Adavi ( Human Sacrifice)

Adavi is the ‘Upasanamoorthy’ of Velan (Through hard and fast observations, prayers and offerings one can win the sympathy of a deity. Then that person can perform wonderful matters utilizing the power of that deity. Such a deity sympathising a person is referred to as Upasanamoorthy. A type of mutualism exists between the worshipper and deity),

priest in ‘Sangham’ age. Once velan passed by the devi temple by chance after eradicating ‘Sathrudosham’ (A person may get affected loose wealth, health, sanity etc. by the black magic done by his enemyor. This condition is termed as Sathrudosham. This can be overcome by some counter magic offerings. This counter magic is offer don by priest of such godly persons) Devi took possession of Adavi who was with the velan then, and enhanced her own strength assimilating Adavi’s spiritual power. It is believed that Padayani and care rolling (Chooral urulicha) had begun from that day. Devotees roll themselves on thorny canes and there by offer shedding blood to Devi. This ritual actually resembles ‘Narabali’ in which blood is offered to the deity killing a human being.

Adavi at Kurampala Devi Temple is performed once in five years. Adavi staged here has some special features. Adavi performance is on the ninth day of padayani. In the morning villagers reach the temple and make round with uprooted coconut palm, Areca palm, Thorny cane etc. This ritualistic observation is called ‘Thengu, Pana, chooral Kalippikkal’. Padayani begins at seven in the evening. Seethankan thullal, Vairavi etc. are staged. By midnight Velichappadu, honorably titled here ‘Valiyachan’, begins Pana beating . Velan begins ‘Parachattu’ at the Moolasthanam.. After Pana beating, Valiyachan gives holly ashes to devotees. Devotees thus received holly ashes travel to far off places and bring thorny canes uprooted. Rolling themselves in the thorny canes the devotees traverse the whole path around the temple. Finally the devotee rolled in cane will be lifted and removed from the ‘Kalam’. Cane covering his body will be cut removed. The blood from the wounds is supposed to have offered to kaali. This ancient way of worship resembles ‘Narabali’ (human sacrifice) in its spirit. Temple premises will be empty on the following day. Temple ground is supposed to be the playground of wicked deities on that day.

Kalamezhuthum pattum and Kuruthy.

Kalamezhuthum pattum is conducted on Friday just prior to the Bharani Day in Makaram. In the evening temple authorities and villagers go in procession beating drums and playing other instruments to Palappallil temple with ‘Kuthuvilakku’ from there they receive the velichappadu, adorned with divine sword and chilampu, to the temple. After this reception, Kalamezhuthum pattum is carried out. In olden days blood was offered in ‘Kuruthy’. After Aryanization ‘Aratham’ (mixture of lime turmeric suspended in water) offered to Yakshi, Marutha, Anamarutha, madan and Anchakkulathu yakshi. Aratham offerings and Pooja offering at Moolasthanam and Kuruthy panthal take place then. Following this, Velichappadu conducts ritualistic dance on the heap of burning cinders. Towards day break, ‘Bhadakalikkalam’ is sweeped out and thus this ritualistic ceremony comes to an end.

Paraykkezhunnallippu

Seeing the ‘kalam’ Devi becomes delighted and goes to a visit to the village holdings. Valiyachan, adorning himself with divine sword and chilampu, serves as a guide. Kuthuviilakku gives light. Oorazmakkaran, holding the flag (kodi) of hill deity, divine sword and war shield (paricha) accompanies devi. Thus the devi becomes aware of the fortunes, scarcities, calamities, pleasures and all that through this Paraykkezhunnallippu. She receives Nirapara and Anpoli offerings of villagers. Accompanied by chenta beating in Panchari, Vishamakundali rhythms, devi takes dancing strides and showers blessings on the villagers. This day and night village visit extends over a period of twenty days.
Choottu Veypu and Awaking Pishachu
After paraykkezhunnallippu extending over a period of twenty days, Devi returns to the temple. She is received by all Villagers assembled there. Then commences ‘Choottuveypu’. This practice continues to a period of ten days. The very padayani commences then.
Comedy items of Padayani
After Thavdi dance, comedy items of padayani are staged. It is only in Kurampala padayani that comedy items are given much importance and staged properly as before. Comedy character Velichappadu comes first. After that well informed Paradeshis arrived the stage. On the firstday one ‘Vellapparadeshi (white dress), second day two ‘Chuvanna Paradeshi’ (Red dress), third day all the there together make their appearances from the fourth day on wards four ‘Paradeshis’ each come to the ‘Kalam’. ‘Kuttiparadeshis’ too appear on the stage on some days. Other comedy items of in Kurampala padayani such as ‘Nampoothiriyum Vallyakkaranum’, ‘Sarkkarakkudam’, ‘Anthoni’, ‘Pulavritham, ‘Kuravarkali’, ‘Kunjarikka Maharshi’, Pattarum Kalyaniyum’, make their appearances one after another. After mudiyattam ‘Kolam’ performance begins.
Kolam
Vellayum kariyum kolam is staged on the first day of Padayani. Kolam is painted directly on the face of the performer. This was the ancient system of kolam making prevailed before the Areca leaf sheath kolam. On the second day ‘Ganapathy’ and Ganapathi Pishachu’ are staged. Despite at other padayani villages, it kurampala each day is set apart for one kolam each. On all padayani days there will be Thavadi, Vallyamelam and comedy items. On the third day Maruthakolam (deity of small pox) performance takes place. Vadimadan and Thoppimadan arrive on the fourth day. Fifth and sixth days are for the performance of pullimadan and chettamadan respectively. On the seventh day Kalayekshikkolam made of 51 Areca leaf sheath makes is performance. Kuthirathullal is on the 8th day of padayani.
Adavi
Adavi at Kurampala Devi Temple is performed once in five years. Adavi staged here has some special features. Adavi performance is on the ninth day of padayani. In the morning villagers reach the temple and make round with uprooted coconut palm, Areca palm, Thorny cane etc. This ritualistic observation is called ‘Thengu, Pana, chooral Kalippikkal’. Padayani begins at seven in the evening. Seethankan thullal, Vairavi etc. are staged. By midnight Velichappadu, honorably titled here ‘Valiyachan’, begins Pana beating . Velan beginning ‘Parachattu’ at the Moolasthanam.. After Pana beating, Valiyachan gives holly ashes to devotees. Devotees thus received holly ashes travel to far off places and bring thorny canes uprooted. Rolling themselves in the thorny canes the devotees traverse the whole path around the temple. Finally the devotee rolled in cane will be lifted and removed from the ‘Kalam’. Cane covering his body will be cut removed the blood from the wounds is supposed to have offered to kaali. This ancient way of worship resembles ‘Narabali’ (human sacrifice) in its spirit. Temple premises will be empty on the following day. Temple ground is supposed to be the playground of wicked deities on that day.
Nayattum Padayum
It is on the 11th day. Animals rushing to the cultivated field were once driven away with the help of dog and by lighting flames. Nayattum Padayum (Hunting and army) can be considered as the imitation of this practice. Ayyappa charitham is sung in ‘ Nayattum Padayum’. Pulikkolam, naykkolam, Karadikkolam etc. are associated with this item.
Pooppada , Kaniyar
Pooppada, the practice of eradicating ‘Gandharva Badha’ from virgin girls is on the 12th day. Piniyal holds the Arecanut inflorescence, ‘Maranpattu’ is sung. The whole observation is done in an atmosphere of ‘aarpu’, ‘kurava’ etc. Comedy item, ‘Kaniyan Purappadu’ is also performed along with pooppada. Performance of Kalankolam of kingly status is also on the very same day.
Ambalavum Vilakkum
Temple model is made using banana trunk. Satirically imitates Temple activities like installation idols, hoisting of divine flag, Thanthrik rituals. Target is really the aryanized way of worship.
Thulli Ozhikkal
After finishing the ‘Ambalavum Vilakkum’ Bhairavikkolam performs dances and finally rituals. Kolam is then attracted towards Karinkozhi (black hen) shown in front. Kolam and all other wicked deities (Pishachu) are then directed to Chiramudi. All leave Chiramudi without looking back. As believed by villagers, if one looks back these wicked deities follow him. Every one there turn to their own holdings.