Bhutaradhana / Bhutakkola

Bhutaradhana is the Sanskrit term and Bhutakkola is a Dravaidian term. Bhuta means change in appearance. Bhutas, the cultural heroes are classified into different categories. They were human beings who fought for justice, truth, caste system etc. in a society. Unnatural and untimely young death due to battle, suicide and murder made them resurrect as bhutas. As a possession cult and folk ritualistic theatre form, Bhuta worship is seen to be a complex system which packs into itself many features- rituals and beliefs, music and narrations, dances and dialogues, social gatherings and entertainments, trances and oracles, miraculous healing of mental and physical disorders and settling of disputes and quarrels. It therefore has plenty of material for the attention of historians, psychologists, ethnologists, social anthropologists, linguists, folklorists and art critics alike.

The entire community of an area worships the spirits periodically once or twice a year with great pomp and festivity. In addition, certain minor forms of worship by individual families are also performed. Kola means embellishment, decoration, pantomime, festivity, beauty, gorgeous attire etc. The spirit impersonator puts on colourful headgear, mask, dress and make-up and makes a spectacular dance possessed by the spirit. Choma and Domba are the particular castes that perform Bhootakkola. The sub communities like Pambatha, Parava, Nera and Nalike are also famous for performing this ritual.
In Tulunaadu, Bhutaradhana is nothing but Daivaradhana, praying to heavenly deities. This worship involves a number of actions and rituals of spectacular effects- singing folk-epics or ballads called paddanas which depict the stories of the spirits. The ritualistic aspects of Bhutaradhana are considered it as a form of religion, as a form of judiciary system, as a form of therapy/ healing- family problems, physical and mental illnesses and also as a form of theatre