Medaram Jatara: The south Indian festival dedicated to mothers and daughters
India is full of diverse races of people which is why there are many different kinds of festivals. While we all know of the notable ones such as Dussehra, Diwali, Holi, Bihu, Pongal and so on, there are certain regional festivals that we hardly get to know about. One such cultural tradition is Medaram Jatara that celebrates the bond of mothers and daughters and is observed in the state of Telangana. Today, we shall offer you a sneak peek into this tribal festival of South India.
Celebrated once every two years
Originally commemorated by the native Koya tribe of Andhra Pradesh and Telangana, Medaram Jatara is now celebrated by non-Koya people as well, particularly in the Medaram forest hamlet which is part of the distinguished Eturnagaram Wildlife Sanctuary. In fact, until 1955, only 2000 Koya people observed this festival by offering Bangaram (jaggery) to their tribal goddesses Sammakka (the mother) and Saralamma (the daughter) and worshipping her for four days. It is quite famous around the southern parts of India, so much so that it attracts millions of devotees and tourists. The festival is celebrated in the month of February once in two years.
The legend of Sammakka and Saralamma
The festival is also called Sammakka Saralamma Jatara that literally translates to “the fight of the mother and the daughter.” In fact, there is a legend behind this festival. It says that in the 13th century, some of the hunters of the Koya tribe found Sammakka, a new-born girl abandoned in their forest but innocently playing with ferocious tigers who showed no intention to harm her. Amazed at this sight, the tribals rescued Sammakka and took her to their chief who adopted and raised her.
Later in her life, Sammakka married Pagididda Raju, the man appointed as the tribal chief of the Koyas by her father. They had three children, one of whom was Saralamma (or Sarakka). Now, as it happened King Pratapruda of the Kakatiyas kingdom who ruled the Koya’s region showed his true colours and imposed tax on them for using the forest land. But the poor Koyas were unable to pay them. As a result, the Kakatiyas declared war on the Koya tribe without any warning leading to the death of Pagididda Raju. Distraught with her husband’s and son’s death, the mother-daughter duo of Sammakka and Saralamma fought back valiantly. However, as fate would have it, Saralamma too succumbed in the battle-field, leaving behind her mother alone. Grief-struck, Sammakka retired to a hill called Chilakala Gutta and turned herself into a vermilion jar using her miraculous powers. Till date, the Koyas believe that it is Sammakka who has been acting as their saviour since the ancient times and protects them from all kinds of injustice. The festival is a way to honour the sacrifice of the mother and her daughter.
Rituals at a glance
The present-day Koyas believe that once every two years, their tribal goddesses Sammakka and Saralamma visit them. They arrive in Gaddelu in Medaram and then gradually move inside the forest. This is known as vanapravesham or the “entry into the forest.”
The four-day rituals begin when the vermilion jar and Saralamma’s idol are brought over to Medaram and washed in the sacred stream Jampanna Vaagu (tributary of Godavari that turned red when Sammakka’s son Jampanna died and bled out in it). This ritual is called ‘Magha Shuddha Poornami.’ The following day, the mother-daughter duo is placed at the centre of the town along with a casket that is believed to contain all their earthly belongings. Koya priests adorn them and conduct pujas in isolation and let the goddesses settle down after a long journey. On the third day, the most important day of the festival, together with their respective husbands Pagididda Raju and Govinda Raju, Sammakka and Saralamma are worshipped by all devotees who first take a bath in the holy stream and then offer jaggery to the goddesses. On the final day, the festival ends with the entry into the forest from where the goddesses are believed to leave for their respective holy abodes. Their casket is however sent back to the battle site where it is kept till the next year.