Ayyanar worship is a very ancient ancestral clan-based worship system linked to nature and fertility worship. The festivals of Ayyanars are celebrated in Sacred Groves during spring season by all the related clan. Ayyanar shrines are usually located at the peripheries or boundaries of rural villages and the deity is seen riding a horse with a sword. Weapons such as a trident or a lance are also associated with the shrine. Most officiating priests are non-Brahmins and derive from local lineages that had initiated the cult centers generations ago. The worship pattern is non-agamic and is associated with sacrificial offerings of pure vegetarian food. However animals such as chicken and goats are offered to few of the selected 21 associate deities (Kaval deivangal) such as Karuppa samy, Sudalai Maadan samy and some other Amman deities located within Ayyanar temple for favors. In return the local priest might offer holy flowers or Veeputhi (holy ash) to the worshippers. Folk Tales like Koothhu and Folk arts like Villupattu are enacted to bring out the message of the Ayyanar folk story to one and all.
In South India, Aiyanar God worshipped in open grounds surrounded by trees holds an important position in the local villages because of the values installed in family and community life. Aiyanar System is the base for forming large family clan associations and maintaining family values in rural areas.
Aiyanar worship represents a non-learned, non-Vedic form of worship. Often community life and family values are valued than individualist life mode. So a large number of gods at least 61 divine servant agents are present along with at least 18 to 21 associate deities. A family life or community life can be smooth and happy only if there is place to accept and accommodate every kind of people.
Aiyanar is often pictured riding on a white horse, fighting against demons and evil gods that are threatening the village.
The Aiyanar temple priests are often from the Velar caste; the potters of Tamil Nadu or within that particular community clan group which forms a large group of family associations. They inherit their role as priest from male family members, and it is not unusual that as many as eight family members hold the same position who often act in the role of Kodangi for solving local issues.
An Aiyanar temple, various clay figure and idols reflects the social hierarchy which exists in the villages of Tamil Nadu. The gods are ranked according to the social and economical hierarchy in the village, and as in social life, the highest ranking gods are vegetarian, whereas the lower ranking ones are non-vegetarian. A temple is often not a building, but one or more figures giving importance to each and every ancestral local god who are collections of people belonging to various community groups.
Karuppu (in Tamil) means Black and Sami means God. Hence he is associated with darkness, night, etc.
In the ancient Tamil society, people venerated the Veerargal (or warriors) and had the formless stones (Veera Kal or Veerakkal) or Nadukkal erected in memory of them. These fallen warriors or any persons who sacrificed their life for a good cause such as protection of the welfare of the society or the community are revered by all.
Karuppanar is believed to protect the poor, and ensure justice and self-discipline among his believers. It is believed that whenever crime arises, He comes riding in a white horse to save the poor and the needy, and to establish justice. It is also believed that He is a fierce warrior who never forgives those who sinned or those who commit crimes. It is believed that He shoos away all evils and devils from entering the village.
 One of the legends of Karuppaswamy Following is the story heard by word-of-mouth from the pujaris or Sami aadis in Alagar Kovil, Madurai.
We all know that Lord Rama had sent Sita to forest when she was pregnant and that she lived in Saint Vysya’s Ashram.
While in the Ashram, She brought a male heir of Rama to the world.
One day when she was going out for some chores of the Ashram, she asked the Saint to take care of her child in the cradle. The Saint was watching the child and meanwhile went into a deep meditation. When Sita returned, she found that the Saint was in meditation and didn’t want to disturb him to tell him that she was taking her child.
When the Saint was out of the meditation, he found the child missing. So he put some holy grass (Dherbai) in the cradle and with his mantra he made that as a child.
Later when he found that Sita was having her real child, he was so confused and asked Sita to treat the new baby also as her own child.
When Sita was returning to Rama, he was expecting only one male heir. But to his astonishment, he found two boys (Lavan and Kushan) approaching him. Again to test the purity of the boys, he set a fire and asked the boys to cross the fire to reach him. He told that whoever was his real heir would cross the fire unscathed. Unknowingly the boy brought up by the Saint, stuck in the middle of the fire and burnt his body becoming very dark.
Finally, Rama got to know what had happened in the forest to have two boys instead of one. Then he blessed the burnt boy to become his escort god (kaval deivam) and called him “Karuppannan” which had become karuppa swamy.
That was the reason why Karuppa swamy put the sacred tri-strips (Thiru Namam) on his forehead. And also I heard that while calling the deity, the pujaries sing that “Dherbaiyil pirandhavane (born from the holy grass)”.
PechiAmman பேச்சியம்மன்(in Tamil), is a Tamil family deity. PechiAmman'will also be spelled as 'Petchiamman' or 'Petchi' or 'Pechi' or 'Pechi Amman' or 'Petchi Amman' or 'Paechiamman' or 'pachiamman' or 'patchiamman' etc. This goddess is another form of goddess Durga or 'Dhurga' or 'Dhurkaiamman'. More than 15 centuries the Tamils and Malayalis lived in South & South East Asia have been worshipping this goddess. There are several evidences found across this region, we can even see now. Those evidences found through websites are presented here.Pechiamman Temple is dedicated to Goddess Shakti. Situated in the banks of Vaigai river in Madurai, the temple also has separate shrine for Vinayaka, Laadapuratthu Aiyyanar, Irullappa swam and Nagamma. Legend has it that Pechiamman guards the Madurai Meenakshi temple. The temple deity is in standing posture with a sword in one hand, and the head of an asura in the other hand. Special pujas are performed on Fridays including milk and coconut water abhishekams and offering of po ngal neivedyam at night. The main festivals are Shivratri and Pongal which are celebrated in the month of Thai (mid January – mid February).
பேச்சியம்மன் மதுரையில் அருளாட்சி செய்கின்றாள். பேசியம்மன் படித்துறை மதுரைவைகையாற்றில் பிரசித்தம். சரஸ்வதியே [saraswati] பேச்சியம்மன் என்று சொல்வார்கள். பேச்சியம்மனை பேய்ச்சியம்மன் என்றும்சொல்வதுண்டு. பேச்சியம்மன் வடிவங்கள் பிள்ளையொன்றை வைத்துக் கொண்டிருப்பதும் உண்டு. பௌத்த சமயத்தில் இருந்த தெய்வம் என்றும் சொல்வார்கள். ஹரீதி என்னும் தெய்வமாகவும் இருந்திருக்கலாம்