Mantra vaada tradition of kerala brahmins

October 18, 2007

Manthravaadam" (Conjuration / Sorcery)

INTRODUCTION

Legend has it that after Sage Parasuraaman raised the land of Kerala from the Arabian sea, divided it into four "Thalis" and 64 "Graamams", and set up temples, he assigned six Namboothiri families including Kaattumaadam, Kalloor and Soorykaalady for treating the mentally deranged. The Sooktham : "Mananaal Thraayathe Ithi Manthram" connotes divine protection of the chanter and the persons for whom Manthram is chanted.

Among Braahmanans, only Namboothiris have taken up "Manthravadam" (sorcery) as a profession, with mainly "Bhadrakaali" as their traditional deity ("Adhidevatha"), while non-Braahmanans have "Chaathan", "Arukula", "Karinkutty" and other "Saaktheya Moorthys". Manthravaadam is not considered by the Namboothiri community as "Uthama-karmam" (spiritually elevating), and the performer is believed to get the curse of the evil spirits ridden or eliminated through the sorcery. Manthravaadam may be classified into two types: "Sadmanthravaadam" (noble) and "Durmanthravaadam" (evil).

1. KAATTUMAADAM

This traditional "Thanthri" family holds that position in several of Chirakkal Raja's temples, like Cherukunnu, Katalaayi, Maataayikkaavu, Kalarivaathukkal and Vatakandam. They also hold "Ooraayma" of Pallikkunnu temple near Chirakkal, where their "Paradevatha", Durgaa-bhagavathy, is consecrated. Their ancestral home was near Kannur (present central jail site), but moved to a 5-acre land gifted by the British in Perumpadappu of Malappuram district, and later branched into two: Moothedath (elder) Kaattumaadam at Vanneri, and Elayedathu (younger) Kattumaadam near Thiruvegappura. The oldest member in each generation of Moothedathu Kaattumaadam is said to be the most powerful "Manthravaadi". It was an early ancestral member and a practitioner of "Sree-vidya" who made Bhadrakaali as their "Prasannamoorthy", though their traditional Paradevatha (family deity) was Durga ("Vaishnavam"). This is peculiar to Kerala, as Durgas of the North are all "Saivam" (Bhadrakaali). Imbalance of mind is believed to result from imbalance (and displeasure) of Saiva- (Rajogunam), Vaishnava- (Sathwagunam), Saaktheya- (Thamo- gunam) Moorthys. It implies that relief is also found by balancing the three through meditation. While they perform "Thrikaalapooja" to goddess Durga, Kaattumaadam worships also Bhadrakaali, and even the tribal god, Chaathan, but done alone and in secrecy. Kaattumaadam Namboodiris practice only Sadmanthravaadam. In order to reduce impact of the curse of freed evil spirits, Kaattumaadam spends half their "Prathipphalam" (earnings) for divine purposes and other half to alms and gifts. Children of the eldest do not survive in Moothedath Kaattumaadam Mana, perhaps due to the effects of the strong compensatory rituals.

Sources :

1.

"Kaattumaadam Aithihyathil" - Article in "Vanneri Naadu" (Published by Sree Kaattumaadam Narayanan Shashtyabdapoorthy Smaaraka Samithy, March 1994)

2.

"Relevance of Manthravaadam in the Treatment of Mental Disorders" - by Kaatumaadam Narayanan Namboodiripad

2. KALLOOR

Originally, Kalloor Mana used to be located in Kottakkal (British Malabar), but owing to some minor differences with the Samoothiripad, they moved away to settle near Chenganamkunnu Bhagavathy temple close to Pattambi, and later when that also became unacceptable, they were taken to Tripunithura by the Maharaja of Kochi. The Chenganamkunnu temple and lands continue to be in their possession. Their "Paradevatha" is Durga, but their family Paradevatha is Chenganamkunnu Bhagavathy. There is a story behind this. Once, pleased with the long and intense devotion of a Kalloor Namboodiri at Vadakkumnaatthan temple at Thrissur, Sivan's consort, Sreeparvathy appeared and gave him a "Granttham" describing how "Bhagavathy-seva" is to be performed and containing some secret "Thanthrams". She also assured her divine presence in their family temple. Soon thereafter, a "Swayambhoo" idol rose from the ground in his Illam at Chenganamkunnu, and this Bhagavathy became their Paradevatha. The Bhagavathy-seva they perform based on the divine Granttham is called "Valiya Bhagavathy-seva" (elaborate Bhagavathy-seva). All Kalloor Namboodiris after their "Samaavarthanam", do a one-year meditation in Thrissur Vadakkumnatthan temple, only after which they start learning Manthravaadam. They can invoke "Prathyankari", a fierce demigod ("Ugramoorthy") of Manthravaadam, once they offer "Nivedyam" to Chenganamkunnu Bhagavathy. However, their Valiya Bhagavathy-seva is itself enough to rid most evil spirits ("Baadha"). Although for generations, Kalloor Namboodiris have worked wonders in this field, the present-day environment is not conducive to the proper execution of Manthravaadam, taking longer periods and concentration. Some mental cases cannot be treated through Manthravaadam alone, in which case, certain herbal medicines were also administered. Kalloor, like Kaattumaadam, practice only Sadmanthravaadam. Long ago, once one of them stepped on the idol of Chenganamkunnu Bhagavathy and was cursed that the second son of each generation will be afflicted with polio (limp). This has turned out to be true till the previous generation, but not yet in the present one.

3. KAALAKAATTILLAM

According to an ancient "Granthham", "Kerala Maahaatmyam", in the chapter "Maanthrika Nayanam", Kaalakaatt Namboodiri was brought from Kumbhakonam in Tamil Nadu by Sage Parasuraaman. But it is another story that is locally popular. One pious Kaalakaatt Namboodiri while returning from Kottiyur after prayers stopped at dusk for Sandhyaavandanam at Manathana Kundena temple. While bathing in the temple pond, he could recognize the young lady in the adjacent bay as Bhadrakaali. When she offered "Thaali" (herbal shampoo), but knowing that showing his head will be his end, told her that anything the divine Mother gives is "Amruthu" (nectar) for him, drank the Thaali. Kaali, being quite satisfied by the devotion, blessed and gave him a spear, a "Vaalkannaadi" and a crown ("Kireetam"). He consecrated the spear at Neeliyaar-kottam near Mangattuparamba of Kannur district, the Vaalkannaadi at Pulikkal-Raayara-mangalam, where tigers and cows graze together, and the crown in his own Illam. This Illam was originally at Naarkkalam, 7 kilometers north of Kanhangad, later moved to Chandrol (Chandranelloor) in Peringom village, and thence to Perunthatta (Purakkunnu), about 20 km east of Payyannur, its present location. Kuttissaasthan Once, when there were no male successors, one Namboodiri performed a Yaagam in front of their Paradevatha - Chandranelloor Bhagavathy. From the fire ("Yaagaagni") rose a "Manthramoorthy", "Kuttissaasthan". There is a story that later, when a Kaalakaattu Namboodiri was returning from Kudagu (Coorg) after performing Thanthram in one of their several temples there (they are Thanthris in many North Malabar temples too), he was stopped at Irikkoor and ridiculed by local thugs. Grieving, he invoked Kuttissaasthan, who appeared and pushed them down into the mud in Irikkoor river - an anecdote recounted in "Thottampaattu" a local ballad. Kakkara Bhagavathy One of the Namboodiris was performing Pooja in the "Padinhaatti" (click) when his concentration was disturbed by the loud cries of his little son from the "Vadikkini". His shouts to his wife to stop the child from crying were heard instead by Kakkara Bhagavathy (of whom he was a devotee); the poor boy never cried thereafter! Furious that his dear son was no more, he picked up the idol of the Bhagavathy and threw it away. It fell into the river to the east. Poonthottathu Namboodiri, while bathing in the river, found and took the idol home, and consecrated it. Kakkarakavu Illam exists even now, and Kakkara Bhagavathy continues to be Poonthottathil Paradevatha. The crown is indeed the main "Prathishttha" in Kaalakaatt Illam. Pooja is performed as if it is Durga, though it is actually Bhadrakaali. Their main "Upaasanaamoorthy" is, of course, Kuttissaasthan. Only on the first day of the 3-day annual "Utsavam" (festival) during Dhanu 26 - 28 (second week of December), Pooja and "Guruthi-tharpanam" are performed for Bhadrakaali. On the other days, "Theyyam" and "Thira" of the "Panchamoorthys", like "Bhairavan", are performed. But Kuttissaasthan Thira is the most prominent.

4. PANTHALAKKOTTATH ILLAM

There is a story about how Thirumaandhhaamkunnu Bhagavathy temple in Angadipuram (Malappuram district) came into existence, and how this Illam got its name. Seer Maandhhaathaavu Raajarishi performed long meditation at mount Kailaasam, where upon Lord Sivan appeared and gave him a "Sivalingam", which would satisfy the Rishi's request and bring peace and prosperity to the suffering masses. The "Maharshi" travelled south till he finally found the scenic site at Angadipuram. The Sivalingam was consecrated there and a "Paksha-vratha Dhyaanam" performed, whereupon the spirits of Sivan and Parvathy entered and stayed in the idol. Soon thereafter, two Brahmachaari Braahmanan boys who were brothers, accompanied by a "Soodran" boy, while travelling that way, heard the sound of conch ("Sankhu") [biological name : Xancus] and smelt the fragrance of Pooja rituals. They found and paid obeisance to the Maharshi and his group, whereupon he entrusted the deity with them. Since they were brothers, he performed "Pulamuri" and separated them into two families. The Illams were named "Kaattilaamuttam" - since some forest ("Kaadu") was cleared for Pooja purposes and formed a yard ("Muttam") - and "Panthalakkottam" - where a shed ("Panthal") to protect from rain, and a fort ("Kotta") around it were built. They were both assigned as Thanthris and the Soodran boy as the "Sankhumaaraan" of the temple, and regular annual Utsavams were initiated. Kaattilaamuttam today is left with only an old Antharjanam. Panthalakkottath Illam though originally did not possess any divine "Maanthrikasiddhi" used to rid evil spirits through "words" and "Yanthrams" (protective wear, "Deha-raksha"), by writing Bhagavathy's "Moolamanthram", and "Bhagavathy-raksha", etc. It was only recently with the present-day Sankaran Namboodiri's father, that the prescribed procedures of "Maanthrika-vidya" were learned, and started inscribing "Yanthravidhis", and performing "Vishnubali', "Muttirakkal", etc. He had, inorder to satisfy his ego and for fame, performed some very drastic methods like chanting Manthrams and throwing "Bhasmam" (ash) on the afflicted person who will be seated on "Chakram" figures drawn also with Bhasmam. Canes and red-hot nails would be kept nearby. The noise of whipping on the floor and the sight of nailing on a wood ("Murukku") (coral tree) (Erythrina variegata) plank are believed to rid any evil spirit. Into a "Kaibali" made of plantain stem peels ("Vaazhappola") and coconut palm leaves ("Kuruthola"), the evil spirits would be coaxed through a lighted wick ("Thiri-uzhiyal"). Such freed spirits are often transferred and left under "Paala" (devil tree) (Alstonia solaris). Torches ("Pantham") are not lit since these are performed during daytime, and "Guruthy" is taboo for Angadipuram Bhagavathy. After the ridding process, if red or black water is demanded, only water purified with "Sankhu-theerthham" is offered. People with mental disorders or fits, or afflicted with evil spirits used to be treated as in-patients, using special herbal hair oil, ghee, tablets and herbs. Astrological diagnosis and solutions to problems, and inscribed "Thakidu" to rid evil spirits, were also part of their treatment methods. This particular Namboodiri has authored a few books - "Sthambhanam", "Bandhanam", "Vasyam", "Vaseekaranam", and "Aabhichaaram" are some of them. Three kinds of Maanthrika rituals - "Uthamam", "Madhyamam", and "Adhamam" - and over a hundred Yanthrams and their impacts are all described in these books. Yet, he believed that good results required the worship of the gods ("Daiveekopaasana") too. Though it is said that members of this family are immune to poison, there is no history of their detoxifying anyone of snakebites

October 18, 2007

Dear Sunil Ji,

Namasaar, so you are educating us with great affection and urge.

I m happy to find and read it all.

regards,

Lalit Mishra

Vedic Astrologyandhealing , " sunil nair "

<astro_tellerkerala wrote:

>

> Manthravaadam " (Conjuration / Sorcery)

> INTRODUCTION

> Legend has it that after Sage Parasuraaman raised the land of Kerala

> from the Arabian sea, divided it into four " Thalis " and

64 " Graamams " ,

> and set up temples, he assigned six Namboothiri families including

> Kaattumaadam, Kalloor and Soorykaalady for treating the mentally

> deranged. The Sooktham : " Mananaal Thraayathe Ithi Manthram "

connotes

> divine protection of the chanter and the persons for whom Manthram

is

> chanted.

> Among Braahmanans, only Namboothiris have taken up " Manthravadam "

> (sorcery) as a profession, with mainly " Bhadrakaali " as their

> traditional deity ( " Adhidevatha " ), while non-Braahmanans have

> " Chaathan " , " Arukula " , " Karinkutty " and other " Saaktheya Moorthys " .

> Manthravaadam is not considered by the Namboothiri community as

> " Uthama-karmam " (spiritually elevating), and the performer is

believed

> to get the curse of the evil spirits ridden or eliminated through

the

> sorcery.

> Manthravaadam may be classified into two types: " Sadmanthravaadam "

> (noble) and " Durmanthravaadam " (evil).

> 1. KAATTUMAADAM

> This traditional " Thanthri " family holds that position in several of

> Chirakkal Raja's temples, like Cherukunnu, Katalaayi,

> Maataayikkaavu, Kalarivaathukkal and Vatakandam. They also hold

> " Ooraayma " of Pallikkunnu temple near Chirakkal, where their

> " Paradevatha " , Durgaa-bhagavathy, is consecrated. Their ancestral

home

> was near Kannur (present central jail site), but moved to a 5-acre

land

> gifted by the British in Perumpadappu of Malappuram district, and

later

> branched into two: Moothedath (elder) Kaattumaadam at Vanneri, and

> Elayedathu (younger) Kattumaadam near Thiruvegappura. The oldest

member

> in each generation of Moothedathu Kaattumaadam is said to be the

most

> powerful " Manthravaadi " .

> It was an early ancestral member and a practitioner of " Sree-vidya "

who

> made Bhadrakaali as their " Prasannamoorthy " , though their

traditional

> Paradevatha (family deity) was Durga ( " Vaishnavam " ). This is

peculiar to

> Kerala, as Durgas of the North are all " Saivam " (Bhadrakaali).

Imbalance

> of mind is believed to result from imbalance (and displeasure) of

Saiva-

> (Rajogunam), Vaishnava- (Sathwagunam), Saaktheya- (Thamo- gunam)

> Moorthys. It implies that relief is also found by balancing the

three

> through meditation. While they perform " Thrikaalapooja " to goddess

> Durga, Kaattumaadam worships also Bhadrakaali, and even the tribal

god,

> Chaathan, but done alone and in secrecy.

> Kaattumaadam Namboodiris practice only Sadmanthravaadam. In order to

> reduce impact of the curse of freed evil spirits, Kaattumaadam

spends

> half their " Prathipphalam " (earnings) for divine purposes and other

half

> to alms and gifts. Children of the eldest do not survive in

Moothedath

> Kaattumaadam Mana, perhaps due to the effects of the strong

compensatory

> rituals.

> Sources : 1. " Kaattumaadam Aithihyathil " - Article in " Vanneri

Naadu "

> (Published by Sree Kaattumaadam Narayanan Shashtyabdapoorthy

Smaaraka

> Samithy, March 1994) 2. " Relevance of Manthravaadam in the

Treatment

> of Mental Disorders " - by Kaatumaadam Narayanan Namboodiripad

> 2. KALLOOR

> Originally, Kalloor Mana used to be located in Kottakkal (British

> Malabar), but owing to some minor differences with the

Samoothiripad,

> they moved away to settle near Chenganamkunnu Bhagavathy temple

close to

> Pattambi, and later when that also became unacceptable, they were

taken

> to Tripunithura by the Maharaja of Kochi. The Chenganamkunnu temple

and

> lands continue to be in their possession. Their " Paradevatha " is

Durga,

> but their family Paradevatha is Chenganamkunnu Bhagavathy. There is

a

> story behind this.

> Once, pleased with the long and intense devotion of a Kalloor

Namboodiri

> at Vadakkumnaatthan temple at Thrissur, Sivan's consort,

> Sreeparvathy appeared and gave him a " Granttham " describing how

> " Bhagavathy-seva " is to be performed and containing some secret

> " Thanthrams " . She also assured her divine presence in their family

> temple. Soon thereafter, a " Swayambhoo " idol rose from the ground

in his

> Illam at Chenganamkunnu, and this Bhagavathy became their

Paradevatha.

> The Bhagavathy-seva they perform based on the divine Granttham is

called

> " Valiya Bhagavathy-seva " (elaborate Bhagavathy-seva). All Kalloor

> Namboodiris after their " Samaavarthanam " , do a one-year meditation

in

> Thrissur Vadakkumnatthan temple, only after which they start

learning

> Manthravaadam. They can invoke " Prathyankari " , a fierce demigod

> ( " Ugramoorthy " ) of Manthravaadam, once they offer " Nivedyam " to

> Chenganamkunnu Bhagavathy. However, their Valiya Bhagavathy-seva is

> itself enough to rid most evil spirits ( " Baadha " ). Although for

> generations, Kalloor Namboodiris have worked wonders in this field,

the

> present-day environment is not conducive to the proper execution of

> Manthravaadam, taking longer periods and concentration. Some mental

> cases cannot be treated through Manthravaadam alone, in which case,

> certain herbal medicines were also administered.

> Kalloor, like Kaattumaadam, practice only Sadmanthravaadam. Long

ago,

> once one of them stepped on the idol of Chenganamkunnu Bhagavathy

and

> was cursed that the second son of each generation will be afflicted

with

> polio (limp). This has turned out to be true till the previous

> generation, but not yet in the present one.

> 3. KAALAKAATTILLAM

> According to an ancient " Granthham " , " Kerala Maahaatmyam " , in the

> chapter " Maanthrika Nayanam " , Kaalakaatt Namboodiri was brought from

> Kumbhakonam in Tamil Nadu by Sage Parasuraaman. But it is another

story

> that is locally popular.

> One pious Kaalakaatt Namboodiri while returning from Kottiyur after

> prayers stopped at dusk for Sandhyaavandanam at Manathana Kundena

> temple. While bathing in the temple pond, he could recognize the

young

> lady in the adjacent bay as Bhadrakaali. When she offered " Thaali "

> (herbal shampoo), but knowing that showing his head will be his end,

> told her that anything the divine Mother gives is " Amruthu "

(nectar) for

> him, drank the Thaali. Kaali, being quite satisfied by the devotion,

> blessed and gave him a spear, a " Vaalkannaadi " and a crown

( " Kireetam " ).

> He consecrated the spear at Neeliyaar-kottam near Mangattuparamba of

> Kannur district, the Vaalkannaadi at Pulikkal-Raayara-mangalam,

where

> tigers and cows graze together, and the crown in his own Illam.

> This Illam was originally at Naarkkalam, 7 kilometers north of

> Kanhangad, later moved to Chandrol (Chandranelloor) in Peringom

village,

> and thence to Perunthatta (Purakkunnu), about 20 km east of

Payyannur,

> its present location.

> Kuttissaasthan

> Once, when there were no male successors, one Namboodiri performed a

> Yaagam in front of their Paradevatha - Chandranelloor Bhagavathy.

From

> the fire ( " Yaagaagni " ) rose a " Manthramoorthy " , " Kuttissaasthan " .

There

> is a story that later, when a Kaalakaattu Namboodiri was returning

from

> Kudagu (Coorg) after performing Thanthram in one of their several

> temples there (they are Thanthris in many North Malabar temples

too), he

> was stopped at Irikkoor and ridiculed by local thugs. Grieving, he

> invoked Kuttissaasthan, who appeared and pushed them down into the

mud

> in Irikkoor river - an anecdote recounted in " Thottampaattu " a local

> ballad.

> Kakkara Bhagavathy

> One of the Namboodiris was performing Pooja in the " Padinhaatti "

(click

> <http://www.namboothiri.com/articles/illam.htm> ) when his

concentration

> was disturbed by the loud cries of his little son from

the " Vadikkini " .

> His shouts to his wife to stop the child from crying were heard

instead

> by Kakkara Bhagavathy (of whom he was a devotee); the poor boy never

> cried thereafter! Furious that his dear son was no more, he picked

up

> the idol of the Bhagavathy and threw it away. It fell into the

river to

> the east. Poonthottathu Namboodiri, while bathing in the river,

found

> and took the idol home, and consecrated it. Kakkarakavu Illam exists

> even now, and Kakkara Bhagavathy continues to be Poonthottathil

> Paradevatha.

> The crown is indeed the main " Prathishttha " in Kaalakaatt Illam.

Pooja

> is performed as if it is Durga, though it is actually Bhadrakaali.

Their

> main " Upaasanaamoorthy " is, of course, Kuttissaasthan. Only on the

first

> day of the 3-day annual " Utsavam " (festival) during Dhanu 26 - 28

> (second week of December), Pooja and " Guruthi-tharpanam " are

performed

> for Bhadrakaali. On the other days, " Theyyam " and " Thira " of the

> " Panchamoorthys " , like " Bhairavan " , are performed. But

Kuttissaasthan

> Thira is the most prominent.

> 4. PANTHALAKKOTTATH ILLAM

> There is a story about how Thirumaandhhaamkunnu Bhagavathy temple in

> Angadipuram (Malappuram district) came into existence, and how this

> Illam got its name.

> Seer Maandhhaathaavu Raajarishi performed long meditation at mount

> Kailaasam, where upon Lord Sivan appeared and gave him

a " Sivalingam " ,

> which would satisfy the Rishi's request and bring peace and

> prosperity to the suffering masses. The " Maharshi " travelled south

till

> he finally found the scenic site at Angadipuram. The Sivalingam was

> consecrated there and a " Paksha-vratha Dhyaanam " performed,

whereupon

> the spirits of Sivan and Parvathy entered and stayed in the idol.

> Soon thereafter, two Brahmachaari Braahmanan boys who were brothers,

> accompanied by a " Soodran " boy, while travelling that way, heard the

> sound of conch ( " Sankhu " ) [biological name : Xancus] and smelt the

> fragrance of Pooja rituals. They found and paid obeisance to the

> Maharshi and his group, whereupon he entrusted the deity with them.

> Since they were brothers, he performed " Pulamuri " and separated them

> into two families. The Illams were named " Kaattilaamuttam " - since

some

> forest ( " Kaadu " ) was cleared for Pooja purposes and formed a yard

> ( " Muttam " ) - and " Panthalakkottam " - where a shed ( " Panthal " ) to

protect

> from rain, and a fort ( " Kotta " ) around it were built. They were both

> assigned as Thanthris and the Soodran boy as the " Sankhumaaraan " of

the

> temple, and regular annual Utsavams were initiated. Kaattilaamuttam

> today is left with only an old Antharjanam.

> Panthalakkottath Illam though originally did not possess any divine

> " Maanthrikasiddhi " used to rid evil spirits through " words " and

> " Yanthrams " (protective wear, " Deha-raksha " ), by writing

> Bhagavathy's " Moolamanthram " , and " Bhagavathy-raksha " , etc. It was

> only recently with the present-day Sankaran Namboodiri's father,

> that the prescribed procedures of " Maanthrika-vidya " were learned,

and

> started inscribing " Yanthravidhis " , and performing " Vishnubali',

> " Muttirakkal " , etc. He had, inorder to satisfy his ego and for fame,

> performed some very drastic methods like chanting Manthrams and

throwing

> " Bhasmam " (ash) on the afflicted person who will be seated

on " Chakram "

> figures drawn also with Bhasmam. Canes and red-hot nails would be

kept

> nearby. The noise of whipping on the floor and the sight of nailing

on a

> wood ( " Murukku " ) (coral tree) (Erythrina variegata) plank are

believed

> to rid any evil spirit. Into a " Kaibali " made of plantain stem peels

> ( " Vaazhappola " ) and coconut palm leaves ( " Kuruthola " ), the evil

spirits

> would be coaxed through a lighted wick ( " Thiri-uzhiyal " ). Such freed

> spirits are often transferred and left under " Paala " (devil tree)

> (Alstonia solaris). Torches ( " Pantham " ) are not lit since these are

> performed during daytime, and " Guruthy " is taboo for Angadipuram

> Bhagavathy. After the ridding process, if red or black water is

> demanded, only water purified with " Sankhu-theerthham " is offered.

> People with mental disorders or fits, or afflicted with evil spirits

> used to be treated as in-patients, using special herbal hair oil,

ghee,

> tablets and herbs. Astrological diagnosis and solutions to

problems, and

> inscribed " Thakidu " to rid evil spirits, were also part of their

> treatment methods.

> This particular Namboodiri has authored a few books - " Sthambhanam " ,

> " Bandhanam " , " Vasyam " , " Vaseekaranam " , and " Aabhichaaram " are some

of

> them. Three kinds of Maanthrika rituals - " Uthamam " , " Madhyamam " ,

and

> " Adhamam " - and over a hundred Yanthrams and their impacts are all

> described in these books. Yet, he believed that good results

required

> the worship of the gods ( " Daiveekopaasana " ) too.

> Though it is said that members of this family are immune to poison,

> there is no history of their detoxifying anyone of snakebites

>

October 18, 2007

Hare krishna ,

dear lalit .

thanks

regrds sunil nair .

om shreem mahalaxmai namah.

Vedic Astrologyandhealing , "litsol" <mishra.lalit wrote:>> Dear Sunil Ji,> > Namasaar, so you are educating us with great affection and urge.> I m happy to find and read it all.> > regards,> Lalit Mishra> > > > Vedic Astrologyandhealing , "sunil nair" > astro_tellerkerala@ wrote:> >> > Manthravaadam" (Conjuration / Sorcery)> > INTRODUCTION> > Legend has it that after Sage Parasuraaman raised the land of Kerala> > from the Arabian sea, divided it into four "Thalis" and > 64 "Graamams",> > and set up temples, he assigned six Namboothiri families including> > Kaattumaadam, Kalloor and Soorykaalady for treating the mentally> > deranged. The Sooktham : "Mananaal Thraayathe Ithi Manthram" > connotes> > divine protection of the chanter and the persons for whom Manthram > is> > chanted.> > Among Braahmanans, only Namboothiris have taken up "Manthravadam"> > (sorcery) as a profession, with mainly "Bhadrakaali" as their> > traditional deity ("Adhidevatha"), while non-Braahmanans have> > "Chaathan", "Arukula", "Karinkutty" and other "Saaktheya Moorthys".> > Manthravaadam is not considered by the Namboothiri community as> > "Uthama-karmam" (spiritually elevating), and the performer is > believed> > to get the curse of the evil spirits ridden or eliminated through > the> > sorcery.> > Manthravaadam may be classified into two types: "Sadmanthravaadam"> > (noble) and "Durmanthravaadam" (evil).> > 1. KAATTUMAADAM> > This traditional "Thanthri" family holds that position in several of> > Chirakkal Raja's temples, like Cherukunnu, Katalaayi,> > Maataayikkaavu, Kalarivaathukkal and Vatakandam. They also hold> > "Ooraayma" of Pallikkunnu temple near Chirakkal, where their> > "Paradevatha", Durgaa-bhagavathy, is consecrated. Their ancestral > home> > was near Kannur (present central jail site), but moved to a 5-acre > land> > gifted by the British in Perumpadappu of Malappuram district, and > later> > branched into two: Moothedath (elder) Kaattumaadam at Vanneri, and> > Elayedathu (younger) Kattumaadam near Thiruvegappura. The oldest > member> > in each generation of Moothedathu Kaattumaadam is said to be the > most> > powerful "Manthravaadi".> > It was an early ancestral member and a practitioner of "Sree-vidya" > who> > made Bhadrakaali as their "Prasannamoorthy", though their > traditional> > Paradevatha (family deity) was Durga ("Vaishnavam"). This is > peculiar to> > Kerala, as Durgas of the North are all "Saivam" (Bhadrakaali). > Imbalance> > of mind is believed to result from imbalance (and displeasure) of > Saiva-> > (Rajogunam), Vaishnava- (Sathwagunam), Saaktheya- (Thamo- gunam)> > Moorthys. It implies that relief is also found by balancing the > three> > through meditation. While they perform "Thrikaalapooja" to goddess> > Durga, Kaattumaadam worships also Bhadrakaali, and even the tribal > god,> > Chaathan, but done alone and in secrecy.> > Kaattumaadam Namboodiris practice only Sadmanthravaadam. In order to> > reduce impact of the curse of freed evil spirits, Kaattumaadam > spends> > half their "Prathipphalam" (earnings) for divine purposes and other > half> > to alms and gifts. Children of the eldest do not survive in > Moothedath> > Kaattumaadam Mana, perhaps due to the effects of the strong > compensatory> > rituals.> > Sources : 1. "Kaattumaadam Aithihyathil" - Article in "Vanneri > Naadu"> > (Published by Sree Kaattumaadam Narayanan Shashtyabdapoorthy > Smaaraka> > Samithy, March 1994) 2. "Relevance of Manthravaadam in the > Treatment> > of Mental Disorders" - by Kaatumaadam Narayanan Namboodiripad> > 2. KALLOOR> > Originally, Kalloor Mana used to be located in Kottakkal (British> > Malabar), but owing to some minor differences with the > Samoothiripad,> > they moved away to settle near Chenganamkunnu Bhagavathy temple > close to> > Pattambi, and later when that also became unacceptable, they were > taken> > to Tripunithura by the Maharaja of Kochi. The Chenganamkunnu temple > and> > lands continue to be in their possession. Their "Paradevatha" is > Durga,> > but their family Paradevatha is Chenganamkunnu Bhagavathy. There is > a> > story behind this.> > Once, pleased with the long and intense devotion of a Kalloor > Namboodiri> > at Vadakkumnaatthan temple at Thrissur, Sivan's consort,> > Sreeparvathy appeared and gave him a "Granttham" describing how> > "Bhagavathy-seva" is to be performed and containing some secret> > "Thanthrams". She also assured her divine presence in their family> > temple. Soon thereafter, a "Swayambhoo" idol rose from the ground > in his> > Illam at Chenganamkunnu, and this Bhagavathy became their > Paradevatha.> > The Bhagavathy-seva they perform based on the divine Granttham is > called> > "Valiya Bhagavathy-seva" (elaborate Bhagavathy-seva). All Kalloor> > Namboodiris after their "Samaavarthanam", do a one-year meditation > in> > Thrissur Vadakkumnatthan temple, only after which they start > learning> > Manthravaadam. They can invoke "Prathyankari", a fierce demigod> > ("Ugramoorthy") of Manthravaadam, once they offer "Nivedyam" to> > Chenganamkunnu Bhagavathy. However, their Valiya Bhagavathy-seva is> > itself enough to rid most evil spirits ("Baadha"). Although for> > generations, Kalloor Namboodiris have worked wonders in this field, > the> > present-day environment is not conducive to the proper execution of> > Manthravaadam, taking longer periods and concentration. Some mental> > cases cannot be treated through Manthravaadam alone, in which case,> > certain herbal medicines were also administered.> > Kalloor, like Kaattumaadam, practice only Sadmanthravaadam. Long > ago,> > once one of them stepped on the idol of Chenganamkunnu Bhagavathy > and> > was cursed that the second son of each generation will be afflicted > with> > polio (limp). This has turned out to be true till the previous> > generation, but not yet in the present one.> > 3. KAALAKAATTILLAM> > According to an ancient "Granthham", "Kerala Maahaatmyam", in the> > chapter "Maanthrika Nayanam", Kaalakaatt Namboodiri was brought from> > Kumbhakonam in Tamil Nadu by Sage Parasuraaman. But it is another > story> > that is locally popular.> > One pious Kaalakaatt Namboodiri while returning from Kottiyur after> > prayers stopped at dusk for Sandhyaavandanam at Manathana Kundena> > temple. While bathing in the temple pond, he could recognize the > young> > lady in the adjacent bay as Bhadrakaali. When she offered "Thaali"> > (herbal shampoo), but knowing that showing his head will be his end,> > told her that anything the divine Mother gives is "Amruthu" > (nectar) for> > him, drank the Thaali. Kaali, being quite satisfied by the devotion,> > blessed and gave him a spear, a "Vaalkannaadi" and a crown > ("Kireetam").> > He consecrated the spear at Neeliyaar-kottam near Mangattuparamba of> > Kannur district, the Vaalkannaadi at Pulikkal-Raayara-mangalam, > where> > tigers and cows graze together, and the crown in his own Illam.> > This Illam was originally at Naarkkalam, 7 kilometers north of> > Kanhangad, later moved to Chandrol (Chandranelloor) in Peringom > village,> > and thence to Perunthatta (Purakkunnu), about 20 km east of > Payyannur,> > its present location.> > Kuttissaasthan> > Once, when there were no male successors, one Namboodiri performed a> > Yaagam in front of their Paradevatha - Chandranelloor Bhagavathy. > From> > the fire ("Yaagaagni") rose a "Manthramoorthy", "Kuttissaasthan". > There> > is a story that later, when a Kaalakaattu Namboodiri was returning > from> > Kudagu (Coorg) after performing Thanthram in one of their several> > temples there (they are Thanthris in many North Malabar temples > too), he> > was stopped at Irikkoor and ridiculed by local thugs. Grieving, he> > invoked Kuttissaasthan, who appeared and pushed them down into the > mud> > in Irikkoor river - an anecdote recounted in "Thottampaattu" a local> > ballad.> > Kakkara Bhagavathy> > One of the Namboodiris was performing Pooja in the "Padinhaatti" > (click> > <http://www.namboothiri.com/articles/illam.htm> ) when his > concentration> > was disturbed by the loud cries of his little son from > the "Vadikkini".> > His shouts to his wife to stop the child from crying were heard > instead> > by Kakkara Bhagavathy (of whom he was a devotee); the poor boy never> > cried thereafter! Furious that his dear son was no more, he picked > up> > the idol of the Bhagavathy and threw it away. It fell into the > river to> > the east. Poonthottathu Namboodiri, while bathing in the river, > found> > and took the idol home, and consecrated it. Kakkarakavu Illam exists> > even now, and Kakkara Bhagavathy continues to be Poonthottathil> > Paradevatha.> > The crown is indeed the main "Prathishttha" in Kaalakaatt Illam. > Pooja> > is performed as if it is Durga, though it is actually Bhadrakaali. > Their> > main "Upaasanaamoorthy" is, of course, Kuttissaasthan. Only on the > first> > day of the 3-day annual "Utsavam" (festival) during Dhanu 26 - 28> > (second week of December), Pooja and "Guruthi-tharpanam" are > performed> > for Bhadrakaali. On the other days, "Theyyam" and "Thira" of the> > "Panchamoorthys", like "Bhairavan", are performed. But > Kuttissaasthan> > Thira is the most prominent.> > 4. PANTHALAKKOTTATH ILLAM> > There is a story about how Thirumaandhhaamkunnu Bhagavathy temple in> > Angadipuram (Malappuram district) came into existence, and how this> > Illam got its name.> > Seer Maandhhaathaavu Raajarishi performed long meditation at mount> > Kailaasam, where upon Lord Sivan appeared and gave him > a "Sivalingam",> > which would satisfy the Rishi's request and bring peace and> > prosperity to the suffering masses. The "Maharshi" travelled south > till> > he finally found the scenic site at Angadipuram. The Sivalingam was> > consecrated there and a "Paksha-vratha Dhyaanam" performed, > whereupon> > the spirits of Sivan and Parvathy entered and stayed in the idol.> > Soon thereafter, two Brahmachaari Braahmanan boys who were brothers,> > accompanied by a "Soodran" boy, while travelling that way, heard the> > sound of conch ("Sankhu") [biological name : Xancus] and smelt the> > fragrance of Pooja rituals. They found and paid obeisance to the> > Maharshi and his group, whereupon he entrusted the deity with them.> > Since they were brothers, he performed "Pulamuri" and separated them> > into two families. The Illams were named "Kaattilaamuttam" - since > some> > forest ("Kaadu") was cleared for Pooja purposes and formed a yard> > ("Muttam") - and "Panthalakkottam" - where a shed ("Panthal") to > protect> > from rain, and a fort ("Kotta") around it were built. They were both> > assigned as Thanthris and the Soodran boy as the "Sankhumaaraan" of > the> > temple, and regular annual Utsavams were initiated. Kaattilaamuttam> > today is left with only an old Antharjanam.> > Panthalakkottath Illam though originally did not possess any divine> > "Maanthrikasiddhi" used to rid evil spirits through "words" and> > "Yanthrams" (protective wear, "Deha-raksha"), by writing> > Bhagavathy's "Moolamanthram", and "Bhagavathy-raksha", etc. It was> > only recently with the present-day Sankaran Namboodiri's father,> > that the prescribed procedures of "Maanthrika-vidya" were learned, > and> > started inscribing "Yanthravidhis", and performing "Vishnubali',> > "Muttirakkal", etc. He had, inorder to satisfy his ego and for fame,> > performed some very drastic methods like chanting Manthrams and > throwing> > "Bhasmam" (ash) on the afflicted person who will be seated > on "Chakram"> > figures drawn also with Bhasmam. Canes and red-hot nails would be > kept> > nearby. The noise of whipping on the floor and the sight of nailing > on a> > wood ("Murukku") (coral tree) (Erythrina variegata) plank are > believed> > to rid any evil spirit. Into a "Kaibali" made of plantain stem peels> > ("Vaazhappola") and coconut palm leaves ("Kuruthola"), the evil > spirits> > would be coaxed through a lighted wick ("Thiri-uzhiyal"). Such freed> > spirits are often transferred and left under "Paala" (devil tree)> > (Alstonia solaris). Torches ("Pantham") are not lit since these are> > performed during daytime, and "Guruthy" is taboo for Angadipuram> > Bhagavathy. After the ridding process, if red or black water is> > demanded, only water purified with "Sankhu-theerthham" is offered.> > People with mental disorders or fits, or afflicted with evil spirits> > used to be treated as in-patients, using special herbal hair oil, > ghee,> > tablets and herbs. Astrological diagnosis and solutions to > problems, and> > inscribed "Thakidu" to rid evil spirits, were also part of their> > treatment methods.> > This particular Namboodiri has authored a few books - "Sthambhanam",> > "Bandhanam", "Vasyam", "Vaseekaranam", and "Aabhichaaram" are some > of> > them. Three kinds of Maanthrika rituals - "Uthamam", "Madhyamam", > and> > "Adhamam" - and over a hundred Yanthrams and their impacts are all> > described in these books. Yet, he believed that good results > required> > the worship of the gods ("Daiveekopaasana") too.> > Though it is said that members of this family are immune to poison,> > there is no history of their detoxifying anyone of snakebites> >>