Śīvēli refers to a temple ritual consisting of “offering food to the members of the retinue (of the deity)”.—Daily pūjā in Kerala includes several phases. [...] Once food has been offered to the main deity, it is also offered to the members of his/her retinue in a ritual known as śīvēli. It includes two sections, the first performed in the inner enclosure, the second in the fourth enclosure. No one except priests and Mārār musicians has the right to perform the first section. The ritual begins when a Mārār plays a timila pāṇi to invite the gods. The priest, accompanied by a small ensemble of musicians, moves around the śrīkōvil (“shrine”), stopping at each point marked by the stones where the various deities are supposed to reside to offer them different substances that symbolically represent the five elements. This is one of the most important rituals, and each of its sections is supported by specific drum patterns associated with the different deities.
Seeveli is a daily ritual in Hindu temples in Kerala that involves a procession of the main deity on a caparisoned elephant, accompanied by music and other elephants. The procession is a form of daily worship where the deity is taken outside the sanctum for a ceremonial walk around the temple premises. The term is also associated with the offering of food (bali) to the deities' retinue, which includes various deities, spirits, and guardians of the temple. Key aspects of Seeveli Procession: The idol is taken out on an elephant, often decorated with gold-plated caparisons and other ornaments. Music: The procession is accompanied by traditional temple music, such as that from drums and other instruments. Symbolism: It represents the deity being taken to see their attendants and guardians to receive offerings and blessings. Ritual offering: During the procession, offerings are made at various points around the temple, representing different deities and spirits. Frequency: Seeveli is a daily ritual, typically performed in the morning and evening. Some temples may have up to three daily processions. Variations: Different types of Seevelis exist, such as Ethritha Seeveli, Uccha Seeveli, and Athazha Seeveli, which are performed at different times of the day. Related terms Sreebhoothabali: The origin of Seeveli, this is a ritual offering to the attendants (bhutas) of the deity. Śrīveli: Another spelling for Seeveli. Seeveli Vilakku: Refers to the procession with lamps lit during the festival. Expiatory Rites in Śaivāgamanibandhana Chapter 3 - Expiatory Rites in Kerala Tantric Ritual Manuals Śaivāgamanibandhana of Murāribhaṭṭa (or Murāridatta) is an earlier Śaiva ritual manual of Kerala. Trivikrama, the commentator of Prayogamañjarī, Nīlakaṇṭha, the author of Manuṣyālayacandrikā and Īśānaśivaguru authentically quotes the words of Śaivāgama-nibandhana in several contexts. Some Scholars think that this text may be written before the Prayogamañjarī. Also it is observed that Śaivāgamanibandhana may be an elaboration of Prayogamañjarī The 23rd chapter of Śaivāgamanibandhana describes expiation in detail. Similar to that of Prayogamañjarī, the present text recommends expiations related to Śiva temples. It is considered that the entering of untouchables, Caṇḍālas, Patitas, Sūtakas, lunatic persons, impure persons, Vrātyas, Pāṣaṇḍiṃs, Nirmālya Bhakṣakas, Brahmasvahāri (A person who has stolen the Brahmasva) and Devalas or the touching of temple belongings by these people, their worship, use of heretic Mantras, presence of worms, termite soil, urine and other impure substances, presence of perspiration, entering of dog, falling down of flag staff, falling down of divine or royal umbrella, falling down of idol, omission of worship and omissions of Utasava are the impurities that affect the temple and rituals. For averting the impurities it suggests various expiations. They are: Sthānaśuddhi, Bimbaśuddhi, Feeding of Brahmin, Śāntihoma, Atbhutaśānti, Sprinkilng of Pañcagavya, Sprinkling with Astramantra, Snapana, Dakṣiṇā, Kalaśa, Lepana, Puṇyāha, Bhūtabali, Bali for Demons (Rākṣasas), Dāna, Tīrtha-yātra, Utsva, Astrayāga, Gaurīyāga, Vāstuhoma, Recitation of Mantras. Śaivāgamanibandhana prescribes expiations in a detailed way. Gaurīyāga and Bali for demons are the special expiations recommended in this manual. Gaurīyāga is a special type of worship, performed by women in order to acquire wealth and fame. The earliest evidence of this ritual is seen in Kiraṇatantra. Śaivāgama-nibandhana has given no more details of Gaurīyāga in the expiatory chapter. About Gaurīyāga, Goodall comments: “[…] this is plainly a tantric cult of Gaurī to be performed primarily by married women, presumably wives of initiates. It seems to be a cult that is subordinated to the cult of Sadāśiva which is the main focus of the Bṛhatkālottara and because Gaurī is much simple, and also because it seems to be implied that a woman may drop this worship if she is called by her husband in the middle.” In Bali for demons, Śaivāgamanibandhana recommends wine and fleshes as offerings. Obviously this form of Bali is not evidently seen in any other Keralite Tantra manuals as expiation. At the end of this Rākṣasabali, it suggests to perform a special type of Nṛtta. It is very interesting to note that the southern Brahmayāmala text also indicates a special type of Mudrānṛtta at the end of the Bali offerings. SAS Sarma gives the ritual procedure of this Bali seen in the South Indian Brahamyāmala. He says: “This is an eight day Bali festival. Each festival day is meant for one mother goddess (rice mixed with different substances is offered and on the eighth day the Paśubali [animal sacrifice] takes place. The text also mentions that other divinities should be invited during the festival” The description of purificatory rites like Sthānaśuddhi and Bimbaśuddhi are equivalent to that of other Keralite texts like Prayogamañjarī, Viṣṇu-saṃhitā and Mātṛsadbhāva. In the post-Tantra Samuccaya period, the number of expiatory rites and related Tantric rituals also increased. Tantraprāyaścitta is an important work in that field dedicated only for the subject of expiatory rites. Śeṣasamuccaya, Kalaśacandrikā, Kuḻikkāṭṭupacca and Kainikkara Pacca are the commendable Tantric treatises of Kerala composed in the post-Tantra Samuccaya period. The post-Tantrasamuccaya Tantric scriptures of Kerala mostly concentrate on temple centered rituals. Moreover, the Tantric expiations are enlarged with due emphasis on caste based impurity. The post scriptural writings suggest expiations for the impurities, mistakes and omissions that affect in every temple rituals. Furthermore the expiatory rites became more time consuming and complicated in nature. Śeṣasamuccaya is a prominent ritual manual of Kerala, authored by Kṛṣṇa Śarman. It is regarded as a supplementary work to Tantra Samuccaya. The sixth Paṭala of Śeṣa-samuccaya describes various expiations and renovation rituals. Śeṣasamuccaya elucidates causes leading to expiations in the introductory verse of sixth chapter. It is almost similar to that of Tantra Samuccaya and other pre-Tantra Samuccaya ritual manuals of Kerala. The expiatory rituals prescribed in Śeṣasamuccaya are: Sthānaśuddhi, Prāsādaśuddhi, Biṃbaśuddhi, Saptaśuddhi, Puṇyāha, recitation of Vedic Mantras (Vedapārāyaṇa), Prāyaścittahoma, Kalaśa, Śāntihoma, Tattvahoma, Adhivāsa and Bhūtabali. Here the noticeable fact is that the commentator of Śeṣasamuccaya recommends the Śāntihoma performed in Śaiva and Vaiṣṇava modes during the case of Kṛṣṇa and Mātṛs. A comparative study of expiatory rites with Tantra Samuccaya brings out that almost all expiatory rituals recommended in Śeṣasamuccaya are very similar. But compared to Tantra Samuccaya, it talks about expiatory rituals related to the deities like Bhadrakālī, Jyeṣṭhā, Sarasvatī and Mātṛs. It also recommends Proktahoma of Āditya, Vaiśravaṇa, Sarasvatī, Pāravatī, Jyeṣṭhā, Bhadrakālī, Kṣetrapāla and Mātṛs in the south side of sanctum sanctorum and it is to be done before the Prāyaścittahoma. K R IRS 251025 On Sat, 25 Oct 2025 at 07:08, Gopala Krishnan <[email protected]> wrote: > *SEEVELI (SRIBALI) AND SRIBHOOTHABALI* > > Seeveli and Sreebhoothabali are both temple rituals, particularly common > in Kerala, *but they differ significantly in purpose and procedure*. > > Seeveli is vibrant, public processions intended to honour and please the > gods, > > While Sreebhoothabali is a quieter, specific offering meant *to appease > spiritual beings and remove negative energies from the temple grounds. * > > *Aspect Seeveli (or Sheeveli) /Sreebhoothabali (or > Bhoothabali)* > > Primary purpose Seeveli > > To ceremonially take the temple's presiding deity outside in a procession > to allow devotees to have darshan (sacred viewing). > > Sreebhootha bali-*To pacify lesser deities (bhutas) and negative energies > that may cause disturbances within the temple premises, protecting the main > deity and the temple.* > > Sreebali-Procession A grand, public procession featuring > caparisoned (ornately decorated) elephants, drums, and wind instruments. > > Sreebhoothabali-Typically, a simpler ritual performed around the bali > peetham (altar) inside the temple grounds. It is not a public parade. > > Sreebali-Participants The procession is led by a temple priest > carrying a replica of the main deity, often on the back of an elephant, > followed by other elephants and musicians. > > Sreebhoothabali-The ritual is performed by the priest, who makes > offerings of rice and other items on the bali peetham. > > Time of day for Sreebali- *This is a daily ritual performed at > specific times, *often in the morning and evening. The evening Seeveli is > a particularly beautiful sight, with thousands of lamps lit around the > temple. > > *Sreebhoothabali*-This ritual is generally performed in the evening, > during temple festivals, or after the midday puja. > > Sreebali-Symbolism The procession of the deity around the temple > walls is believed to bless the entire temple premises and its > surroundings. > > Sreebhoothabali-The offerings are meant to satisfy spiritual beings that > occupy the temple space, thereby preventing them from causing harm or > disruption. > > My note- In my boyhood days after a long time sreebhoothabali was > conducted in connection with native Sri Krishnaswamy temple festival. > > New clothes are worn by all including the varier and marar. They also did > wear a new thorth mundu twisted as upaveetham. *Only thattudakkal by all*. > > > Only Thabala was played if my memory is correct. The offerings are made to > the balikkals together and in singles on the right side of the deity in the > prakaram. Thabala was played according to certain counting which varied > some times and offerings were made in Balikkal. > > *Information compiled by Google search and compiled and posted by R. > Gopalakrishnan 25-10-2025* > > -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/keralaiyers/CAEE2L%2B32ap5LapY%3DSWMNnYR%2BL_n1DrYsE-U5OySgph5PrU5r9Q%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAEE2L%2B32ap5LapY%3DSWMNnYR%2BL_n1DrYsE-U5OySgph5PrU5r9Q%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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