The following Tuesday is the second day of thandal called Pari parapputhal.

The Thandal will held in Sunday of Valarpirai. The celebration begins with collection of nine different types of grain seeds from every house, called thandal in Tamil. If anyone is affected by chicken pox, any sudden death occurred or someone's marriage is taking place, under these circumstances the date of mulaikottu will be either postponed or cancelled according to the public opinion at the meeting. Before fixing any date, the pradhan and secretary of the village gather some information from the villagers regarding any marriage or anyone suffering from chicken pox etc. On the auspicious beginning of the village festival, a village meeting will be convened to sort out the best suitable date for the celebration of Mulaikottu. ( Sunday of first week to Wednesday of second week ) This festival is generally celebrated in between Any Tamil month of panguni to Purattasi. By doing so they believe that they can get her blessing and sufficient rain for better cultivation. Mulaikottu is a village festival celebrated in southern Tamil Nadu, particularly in villages of Madurai, Sivagangai, Dindugul, Ramanathapuram, Thoothukudi and Thirunelveli districts. In this self-realization a bonding with the goddess occurs, which is the underlining reason for the worship. Through this worship each individual achieves self-realization and awareness of others through samsara and moksha. Some put themselves through a special tribulation of having one of the sacred weapons, dagger, trident, or spear, inserted through their cheeks or tongues. Larger men and women carry pots of charcoal fire. Young men and women, carrying similar pots, are followed by drummers and dance more wildly. Women and children may carry a pot on their heads decorated with the goddess's favourite leaves, of the margosa tree. Many in the crowd have fasted, shaved their heads, and wear bright yellow clothes which are sacred to the goddess. A hurried walk and dance carry hundreds of thousands of worshippers along the road to the temple. The main worship of the goddess occurs on the road a mile or two from the temple. Some continue to use an old village custom of worship by offering chickens and goats to the deity, though the animals are no longer sacrificed but sold after being offered. Rituals such as fire walking and mouth or nose piercing are also practised.ДЄt the Samayapuram Mariamman Temple in Samayapuram, the Hindu system of worship is still seen today for the worship of Mariyamman, which involves a ten-day festival organized by temple authorities during the second week in April. Offerings such as pongal and koozh that are cooked using earthen pots are also made during the festive season. The worshiping methods are often accompanied by various kinds of folk dancing.

In the Sangam literature, there is an elaborate description of the rites performed by the Kurava priestess in the shrine Palamutircholai. The temples of the Sangam days, mainly of Madurai, seem to have had priestesses to the deity, which also appear predominantly as goddesses. The cult of the mother goddess is treated as an indication of a society which venerated femininity. 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 word Mari (pronunciation: /mЙ’ri/) has a Sangam Tamil origin meaning 'Rain' and the Tamil word Amman means 'Mother'. MДЃri was later associated with Hindu goddesses like Parvati, Kali and Durga as well as with her North Indian counterpart Shitala Devi and Eastern Indian counterpart Olai Chandi and western Indian counterpart of Mogal mata. She is the main Tamil mother goddess, predominant in the rural areas of South India. Mariamman's worship probably originated in pre-Vedic India. Mariamman embedded in a trident, 1st century, Chola period, Tamil Nadu, India

Sri muthu mariamman temple