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Goddess Mariamman Tamil மாரியம்மன் Weapon Māri (/mɒrı/, /maari/,: மாரி), also known as Mariamman ( /mɒrı əˈmʌn/: மாரியம்மன்) and Mariaai, both meaning 'Mother Mari', spelt also Maariamma (: மாரியம்மா), or simply Amman or Aatha (: அம்மன், 'mother') is the South Indian goddess of rain. She is the main mother goddess, predominant in the rural areas of and. Māri is closely associated with the Hindu goddesses and as well as with her North Indian counterpart. The goddess Mariamman is considered by many to be the South Indian Incarnation of Goddess. It is said that when Kali went to Southern India as Mariamman, followed her as.

Her festivals are held during the late summer / early autumn season of 'Aadi'. Throughout the and deccan region, grand festival known as 'Aadi Thiruvizha' are taken for Maariamman. Her worship mainly focuses on bringing rains and curing diseases like cholera, smallpox, and chicken pox.

She is worshipped in accordance to the local agamas as 'Pidari' or the 'Grama Devata' usually by non-Brahmin priests or in some cases of big temples like Samayapuram Maariamman temple, also by Brahmin priests. According to shaktha agamas, she is depicted in sitting posture and might be flanked some times by Ganesha and Subramaniya or Ganesha and Naaga on her sides. [ ] She is usually taken in procession in a decorated chariot. Mariyamman in Tirisool, 10th century, period, Tamil Nadu, India Mariamman is a Tamil folk goddess, whose worship probably originated in pre-vedic India. She is the main mother goddess, predominant in the rural areas of. In the post-vedic period, Māri was associated to Hindu goddesses like, and as well as with her North Indian counterpart and Eastern Indian counterpart. The word Mari (pronunciation: /maari/) has a sangam Tamil origin meaning 'Rain' and the Tamil word Amman means 'Mother'.

She was worshipped by the ancient Tamils as the bringer of rain and thus also the bringer of prosperity, since the abundance of their crops was dependent largely upon adequate rainfall. The cult of the mother goddess is treated as an indication of a society which venerated femininity. The temples of the Sangam days, mainly of Madurai, seem to have had priestesses to the deity, which also appear predominantly a goddess. In the Sangam literature, there is an elaborate description of the rites performed by the Kurava priestess in the shrine Palamutircholai. Worship [ ] The worshiping methods are non-vedic and often accompanied by various kinds of folk dancing. Offerings such as and that are cooked using earthen pots are also made during the festive season.

Rituals such as fire walking and mouth or nose piercing are also practised. At the temple of Samayapuram, which lies six miles to the north of Tirucirapalli, the Hindu system of worship is still seen today for the worship of Mariyamman.

Worship for Mariyamman is a ten-day festival, organized by temple authorities during the second week in April. Some continue to use an old village customs of worship by offering chickens and goats to the deity, but the animals are no longer sacrificed but sold after being offered. But the main worshipping of the goddess occurs on the road a mile or two from the temple.

A hurried walk and dance carries hundreds of thousands of worshippers along the road to the temple. Countless people in the crowd have fasted, shaved their heads, and wear bright yellow clothes, which are sacred to the goddess. Many women and children carry a pot on their heads decorated with the goddess’s favourite leaves of the margosa tree. Young men and women carry similar pots but are followed by drummers and dance more wildly. Larger men and women carry pots of charcoal fire. Some put themselves through a special tribulation of having one of the sacred weapons, dagger, trident, or a spear, inserted through their cheeks or tongues. Through this worship each individual realizes themselves and others through samsara and moksha.