Hubbry Logo
Karkidaka vavuKarkidaka vavuMain
Open search
Karkidaka vavu
Community hub
Karkidaka vavu
logo
7 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Karkidaka vavu
Karkidaka vavu
Karkidaka vavu
View on Wikipedia
from Wikipedia

Karkidaka Vavu (Malayalam: കർക്കിടക വാവ്), also known as Karkidaka Vavu Bali or Vavu Bali, is a set of Hindu rituals performed annually during the Karkidakam month in the state of Kerala, India, to honor deceased ancestors.

On the day of Amavasya (new moon), people gather at riverbanks, beaches, or temple ghats at dawn, dressed simply and carrying natural offerings like cooked rice balls, sesame seeds, tulsi leaves, and coconuts. This ritual, known as Bali Tharpanam, is believed to help departed souls attain moksha (liberation), while also offering spiritual strength and blessings to the living.

Major ritual sites include riverbanks such as the Pamba, temple tanks in villages, and beaches like Papanasham Beach in Varkala, which becomes a prominent spiritual hub during the day.

Rituals and Significance

[edit]

The word "Bali" here refers to offering, not sacrifice. The ritual centers around performing symbolic gestures using pindam (rice balls), sesame, and sacred water, led by priests. These items are offered with prayers and immersed into flowing waters. The rituals are deeply tied to nature, traditionally conducted outdoors amidst Kerala’s monsoon season.

The month of Karkidakam is historically seen as a difficult time, marked by heavy rains, farming challenges, and illness. Performing bali during this period is both a remembrance and a plea for protection. Many see the act as more than religious—it is an emotional connection with lineage, land, and a larger cosmic rhythm.

Ecological and Cultural Aspects

[edit]

Karkidaka Vavu rituals are noted for being naturally eco-friendly. All items used are biodegradable and seasonally sourced—nothing synthetic is involved. The ritual is performed without fanfare or excess, often barefoot in nature, reinforcing a message of humility and ecological balance.

Climate change has started impacting the performance of the rituals. In recent years, floods and coastal erosion have altered or damaged traditional ritual sites, making it difficult for people to perform the bali in their ancestral locations. Nonetheless, community resilience remains strong, with collective efforts emerging to protect these sacred spaces.

Cultural Reflection

[edit]

Karkidaka Vavu Bali is not just a spiritual ritual but a time of quiet reflection—on the past, the challenges of the present, and hopes for the future. It is deeply rooted in Kerala’s cultural identity and remains relevant even in modern times for its simplicity, environmental respect, and emotional resonance.

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Karkidaka vavu

View on Grokipedia
from Grokipedia
Karkidaka Vavu, also known as Karkidaka Vavu Bali, is an annual Hindu ritual predominantly observed in , , on the new moon day () of the Malayalam month Karkidakam, which falls between and August. This ceremony, rooted in ancestral veneration traditions, involves offerings and prayers aimed at appeasing the souls of deceased forebears, including parents, grandparents, and other relatives, to facilitate their spiritual peace and potential attainment of (liberation). The ritual, referred to as Bali Tharpanam or Shraddham, typically entails preparing and presenting cooked rice balls mixed with sesame seeds, placed on banana leaves alongside water and other symbolic items, often conducted at riverbanks, temple premises, or homes to invoke blessings for prosperity and familial well-being. Participants believe these acts strengthen spiritual bonds across generations and mitigate ancestral unrest, reinforcing cultural values of duty toward the departed in Kerala's Hindu communities. Mass performances draw thousands to sacred sites annually, underscoring its communal significance without recorded major controversies, though it remains a localized practice tied to regional lunar calendrical observances.

Origins and Historical Development

Etymology and Scriptural Foundations

The term "Karkidaka Vavu" designates the (new moon day) occurring within the Malayalam month of Karkidakam, typically spanning mid-July to mid-August in the . "Karkidaka" is the regional adaptation of the Karkataka, the zodiacal sign of Cancer, reflecting the solar transit of the sun through this as per the Kerala solar calendar's nomenclature for months. "Vavu" in specifically denotes the new moon phase, analogous to in , underscoring the day's astronomical and ritual timing for lunar-based observances. The composite "Vavu Bali" extends this to encompass the sacrificial offerings (bali) made during the ritual, a practice rooted in Vedic terminology for propitiatory acts toward deities or departed souls. Scripturally, Karkidaka Vavu draws from broader Hindu traditions of pitru tarpana (ancestor oblation) and shraddha (funerary rites), prescribed in Smriti texts and for days when ancestral spirits are held to traverse earthly realms more proximally. The , a key Vaishnava text on and post-mortem rites, delineates procedures for bali tharpanam—offerings of rice balls, water, and sesame—to facilitate the ancestors' (pitrus) transit from preta (ghostly) to pitru loka states, aiming at their eventual (liberation) and averting familial curses like poverty or infertility. Similarly, Shastras such as the (Chapter 3) mandate monthly shraddha on to honor three generations of paternal and maternal forebears, emphasizing causal efficacy in sustaining lineage through ritual reciprocity. While not uniquely codified for Karkidakam in primary scriptures, the observance aligns with injunctions for intensified pitru karma during —the southward solar path commencing around this month—when texts like the describe heightened pitru influence amid seasonal transitions. This localization in integrates pan-Indian scriptural norms with regional customary emphases, such as performing rites at water bodies to symbolize the ancestors' watery abode (apah), as inferred from Puranic where pitrus reside in southern lunar mansions accessible during conjunctions. Empirical continuity is evident in unbroken practice documented across centuries, predating colonial records, though scriptural texts prioritize general efficacy over month-specific mandates, attributing benefits like progeny welfare and prosperity to faithful execution rather than calendrical exclusivity.

Integration into Kerala Hindu Practices

Karkidaka Vavu constitutes a of veneration within Hindu traditions, functioning as the designated annual occasion for Vavu Bali Tharpanam, a aimed at propitiating departed forebears through offerings of , seeds, and pindas made from and other staples. This observance aligns with the Vedic injunctions on pitru tarpanam found in texts like the , yet is localized to the new moon day of Karkidakam, the final month of the , which typically falls during the season from mid-July to mid-August. In , where the calendar's alignment diverges from the lunisolar systems prevalent elsewhere in , this timing substitutes for broader periods, enabling a concentrated, region-specific fulfillment of ancestral debts without overlapping other seasonal rites. The ritual's embedding in Kerala Hindu life manifests through widespread familial and communal participation, with practitioners—predominantly from Malayali Hindu communities—gathering at riverbanks, seashores, or temple ghats to invoke mantras and perform symbolic immersions, believed to facilitate the souls' transit to higher realms. Unlike individualized shraddhams tied to death anniversaries, Karkidaka Vavu emphasizes a collective annual rite for all paternal ancestors up to seven generations, reinforcing social cohesion and intergenerational continuity in a matrilineal-influenced society like that of the Nairs and Nambudiris. This integration complements Karkidakam's devotional focus on Krishna , such as daily recitations, by layering pitru karma atop theistic worship, thus balancing personal piety with familial obligations in household and temple routines. Empirical observations of mass participation, with thousands converging on sites like the Bharathapuzha River or Sivarathri grounds annually, underscore its vitality in contemporary , even amid urbanization, as families prioritize it for purported blessings of prosperity and progeny. Priests trained in Tantric or Smarta lineages often officiate, preserving orthoprax elements while adapting to logistical needs, such as proxy performances for overseas Keralites, thereby sustaining the practice's transmission across generations and geographies.

Calendar and Observance Details

The Malayalam Month of Karkidakam

Karkidakam, the twelfth and final month of the , spans approximately 29 to 32 days and aligns with the solar sidereal cycle, beginning when the Sun enters the zodiac sign of Karkataka (Cancer). In the , it typically falls from mid-July to mid-August; for instance, in 2025, it runs from July 17 to August 16. This positioning coincides with the peak of the southwest monsoon in , rendering the period agriculturally dormant and marked by heavy rainfall, historically viewed as a time of scarcity known as Panja Masam. Religiously, Karkidakam holds profound significance in Hindu traditions, often designated as Ramayana Masam, a month devoted to the daily recitation or study of the epic in homes, temples, and community gatherings to invoke divine protection amid seasonal adversities. This practice, rooted in devotional customs, emphasizes spiritual reflection, ethical living, and familial piety, with believers attributing the tradition to the epic's moral guidance during times of environmental hardship. The month's inauspicious reputation discourages initiating new ventures, redirecting focus toward introspection, prayer, and rituals aimed at averting natural calamities. Culturally, Karkidakam integrates Ayurvedic therapies, termed Karkidaka Chikitsa, leveraging the monsoon's to enhance treatments for bodily and restoration, a practice endorsed in traditional healing systems. Ancestral peaks during this month, particularly on its new day (Vavu), underscoring beliefs in appeasing departed souls for familial prosperity, though such observances remain confined to Hindu communities without empirical validation of outcomes.

Calculation and Timing of Vavu

The timing of Karkidaka Vavu aligns with the Amavasya (new moon) tithi occurring within the Malayalam month of Karkidakam, a solar sidereal period defined by the Sun's ingress into the zodiac sign of Cancer (Karka rashi). This solar month typically spans mid-July to mid-August in the , with the precise start date computed from the Sun's ecliptic longitude reaching 90 degrees, as per traditional astronomical observations in Hindu almanacs (panchangams). The Amavasya tithi itself is identified when the longitudinal difference between the Moon and Sun is zero degrees, marking lunar conjunction, which requires ongoing lunar ephemeris calculations adjusted for Kerala's local and . Annual Gregorian dates for Karkidaka Vavu vary due to the sidereal year's misalignment with the and lunar cycle irregularities, necessitating yearly recomputation via panchangam tables or software based on Vedic astronomy (Jyotisha). For example, the observance falls on July 24, 2025, following the Amavasya commencing around 01:53 AM on August 12 in some prior listings, but confirmed for the Karkidakam alignment in 2025 projections. In tradition, the ritual day is the Gregorian date encompassing the Amavasya , with Vavu Bali (tharpanam) ideally performed during auspicious muhurtham windows, such as dawn (pratah kalam) or the tithi's duration, to coincide with peak symbolic potency for ancestral offerings. These calculations prioritize empirical celestial positions over fixed civil dates, reflecting the causal realism of observable solar and lunar mechanics in Hindu calendrical science, with compilers cross-verifying against ephemerides to minimize errors from or . Discrepancies may arise between regional panchangams due to minor variations in ayanamsa (precessional correction) values, such as Lahiri versus Raman, but Kerala observances standardize on local temple or family almanacs for timing.

Core Rituals and Procedures

Preparatory Steps and Required Offerings

Participants undertaking Karkidaka Vavu prepare by adhering to strict dietary restrictions, abstaining from and meat on the preceding day and the ritual day itself to ensure physical and purity. The individual performing the Bali observes a partial fast, limited to one -based meal, while other family members may consume rice preparations up to three times. Rituals commence at dawn with a purifying holy dip in sacred waters such as rivers, seas, or temple ghats, symbolizing spiritual cleansing before offerings. Participants dress simply and mentally focus on ancestral remembrance, expressing gratitude and seeking blessings during preparations. The day prior emphasizes additional purity measures, including fasting adherence and avoidance of impure activities. Required offerings center on natural, vegetarian items essential for the Tharpanam, with and as core components symbolizing sustenance for . Key materials include:
  • Cooked rice: Forms the base for pinda balls, mixed with black , , and to create offerings placed on .
  • Black sesame seeds (ellu): Incorporated into pindas for their purifying properties in Hindu ancestor rites.
  • Banana leaves: Serve as the platform for arranging offerings before immersion.
  • : Poured as libations alongside sesame during Tharpanam invocations.
  • and : Added to rice mixtures for the pindas, enhancing the ritual's symbolic nourishment.
These items are gathered in advance and arranged methodically on the setup, with pindas shaped into small balls representing ancestral sustenance before being offered to waters. Supplementary elements like flowers or may accompany in some practices, but core offerings remain consistent across traditions.

Execution of Vavu Bali Tharpanam

The execution of Vavu Bali Tharpanam commences at dawn on Karkidaka Vavu, the tithi falling in the Malayalam month of Karkidakam, typically in late . Participants, having completed preparatory purifications, gather at riverbanks, seashores, or sacred water bodies such as the near Aluva Siva Temple or Papanasam Beach in . Under the guidance of a or knowledgeable elder, the performer faces the water body and initiates the with a sankalpa, a formal vow invoking the and names of departed ancestors up to three generations. Offerings are arranged on plantain leaves or darbha grass mats, including black sesame seeds, raw rice formed into small balls (balichor or pindas), durva grass, sandal paste, flowers, and water from a kindi vessel. The performer, adorned with a pavithram ring of darbha grass on the right ring finger, lights a small oil lamp and chants tharpana mantras from Vedic texts, such as those from the Garuda Purana or general pitru tarpana hymns, personalizing them with ancestor details while offering libations of water mixed with sesame and repeating "swadha namah" or "swadhayipoorvam" for each generation. These invocations aim to satiate the ancestors' souls, with the rice balls symbolizing sustenance provided to the departed. The core offering phase involves placing the prepared items—sesame, rice balls, and grass—onto the darbha or leaves, followed by prostrations and meditative visualization of ancestors accepting the gifts. The bundles are then thrown eastward into the water over the performer's head, simulating the ancestors' departure toward the south (pitru loka), with the act believed to transfer merits for moksha. Acceptance is traditionally gauged by natural signs, such as a crow or fish consuming the floating offerings, indicating the ancestors' satisfaction. The concludes with additional dips in the water for ceremonial cleansing, followed by prayers for ancestral blessings and family welfare, after which participants may break their fast with simple vegetarian rice-based meals. This process, lasting 20-30 minutes per batch in communal settings, emphasizes precise recitation and offering disposal to ensure ritual efficacy.

Participant Roles and Symbolic Elements

The primary participants in Karkidaka Vavu Bali Tharpanam are male descendants of the deceased ancestors, who execute the core offerings and recitations, often under the guidance of a or elderly family member versed in the rituals. These performers, typically those eligible by such as grihasthas (householders), prepare and offer pindas while chanting specific mantras invoking paternal and maternal lineages up to multiple generations. Priests play a supervisory role, leading chants and ensuring procedural accuracy, particularly in communal settings at water bodies where multiple families gather. Family women and younger members support by arranging materials or observing, reinforcing familial continuity, though the ritual's efficacy is tied to the direct performers' purity, including a mandated single rice meal the prior day to heighten spiritual focus. Key symbolic elements center on offerings that represent nourishment and liberation for ancestral souls. Pindas, formed from mixed with seeds, embody physical sustenance offered to appease hunger in the , with signifying purification and detachment from worldly bonds. , poured libationally over these offerings amid recitation, symbolizes the transmission of prayers and cooling relief to tormented spirits, facilitating their ascent toward by dissolving karmic residues. Banana leaves serve as pure bases for arrangements, denoting impermanence and the transient nature of material existence, while the water body venue evokes immersion and the soul's journey across realms, underscoring themes of ancestral repayment and generational .

Spiritual and Causal Beliefs

Ancestor Appeasement and Attainment

In the Hindu tradition, Karkidaka Vavu rituals, especially Bali Tharpanam, serve to appease the pitrus (departed ancestors) by offering water, food, and sesame seeds symbolically to satisfy their lingering needs in the . This appeasement is rooted in the belief that unfulfilled ancestors may cause , a karmic imbalance manifesting as obstacles in progeny welfare, such as or misfortune, which these rituals mitigate through ritualistic homage. Practitioners hold that the new moon day in Karkidakam aligns planetary and lunar conditions favorably for such offerings to reach the ancestors effectively, fostering their tranquility and averting familial discord. Central to these observances is the purported attainment of (spiritual liberation) for the ancestors. Hindu adherents in believe that sincere performance of Vavu Bali propels departed souls toward release from samsara (the cycle of rebirth), granting them eternal peace and divine union, particularly if the ancestors died without proper rites or progeny to continue obligations. This liberation is seen as reciprocal, with satisfied pitrus bestowing blessings of prosperity and longevity on descendants, as the ritual accumulates merit transferable across generations. Such convictions draw from broader Vedic practices of tarpanam, adapted locally to emphasize Karkidakam's , though empirical validation remains absent, with efficacy affirmed through generational testimony rather than verifiable causation.

Purported Causal Effects on Living Descendants

In Hindu tradition, the ritual of Karkidaka Vavu Bali is purported to confer tangible benefits upon living descendants by satisfying ancestral spirits, thereby channeling their goodwill into material and existential improvements. Believers assert that successful leads to enhanced family , , and overall good fortune, as the offerings and prayers are thought to remove karmic obstacles inherited from prior generations. Specific claims include blessings for physical , longevity, and , with neglect believed to invite afflictions such as illness, , or barrenness among descendants. For instance, traditional accounts emphasize that devout performance ensures ", , and " in reciprocity for aiding ancestors' liberation, positioning the rite as a prophylactic against generational curses. These effects are framed within a causal framework where ancestral contentment directly influences the descendants' earthly conditions, though no empirical studies substantiate such linkages beyond anecdotal or doctrinal assertions. The purported mechanism hinges on the ritual's symbolic transfer of sustenance—via balls, , and seeds—to pitrus (ancestors), who in turn are said to bestow protective influences, fostering familial harmony and success in endeavors. Observers of , particularly in riverside ceremonies, report subjective reinforcements of post-ritual, attributing them to spiritual reciprocity rather than psychological or coincidental factors.

Cultural and Social Dimensions

Community and Familial Observance

In familial settings, Karkidaka Vavu is observed primarily by male descendants, often the eldest son or patrilineal heir, who perform Tharpanam rituals to honor deceased ancestors spanning three generations, including parents, grandparents, siblings, and children. Families prepare offerings such as balls mixed with seeds, typically sesame for its symbolic purity, which are offered during the rite to seek ancestral blessings and spiritual support for the departed souls. This practice reinforces ties, with households or adhering to sattvic diets beforehand to maintain ritual purity. Communally, the observance draws thousands of devotees to shared sacred sites like riverbanks (e.g., ), temple ghats, and coastal beaches such as Papanasham in , where rituals commence at dawn amid large gatherings that foster a collective atmosphere of remembrance. Participants, dressed in simple white or traditional attire, arrive with personal offerings and perform under priestly guidance, often in proximity to others, though each family's tharpanam remains individualized. These assemblies, prominent across , extend to communities worldwide, maintaining the tradition through organized events at local water bodies or temples.

Regional Variations Across Kerala

In northern Kerala, particularly in the Malabar region, a distinctive belief holds that ancestral souls visit family homes on Karkidaka Vavu, prompting households to prepare ada—a sweet made from , , and grated —and place it on plantain leaves at the entrance for the spirits to partake before departing with blessings for the living. This home-centered observance complements public rituals at river ghats, such as Thirunavaya on the Bharathapuzha River in , where thousands gather annually for collective bali tharpanam, emphasizing communal recitation of ancestor lineages amid the monsoon-swollen waters. Central Kerala, encompassing districts like Ernakulam and Thrissur, features prominent mass ceremonies at inland sites, with Aluva Manappuram on the Periyar River drawing over 50,000 participants in recent years for vavu bali, where rituals involve pouring water mixed with sesame seeds and barley while invoking pitrus under the guidance of local priests. Here, the focus remains on riverbank tharpanam without the northern home-visitation custom, though families often integrate preparatory fasting and simple rice-based meals post-ritual, reflecting a balance between familial piety and organized temple-adjacent events. In southern Kerala, particularly Travancore areas like and Pathanamthapuram, rituals frequently occur at coastal beaches such as Papanasham in or rivers like the Pamba, where the sea's symbolic purification enhances offerings, with participants wading into waves to release pindams—rice balls representing ancestors—believed to dissolve sins and grant . Temple authorities under the have occasionally restricted bali tharpanam within temple premises, directing observances to home altars or approved external ghats to manage crowds and maintain sanctity, differing from the more permissive public access in northern and central sites. Across regions, core elements like barefoot participation and ecological humility persist, but locational adaptations—rivers in the north and center versus beaches in the south—underscore Kerala's diverse influencing ritual execution.

Modern Practices and Challenges

Adaptations in Contemporary Society

In urban settings within and among the , Karkidaka Vavu rituals have increasingly incorporated proxy services, where individuals book priests online to perform tharpanam on their behalf, accommodating work schedules and distance from traditional sites. Services such as those offered by specialized platforms enable remote sponsorship of offerings at riverbanks or temples, ensuring observance without physical presence, a practice that gained prominence post- due to mobility constraints. Malayali communities abroad, including in the UK and Gulf countries, maintain the tradition through organized events at local Ayyappa temples or community centers, adapting rituals to available water bodies or indoor spaces while preserving core elements like bali offerings and priest-led prayers. For instance, the Kent Ayyappa Temple in the UK held tharpanam on July 24, 2025, facilitating participation for expatriates and emphasizing continuity amid relocation. Technological integrations, such as live-streamed ceremonies from key sites like or Thiruvallam, allow virtual attendance for those in cities or overseas, with platforms broadcasting rituals to enable synchronized prayers and offerings from afar. These adaptations reflect a balance between ritual fidelity and modern logistical realities, with over 45 priests sometimes coordinating mass events in accessible urban temples to serve larger, time-constrained crowds.

Environmental and Logistical Concerns

The mass gatherings for Karkidaka Vavu Bali Tharpanam necessitate substantial logistical arrangements, including deployment of hundreds of security personnel to manage crowds at key riverine and coastal sites. In , for instance, 500 police officers were stationed in 2025 to oversee safety during the ceremonies. Similarly, over 500 personnel, including plainclothes officers to prevent thefts, were mobilized in , with round-the-clock control rooms established. In , 900 police and volunteers were deployed across locations in 2025 for crowd control and emergency response. Transportation challenges are addressed through special services, such as extended operations in 2025 to accommodate pilgrims to sites like the Aluva Siva Temple. Weather-related risks, including heavy monsoon rains and rising river levels, further complicate logistics; in 2024, authorities prohibited riverbank access and dips in the due to flood hazards. Environmentally, ritual sites along Kerala's rivers face pre-existing from , solid , and industrial effluents, which diminish and deter practices like holy dips. At the Karamana River's Thiruvallam , severe has long affected Bali Tharpanam at the Parasuramaswami Temple, prompting 2018 government interventions such as screening barriers, additional pumps for flow, and bund removals to achieve temporary cleanliness by the event date. To mitigate event-specific impacts, green protocols mandate biodegradable materials and enforce mass clean-ups involving police, cadets, municipalities, and devaswom boards, with strict penalties for violations like use. Broader threats, including perennial flooding and exacerbated by climate factors, increasingly disrupt access to traditional venues. Despite the ritual's reliance on natural, perishable offerings like pindas, which decompose rapidly, unmanaged crowds risk incidental , underscoring the need for these protocols amid Kerala's 44 rivers, many of which exceed bathing standards due to untreated effluents.

References

  1. https://www.keralatourism.org/event/karkidaka-vavu-bali/64/
  2. https://utsav.gov.in/view-event/karkidaka-vavu-bali-1
  3. https://english.mathrubhumi.com/news/kerala/karkidaka-vavu-bali-date-rituals-and-spiritual-significance-know-more-i904mfqu
  4. https://english.mathrubhumi.com/news/kerala/karkidaka-vavu-vavubali-ritual-kerala-tq1rxcgt
  5. https://www.thehindu.com/news/national/kerala/how-karkidakam-got-its-holy-tag/article28526420.ece
  6. https://realtynxt.com/blogs/2024-07-24/what-makes-karkidaka-vavu-in-kerala-so-special-discover-the-rituals
  7. https://gulfnews.com/world/asia/india/karkidaku-vavu-bali-what-it-matters-to-keralites-worldwide-1.500209166
  8. https://padapooja.blogspot.com/2012/08/reason-behind-choosing-malayalam-month.html
  9. https://www.keralatourism.org/varkala/karkidaka-vavu-papanasam-beach.php
  10. https://utsav.gov.in/view-event/karkidaka-vavu-bali
  11. https://ramadharmapracharasabha.com/karkidakavavubali
  12. https://www.moneycontrol.com/religion/karkidaka-vavu-2025-thousands-perform-bali-tharpanam-across-kerala-to-honor-ancestors-article-13321758.html
  13. https://www.prokerala.com/general/calendar/?year=1143&month=12
  14. https://www.keralatourism.org/malayalam-calendar
  15. https://www.news18.com/india/karkidakam-month-starts-in-kerala-a-period-of-scarcity-healing-and-spiritual-practices-8967342.html
  16. https://www.thehindu.com/news/cities/Thiruvananthapuram/karkidakam-and-its-traditions/article3644811.ece
  17. https://www.akshharam.com/blog-detail/significance-of-karkkidakam-month
  18. https://www.prokerala.com/festivals/karkidaka-vavu.html
  19. https://www.prokerala.com/general/calendar/en-calendar.php
  20. https://www.calendarr.com/india/karkidaka-vavu/
  21. https://www.prokerala.com/general/calendar/en-calendar.php?year=2025&month=7
  22. https://www.drikpanchang.com/malayalam/malayalam-month-calendar.html
  23. https://www.prokerala.com/general/calendar/?year=1178&month=12
  24. https://www.onmanorama.com/lifestyle/astro/2020/07/19/you-can-perform-balitharpanam-at-home.html
  25. https://99pandit.com/blog/karkidaka-vavu-date-significance-rituals-explained/
  26. https://www.transpireholidays.biz/karkidaka-vavu/
  27. https://ivormadom.com/karkkidakavavu.html
  28. https://ivarmadom.com/Ivormadom-Vavubali.html
  29. https://www.instagram.com/p/DMVb0-ATwRP/
  30. https://amma.org/news/vavubali-prayers-worldwide-gratitude-to-our-ancestors-brings-liberation-to-all/
  31. https://ivormadomservices.com/karkidaka-vavu/
  32. https://www.keralatourism.org/video-gallery/karkkadaka-vavu-bali-kerala-rituals-2024/1738/
  33. https://khshouston.org/event/karkidaka-vavu.html
  34. https://www.harivara.com/services/ancestor-rituals-malayalam/vavu-bali-karkidaka-vavu/
  35. https://www.keralatourism.org/photo-gallery/karkidaka-vavu-bali-honouring-ancestors/3115/
  36. https://pujaprabandh.com/malayalam-karkidaka-vavu-bali-puja/
  37. https://blog.indianastrologysoftware.com/significance-of-vavu-bali/
  38. https://www.onmanorama.com/news/kerala/2022/07/28/karkidaka-vavu-huge-rush-across-kerala-bali-tharpanam.html
  39. http://www.indiavideo.org/kerala/festival/vavubali-on-the-banks-of-river-periyar--540.php
  40. https://www.scribd.com/document/138011623/Method-of-Tharpanam
  41. https://keralakaumudi.com/en/news/mobile/news.php?id=1109573&u=devotees-thronging-bali-tharpana-locations-karkidaka-vavu-bali-tharpanam-started
  42. https://www.deccanchronicle.com/nation/current-affairs/010816/karkidaka-vavu-for-malayali-community.html
  43. https://indiannewslink.co.nz/malayali-hindus-observe-karkidakam-with-piety
  44. https://www.keralaheritage.org/hindu_customs/cultural
  45. https://www.nairs.in/acha_k.htm
  46. https://english.mathrubhumi.com/news/kerala/karkidaka-vavu-in-full-swing-devotees-throng-to-balitharpan-sites-in-kerala-5d0b7338
  47. https://english.mathrubhumi.com/news/kerala/karkidaka-vavu-amavasi-thiruvithamkoor-devasom-board-88efbabc
  48. https://www.thehindu.com/news/cities/Kochi/Hundreds-offer-lsquoKarkkidaka-vavu-bali/article16126797.ece
  49. https://bookmypoojaonline.com/Malayalam/E-Pooja/pooja/vavu-bali--karkidaka-vavu-
  50. https://ukmalayalee.com/religious_news/karkidaka-vavu-bali-tharpanam-2025-at-kent-ayyappa-temple-on-july-24/
  51. https://english.mathrubhumi.com/news/kerala/kerala-observes-karkidaka-vavu-on-saturday-heavy-security-special-arrangements-in-aluva-4ec7ab97
  52. https://www.thehindu.com/news/national/kerala/heavy-security-in-place-in-thrissur-for-karkidaka-vavu-bali-ceremonies/article69847081.ece
  53. https://www.thehindu.com/news/cities/Kochi/over-500-personnel-to-be-deployed-in-aluva-for-karkidaka-vavu-bali/article69831672.ece
  54. https://timesofindia.indiatimes.com/city/thiruvananthapuram/collector-reviews-final-preps-for-vavu-bali-rituals/articleshow/122864973.cms
  55. https://www.newindianexpress.com/cities/thiruvananthapuram/2025/Jul/23/thiruvananthapuram-readies-for-karkidaka-vavu-bali-with-elaborate-arrangements-across-key-sites
  56. https://urbanacres.in/kochi-metro-to-operate-special-services-for-karkidaka-vavu-pilgrims/
  57. https://www.deccanchronicle.com/nation/current-affairs/210618/kerala-cm-assures-clean-bali-ghat-by-august.html
  58. https://www.thehindu.com/news/cities/Kochi/green-protocol-to-be-followed-at-vavubali/article19242647.ece
  59. https://www.thehindu.com/news/national/kerala/over-100-locations-along-48-river-stretches-in-kerala-found-unfit-for-bathing/article68384772.ece
Add your contribution
Related Hubs
User Avatar
No comments yet.