Tirupati Gangamma Jatara
The “Tathaiyagunta Gangamma Jatara” is one of the festivals celebrated in the mythologically significant, historically popular city of Tirupati, A.P. The main reason for the popularity of this jatara is that Gangamma is believed to be the younger sister of Tirumala Venkateswara Swamy.
During the days of jatara organized by the authorities of the Tirumala Tirupati Devasthanams at the Tirumalesha Temple, various offerings are made to Gangamma on Saturdays as gifts from her parental house. These offerings typically include silk clothes, turmeric and kumkum, bamboo baskets, and symbolizing auspiciousness are brought and presented to Gangamma.
In Sanskrit, “jata” signifies ‘birth’.
From a historical perspective, there is no exact evidence of the beginnings of the Tathaiyagunta Gangamma fair. This ambiguity arises from the fact that for the first time, such a jatara is organised to commemorate the offerings from parents’ house to Gangamma.
Esteemed historical researchers and cultural authorities have authenticated this fact.
Gangamma Jatara – Origin
Every idol worship tradition typically involves a narrative. Similarly, the origin of Tathaiyagunta Gangamma is accompanied by a legendary tale. Once upon a time, Tirupati was a humble village under the governance of a farmer who firmly believed in his sense of justice and righteousness. He held a position of power and with that power, he hurt women in many ways.
In those days, when the village chief’s word was law and few dared to oppose him openly, those suffering silently turned to prayers to Mother Goddess for intervention. Responding to these pleas, the divine power known as ‘Adiparashakti,’ incarnated in the village of Avila near Tirupati, resolved to end the tyranny of the village chief and deliver justice to the oppressed women.
In the guise of a woman, She entered the village chief’s household and confronted him with her formidable presence, instilling fear in his heart. Fearing for his life, the village chief fled his home, evading the pursuit of the divine entity. Unyielding in her pursuit of justice, Adiparashakti continued her search, assuming different disguises each day.
Seven days passed in this relentless pursuit until finally, near Tathaiyagunta, she apprehended the village chief and killed him, a fitting punishment bringing an end to his reign of oppression. This decisive act of justice occurred during the Tamil month of Chittirai.
As the unbearable hardships caused by the cruel landlord came to an end, the villagers fervently implored, “Mother, stay here and protect us always!” Their prayers were answered as the divine Parashakti manifested there thus transforming it into the revered site known as ‘Tathaiyagunta Gangamma’.
In commemoration of this heroic event, Tirupati hosts fairs for seven days, showcasing rural culture through various guises.
The Gangamma fair held in Tirupati stands out as a unique tradition not found elsewhere in the country. The bustling streets, filled with the daily hustle and bustle, wandering along the streets uttering scolds may appear strange to outsiders, yet within this rhythm, there are distinct moments of pause and reflection.
On the first day, individuals don the costume of a “Bairagi.” Humans, consider virtue, riches, and desires, as the ultimate goals in life. Salvation is the ultimate goal. To attain salvation, one must relinquish worldly desires, hence the choice of the “Bairagi” costume. He is likened to a drop of water on a lotus in the cycle of life and death (Samsara), symbolizing detachment.
On the second day, participants dress in the “Banda” (rock, boulder) costume. This attire embodies the idea of enduring hardships without affecting one’s inner peace like a rock that remains motionless. The purpose of this disguise is to promote tolerance.
The third day sees individuals dressing as a “fellow” (Thoti). Members of the Kaikala caste demonstrate their devotion by portraying women through this costume, while washermen adopt a masculine appearance. Even when engaged in professional duties, the essence of human service is emphasized, encouraging people to embrace a sense of service.
On the fourth day, participants wear ‘dora’ attire. Traditionally the Kaikala and Chakali clans wear this guise. It is customary for a Dora to dress as a minister if the Kaikalas opt for this attire.
The fifth day involves dressing up as “carrying lime pots.” Kaikalas place lime pots on their heads at the fair. The pot symbolises the body. Jasmine flowers adorning the pots represent goodwill, while instrumental chants signify blessings for the welfare of the community.
The sixth day features the “Matangi” costume, honouring the goddess of the thousand eyes. Similar to Vishnu with a thousand eyes, Gangamma also embodies the concept of Vishvarupini.
On the seventh day, participants dress up as “sapparala,” carrying spires resembling gopurams. This symbolizes dualism and serves to protect against negative influences.
Additionally, on Tuesdays, participants don the “Perantala” costume, worn specifically by the Kaikalas. The conclusion of the Jathara involves the ritual of cutting the cheeks of Chinagangamma, followed by Pedagangamma.
Among the devotees involved in crafting Gangamma dolls Dalits, potters, Kamsari, Mangali, and Golla communities play a significant role. Following the division of the universal form of the goddess by the Kaikala clans, devotees eagerly receive soil from that sacred source with deep reverence.
Subsequently, they take this soil to their homes, where it is kept for purposes such as warding off illness, fostering development, and resolving various pressing issues. Throughout the Ganga fair, the general public offers various customary offerings.
According to the religious beliefs of Adi Shankara, all village deities are considered forms of Kali.
Those on a pilgrimage to Tirumala to have a darshan of the Lord Srinivasa during the Gangamma Jatara, make it a point to visit Tathaiyagunta of Tirupati. They find it bewildering to hear the abusive words hurled by the participants in the jatara. There are reasons for this tradition.
This perplexity can be attributed to a cultural phenomenon observed in India, illustrated by the story of Duryodhana, who, fearing for his life after the demise of his family, concealed himself in a pond. When his adversaries hurt his pride by hurling abuses at him, he eventually emerged. Eventually, he gets killed at the hands of Bhima. This narrative serves as a metaphorical rebuke-strategy aimed at the dora, who must have hidden somewhere, to come out with his pride wounded.
Certainly, Gangamma holds a significant place as the village head deity. It’s wonderful to hear that the temple dedicated to her is experiencing gradual development. Such progress signifies the enduring devotion and reverence of the community towards Gangamma Tirupati.
As a testament to the devotion of the devotees, the Tathaiyagunta Gangamma Devasthanam was constructed. This sacred site saw the installation of Yantra, Vigraha, Shikhara Kalash, and the consecration ceremony, known as Maha Kumbhabhisheka Mahotsavam, took place from May 1st to May 5th, 2023. Tirumalesha made a significant contribution towards this endeavour.
To safeguard the village and ward off diseases such as smallpox, repel malevolent spirits, and shield against unfamiliar illnesses caused by insects, as well as invoke rainfall for lush and fruitful fields, the tradition of seeking the blessings of Gangamma is established.
Additionally, to protect crops from pest infestations and ensure auspicious outcomes, it is customary to visit Gangamma for divine intervention and favourable results.
Plentiful riches for those who worship,
bestowed as the Kalpavalli of divine blessings,
Amritavalli brings joy to devotees
dressed in jatara attires,
Asrayavalli, the refuge of Anantalwar,
revered as “grandfather”
by Lord Srinivasa
