Dhoomavathy

ധൂമാ ഭഗവതി

Dhooma Bhagavathy is a deity of the Mantra Murthi type, primarily performed in Illams. According to legend, this fierce goddess was brought … Learn the full story, rituals, and temples on Theyyakkalam.

Deity type: Goddess

Origin & Sacred Story

Dhooma Bhagavathy is a deity of the Mantra Murthi type, primarily performed in Illams. According to legend, this fierce goddess was brought from Tulu Nadu to Malanadu. The goddess is worshipped in both the Bhadrakali concept and the Varahi concept. She is the deity of worship (Upasana Murthi) of many magical/tantric families. Since she was formed from smoke, she came to be known by the name Dhooma Bhagavathy.

Kundukanathu Dhooma Bhagavathi is regarded as the first among the seven principal goddesses in local tradition. According to legend, she was born from the sacred homa (fire) pit of Lord Shiva. As she emerged together with the smoke (dhooma) rising from the sacrificial fire, she came to be known as Dhooma Bhagavathi.

After receiving her divine blessings from Mahadeva, the goddess took up the Chedaka sword and shield and set out to destroy evil and protect the righteous. Her first earthly manifestation is believed to have taken place before the Adoor Manthrashala.

From there, she became the close companion of Raktheshwari at Kavadiyanganam, where the two goddesses were worshipped together. She later travelled to Mayippady Kottaram, as well as the Brahmin households of Adoor, Madhur, and the homes of the Pathillam Thantris, where she accepted ritual offerings (poovum gurusiyum) and established her divine presence.

Desiring an independent abode of her own, the goddess eventually established herself at Kundukanam. From that time onward, she became known as Kundukanathu Dhooma Bhagavathi, and is revered as one of the mother goddesses associated with Adoor Devan.

Her journey continued further south, where she established herself in several Brahmin households at Thimiri, Vadassery, Kaithapram, and other locations, expanding her sphere of worship across North Malabar.

Performance & Rituals

Differences in facial painting, rituals, arayoda (waist ornament/costume), Varaha face, and other features can be seen in the versions performed by each community.

Dhooma Bhagavathi is worshipped both independently and together with Raktheshwari. At Kavadiyanganam, the two deities are collectively revered as the two divine mothers (Mathakkanmar) of Adoor Devan, reflecting their close ritual association.

One of the distinctive features of Dhooma Bhagavathi Theyyam is that it is performed by several different performing communities, including the Vannan, Malayan, Velan, and Koppalar communities. As a result, the ritual traditions vary from region to region. These variations are reflected in the costume (kolaswaroopam), facial makeup (mukhathezhuthu), ornaments, and certain ritual practices. Although the underlying identity of the goddess remains the same, each performing community preserves its own inherited style, giving rise to multiple regional forms of Dhooma Bhagavathi Theyyam.

Cultural Significance

People belonging to many different communities perform this kolam, and therefore we can see this diversity reflected in the kolams themselves. Vannan, Malayan, Velan, and Koppalar are the principal communities that perform it.

This kolam is also performed in only a very small number of Aras (sacred shrines/groves).

Dhooma Bhagavathi is revered as a fierce manifestation of Shakti, embodying divine protection, courage, and the destruction of evil. Her emergence from the sacred fire of Shiva symbolizes purification, transformation, and the triumph of righteousness. Her close association with Raktheshwari and Adoor Devan highlights the interconnected nature of Theyyam traditions in North Malabar, where guardian deities often function within a larger sacred network of related deities.

The widespread performance of Dhooma Bhagavathi by multiple ritual communities also reflects the inclusive and evolving character of Theyyam tradition. Despite regional differences in costume and performance, the goddess continues to be worshipped throughout North Malabar as a powerful protector who grants blessings, safeguards devotees, and preserves the sacred traditions of the communities that revere her.

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