Confluence of humans on the shores of Kulasekarapattinam

The air in Kulasekarapattinam lives on the Vijayadasami day, which is the 10th day of Navarathiri. Rhythm Naiyandi melam He rises on the crowd, screams during the night, and they are no longer dedicated to themselves. Their bodies tremble, the eyes became a goddess, whom they worshiped for a short time.

This is Dasara in Kulasekarapattinam, an old Pandya Port town, which turns into a commitment stage. The streets and the temple network passages are filled with people who witnessed ‘Soorasamharam’.

The temple in Kulasekarapattinam has a layered history. Initially belonged to the Vishwakarma community, known as Asari, and was once called the Thasarkudi Amman Temple before he was under the rule of the HR & CE department.

Navi Navarathiri for the Vishwakarma community had a special meaning. During Saraswathi Puja, they put their vehicles in front of God and this practice, R. Sudhamathi, the former president of Doctoral Thesis, and R. Sudhamathi, who focused on the doctoral worship of the Ph.D.

It was this connection that allowed Dasara to turn into a great celebration here. He states that the tradition is over 50 years of age and is based on community identity as well as dedication.

Dasara is not the ritual celebration seen in many parts of India here. It is a folk festival based on the songs of oral tradition and villtu artists. In the center, there is a violent goddess who is worshiped as a aspect of Parvathi described through folklore. In previous times, the animals were sacrificed during their festivals and a lamb known as Thuvala Kutti or Thullu Mari in KulasekaraPattinam. Today, a level of equal to the Vedic gods is respected. In Kulasai, he worships as Gnanamurtheeswar-Uudan-Urai Mutharamman.

For dedicated, the road to this festival begins long before reaching the temple. They bind a sacred amulet, swear and observe a strict disciplinary period known as Vratham. During this time, they stay away from alcohol and meat living in purity until the festival begins. Some choose which god to embody the god, while others guide local priests. From the sixth day of Navarathiri, they move from one village to another and start their journey on foot. Siru brings together the entire community to meet all the dedications of Thandapathu, while villages such as Siru rather power is decorated with lights. Folk performances, music and dance signs stop along the road and make the whole area a part of the pilgrimage.

On the tenth day, Doruk Kulasekarapattinam emerges in the sands of the beach. This is the revival of his victory over the demon Mahishasura, who challenged the gods of Mutharamman. The goddess is carried in a mocking of the sea, where thousands of people come together to witness the cosmic war. Soorasamharam, a later additional to the folk god festival, points to the final of the ten -day celebration. As the devil falls, the crowd explodes and the goddess wins once again.

It is more than a festival in Dasara in Kulasekarapattinam. It is the transformation of the divine every day. Commitment for ten days is not quiet. Danced, screams, painted on the skin and is carried in the body. He lives in every step, in every crying and in every trance. In this ancient town, gods walk among people and people become gods for a moment.