ADALYA JOURNAL ISSN NO: 1301-2746

KĀMA WORSHIPS OF NORTHERN : IN A WOMEN CENTERED RITUALISTIC PERSPECTIVE

1Anju M, Ph.D Research Scholar, Department of History, Periyar University, Periyar Palkalai Nagar, Salem- 636 011, Tamil Nadu, India. Email – [email protected] 2 *Dr. C. Jeya Veera Devan, Assistant Professor, Department of History, Periyar University, Periyar Palkalai Nagar, Salem-636 011, Tamil Nadu, India.

------Abstract

Kāma worships is one among the important ritual festival. The centre of this worship mainly in

Northern Kerala. One of the important specialty of this festival is the involvement of the female

participants. This Kāma worships is otherwise called as Poorothsavam, and which is very distinct from

other ritual practice of northern Kerala. Thus so there have been many studies that prevailed in the area

of Kāma worships of northern Kerala. But here in this, the study focuses on the women representation in

it. And it also tries to study in a women-centered point of view. In other words, the paper tries to enquire

about the role of women in Kāma worships and how they are involved in it? Why they are chosen for this

ritual? The reason to celebrate this ritual as a traditional ceremony, the mythological relevance of this

ritual in the traditional Kerala culture, and how this is regarding to the concept of fertility? These

questions are analyzed in detail in this paper.

Keywords: Kāma worships of Northern Kerala, Ritual activities, Female participations, Lore of a

Community, Cultural/Ritualistic background of Norther Kerala, the Fertility concept.

Introduction

Kāma worships is one of the rare ritual practice exists only in northern part of Kerala. In reality

who is Kāma? Why people worshiping him through the ritual practice? and what is his duty towards the

society? According to Indian , Kāma is the god of , desire, affection, lust. So He is

seen as a symbol of lust and love. His duty is to produce love, which means makes love in nature and this

can cause the production. Thus according to Hindu beliefs, there is no love unless there is Kāma. Thus,

the village folk worship him for the fertility and preserve generations. This is the main intention of this

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ritual practice. Therefore, in this study are going to examine the women's participation in it, how the

ritual exists through the female participants? The relevance of the myths etc.

Women in Kāma Worships

The discussion primarily focuses on Kāma worships and its specialty? If we analyze this ritual in

detail one could easily understand the facts behind this particular ritual. E Unnikrishnan categorized this

ritual as a spring festival and then he called it a women’s festival as well.i But Dr: Sanjeevan Azhikode

said that this is the festival of Apushpinikal girls who are not menstruated).ii The more acceptable and

relevant term is Apushpinikal than using the term ‘women’s festival’. It is because of the main performer

or participant of the Kāma (cupid) worshipers is girls especially who are not menstruated. But the term

women festival can be interpreted in different dimension since it is different from the other performance

like Thiruvathirakkali, , Margam , Charadupinnikkali, (These are various kinds of women

performance) etc. Because these are commonly classified as Women Festivals. Here the performer is

women, not the girls who are not menstruated.

Therefore, the Kāma worships in northern Kerala cannot be called the women festivals rather it

is the festivals of Apushpinikal (girls who are not menstruated). Hence, if they are Pushpinikal (girls in

puberty) or Apushpinikal, both of them belong to the same category by birth. So this study is focusing on

the representation of women in Kāma worships ritual practice of northern Kerala especially. Besides, this

Kāma worship of northern Kerala is also known as festivals. It’s a very rare festival and it’s a

festival of fertility.

When we go through these, there can see many symbols related to the fertility and ritual for

reproduction, etc. This is the nine-day festival beginning with the Malayalam

zodiac Karthika to Pooram in the Malayalam month of Meenam. There are four types of fasting for this

ritual like Kathipooram, Kathirpooram, vappunliyam, Pooppunaliyam, these are mentioned in The Makkam

thottam of (God’s dance/ a ritualistic dance performance). Here the girl is named as Makkam.

She asks her mother which type of fasting is suitable for her. The lines of Makkam thottam (Malayalam

ritual song) is given below,

“Nālayallamme Pooram Nōmbu Nōlkkēndathum,

Kathippooramo Kathirpūramo Nōlkkēndathum,

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Vāppunaliyamo Pūppunaliyamo Nōlkkēndathum?

Vāppunaliyamenna Pooram Nī Eduthāl Vāyile Pallinum-

Mudiyazhakum Kurayum,

Pūppunaliyamenn Pooram Nī Nōttālātho-

Puruusha Gunamallathe Puthra Gunamundāvūlā

Kathirpūram Ēzhu Pūvum Kanjiyumanallo,

Kathipooram Onpathu Poovum Kanjiyumanallo

Nammalkkazhakiya Kathippooram Nī Nōttokuttī”.”

By the above lines, we could understand that Kathippooram is good. The unwritten rule

of Kathippooram is that the person must take nine days of fasting i.e., from asterism Karthika to Pooram.

This produced a strong effect. These nine days of fasting remarks on the connection between women and

reproduction. They took nine months for delivering a child, the same phenomena happening here also.

After the nine days of fasting, they rejuvenate Kāmadevan. The nine days of fasting comes from the nine-

month processes of delivering a child.

This shows how much the women are involved in it. But the other fasting ceremonies are

different from each other. This Kathirpooram celebrated by the seven days of fasting from Malayalam

asterism Makayiryam to Pooram. And Vāppunliyam is five days(asterism), from Punartham to Pooyam, the

last one is Pūppunaliyam is three days, beginning from Pooyam to Pooram. The features

of Vāppunaliyam is, loss of teeth and hair, so the majority of them are not ready to take this fast. And the

importance of Pūppunaliyam is very good for the husband but at the same time, it becomes harmful for

sons. These are different fasting norms in Kāma worships. They used particular flowers for this worships

are, Jadayanpoovu (a kind of regional flower in Northern Kerala), Erikk (The madder plant), Murikk

(Erythrina Indica), Pala (The tree ‘Alstonia Scholaris’), Chambakam (The flower tree Michelia

Chempaka), etc. Thus keeping these perfect orders, they worshiped Kāma and revitalized. Here the

remarkable thing is that, for the incarnation of Kāmadevan (The Hindu god of desire), girl child was

chosen by the patriarchal society through breaking the so-called norms makes by them.

That is, usually, women are expelled from worships and rituals based on gender division. And the

society denies the entry of women without providing them complete freedom in the rituals and

ceremonies by pointing to their impurity. Here unnecessary beliefs and restrictions are not imposed on

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women. So this becomes relevant on the basis that women represented the main role in the patriarchal

society.

Then the next step of this study is, to enquire about their involvement and how these are

practiced by the girl child (Apushpinikal)? During the occasion of Pooram festival or Kāma worships the

girls who take fast wake up in the early morning and bath to be fresh and pure. An after that they

worship the idol that they have molded at their houses, using particular flowers named Pala,

Chembakam, etc. They do not consume anything before they performed ritual.

Moreover, Chandrolsavam also gives a reference to the Pooram festivals which exist in northern Kerala.

The following lines prove this,

“Pooram Kulikka Puruhōtha Vathu Uvathāra-

Vindham Bajikka Kathir Vāduka, Nōmbu Nōlkka-

Bhadhadaram Ganapathikkidu Ketrivannam

Mugdhā Dinagale Nināya Manōharānghi”.iii

Here there is an opinion regarding Chandrolsavam. The concept of Chandrolsavam is originated

from Kāma worships.iv And here the word Pooram Kulikka, Kathirvāduka, Nōmbunōlkkuka which

denotes Kāma worships exists in Kerala. Besides, the important day for the fast is Makam. Thus the day

is known as Kāmanārmakam.v Because the day is known as rejuvenating day of Kāmadēvan that means,

celebrating as the birthday. This is the final stage of the fast on this day they prepared and offered special

types of food like Poorakanji (Rice- gruel regard to pooram) and Poora ada (a kind of flour-

cake) to Kāmadēvan. And the Poorakunjungal, the girls who took fast were carried the idol from their

houses to jack tree and left this with prayers and song, in the Makkam thottam also gives some references

to the valediction of Kāma, is given below.

Pōvum Kālam Nērathe Kālathe Podē Kāmā

Varunna Kālam Nerathē Kālathe Varenē Kamā

Kunjimagalath Āratt Kānan Varenē Kamā

Pokūlum Pōkallu Thekkan Dikkilu,

Īnthada Chuttu Thannu Chadikkum Kamā

Īntholapanthalil Ninne Ākku Kamā.vi

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These lines show, how much they care and love Kāmadēvan, i.e., they treat him in a good manner

and tell to him If you are going, start early at the apposite time, and When you are coming again, come

back early at the apposite time, and also invite him for to watch Kunjimangalam āratt (Festival of

Kunjimangalam). Moreover, caution him not to visit the southern part, they are not well persons and

definitely, they will cheat him through gives some foods so don’t go there. Thus, like these, the ritual

practice still exists in northern Kerala.

This study already discussed the role of women in Kāma worships how they are involved in it and

the customs of this ritual etc. But when we go through the next stage of this study many questions arise

like what is the mythological influence of Kāma worships? Why the immature girls practice this ritual?

What is necessitating of doing this? For evaluating these questions, the myth will have answered.

Myth of Kāma Worships

The myth has states Kāma’s death and rebirth.vii According to the myth of Kāma worships, when

the demon Thārakāsuran destructed peace and love no one can kill him, except lord Siva’s (Hindu god)

and his wife Parvathidevi’s son. But Siva was in asceticism so Parvathidevi (Hindu goddess) was very

disappointed only their offspring can defeat the demon Thārakāsuran (a powerful demon in Hindu belief).

So the god (Hindu god/ King of Heaven) decided to assigns Kāmadēvan to create the spring

atmosphere. We know the importance of Kāmadēvan, he is known as the god love, desire, affection,

spring, etc.

Kāmadēva created spring and shooting a flowery arrow at Siva. But the consequence is very

dangerous Siva disturbed by arrow and he opened his third eye thus he burns Kāmadēvan to ashes. After

that in the absence of ‘’, the whole world is destitute of spring and lovemaking. So Rathidevi the

wife of Kāmadēvan request to Siva incarnate him. And also all the persons assembled and they decided to

rejuvenate him. Finally, the lord Siva listen to the request of Rathidevi and he suggested to perform

special pūja like worship an idol Kāma through the nine-day fast and offering fresh flower with pouring

water in the morning and the evenings so that he will be reincarnated. Finally, the god of

love Kāmadevan revived and the world became, as usual, the spring comes as early. This is the legendary

part of this ritual.

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A Study into the Mythological Background

However, on the bases myths, these are performed up to present. Mainly the aim is marriage and

reproduction. That means this ritual promotes fertility. But without the presence of men, there is no

possibility for reproduction then why society uphold women in this ritual part. They achieve the main

role of men in society. The duty of men is offering of particular food like Poora ada to Kāmadevan. Why it

becomes so? According to the universal myth, the reason behind this is women the authority and the

creator of the universe. And men are only the means of production. So the understandable thing is they

highlighted the concept of Mathrudēvatha (mother goddess). Thus for the good results, women must

become a part of this and do the fast for the next generation. Here through this symbolize the power of

women’s celebration.

Besides, those who are the reason for their birth they worshiped the same idol for the

commemoration of their birth by practicing this ritual at a very early age, maybe they do not conscious

about the necessity of these, they are children. But if these are practiced as the liability of their birth, then

the boy children can also perform the same as how the girl children doing this. But it was not practiced

equally even yet, because which specify the concept of mathrudēvatha this still existing.

Moreover, we know the origin of the rituals and how these reached in women to men. At the

early time, women were represented as the authority of ritual, and they have the main role in ritualistic

society. Men do not have enough role as women in the ritual. They were treated as the mother of the

universe. It’s can see from every village number of mother goddesses are worshiped.viii Thus so women

get high privileges and respectable position in existed matrilineal system. In such a condition women

represented the main role in this ritual practices of northern Kerala.

Here the remarkable thing is that, for the next generation and the fertility of the universe women

take place chief role through these rituals. Here the responsibility and protection of the family, society is

fulfilling by the hands of these girls who the performer of these practices. But, the whole problem

originated with the decline of the matriarchal system.

CONCLUSION

Kāma worships or Poorothsavam is a rare ritual festivals of Kerala. It is continued in Northern

Kerala. The specialty of this worship is, it became a festival of villagers, and the intention behind the

worship is fertility, to sustain generations, etc. So as part of this most of the temples, village folk in

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northern Kerala celebrated this festival. Thus so, through this festival can analyze the love, cooperation of

the village folk of northern Kerala.

Moreover, the importance of women especially the involvement of girls in this ritual is the main

high light. Normally the social norms not allowed them to the socio-cultural activities. But here this

festival is also known as women’s festival, which shows how much women are the element of the Kāma

worships. Without the female participants, it is unimaginable in Northern Kerala. That many women

became part of this. So which shows the value of womanhood.

------

References

i E. Unnikrishnan, Uthara Keralathile Kama Pooja, in Keralayeeyathayude Nattarivu,

Volume 2, Issue 5,1996 November- 1997 January, p.15.

ii Sanjeevan Azhikode, Theyyathile Jathi Vazhakkam, Kottayam, Current Books,2007, p.85.

iii C.M.S. Chandera.,Poorakkali,Kozhikode, T.K. Brothers, 1970,p.3.

iv Ibid.,

v Sanjeevan Azhikode,Theyyathile Jathi Vazhakkam, Kottayam, Current Books,2007,p.86.

vi If you are going, start early at the apposite time Kāma,

When you are coming, come back early at the apposite time Kāma,

Come back soon for in the time of Kunjimangalam Āratt Kāma,

You don’t go the southern part Kāma, they are trying to cheat you- Sanjeevan Azhikode, Theyyathile Jathi

Vazhakkam, Kottayam, Current Books, 2007,p. 340.

vii Sanjeevan Azhikode,Op.Cit.,p.85.

viii P. Soman, Ammadaivangalum Samkaravum, Thiruvananthapuram, Prabath Books House,

2003, p.50.

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