CHAMUNDI & GULIGA; ಇವರ ಅದ್ಭುತ ಕುಣಿತ ನೋಡಿಲ್ಲವಾದರೆ ನಿಮ್ಮ ಬದುಕೇ ವ್ಯರ್ಥ; At least, watch this Video

Būta Kōlā, also referred to as Daiva Kōlā or Daiva Nēmā, is a shamanistic dance performance prevalent among the Hindus of Tulu Nadu and parts of Malenadu of Karnataka and Kasargod in northern Kerala, India. The dance is highly stylized and performed as part of 'Bhootaradhane' or worship of the local deities worshipped by the Tulu speaking population. It has influenced Yakshagana folk theatre. Būta kōlā is closely related to Theyyam of North Malabar region.
Koragajja, is the most worshipped Daiva by the Tulu people and is prayed to for help in solving any problem, to get back something lost, or to get any work done on time.
A boar spirit that is worshipped to ward off the menace of wild boars in order to protect the crops. According to Tulu mythology, a wild boar died in Lord Shiva's celestial garden. The boar's offspring was adopted by Goddess Parvati. The young boar became destructive as he grew older and began destroying the plants and trees in Lord Shiva's garden. Lord Shiva became upset by this and decided to kill him. Goddess Parvati, however, defended the boar and asked her husband to pardon him. So instead of killing him, Lord Shiva banished the boar to Earth as his gana and tasked him with protecting the people of Earth and assured him that he will be revered by the people as a protector god. This particular boar became a Bhoota (Divine Spirit) known as Panjurli. But some people syncretise Panjurli with Varaha, the boar incarnation of Lord Vishnu, since the two deities are boars. He's also a Rudransh because of it he is also known as Shiva Shambhootha Or one who has the powers of Mahadev. Panjurli Daiva is also the one of the earliest daivas who is worshipped in all over Tulunad his earliest worship dates back to 700 BCE-800 BCE along with Bermer Daiva (Brahma). The idea behind the worship of Panjurli is that wild boars destroyed crops and thus, farmers started worshipping a boar king who was known as Panjurli and in return they believe that panjurli protects the crops.

Bobbarya, the God of the seas, is worshipped mostly by members of the fishing community.

Kalkuda and Kallurti, are Daivas who are brother and sister. According to legend, Kalkuda was a great sculptor who built the Gomateshwara statue in Karkala. After he completed building beautiful temples and monumental statues, the ruler of Karkala cut off his left arm and right leg so that he could not create such beautiful sculptures for any other king. On seeing her brother's state, Kallurti vowed to take revenge and requested Lord Shiva to turn them into deities. Shiva agreed and the pair then took violent revenge on the king, his family, and his kingdom. Their destruction was only stopped when a master magician promised them that they would be worshipped as and how they wanted.
As per legend, he was born out of a stone. The Goddess Parvati discovered this stone in a pile of ash. Guliga was created when Lord Shiva flung this ash into the water and was sent to Lord Vishnu after his birth so that he may serve him.
However, Guliga was extremely destructive and this greatly annoyed Lord Vishnu. Lord Vishnu exiled Guliga to Earth as a result and tasked him with protecting the people on Earth.

Kōṭi Cennayya, Koti and Chennayya are twin heroes who are worshipped as martial Gods.
The word is derived from būta (Tulu for ‘spirit’, ‘deity’; in turn derived from Sanskrit भूत for ‘free elements’, 'which is purified', 'fit', 'proper', ‘true’, 'past', 'creatures'; Anglicized: ‘bhūta’, ‘bhoota’, ‘bootha’) and kōla (Tulu for ‘play, performance, festival’, or 'shape/form').
A bhūta kōlā or nēmā is typically an annual ritual performance where local spirits or deities (bhūtas, daivas) are being channelised by ritual specialists from certain scheduled castes such as the Nalike, Pambada, or Parawa communities. The bhūta cult is prevalent among the Tuluvas of Tulu Nadu region. The word kōla is conventionally reserved for the worship of a single spirit whereas a nēma involves the channelising of several spirits in hierarchical order.In kōlas and nēmas family and village disputes are referred to the spirit for mediation and adjudication. In feudal times, the justice aspect of the ritual included matters of political justice, such as the legitimation of political authority, as well as aspects of distributive justice. The produce of land directly owned by the būta (commons) as well as certain contributions from the leading manors was redistributed among the villagers.
The earliest inscription of Bhuta Kola was from 14th century from Barkuru which mentions about an individual bhuta named kundodara demands a sacrifice from a king who wants to deport his ship in sea.

Here in this Video, you can see the typical Dance of Chamundi and Guliga Daiva.

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Видео CHAMUNDI & GULIGA; ಇವರ ಅದ್ಭುತ ಕುಣಿತ ನೋಡಿಲ್ಲವಾದರೆ ನಿಮ್ಮ ಬದುಕೇ ವ್ಯರ್ಥ; At least, watch this Video канала Chandrashekara Navada