S E C T I O N S

On each of the ten fasting days devotees gather in the temple to offer worship. Since the ceremonies and rituals are very elaborate the priest is assisted by young men. The devotees listen to religious discourses and are encouraged to sing accompanied by traditional musical instruments such as the harmonium, tabla (percussion), ‘taalam’ (cymbals).

On the night preceding the Kavadee celebration devotees prepare their ~Kavadees’. The word Kavadee is derived from two Tamil words ‘kaavu’ meaning to carry and ‘thadi’ meaning a piece of polished wood. The Kavadee is constructed by fastening sculptured flat pieces of wood about 6 to 8 inches high to each end of the wood. Bamboo sticks are stretched like arches between the two planks and small sticks are tied across. Green leaves (mostly of medicinal value) are stuffed into the gaps between the sticks. Banana tree bark is then placed at intervals to which V-shaped coconut shoots are stuck. Flowers of all colours complete the decoration. Kavadees vary in shape and form according to the devotees’ inventiveness and dexterity. Some may take the shape of a peacock, others that of a temple but the commonest one is the arch with the shape ofa spear (vel) protruding in the middle.

At dawn on the tenth day of fasting, the pen itents assemble at the temple before moving in procession to the river for the rites of purification39. After bathing in the river the penitents change into saffron or crimson-hued loin-cloths worn in the traditional manner. The male devotees do not cover the upper part of the body. Sacred ash (‘thiruneeru’) is smeared on their forehead, shoulders, joints of arms, wrists, torso and chest.

Offerings including small silver needles (‘vels’) are placed on a plantain leaf in front of the Kavadee. Camphor is lit, and incense is burnt as part of a brief ceremony to invoke Muruga’s blessing. The priest and his attendants now go from one Kavadee to another, pouring fresh cow milk from a can, into two small brass pots (‘sombus’). The pots are immediately covered with a plantain leaf and a small piece of cloth; they are then tied to each side of the Kavadee.

In order to experience fully the nearness of God, penitents meditate and repeat over and over again the name of Muruga. Shouts of ‘Arogara’ rise like an incantation into the air. In a supreme spirit of devotion and self-sacrifice, the penitents have their bodies pierced with the ‘vels’. The ‘vels’ pierce the skin in symmetrical arcs and patterns on the chest, the back, the torso, the arms, the thighs. In some cases, in accordance with the penitent’s vow, a longer ‘vel’ is driven through the cheeks and another ‘vel’ is driven straight through the tongue forming a sort of ‘lock’ called ‘vaai poottu’ (mouth lock). The devotee is thus unable to utter anything, communicating only through gestures.

Some Kavadee carriers bristle with needles set in an elaborate pattern with interlinking chains. Others are pierced with hooks to which limes are suspended. Yet some others draw a small chariot (‘thér’) by means of chains fixed to hooks which have been dug into their sides. And then there are a few who have their foreheads pierced. Female devotees have either the cheeks or the tongue pierced. They carry a big brass pot filled with milk (‘paal kudam’) on their head. Devotees who do not have any part of their body pierced wear a piece of saffron-dyed cloth around the mouth instead. Each ‘paal kudam’ carrier holds in one hand a rattan stick which stands for Muruga’s mace (‘thandam’). All the needles, big or small, are sharp and pointed at one end, with the other end shaped like a spear. They stand for the ‘vel’ (spear) that Muruga always carries with him. The ‘vel’-shaped kavadee is similarly in honour of the valorous Muruga.

The recitations continue without a break, with individuals and groups of young people going round reading from the sacred texts. The devotee’s ears echo with ‘Mu ruga’, ‘Arogara’, ‘VeI, Vel’. When his body and soul is ready, the devotee pushes out his tongue and the needle is driven in. This action of the devotee is known as ‘asking for’. Some ask for the needle quickly; others take a longer time and enter the propitious mood with the help of recitations only. No compulsion is used. Some become ecstatic and fall into trance, shaking and quivering. Either the priest, if he is at hand, or some elderly person applies sacred ash onto the devotee’s forehead with his thumb, and sprinkles some on his head. The devotee regains his composure.

When the piercing ceremony has been completed, at a signal from the priest, the procession starts to move. The devotees carry ‘kavadees’ across their backs like a yoke. A few choose to walk all the way to the temple on wooden sandals studded with nails. It is always the ‘kovil kavadee’ (i.e. the temple kavadee) that leads the procession. It is always this kavadee that enters the ‘kovil’ first. Preceding it by a few paces another devotee carries one or two wooden maces representing ‘Idumban’, the mythological devotee4. In some places, Muruga’s big long ‘vel’ is carried.

The procession (‘urvalam’) headed by Lord Muruga’s chariot slowly makes its way to the temple, followed by groups of young men and girls, often

dressed in yellows and greens and garlanded ~ golden flowers, playing ‘kummi’ and ‘koIaatt~ The former is played by striking the two palm the hands against one’s partner’s palms, at re Iar intervals. The ‘kolaattam’ is like the ‘kurr but is played with two sticks. There are spe rhythmic songs for theses. The ‘kummi’

‘kolaattam’ groups may either lead the process or follow at the end. Thus a touch of gaiet given to an otherwise austere procession. Pec who are unable to participate wait on the rout give ‘archunai’ (offerings) and receive blessir People also open their taps to let water flow the roads. Many others pour bucket-fulls saffron-mixed water over the body and feet of kavadee carriers. There are also offerings ‘paanakam’ (sweetened water with lime or but milk ‘mor’). This is offered to the followers. Th little gestures of piety are held in great estc since they bring to the doer the blessings pardon of Muruga. The kavadee carrier is considered to be a ‘pure soul’ and worthy of worship so his feet are touched in veneration.

No stranger is allowed to join the procession. Most devotees walk bare-foot. Nobody smokes or eats anything on the way. Continuous reading is kept on. Religious songs are broadcast from loudspeakers mounted on car roofs. Now and then, if the penitent expresses such a wish, a close relative is allowed to carry his kavadee in order to provide a temporary relief.

Each region has between 40 to 100 kavadees. In bigger places like Port-Louis there may be 600 to

800. The procession is long and slow. Since January and February are summer months, the heat is oppressive. Arrangements are made with local Municipalities, District Councils or Sugar Estates to have the routes doused with water from water-lorries.

When the kavadees enter the temple, they go thrice round the courtyard (‘piragaaram’). At this juncture, babies are laid on the ground. The kavadee-carriers step over them. - Men and women of all ages prostrate themselves. This is another form of sacrifice or offering. In this case,

the ‘self’ is offered. The ‘self’ is laid flat. It is obliterated. God is supreme. Some carriers accomplish the three rounds on their knees.

Once inside, the kavadee is dismounted, and the needles removed. Sacred ash is sprinkled on the devotee amidst shouts of ‘Arogara’ (Glory to God). Not a single drop of blood comes out. The devotee experiences no pain. After this the devotee brings the two ‘sombus’ filled with milk to the priest in the sanctum sanctorum. The milk always remains pure, fresh and wholesome inspite of the heat and the arduous journey.

The milk is poured over the deity from head to foot. A little of this milk is collected in the sombu’ and given back. This blessed milk is drunk and shared by everyone with deep veneration. Now and then the deity is washed with water. People rush to take this water in their cupped hands and drink it. There is great joy on everyone’s face. An act of great sacrifice has been consummated and Muruga has blessed everyone.

In the outer yard of the temple temporary marquees have been erected. Vegetarian food is served to everyone, irrespective of creed and community. The distribution of food is known as ‘anna dhanam’. At about four o’clock, a big ceremony is held (‘maha aaraadamai’) to request Muruga to shower His Grace upon one and all, including the people of the country. After the ceremony, kavadees are taken home. This time relatives and friends are allowed to carry them. Carriers hoose their partners for the kavadee dance (‘kavadee aatham’) and the kavadees start weaving and rocking, sinking and rising, bobbing and twirling to the rhythmic beat of the drums in the hot sun42. Yes it is a dance of joy and liberation. By vanquishing their fears and desires the penitents have earned the grace of God. The kavadee is no longer a yoke, it is a crown.

The next day devotees again gather at the temple to take part in a brief ceremony when the flag is brought down (‘kodi irakkam’). Thus ends the very elaborate and austere festival called Kavadee.