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

Chathan Vidya – Origin & Transmission of the Kalladikode Mantrika Vidya

Within the domain of Chathan-related mantrika systems, the Kalladikode parampara stands as the original and authoritative source. It is from this lineage alone that Chathan Vidya first moved outward into the hands of non-lineage practitioners.

Over several centuries, as the vidya spread beyond its core custodians, alterations, reinterpretations, and fragmentations inevitably occurred — a natural historical process that affects any orally transmitted vidya when lineage control becomes diluted. As practitioners outside the original Kalladikode sphere attempted to preserve or reconstruct aspects of the system, variations began to crystallize.

Today, after these historical shifts, three legitimate operational vidyas survive under the general label “Kalladikode Sampradaya.” Each traces its roots back to the original Kalladikode parampara, but each also reflects the specific adaptations and preservational efforts of different inheritors over time.

The Three Existing Streams Within “Kalladikode Sampradaya”

Among the three surviving streams that operate today under the broad title “Kalladikode Sampradaya,” only one represents the original, fully legitimate Kalladikode Parampara. Within this authentic stream, the worship of Vishnumaya Chathan, Karimkutti Chathan, and other Chathan murties is carried out with the highest reverence, fully acknowledging them as Shiva-putras manifested through Maya.

Because their origin is rooted in Shiva’s maya-shakti, the vidya inherently accommodates both white & black magic, though always within the boundaries determined by the parampara.

The other two streams, although historically connected to Kalladikode, have diverged considerably. In these, the proportion of black-magic-oriented prayogas is significantly higher. Even though practitioners there also regard Chathan as a Shiva-putra, their operational framework and ritual orientation fall purely under kshudra vidya.

It is important to note that the entire Chathan vidya system is classified as kshudra vidya. However, the intensity, quality, and degree of negative influence varies distinctly across the three divisions. The original Kalladikode parampara maintains a more balanced application, whereas the other two lean heavily toward black magic domains.

Rupa-Bheda and Guna-Bheda in the Authentic Parampara

In the original Kalladikode sampradaya, Vishnumaya Chathan and Karimkutti Chathan are not treated as two separate deities. Their distinction lies only in rupa-bheda (difference in form) and guna-bheda (difference in inherent qualities):

• Vishnumaya Kuttichathan aligns with sattva–rajo guna

• Karimkutti Chathan aligns with tamo guna

Despite these bhedas, they are fundamentally one Swamy expressed in two operational forms — one, yet appearing as two. Based on their guna, their offerings change.

In contrast, the other two streams that operate today under the Kalladikode label place both Vishnumaya Chathan and Karimkutti Chathan entirely within tamo-guna. As a result, they treat them as two separate chathans, independent in nature and function, with no shared tattva or unified origin acknowledged in practice.

Misinterpretations Outside the Three Legitimate Streams

Practitioners and groups outside the three legitimate Kalladikode-based streams often create fabricated or commercially motivated versions of the vidya. One of the most common distortions presented by such outsiders is the claim that Karimkutti Chathan serves as an “army general” or subordinate to Vishnumaya Chathan.

This idea is entirely incorrect and has no basis in the original Kalladikode parampara or in the two later legitimate offshoots. Within the authentic lineage:

• Karimkutti Chathan is not subordinate to Vishnumaya Chathan

• He is not an assistant, general, or soldier

Such hierarchical ideas arise only from non-parampara narratives created by those who have no transmission from any of the three legitimate vidyas.

Iconic Forms in the Authentic Kalladikode Parampara

Under the authentic parampara:

• Vishnumaya Chathan is a sannyasa rupi — appearing in the form of a renunciate.
  He carries the jatamakuta and wears kashaya vastra (saffron robe).

• Karimkutti Chathan is an ugra-bhayankara rupi — appearing in a fierce and terrifying form.
  He also carries the jatamakuta, but wears krishna vastra (black robe).

Functional Roles of Vishnumaya Chathan and Karimkutti Chathan

In the authentic Kalladikode parampara:

• Vishnumaya Chathan functions as a defensive force — stabilising, protecting, and shielding the devotee.

• Karimkutti Chathan serves as both a defensive and an offensive force, handling protection as well as confrontation and boundary enforcement.

The Sixteen Chathan Murties Under Vishnumaya Chathan

In one of the lineages that deviated slightly from the authentic Kalladikode parampara, sixteen Chathan murties are believed to operate along with Vishnumaya Chathan or individually, based on how and whom one worships. These sixteen are:

1. Kuttichathan

2. Agni Kuttichathan

3. Poo Kuttichathan

4. Idan Kuttichathan

5. Valam Kuttichathan

6. Perum Kuttichathan

7. Mantra Kuttichathan

8. Maya Kuttichathan

9. Chatthaa Kuttichathan

10. Manikka Kuttichathan

11. Ekapada Kuttichathan

12. Valpada Kuttichathan

13. Mayor Kuttichathan

14. Karimkuttichathan

15. Veera Kuttichathan

16. Kutti Kutti Kutti Kutti Kuttichathan

This sixteen-murties system is followed only by that one slightly deviated sampradaya.
The other sampradaya and the authentic Kalladikode parampara do not follow this structure.

We will continue the remaining aspects of this subject in the upcoming articles on Chathan Swamy.

To read our other articles about chathan swamy, you shall click here & click here.