps we need to hear them. Because there will come a time when our children may stand beside a silent stream and ask – “Is that where the water flowed “?
On this Changrandhi, perhaps we should listen to Kaveramme differently. Not merely as devotees but as her children with an inherited responsibility:
She nurtures our forests; which gives us the rain. Her source is in the hills, fed by the myriad tiny streams that we rarely notice. And in the ultimate analysis if she asked us – what have you done to my birth place/my land, would you have an answer?
May this Changrandhi not just be yet another celebration of Kaveramme’s birth, but a reminder that protecting her begins with nurturing the land that we are custodians and would make her proud as she surveyed the land that made our ancestors prosperous, our culture unique and our identity special.
Happy Changrandhi!
(With sincere thanks to Kaveri Ponnapa for the background introductory material from The Vanishing Kodavas)
The facts, views and opinions expressed are solely those of the author and do not necessarily reflect the views of Coffeeland News.
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Brilliantly written! A powerful reminder that true devotion to Kaveriamme lies not just in worship, but in protecting the land she nurtures.
You are absolutely right. Let me take it one step further. So long as all the processions, chants and invocations promote oneness with Nature, cooperation and solidarity with one another – it is a step in the right direction – PEACE. Else they are all acts of self-aggrandisement.
The first image is from this year’s theerthodbava. How things have changed.
And the second from the good old days. My older colleagues from Kodagu remember Tale Cauvery as a peaceful, calm and picturesque place which was “open” and one with Nature. Lots of mindless construction and disturbance of the natural surroundings resulted in a major landslide a few years ago.
A deeply thought provoking article that moves beyond ritual and celebrations.
The article thoughtfully highlights the disconnect between worshipping Kaveramme as our Mother and failing to safeguard the forests, streams and landscapes that sustain her existence.
Thanks Mamatha for articulating this message, it’s a wake up call and a call for action for all those who cherish Kodagu, it’s culture and heritage.
Encouraging response Shailaja – thank you. Awareness is the first step towards action and CLN consistently tries to raise the bar on the need for protection of the environment, conservation of water resources and the need for ecological restoration.
Yet another thought provoking article by Mamatha. ” It is easy to light a lamp; but it is harder to fulfill our promise to protect the forest.” Powerful words!
For many, Kaveri Shankramana, has been reduced to a mere ritual, returning to their routines soon after, while her welfare lies buried below daily existentialism. Such articles and consistent information flow and wider action by environment groups in Kodagu, should be popularised more, so guard rails could be drawn to prevent further deterioration, as we now stare at larger forces of Climate change, at play.
Delighted to see the steady flow of comments that is a validation of the need for Kodavas to become more aware of the challenges. We need to act now.
Very powerful conversation Ms Mamatha Subbaiah – a strong reminder to change the way we live radically. So long as the monsoons arrive and the water flows in the streams and rivers, we will not realise the need for conservation of our green-cover, verdant landscape and not to mention the environmental degradation due to uncontrolled tourism.
There are any number of examples of Nature quietly showcasing the evidence of irresponsible human destruction – the erosion of the coastline, the expansion of the sand lines of deserts and worst being mindless consumption/diversion of water. The stark example is what happened to the Aral Sea where the Russians diverted the water to grow cotton which eventually resulted in 40,000 square kms becoming a new man made desert.
There are perennial streams which have dried, waterfalls that come to life only for short intervals, dry riverbeds, drought like conditions with even a few days of break in the rainfall. We leave our wetlands uncultivated but celebrate all our festivals linked to growing paddy with a sense of entitlement.
Can we reverse this – the short answer is yes. We need strong leadership, greater consciousness towards the environment, regreening of forests and a strict enforcement against resorts and illegal felling of trees. The time to act is now.
Your words of caution while sounding grim is actually very necessary. If we analyze rainfall data, it is reducing alarmingly over the years, especially in the catchment areas. Climate change and the degradation of our environment – especially forests and Devakadus is for real. The sentiments expressed by all, especially the youngsters, is to ACT NOW.
When I was a forwarded this article by a friend I was prompted to share the story of the source of the Godavari river. The image of the actual source of the Godavari in the shrine is shown below. The tank is underground and just 5 ft x 4 ft. The image is that of Goddess Godavari. Notice the stream on water that is coming from beneath the statue and following over the steps into the tank. This small shrine at the source of the Godavari at a elevation of 1049m, curiously also in the Brahmagiri Hills in Nashik. There is also another bigger tank near Trimbakeshwar town in Nashik.
There are many legends:
-One of them is that the river Godavari was created by Lord Vishnu in the form of Trivikram (the Vamana avatar), who pressed the earth with his foot to release water, which eventually formed the Godavari River. Some accounts suggest that the river emerged from the feet of Lord Vishnu.
– Another part of the story involves Lord Shiva, who, when pleased with Sage Gautama’s penance, allowed the Ganges to flow from the heavens and take the form of the Godavari, thus further associating the river with divine blessings.
The Kusavarta kunda (sacred pond) in the temple premises, built by Shrimant Sardar Raosaheb Parnerkar, who was the Fadnavis of Indore State, is the source of the Godavari River, the second longest river in India. The current temple was built by Peshwa Balaji Baji Rao after it was destroyed by Mughal ruler Aurangzeb.
Godavari Maha Pushkaram (lit. ’Great Worship of the Godavari River’) festival was held from 14 July to 25 July 2015. This festival occurs once every 144 years, corresponding to the 12th recurrence of the 12-year Godavari Pushkaram cycle. The next major festival is in 2027!
In the below images, the first image is of Kusavarta kunda and the second of Brahmagiri Hills at Nasik, from where the Godavari originates.
Thank you for the wonderful exposure to the source of another great river – Godavari. The simplicity at the source is exactly how TaleKaveri was not so long ago.
While we have an annual festival, the one at Trimbakeshwar and the Godavari Pushkaram takes place once every 12 years, with a Maha Pushkaram every 144 years – scheduled to take place next year. It is of the same scale as the Kumbh Mela. In contrast, Kaveri Theerthodbava is meant to be one of simplicity and oneness with Nature. This is slowly getting replaced with the usual temple fanfare as is the norm these days. The Goddess is everything for us – our Mother, prosperity and existence. Our ancestors would have preferred retaining the old ways of a simple function held with equanimity.
“KEEP ME CLEAN TILL I REACH THE SHORE — FOR YOUR OWN SURVIVAL.”
If Kaveramma could speak, what would she tell us?
“I am water. I existed long before you and your generations came into this world.
Your ancestors worshipped me as Goddess Kaveramma, not merely out of devotion, but to remind you of my sacredness and protect me for your own survival.
In earlier times, people visited my source on sacred occasions, offered their prayers and left me in peace. There was a time when my sanctity was respected, and human interference was limited.
Today, I have a humble request to make of you.
Do not pollute me with flowers, plastic, garbage, chemicals or other waste. Do not contaminate the very source that gives you life.
From the moment I emerge at Talacauvery until I reach the sea, every drop of me sustains life, nourishes your land and supports countless living beings.
You worship me as a Goddess. Now show that devotion through your actions.
Keep me clean from my source to the shore — not for my sake alone, but for your own survival and for generations yet to come.”
Kaveramma
Thank you Sagar for reinforcing the conversation in your own way of endorsement. How we behave every day matters.
It is also shocking to see the huge number of devotees who congregate in the recent times. Perhaps a gentle reminder that every pond and water body in our beloved land experiences this phenomenon and our elders used to collect water from the wells near our paddy fields and place it next to the lamp would encourage some to experience the spirituality of the occasion on their own land.
I have been deeply moved by Ms Mamatha Subbaiah’s evocative article this week, coinciding with the Theerthodbava this evening. Changrandi is celebrated tomorrow on the 18th, every year. This is the sacred time that our hearts and heads turn toward our eternal mother,Thayi Kaveramme. The prayer song echoes softly in our minds:
“Kaveramme Devi Thaye Kapadengala...”
(Mother Kaveri, please protect us…)
Her unique conversation with Kaveramma was moving and very pertinent. But ironically, as the author correctly assesses, we must ask ourselves: Are we really protecting all that Kaveramma represents?
I have to forgiven for my longwinded comment but I simply had to pen my thoughts down – knowing fully well that it will be a long read.
The Degeneration of Our Sacred Waters
Kodagu, which was once upon a time the pristine green cradle of our heritage, is rapidly being suffocated by unchecked development. Pollution is rife and garbage is strewn everywhere. Along the banks of our life-giving waters, waste is ruthlessly dumped directly into the riverbed. The stench in some areas is unbearable? It is truly deplorable and sacrilegious when effluent and roadside market waste is carelessly disposed – so much so that responsible village initiatives take place regularly to clear the mess – instead of cleanliness being a way of life – like Kodavaame.
The Loss of Sacred Privilege
During Theerthodbava, the most sacred moment of spiritual awakening, we must ask a painful question:
Why are the local Kodavas, Arebhashe Gowdas and age old inhabitants of this precious land, whose ancestors protected these hills, not allowed to go near the Kundige?
Instead, it is the VIP officials and Administrators and their families who crowd the space. Are they really the only ones meant to be blessed by our sacred mother on priority? Have we become second rung inhabitants in our own land?
Forgotten Roots:
The writer’s observation about our traditions rings painfully true. Today, we offer rice at the Padi Igguthappa temple bought straight from commercial shops -packaged and plastic-wrapped. We have forgotten that this offering was once lovingly grown with our own hands, harvested from our own fertile fields as a symbol of pure gratitude. The sight of uncultivated wetlands, many of which are being converted to real estate, is a sight for sore eyes.
The Erosion of Our Identity
Our indigenous festivals – Kailpodh, Changrandi and Puthari; alongwith the most important Karonang Kodupo ceremony -are the core of our festivals and celebrations within our culture in Kodagu. Yet, we watch them get sidelined, overshadowed by loud, lavish tableaus during Ganesh Visarjan and Dasara.
It is not that we begrudge the celebration of other festivals. But why must we spend lavishly on alien pageantry while our own unique festivals are diluted?
The Desperate Need of the Hour
This Changrandi is witness to the reality of Kodagu already suffering from a major water crisis. The signs are everywhere – dried-up streams and polluted river banks.
Mother Kaveri gave us life, nurtured our lands, and blessed us with abundance and prosperity for generations. If we do not maintain clean river banks, protect her waters, and restore the sanctity of our traditions now, there will be nothing left to pass on to our children?
Kaveramme Devi Thaye, kapadengala. Protect us – and give us the determination and sense of prior to protect your precious resources.
What a comprehensive and detailed response Rajesh – I am touched by the amount of effort you have taken to post the reply. We need such involvement to reinstate and restore the sanctity of our customs and ceremonies.
When I look at the decorations at the Theerthodbava ceremony at Talekaveri it is so far removed from the simplicity of our original customs. The Goddess represents all that Nature has to offer – open shrine, where the rainwater falls into the “source”. Where is the need for this pomp and fanfare when the beauty of our customs was rooted in inclusiveness, humility, camaraderie and interdependence within our community?
Happy changrandhi! A very different perspective on changrandhi. We worship God kaveri every year, but rarely reflect on our responsibility towards her birth place. This article makes us question our own actions. A relevant and timely.
Mamatha’s articles creates a platform to debate and exchange ideas. Beautiful introduction and background. Honest, bold and thought provoking writings that touches the heart and awakens the conscience. Looking forward to more such meaning articles.
What a refreshing way to look at changrandhi. Mamatha makes kaveri come alive through her words, almost as if the river herself is standing before us, asking uncomfortable questions. It takes imagination and courage to present a familiar subject in such a different way. Her writing is simple, honest and deeply meaningful. A wonderful read that leaves us thinking long after we finish it.
This article presents such a refreshingly different manner of the festival. Imagining Kaveramma speaking to us and questioning our actions is both creative and thought provoking. A powerful reminder that devotion must go beyond rituals and translate into responsibility towards protecting her birth place. A meaningful and timely peice.
Best wishes to all the hard working paddy growing Kodavas, who genuinely can be called Kaverammera makka
For quite some time now I have been remonstrating the figurative representation of Kaveramme. She is a formless, free flowing Goddess of fertility and prosperity. She is older than Ganga and the original inhabitant of Kodagu along with Botekara Aiyappa and the many forest energies that protect the land. With due respect, latter day Gods like Igguthappa and the scores of Bhagwathis’ arrived to demand a share of the prosperity in Kodagu. Along with them came the tantra-mantra chaos from Kerala.
The black idol built across the Kushalnagar bridge is anathema to our culture. Having said that, it is common place in Tamilnadu where Kaveramma is referred to as “Ponni”. So as we walk to Talekaveri this evening, take note of the statues and request the powers that be to quietly have them relocated. A request also to Kodavas who may not have realised this inconsistency, not to circulate greetings with the Deity represented in human form.
There is also a narrative that many of the devotees have to see a human form to belive in the entity. Those who are enlightened and aware require no necessity of “form”. Please see the image below 👇🏼
Thank you for this thoughtful article. The line about not destroying the root and then complaining that the tree is dying says it all. Devotion means little unless it shows in how we treat our forests, streams and wetlands every day. Perhaps each family could begin small: plant native trees, keep the springs clean, and bring paddy back to fallow fields. Many small efforts can add up to real change for Kodagu.
Thank you for endorsing and reiterating what I have written . Drives home the narrative when more people voice this view
An uncomfortable truth beautifully expressed. We cannot destroy our forests, level our hills, pollute our streams, and then seek blessings from Kaveramme for prosperity. Rituals without responsibility are hollow. If we truly consider ourselves the children of Kaveramme, protecting her birthplace must be our foremost duty. The time for reflection must translate into action.
Sometimes I wonder what Kaveramme would say if she could see what has become of the land she has blessed. As Kodava, our connection to Kodagu goes far beyond tradition. It is a part of who we are, and we must never forget what we might have to lose if we fail to protect it.
You are right Tushar – nurturing, rejuvenating, protecting – these are words that come to my mind. Wise words for a young person to express.
Of late I have a fan of Mamata’s writing. Week after Week, her choice of topics is truly stunning. What I admire most is her honest, down to earth approch and the courage to look at things from a different perspective. Keep writing Mamata! Looking forward to many more such wonderful reads.
Thank you for your kind appreciation. It may appear that these “simple” posts are easy to compile and communicate. In reality, they need a lot of “original” thought, consultation and numerous rounds of editing, which I am grateful to CLN News-desk.
An exceptionally beautiful and thought-provoking article! Imagining a conversation with Kaveramme is such a powerful way of reminding us that our devotion to her must extend beyond rituals to the responsibility of protecting the land she was born in. Our forests, rivers, wetlands and traditions are all part of the same heritage. A truly moving reminder that preserving Kodavaame begins with preserving the land that gives it life.
Means the world and gives hope when youngsters express themselves in support of what needs to be done.
A truly moving reminder that preserving Kodavaame begins with preserving the land that gives it life.
Thank you Janan.
Meaningful and much-needed reflection. We cannot call Kaveramme our mother, seek her blessings, and remain indifferent to the destruction of the very land that sustains her. Our traditions were rooted in a profound respect for nature, and we must not reduce them to rituals and grand celebrations while neglecting our responsibilities as custodians of Kodagu. The greatest offering to Kaveramme is not what we offer her once a year, but what we protect for her every single day. Thank you for reminding us of this responsibility.
What we do everyday is indeed what matters. It is in keeping with Kodavaame – which we know is our way of living. Thank you for your support Neer Somakka.
Excellent article. When Coorg was merged with Mysore State this degeneration of our original customs and practices started. Where was the need to replace the ancient stone for the tank at Talekaveri that renders the water green, like many of the temple ponds around Mysore and Channapatna?
Our worship was always very simple and done with extreme humility. None of the bright lights, sound from blaring loudspeakers, VIP allotment of places to politicians and administrators – all of which goes against the tenets of our customs and culture.
Today we SEEM to have lost Control. May Kaveramme Protect Coorg.
You have gone back in time to 1956 – but it is indeed an appropriate time line. For some inexplicable reasons we don’t seem to have taken adequate steps in an unified manner to respect Nature the way our ancestors did; to uphold the tenets of Kodavaame with humility and simplicity. Thank you for your comments.
Very well conceptualized Ms Mamatha Subbaiah. Your articulation of the questions is poignant and well answered. I hope our people will wake up considering and not just run after money, which at present speaks louder than reason.
Beat wishes on this auspicious occasion of Changrandi.
Very good article and a unique way of analysing the ills that plague Kodagu in a very innovative and relevant manner.
A really delightful article by Ms Mamatha Subbaiah. A true Kodavathi who practices what she preaches through her writings. The detailed background introduction provides just the right backdrop to understand the significance of Kaveramma’s omniscient presence in our sacred land.
Why appealed to me hugely was the conversation that the author has with Kaveramma. It is typical of what happens in the AineMane when the Pattedara converses with the Karona in first person. Her questions and answers covers a gamut of burning issues that affects us – pollution, garbage and the foremost being non-cultivation of wetlands. What what conscience can those who leave their lands fallow walk to TaleKaveri in a procession or celebrate Puthari. All our festivals and culture are so inextricably linked with rice cultivation. Everything is not about commercial gain, it is also to do with preservation of our heritage and identity.
You are always kindhearted in your fulsome support of what I write…thank you very much.