the village washerman builds a small pyal (dais) with it, and decorates it with rati (streaks of different coloured powders). New pots are distributed by the potter to the villagers, who, according to their respective capabilities, have a large or small quantity of rice cooked in them, to be offered as kumbham at the proper time. After dark, when these preparations are over, the entire village community, including the twelve classes of village servants, turn out in a body, and, preceded by the Bynēnivādu and Asādivandlu, proceed in procession with music playing to the house of the village potter. There the image of the goddess is duly worshipped, and a quantity of raw rice is tied round it with a cloth. A ram is sacrificed on the spot, and several limes are cut and thrown away. Borne on the shoulders of the potter, the image is then taken through the streets of the village, Bynēnivādu and Asādivandlu dancing and capering all the way, and the streets being drenched with the blood of several rams sacrificed at every turning of the road,and strewed with hundreds of limes cut and thrown away. The image is then finally deposited in the temple of straw already referred to, and another sheep is sacrificed as soon as this is done. The wooden image, made by the carpenter, is also brought in with the same formalities, and placed by the side of the image of clay. A pot of toddy is similarly brought in from the house of the Īdigavādu (toddy-drawer), and set before the images. Now the dēvarapōtu, or buffalo specially devoted to the sacrifice of the goddess, is led in from the Reddi's house in procession, together with a sheep and a large pot of cooked rice. The rice in the pot is emptied in front of the images and formed into a heap, which is called the kumbham, and to it are added the contents of many new pots, which the villagers have ready filled with cooked
