The Kalladikode Parampara of Chathan Swamy: Vishnumaya Chathan, Karimkutti Chathan, and the Original Lineage Explained – Part 2

Recap: Chathan Vidya and the Authentic Kalladikode Parampara

Chathan Vidya originates exclusively from the Kalladikode parampara, the original and authoritative lineage through which this mantrika system first moved beyond its custodians. Over centuries, as lineage control diluted, natural fragmentation occurred, resulting in reinterpretations and variations. Today, three legitimate operational streams exist under the broad label “Kalladikode Sampradaya,” though only one represents the fully authentic Kalladikode lineage, maintaining a balanced and disciplined application of Chathan Vidya. Within this authentic parampara, Vishnumaya Chathan and Karimkutti Chathan are not separate deities but one Swamy expressed through rupa-bheda and guna-bheda — Vishnumaya aligning with sattva–rajo guna as a protective force, and Karimkutti embodying tamo guna with both defensive and offensive functions. Claims portraying Karimkutti as subordinate or hierarchically inferior are non-parampara fabrications, and later constructs such as the sixteen-Chathan-murti system belong only to deviated streams, not to the original Kalladikode tradition and we have seen those 16 chathan murties.

The Mayon Parampara of Chathan Vidya: Where Shakti Is Made to Work

Within this vidya, the Guru is not addressed through constructs such as Shri Guru or Parama Guru. Here, the Guru is known as Gurukkanmar, and those who have attained mastery in this vidya are revered as Mayon or Mayorgal — the living representatives of the true parampara of Vishnumaya Chathan and Karimkutti Kuttichathan. This lineage is therefore known as the Mayon Parampara. These Mayons are not philosophical instructors or discourse-oriented teachers; they are vidya-sadhakas in the truest sense. Through sacrifice, unwavering dedication, and relentless determination, they do not merely invoke shakti — they make the shakti stand before them. The shakti responds, stabilises, and functions under their command, not through entitlement, but through tapas, restraint, and earned authority. Such Mayons do not speak of power; they make the power work. 

The path of mantra–tantra vidya remains far removed from studio discussions and social media proclamations.

The life of a sadhaka is like the yolk within an egg — enclosed, unseen, and cut off from the outer world. Only by remaining within that shell does transformation occur, allowing a completely different form of life to emerge.

The UNIQUE Mandala Kala

Although a mandala is generally observed for forty-five or forty-eight days, in the vidya of Karineeli Bhagavati and Karinkutti Chathan, one mandala is defined as an entire year.

These Mayons are tapo-rupis, engaged in unbroken tapas, through which mantra-shakti is made to function under their command.

There are no vidyas that are inherently higher or lower; every vidya demands untold and immeasurable effort — far removed from the way it is spoken of by social media voices.

Without tapas performed in the manner it is meant to be undertaken, mantra–tantra vidya yields no result.

Primacy of Chathan Worship Across the Three Divisions

Of the three divisions, only the authentic Kalladikode Parampara recognises Mookkan Chathan as the primary Chathan; the other two place Vishnumaya Chathan and Karinkutti Chathan as their pradhana murtis.

In the streams where Karimkutti Chathan is upheld as the pradhana murti, worship does not stop at name or claim. Such practitioners are bound to the worship of eighteen Chathan murties, with mandatory monthly maha nivedana offered with madhu–mamsa. Without this continuity, there is no response — none at all.

Chathan shakti responds like a living force, not like a vending machine. Just as no human being responds to someone who appears only when in need, this vidya does not respond to those who approach it casually, transactionally, or opportunistically. Gratitude, regularity, and presence alone invite response.

Those who treat Chathan worship like customer care — calling only during crisis and disappearing otherwise — should not expect any movement of shakti. Vidya is not activated by demand; it is earned through commitment. At times, it responds through difficult phases, using circumstance itself to teach how a bhakta is meant to remain with the Devata — with gratitude, continuity, and restraint. What is perceived as ‘bad time’ is often not misfortune, but correction.

According to the stream that has deviated slightly from the authentic Kalladikode parampara, the eighteen Chathan murties associated with Karimkutti Chathan are enumerated as follows:

Akashakkutti, Ponmudikkutti, Patalakkutti, Veerakkutti, Karinchathan, Mulakkutti, Mantrakkutti, Neelikkutti, Pulakkutti, Valankutti, Idankutti, Perunkutti, Manikkakkutti, Kuttichatha, Karimpalakkutti, Valpadakkutti, Parvatakkutti and  Chatha.

These 18 chathan murties will work under the Karinkutti Chathan Swamy. He is considered as the Adimula Kuttichathan.

Rest, we will continue in other articles..

You shall click here to read the part 1 of this content.

You shall click here to read about the overview of chathan vidya.