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Imprint of Pulluvans in the Hindu Community Insight: An International Journal for Arts and Humanities Peer Reviewed and Refereed Vol: 1; Issue: 3 ISSN: 2582-8002 Imprint of Pulluvans in the Hindu Community Suchithra.N Reaserch scholar(M phil) Department of history Thunchath Ezhuthachan Malayalam University Tirur Abstract Serpent worship is a notable subject in the cultural history of Kerala. Pulluvans have a vital role in the existence of serpent worship in Kerala society. Pulluvans are in the lowest level of caste system. We have to find out how pulluvas give preference and significance to serpent- worship though they are lower in caste system. Pulluvan pattu, a traditional song sung by Pulluvans to worship snake gods is still popular in the Valluvanad area that falls in Palakkad and Malappuram districts. The Pulluvan closely connected to serpent worship. One group among them considers snake god as their presiding deity and performs sacrifices and sings songs these songs are called Pulluvan Pattu. It is performed in serpent temples and houses. The song sung by Pulluvan in serpent temples and snake groves is also called sarppapattu naggam pattu sarppam mullal, Sarpam thulal, Sarpolsavam etc…,The remains of serpent worship in Kerala includes the idols of nagas, sasthagods, sivalings etc. in cellars of pampummekkatee mana and mannarsala temple The idols of nagas are worshiped. Sarpakavoos in Kerala and nagakavoos in northern india have been equal status in serpents worship.The Pulluvans of Malabar are astrologer’s medicine-men, priests and singers in snake groves. The pulluvans are sometimes called vaidyans (physicians). Keywords: Pulluvan community, serpent worship, rituals, physicians, magical powers Page | 99 Insight: An International Journal for Arts and Humanities Peer Reviewed and Refereed Vol: 1; Issue: 3 ISSN: 2582-8002 The pulluvan is the messenger to the snake gods through his music the convey the prayers of the devotee to the snake gods that have lived in that land. 1The pulluvar are a caste in Kerala that is closely connected to the ritual of serpent worship. The ritual of serpent worship is an exclusive right of serpent worship is an exclusive right of the pulluvan caste and no other thus the occupation is pasted on from one generation to another. They consider the snake gods us their presiding deity (kuladeivam) of their clan and perform certain sacrifices and sing songs known as ‘pulluvan pattu’ this is performed in the house of the pulluvar caste. Upon invitation they also preform the song and dance ritual at the houses of higher castes, in addition to serpent all coves in most temples. They would perform the ritual to invoke the snakes that would be forced out of their natural habitat to make way for a human dwelling. It was thus that a sarpakavu (a shrine for the serpents) would be built before the houses is even built. We note that most ancestral houses built Kerala would have a Sarpakavu or a shrine where a lamp is lit every evening and a puja ritual is performed in the snake gods who liked there. The curse of a snake is believed to be responsible for many forms of human suffering that could be transferred to future generations. It is believed that a snake it killed, would curse the person and generation of his family would suffer as a consequence particularly ill health marriage proposals not coming through or child lessness are associated with the curse of the snakes that were unintentionally or information killed in the past it is known as ‘sarpadosha’ or the snakes. During the time of Ayilyam puja the Nagas are propitiated by typical ritual songs called “pulluvanpattu” by pulluvar community, who are considered as ancient migrates from the tamilakam. Generally it is performed once in a year during the time of Ayilyam puja. Naga worship and pulluva community are attached to each other since the time worn.2 This is an old ritual still remaining with it is all antique nature by elucidating different types of stories related to nagas. All these types of songs and art forms (Kalam ezhuthu) of the pulluvar are ritualistic. Such songs also explain worship, ritual custom and of exorcism of Naga worship in Kerala. 1 R.Narayanapanikkar, Kerala Bhasha…, op.cit.,P.203 2 Chummar Choodal, Pulluvar Charithram Publications, Thiruvananthapuram, 1981,P.20 Page | 100 Insight: An International Journal for Arts and Humanities Peer Reviewed and Refereed Vol: 1; Issue: 3 ISSN: 2582-8002 Pulluvar belongs to the tower strata of the society in Kerala but they have a right to perform their ritualistic customs in relation to the Naga worship in the houses and temples of the higher castes as well as tower castes commenting in religious social aspects. As mentioned above, the songs delivered by pulluvan are in praise of the Nagaraja and this consorts. It is accompanied with some musical instruments called as pulluva veena pulluva kudam and kaimani or elathalam. It is believed that, such instruments can attract divine nagas and earn their blessings. The puluvar conduct pulluvanpattu around the decorated sarppakkalam in a certain specific order. Theyyam padikal are the basic community generally conducted sarppamthullal where as another lower caste community in northern Malabar i.e. vannan community performs kurunthinipattu by making the nagakalam for propitiating the snake gods (menon 1978) the songs which vannan community delivers are not similar to the sarppapattu or pulluvapattu conducted by the pulluvar in part of Kerala. It can be differentiated by mode of rituals. There songs are also sung for propitiating Naga gods in a way of vashyam and abhicharam which include in the as poet of tantric ritual worship nagas. The above mentioned relationship of the pulluva community with Naga worship suggest the long relationship which leads to the antiquity naga worship in central Kerala. Families in pulluva community at Kodungallur and Aluva are considered Naga as their Kuladaivam (tutelary deity) but they are not keeping sarppakavu in their house compound the propitiate Nagas by offering some sort of sacrifice (Bali) associated with particular songs. But the pulluva community doesn’t hold any sarppakavu or sacred grove in the central part of Kerala. But in some pulluvar families in Alappuzha district is having kudumba Nagangal (family deities) or nagakkavu (sacred grove) for adoring snakes. Customs and ritual are accomplished in their kavu by karnavar of the particular family (eldest person). The dwelling house of the pulluvans are like those of the izhavas or cherumas. They are generally mud hats, with thatched roof and a verandah in front. When a girl attains maturity,3 she is placed apart in a room. On the seventh day, she is anointed by seven young women, who give an offering to the demons, it she is possessed by indifference with regard to 3 Interview with Narayana Pullavar, 24.05.2017 , 12PM Page | 101 Insight: An International Journal for Arts and Humanities Peer Reviewed and Refereed Vol: 1; Issue: 3 ISSN: 2582-8002 the offering of sacrifices of is attended by domestic calamities, and sacrifices of goats and fowls are requisite. More sacrifices are promised if the demons will help them in the destruction of an enemy. In some cases, the village astrologer is consulted, and he by means of his calculations, divines the course of an illness and suggests that a particular diseases or calamity is due to the provocation or the family or other god, to whom sacrifices or offerings have not been made under these circumstances, a velichapad or oracle, is consulted. After bathing, and dressing himself in a new mundu (cloth) he enters on the scene with a sword in his hand and his legs girl with small bells. Standing in front of the deity in pious meditation he advances with slow steps and rolling eyes, and makes a few frantic cuts on his forehead. He is already in convulsive shivers, and works himself up to a state of frenzied possession and utters certain disconnected sentences, which are believed to be the utterances of the gods. Believing them to be the means of cure or relief from calamity, those affected reverentially bow before the valichapad and obey his commands sometimes they resort to a curious method of calculating beforehand the result of project, in which they are engaged by placing before. The god two bequest of flowers, one red and other white of which a child picks out one with its eyes closed. Selection of the white bouquet predicts auspicious results the red the reverse. A man who wishes to bring a demon under his control, must bathe in the early morning for the ferly one days, and cook his own meals.4 He should have no dissociation with his wife, and be tree from all pollution. Every night, after 10’O clock she should bathe in tank (pond) or river and stand naked up to the coins in the water, while praying to the god whom he wishes to propitiate in the words ‘ I offer thee my prayers, so that thou mays bless me with what I want”. These, with his thoughts concentrated on the deity. He should utter 101,1001 and 10,001times during the period. Should he do this, in spite of all obstacles and intimidation by the demons, the god will grant his desire. It is said to be best for a man to be trained and guided by a guru (preceptor) as it proper precautions are not adopted, the result or his labours will be that he goes mad. 4 Dr.C.R.Rajagopalan Nagapolima-Keralaleethayute Nattarivu, Natttarive education Centre. Trissur, 2000, P.184-185 Page | 102 Insight: An International Journal for Arts and Humanities Peer Reviewed and Refereed Vol: 1; Issue: 3 ISSN: 2582-8002 The pulluvans worship the gods of the Bhramanical temples, from a distance and believe in spirits of all sorts and conditions they worship velayuthan, ayyappa rahu, muni, chathan, mukkan,karinkutti, parakutti and others.
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