Bhagirathamma, riding on an elephant, and having eight or twelve hands. She helps fishermen when fishing at night, and protects them against cholera, dysentery, and other intestinal disorders. Nukalamma wears a red jacket and green skirt, and protects the fishing community against small-pox. Orusandi Ammavaru prevents the boats from being sunk or damaged. Bhagadevi rides on a tiger, and protects the community from cholera. Veyyi Kannula Ammavaru, or goddess of a thousand eyes, represented by a pot pierced with holes, in which a gingelly (Sesamum) oil light is burnt. She attends to the general welfare of the fisher folk. The chief sea goddess of the Vadas seems to be Orusandiamma, whose image must be made out of the wood of the nim (Melia Azadirachta) tree. She is supposed to have four arms. Many of the pot temples set up on the sea-shore are her shrines. On no account should she be provoked, lest the fishing boat should be upset. She is regarded as constantly roaming over the sea in a boat at night. Associated with her is a male deity, named Ramasondi, who is her brother. His vahanam (vehicle) is an elephant. Orusandi is worshipped separately by each family. At the time of worship, flowers, two cloths, a fowl, a goat, and a bottle of toddy or arrack, are carried in procession to the sea-shore. Before the procession starts, people collect in front of the house of the person who is doing the puja (worship), and tie him and the goat to a long post set up in front thereof. A toy boat is placed before the post, and Ramasondi is invoked by a person called Mannaru, who becomes inspired by the entrance of the deity into him. A fowl is sacrificed, and, with the boat on his head, the Mannaru proceeds towards the shore. Orusandi is then invoked, but does not come so easily as Ramasondi. Repeated invocations are necessary before some one becomes inspired. The goat, post, and a pot shrine for the goddess are taken to the shore. A small platform is erected there, on which the shrine, smeared with chunam (lime), is placed, and in it the image is deposited. Worship is then performed, and the goat sacrificed if it crawls along on all fours and shivers. If it does not do so, another goat is substituted for it. As every family sets up its own pot shrine, the number of these is considerable, and they extend over several furlongs.