Medaram Sammakka-Sarrakka Jatara

The Medaram Jatara, also known as the Jatara fair festival, The tribal jatara, also known as Girijana tribes, is regarded as the largest of the several tribal communities. Tribal jataras are not only prevalent in India, but also extend to many regions in Asia. The religious festival is observed biennially in the village of Medaram, located in the Tadwai mandal of the Warangal district in the state of Telangana. The Medaram Jatara commences on the day of the full moon, also referred to as Suddha Poornima, during the month of Magha. The months of January and February align with the Magha month of the Hindu lunar calendar. The jatara, a religious festival, is scheduled to take place from February 8th to February 10th in the year 2012. On the eighth day, the sacred deity Saralamma or Sarakka would be ceremoniously transported from Kannepoyinapalle village to the designated jatara site. On the next day, another deity named Sammakka, who is regarded as the maternal figure of Saralamma, will be transported from the nearby location of Chilakalagutta. In accordance with tradition, the deities are ceremoniously placed upon an elevated platform known as a "Gaddi" beneath a tree upon arrival at the designated spot.

The primary offerings made to the deities during the jatara consist of coconut and jaggery. Additionally, it is worth noting that animal sacrifice is a prevalent practice during this religious event. A portion of the followers who made a commitment to present 'Niluvetthu Bangaram', signifying a quantity of gold equal to their own body weight, instead offer an equivalent weight of jaggery as a substitute for the gold.

Following the Kumbha Melas, the Medaram jatara, also known as the Sammkka-Saralakka jatara, garners significant attention from both tribal and non-tribal individuals, resulting in a big congregation in a single location. This biennial fair event attracts a participation of almost ten million individuals.

Prior to 1998, the exclusive means of transportation to access Medaram was through the utilization of a bullock cart. In 1998, the state government officially recognized the millennium-old celebration and constructed a route suitable for motor vehicles.

History and Story behind Sammakka-Sarakka Medaram Jatara

The historical origins of this account can be traced back to the 13th to 14th century, when a young girl was discovered in the village, amidst tigers and adjacent woods of Medaram, under the guardianship of the chieftain of the Koya tribe. The chieftain elected to accompany the girl and assumed the role of her adoptive father. The individual bestowed the name "Sammakka" to her. According to accounts, it has been suggested that following the arrival of Samakka in the village, the local inhabitants experienced significant prosperity. As she matured, she developed the ability to heal ailments, resulting in the subsequent prosperity of the surrounding communities. Individuals no longer experienced the hardships of having parents who lacked problems, as they were fortunate enough to have a kid or children with her benevolence. Sammakka experienced a significant increase in popularity. According to the tribal elders, it was believed that the deity Kondadevara, revered by the tribe, manifested in their midst in the form of an infant. Sammakka thereafter entered into matrimony with Pagididda Raju, the sovereign of the Medaram region. Eventually, the couple was fortunate enough to have a boy named Jampanna, as well as two daughters named Saralamma and Nagulamma.

The Kakatiya dynasty exercised dominion over the region of Telangana, specifically from the city of Warangal, throughout the period spanning from 1000 AD to 1380 AD. Pagididda Raju served as a vassal monarch within the Kakatiya dynasty, presiding over the governance of the Medaram hamlet situated within his jurisdiction. According to several reports, the Medaram region experienced an abrupt onset of starvation. During this particular time frame, individuals had a sense of isolation due to the occurrence of famine. The individuals were unable to fulfill their tax obligations. Pagididda Raju demonstrated his refusal to fulfill his tax obligations to the Kakatiya monarch. span> The king found the situation disagreeable and made the decision to initiate a military conflict. The Emperor's sentiments were incited by this occurrence, leading him to proclaim a state of war. Pagididda Raju and his tribal warriors displayed great courage in their battle against the formidable Kakatiya soldiers, although ultimately proved unable to withstand their superior strength. The circulation of blood can be likened to a river, symbolizing the interconnectedness of individuals from both tribal and non-tribal backgrounds, as they merge with the Sampenga Vagu, a little stream. The proficient indigenous fighters were defeated by the formidable military power of the Kakatiya dynasty. During the intense conflict, Sammakka's spouse, Pagididda Raju, and her son-in-law, Govindaraju, sacrificed their lives, emerging as triumphant figures. Jampanna, driven by a sense of self-respect and humiliation, made the ultimate sacrifice by plunging into the Sampenga Vagu, henceforth referred to as Jampanna Vagu.

Upon receiving news of the demise of her beloved companions in the midst of a conflict, Sammakka valiantly persisted in engaging in combat on the field of war. Utilizing her formidable strength and divine prowess, she valiantly engaged in combat, astonishing the Kakatiya warriors. However, her efforts were impeded when she fell victim to an unexpected assault from behind, resulting in a stabbing inflicted by a young male assailant. Upon reversing her position, the individual in question proceeds to elevate her weapon with the intention of striking the traitor from behind, only to discover that the individual in question is, in fact, a young male of diminutive stature. In an effort to preserve the child's life, the woman applies a cloth to her wound and hastily departs the battlefield astride a horse, heading eastward into a dense forest, ultimately vanishing from sight. Once more, it is reiterated that she proceeded to conceal her wound, with the understanding that any contact between her blood and the land would result in its subsequent infertility.

Following the conflict, the indigenous population conducted a thorough exploration of the woodland in an attempt to locate her, although their efforts were unsuccessful. In an unexpected turn of events, a diminutive receptacle known as Kumkuma bharinay (where "kumkuma" denotes vermillion and "bharinay" signifies container) was discovered in close proximity to a burrow inhabited by a serpent.

Following the conclusion of the conflict, the indigenous population embarked onto an extensive search throughout the forested area in order to locate her, although regrettably, their efforts proved futile. Curiously, a diminutive receptacle known as Kumkuma barinay (where "kumkuma" denotes vermillion and "bharinay" signifies container) was discovered in close proximity to a burrow inhabited by a snake. The tribes regarded Samakka in the manifestation of Kumkuma, also known as vermillion. The Sammakka fair holiday is observed biennially on the day of "Magha shuddha Purnima," typically occurring in the months of January or February. This celebration is participated in by both tribal and non-tribal communities, and is characterized by a non-Brahmanic approach.

As the celebration gains popularity, an increasing number of tribal individuals are converging onto the location. The tribal elders severed the Naga vruksham and used it as a symbolic representation of Sammakka, constructing a pedestal for this purpose. An additional platform was constructed for Saralamma, the daughter of Sammakka. The individuals in question engage in the act of worship, specifically directing their devotion towards a deity known as "Deyyala Madugu" while perceiving this entity as synonymous with "Jampanna". Certain pilgrims have reported observing a snake within the cavity of the Ippa chettu (Ippa Tree), located adjacent to Sammakka's platform. These individuals hold the belief that the snake is none other than Pagididda Raju, the husband of Sammakka.
The Koya tribal priest adheres to a religious practice of fasting, when they consume only one meal each day for a period of two weeks. On the festival day, the priest brings forth the deities of the Goddesses from the jungle. These goddesses are represented by Vermillion Caskets, which are securely fastened to two bamboo poles. One of the bamboo posts symbolizes Sammakka, while the other represents her daughter Sarakka/Saralamma. During the course of these ceremonies conducted at the Jathara, devotees present offerings of Jaggery, often known as Gold, and coconuts to the Goddesses as a means of satisfying their desires. On the final day of the Jathara festival, the deities are ceremoniously returned to the forest, a ritual known as Vanapravesham.

Another variation posits that a young lad from the Koya tribal community, having experienced a vision prior to the festival, embarks on a week-long journey through the jungle, abstaining from sustenance and rest. Ultimately, he successfully escorts the goddess to the farm adorned with vermilion caskets. One symbolizes the primary responsibility of Sammakka, while the other represents her daughter Sarakka, both intricately connected to a single entity. The customary offering made to the deity consists of jaggery, which is accumulated in substantial quantities. Individuals who successfully complete their vows demonstrate their commitment by offering a quantity of jaggery equivalent to their own body weight. This jaggery is subsequently distributed as prasadam, specifically in the form of bamboo. In several cultural practices, animals are ceremonially slain and individuals fulfill their vows, while the consumption of intoxicating substances is prevalent.


The Social Scientists of the 13th-14th centuries played a crucial role in documenting the remarkable actions of two tribal women, Sammakka and Sarakka. These women shown immense bravery and integrity as they fearlessly confronted the oppressive rulers of their time. Their valiant resistance against the prevailing tyranny holds great historical value. This discourse further explores the role of women and their pursuit of justice in combating societal injustices. I am uncertain whether the term 'Empowerment' is appropriate for that particular historical era. Symbolically, these two women, who are members of the Girijan tribal community, embody the essence of the Girijans as a collective, representing their resistance against the powerful Kakatiya kings. This observation provides additional evidence to substantiate the claim that the struggle for acknowledgment and the pursuit of rights is not a recent phenomenon, but rather has persisted throughout history. In order to honor and express gratitude for the courageous acts of these two valiant girijan women, the tribal community engages in commemorative rituals at the bi-annual Sammakka Saralamma jathara, which takes place in the forested region of Medaram..

Shiva Sathi :

Shiva Sathi means “Spirit Possession”. During the observance of the Sammakka-Sarakkapournima rite, the senior male and female individuals assume leadership roles in guiding the remaining members of the community towards the devotion of the Goddess. During the Sammakka Jatara festival, which takes place in the month of Sravana, elderly individuals engage in a ritualistic practice wherein they apply a paste of turmeric, known as haldi, on their faces and feet. Additionally, they adorn a vermilion mark called Kumkum on their foreheads, while holding neem leaves. These individuals are typically attired in either a red or yellow saree or dhoti, and they dance incessantly to the rhythmic beats of heavy drums until the observation is conducted at the temple dedicated to the Goddess and Gods. The term "Shiva-Sathi-Shiga Uggudu" is utilized in this context. Once more, the community is presented with a forecast and prediction, serving as a reminder to individual households of their unfulfilled obligations or relinquishments to the divine female deities and male deities. During the Sammakka and Sravana festival of the Goddess, a female member of the Koyya Bommalata team from Ammapuram, located in the Warangal District of Telangana State, assumes the attire of Shiva Sathi.