In Tamil Nadu, there are a host of other male deities, such as Karuppusami, who are either attendants to Aiyanar or guardians for the main goddess. A common origin myth for Poturaju is that he drank the blood of demons slain by amma. His name in Telugu is Poturaju and is the brother of the presiding goddess in those villages. In northern Tamil Nadu, this deity is called Aiyyanar, while in southern Tamil Nadu, he is known as Shasta. Unlike the fertility goddess, this deity is worshipped throughout a wide region and has less variety. Villages, especially in Tamil and Telugu regions, will also have a guardian deity: a male deity who protects the village from harms like war or famine or other evils. Some of these deities originated with tribal communities and became worshipped by wider society., such as Kondalamma in the hills of East Godavari district.
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Many of these deities are especially worshipped by one particular community, for example Yellamma is worshipped especially by two Dalit communities: Malas and Madigas.
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Others are vengeful and angry, and will unleash terror on the village unless they are propitiated. Some are kindly, and will shower blessings on those who worship them. Village goddesses can have different personalities. In the area around Tirumala, it is said that these deities can be seen as young girls wandering around at noon, dusk or night. This collection of goddesses does not have a specific function, but may be called upon if a disease is affecting the family. Another common theme is the seven sisters, called saptamatrikas in Brahminical traditions. Other popular goddesses include Pochamma in Telugu regions and Yellamma in northern Karnataka and western Telangana. She provides fertility and, in many places, protection against smallpox and other deadly diseases. Mariamman is one of the most popular of this class of deity, worshipped throughout South India. Most of these deities are unique to their village and have their own origin stories, and many are worshipped only by members of a particular community. Other goddesses preside over specific household objects, or act as guardians of cattle or children. She is the main protector of the village, especially against common diseases like smallpox or plague. She often has the additional responsibility of overseeing rain, since, in the areas of South India east of the Western Ghats, the monsoon rains are the primary source of water for agriculture. She is a representation of the village itself, rather than simply a guardian figure. This goddess is believed to arise from the natural world itself and to be intrinsically linked to the ground of the village. Similar practices, more influenced by Brahminical practices, are still found in Indo-Aryan peoples, especially those of Maharashtra, West Bengal and Bihar.Įxample of a fertility goddess, Chikkamma Doddamma, common in South KarnatakaĪll villages will have a fertility goddess. Today these deities are worshipped by almost all non-Brahmins in the rural areas of Tamil Nadu, Telangana, Andhra Pradesh and Karnataka. The worship of these gods at many times contradicts the common tenents of Brahminical traditions, especially in customs of animal sacrifice, right of priesthood, and iconography. These deities have been linked back to common Indus Valley civilization imagery, and are hypothesized to represent the prevailing Dravidian folk religion at the time. These deities, mainly goddesses, are intimately associated with the well-being of the village and can have either benevolent or violent tendencies. They are found in almost all villages in Tamil, Kannada and Telugu-speaking areas. The village deities of Southern India are the numerous spirits and other beings venerated as part of the folk tradition in villages throughout South India.
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Mariyamman during a festival near Madurai