Archeological Heritage
Temples
It is believed that Indian temples are the reflections of the external appearance of the human body. As the soul is pervading the whole human body, God is situated in temples. Articles like stone, marble, metals, etc., required for the construction of temples, are the counterparts of the bone, skin, etc., in a human body. All the cultural nerves of Kerala are inseparably connected with temples. Four types of temples are seen in relation with house, village, region and country. But in connection with the size of building, temples are of three types.
- Having all the divisions and subdivisions stipulated for a temple.
- Shorter in many respects than the first one.
- Does have only the sanctum-sanctorum.
Concept
Temple is a place, which is believed to be a divine and sacred place for worship of the almighty, where the sincere prayer bestows mental peace and divine comfort to the believer. It is a holy place where people surrender wealth, submit grievances for redress, pray for health, wealth, power, peace, renounces life etc. Literally, temple is the store house of life of the community.
The great idea behind a temple should be understood well. The interior darkness of the `Garbha Graha’ (inner chamber of sanctum sanctorum) symbolizes the mystery of the universe and the dim burning light there represents the spirit behind the veil of mystery.
The two concepts associated with the temple are the concepts behind the Sthoola Sarira (gross body) and Sooshma Sharira (subtle body). According to Viswakarmaneeyam, a famous treatise on architecture,Garbha Graha corresponds to the head of the deity, the Arthamandala (the space where Bali Peetas of deities are located) His face, the Namaskara Mandapa (where Vedic chanting is done), His throat or neck, the inner Pradakshina Vazhi and Nalambalam together [inclusive of Yagasala (where vedic sacrifice is done) , Thidappalli (Temple kitchen) etc – otherwise known as Anthahara] His hands, the Vilakkumadam and the area within the outer Balikkallu (Madhyahara or third enclosure with a galaxy of lamps) His belly, the Maryaada or the outer wall as knees and ankles and the Gopura (tower at the entrance of a temple) His feet. In short, each space within the outer wall of the temple represents the body part of the Sthoola Sarira of the principal deity.
The Sooshma Sarira concept related to the idol is based on Aadhara Chakras mentioned in yogic literature. They are Mooladhara Chakra, Swadhishtana Chakra, Manipooraka Chakra, Anachatha Chakra, Aajna Chakra and Sahasrara Chakra. These Chakras are centers of vital force. The various units of the Prathista (idol) symbolize these Chakras. For eg. Aadharasila symbolises the Mooladhara and Swadhishtana Chakra, Nidhi Kumba symbolises Manipooraka Chakra, Padma represents Anaatha Chakra, Koorma represents Prana Sakthi, Yoga Nala symbolizes Visudhi Chakra and Napumsaka Sila symbolises the Aajana Chakra.
Kerala Temples -an overview
The temple worship is closely associated with the evolution of mankind. The early tribal settlements had a leader and he had conceived a form of God which they believed to give protection and such conceptions were based on nature and environment. This attitude led them to worship sun (Soorya), rain (Indra), fire (Agni), animals, birds, trees, plants etc. In the course of time, the mode of worship developed to the concepts of ancestor worship, spirits of animistic origin, spirits of Indian mythology and legendary or historical heroes who gave up their lives for society and attained divinity.
There is no recorded history to know as to when and by whom the temples of Kerala were built. Many ancient temples are believed to have been consecrated by Lord Parasurama. It is believed that almost all ancient temples are more than 5000 years old. The earliest form of worship was the worship of Lord Siva and Lord Vishnu. During Sangam period (1st to 5th Century AD) the favorite deity was Kottavai (Durga), Naga worship was also there. The Bhakthi movement propagated by Syvacharyas known as Nayanaars and Vyshanavacharyas known as Alwars of Tamil Nadu created a positive impulse in establishing several temples in Kerala. Efforts of Sri Sankaracharya donated much for the promotion of Hinduism and establishment of several temples in Kerala.
establishment of several temples in Kerala.
Though the temples of Kerala existed even before pre-Christian era, recorded history of the temples is available only from 8th Century onwards. The Architectural Survey of Temples of Kerala gives three distinct phases of temple construction. They are (1) Early period from 800 – 1000 AD; (2) Medieval period from 1001-1300 AD; and (3) Late period from 1301-1800 AD.
In olden days, there were about 24000 temples in Kerala, the boundary of which spreads from Kanya Kumari in the south and Gokarnam in the north. These temples were managed by the local rulers of different native countries or by Yogathiris, Ooralars or Kariakkars . Historians opined that majority of the Mahakshethras (major temples) of Kerala were constructed between 11th and 14th Century. During 16th and 17th Centuries, many temples were constructed or renovated. The insolent and egoistic attitude of their successors gradually affected the proper maintenance of the temples and in some cases resulted in total ruin. Further the foreign incursions accelerated its peril easy. Assets in several temples were plundered and in several cases the temples itself were destroyed. The British who established their supremacy over Kerala during 17th Century had, however, religious tolerance and respected temples and its customs.
Kerala temples were not merely place of worship but were also centre of excellences and cultural institutions. Popular art forms like Silpakala (Sculpture), Chithrakala (Drawing, painting), Koothu, Koodiyattam, Mohiniyattom, Krihnattom, Kath Kali, Thullal, Padakom ec. Were born and brought up in temples. Anustanakalas (ritual art forms) like Kalamezhuthu, Brahmanippattu, Theeyaattu, Sopanasangeetham etc. also came under temple arts.
TEMPLE COMPLEX
- Akathe Balivattom (inner-most part) consisting of Sree Kovil, Anthar-mandala (inner chamber), Namaskara Mandapa, shrines of sub-deities;
- Chuttambalam or Nalambalam (second enclosure);
- Vilakkumadam (third enclosure);
- Purathe Balivattom or Sivelippura (place where Bali Peetas and subsidiary deities are installed); and
- Maryada or Puram Mathil (outer wall) including Gopura.
- Akathe Balivattom
- Girbha Graha - Head of the deity
- Anthar-mandala- Face of the deity
- Namaskara Mandapam- Neck of the deity
- Chuttambalam or Nalambalam - Hands of the deity
- Vilakkumadam and Purathe Balivattom- Belly of the deity
- Maryada or Outer-wall- Knees and Ankles of the deity
- Gopura- Feet of the deity
Sree Kovil (Sanctum Sanctorum) is the most sacred structure where the presence of God is believed. As the Sree Kovil is considered as the abode of God, utmost care is taken for its construction.
Constellation tree Sree Kovil consists of three major portions viz., Girbha Graha, Sopana and Namaskara Mandapa. Girbha Graha is the centre of the Sree Kovil fixed based on certain measurements with a raised peetha (platform) to consecrate the idol. It is the innermost sanctum. An inner wall and an external wall may enclose the Girbha Graha.
The approach to Sree Kovil is through Sopana (steps). It is built in the front portion of Sree Kovil from the ground level to the front door of the Mukha-Mandapa of the Sree Kovil. The Sopana is generally made up of granite.
Sopana (lateral)
Chuttambalam or Nalambalam is a separate structure and contains Valiambalam, Thidappalli, nilayara, sub-shrines, store etc. Both sides of the main entrance of Nalambalam are known as Valiambalam. Thidappally is located at the north or north east of Nalambalam. It is the place where specified cereals and pulses are germinated after tantric rites during Ulsava bali. Thidapally is kitchen. According to Vasthu Sasthra, Thidapply should be located at the Northeast of Nalambalam, which is the position of the Agni Devatha (Lord of Fire). All the cooking of Nivedya (offerings for the deity) is done here and authorised priests alone are allowed to enter Thidapally and cook.
Purathe Balivattom or Sivelippura
Purathe Balivattom or Sivelippura comprises of Agra Mandapa containing Valia Balikkal and ganadevathas of main deity, outer pradakshina veedhi, Dwajasthambha, Kshethrapalakas, Koothambalam, shrines of oher deities etc. In short it covers all bali peetas and structures in between the Vilakkumadam and the outer wall.
Valia Balikkal is at the front of the main entrance of the deity. The position of the Valia Balikkal is at the prescribed distance from the centre of the Sree Kovil. Bali peeta is a platform for offering to the deities.
Outer Bali Peetas and Kshethrapalakas
In addition to the principal bali peeta there are other seven bali peetas at important points. It is believed that these seven bali peetas represent dwaja with asta-dik-palakas and ganadevathas of the principal deity.
Outside of the bali peetas there is pradakshina vazhi or circumambulatory path at a prescribed distance from the centre of the Girbha Graha. Thebali peeta and Kshethrapala are positioned outside the north-east corner of the pradikshina vazhi for the protection of sanctum.
Dhwaja Sthambha is erected in front of the Sree Kovil on the pradikshina vazhi at the prescribed distance from the centre of Girbha GrahaDhwaja Sthambha symbolises the Kundalini Sakthi. Its base is considered as Mooladhara and the top Sahasrara. The Vahana at the top of the dhwaja sthambha represents the Sahasrarachakra. It is believed that worshipping the dwaja is equal to worshipping of the main deity of the temple.
Koothambalam is the large hall constructed in front at the right side of the principal deity where various temple arts such as Koothu, Koodiyattam, Ottamthullan, Krishnattom, Kath kali etc. are performed.
The fifth prakara is Maryada or Puram Mathil (outer wall). There may be temples with or without outer wall.
Gopura
In Kerala, gopura is normally constructed in the outer wall of the temple. The temples of Kerala are having very few numbers of floors except in very few temples like Sree Padmanabhaswamy Temple at Thiruvananthapuram.
Sacred Trees and Plants From the very ancient period, people worshipped trees, plants, animals, birds and serpents. Even now this form of nature worship can be seen in Kerala. Sacred groves, Althara (a platform made around the Arayal tree), temples exclusively dedicated to serpents, worship of certain animals asvahana of deities are some of the examples.
Among sacred trees, Arayal (Peepul tree) and Peral (Banyan tree) are most important. The Arayal is worshipped as it represents Trimoorthees,Lord Brahma, Lord Vishnu and Lord Siva. It is believed that Lord Brahma represents the root, Lord Vishnu the middle portion and Lord Siva the top of tree. Taking pradikshana around the Arayal tree is considered auspicious. Planting an Arayal is an act of devoutness and any attempt to destroy it is a great sin.
Buds of Peral (Banyan tree) are used for pooja and homa (sacrificial rite). Koovalam (Bilwa or Bael tree) is another sacred plant planted in temples. Its leaves are used for pooja of Lord Siva but prohibited in temples of Lord Vishnu. Tulsi (sacred basil) leaves are used in all temples. Tulsi is believed to be an incarnation of Goddess Lakshmi. Being a sacred plant, Tulsi leaves should not be plucked before watering the plant. The leaves may be plucked while doing pradakshina.
Asterisk / Constellation trees
Each asterisk of the zodiac is associated with a tree. In olden days, temples used to plant these trees. Trees corresponding to each asterisk are given below. It is believed that planting a tree associated with one's star will bring good luck to him.
| Sl.No. | Asterisk/Constellation | Name of treesMalayalam | English | Botanical Name |
|---|---|---|---|---|
| 1 | Aswathy | Kanjiram | Strychnine Tree | Stychnos nux vomica |
| 2 | Bharani | Nelli | Indian Gooseberry | Phyllanthus emblica |
| 3 | Karthika | Athhi | Country Fig | Ficus racemosa |
| 4 | Rohini | Njaval | Jamun / Rose Apple | Eugenia jambolana |
| 5 | Makeeram | Karingali | Cucth / Khadira Tre | eAcacia catechu |
| 6 | Thiruvathira | Kumbil | Cashmere Tree | Diospyros candolleana |
| 7 | Punartham | Mula | Bamboo | Bambusa Arundinacea |
| 8 | Pooyam | Arayal | Pipal Tree | Ficus Religiosa |
| 9 | Ayilyam | Nagapoo | Messua Tree | Musua ferrea |
| 10 | Makam | Peraal | Banyan Tree | Ficus benghalensis |
| 11 | Pooram | Chamatha | Flame of Forest | Butea monosperma |
| 12 | Uthram | Iththi | Indian Laurel | Ficus microcarpa |
| 13 | Atham | Ambazham | Hog Plum Tree | Spondias mangifera |
| 14 | Chithira | Koovalam | Beal Tree | Aegle marmelos |
| 15 | Chothi | Maruthu | Arjuna Tree | Terminalia arjuna |
| 16 | Vishakham | Vayyankatha | Governor's Plum | Flacourtia cataphracta |
| 17 | Anizham | Elanji | Bullet Wood Tree | Mimusops elengi |
| 18 | Ketta | Pachotti | Bodh Tree | Aporosa lindleyana |
| 19 | Moolam | Vella Kunthirikkam | White Dammar | Boswellia serrata |
| 20 | Pooradam | Samudrakai Fish | Poison Tree | Alstonia scholaris |
| 21 | Uthradam | Plavu | Jack Fruit Tree | Artocarpus heterophyllus |
| 22 | Thiruvonam | Erukku | Gigantic Swallow | Calotropis gigantea |
| 23 | Avittam | Muringa | Drumstick Tree | Moringa oleifera |
| 24 | Chathayam | Kadambu | Kadam Tree | Anthocephalus indicus |
| 25 | Pururuttathy | Veppu | Neem Tree | Azadirachta indica |
| 26 | Uthrittathy | Mavu | Mango Tree | Mangifera indica |
| 27 | Revathy | Ilippa | Butter Tree | Madhyca longifolia |
A well or a tank (pond) is an important part of the temple for drawing water. The Maha Vishnu Temple, Thirunelli in Wayanad district has no well or tank. In earlier days water was drawing from the nearby river. Later, a granite water channel that brings water from the nearby mountain has been constructed. Perhaps this may be only temple in Kerala that has no well or tank. Normally the position of well in a temple is at north-east part within chuttambalam.
In all the important temples, there are Oottupura or dining hall with attached kitchen. Formerly, it was used to serve food to Brahmins and devotees on festival days.
DEITIES
DeitiesThe worship of deities is closely associated with the evolution of mankind. The early tribal settlements had a leader and he had conceived a form of God which they believed to give protection and such conceptions were based on nature and environment. This attitude led them to worship sun (Soorya), rain (Indra), fire (Agni), animals, birds, trees, plants etc. The worship of elephant (later transformed as Ganapathy), serpent (Naga pooja), trees (Baniyan tree) are the leftovers of pre-Dravidian culture. In the course of time, the mode of worship developed to the concepts of ancestor worship, spirits of animistic origin, spirits of Indian mythology and legendary or historical heroes who gave up their lives for society and attained divinity. Mariamma, a goddess of mainly Tamil speaking people, has been transformed as Bhagavathy or Bhadrakali in Kerala. Ayyappa, also known as Dharma Sastha, is as old as Buddhist culture. Some tribal groups consider Ayyappa as their deity. Oachira Parabrahma Temple where there is no sanctum sanctorum or idol of any deity is believed to have been a Buddhist centre. God Shiva and Shivalingom are worshipped in several forms. Consequent of the Aryan migration, the woship of Lord Vishnu also began in Kerala. Bhootha cult or devil worship is also there as evidenced from the theyyam or thira performance in Bhoothasthanam. Generally divinities are worshipped based on various concepts such as Vishnu, Siva, Durga, Sastha, Subramanya, Ganapathy etc. Each deity is again classified into various forms based on different conceptions. A general description of deities that widely worshipped in Kerala is provided here.
LORD BRAHMA
Lord Brahma is the creator of the universe and of all beings. Brahma is regarded as the father of dharma. Although Lord Brahma is one of the Trinity, He is not worshipped as Lord Vishnu and Lord Shiva. In Kerala, temples dedicated to Brahma are also rare. One such temple is located at Tavanur in Malappuram District. In certain temples He is worshipped along with other Trinities.
LORD VISHNU
Among the Trinities, Lord Vishnu is the Preserver of life. When the values of life are under threat, Lord Vishnu emerges out of his transcendence to restore peace and order on earth. Lord Vishnu is either worshipped directly or in the form of His ten incarnations. Ten incarnations of Lord Vishnu are Malsyamoorthy, Koormamoorthy, Varahamoorthy, Narasimha,Vamana, Parasurama, Sri Rama, Balarama, Sri Krishana and Kalki. Among the ten incarnations, nine have already occurred and the last one will take place at the end of the present Kali Yuga. Achutha, Adhokshja, Anantha Padmanabha, Ananthasayana, Anirudha, Ashtadasakshari, Ashtalsjar, Chathurakshari, Damodara, Dasakshari, Gopala, Dhanwanthari, Govallabha, Govinda, Hari, Hayagriva, Hrishikesa, Janardhana, Kaliya Mardana, Gopala, Kesava, Madhava, Madhusoodana, Narayana, Padmanabha, Parthasarathi, Pradyumna, Purushothama, Purushothama, Rukmini Vallabha, Samrudhi Gopala, Sangharshana, Santhana Gopala, Shadakshara,Sri Vidya Gopala, Sri Chakra Gopala, Sreedhara, Sudarsana, Thrivikrama, Upendra, Vasudeva, Venugopala, Viswaroopa are the names of different bhavas (forms or expressions) of Lord Vishnu.
LORD SIVA
Lord Shiva is the Destroyer among the Trinities. He is regarded as the most powerful god. Lord Siva is also known as Rudra. He is described as an omniscient yogi, who lives an ascetic life on Kailasa in the Himalaya Mountain. Generally Lord Siva is worshipped in the form of lingam. However, there are different conceptions according to various forms or expressions such as Akhora, Ardhanareeswara, Bhikshadanamoorthy, Chakradanamoorthy, Chandesanugraha- moorthy, Chandrasekhara, Chidambara, Dakshinamoorthy, Gajari, Jalandharavadha, Kaalanthaka, Kaalari, Kalyanasundra, Kamadahana, Kankalamoorthy, Kirathamoorthy, Kshethrapalan, Lingothbhavamoorthy, Mahadeva, Mahalingeswara, Maheswara, Mruthyunjaya, Nilakantan, Nruthya-moorthy, Panchakshara Siva, Panchalingeswara, Pancheswara, Pasupathi, Sadasiva, Saiva-Ashtakshara, Sakthi Panchakshari, Sankaranarayana, Sidha Bhairavan, Sukhasanamoorthy, Thripuranthaka, Twaritha Rudran, Ugra Bhairavan, Umasahitha-Veerabhadra, Vigneswaranugrahamurthy, Vishapaharanamoorthy, Vrishabhaarooda.
GODDESS DURGA
Durga is the fierce form of the Goddess Devi. She is depicted with multiple (variously, up to eighteen) arms, carrying various weapons and riding a lion. She is pictured as slaying Mahishasura, a demon in the form of buffalo. In Kerala, Goddess Durga is generally worshipped as Bhagavathi or Bhadrakali. Ambika, Annapoorneswary, Aswaruda , Saraswaty, Bala, Bhuvaneswary, Chamundi, Gayathri, Gowri, Hamsa Vageeswary, Jayadurga, Kali, Kameswari, Kannakidevi, Karthyani, Lipi Saraswathy, Mahakali, Mahalekshmi, Mangaladevi, Parvathy, Rajarajeswari, Sabari, Santhanadurga, Santhidurga, Sarada, Sathakshari, Thara, Thripurasundary, Thrishtippu, Thrykshari, Thwaritha, Vada Yakshi, Vagdevatha, Vaikra Chamundi, Vajraprastharini, Vanadurga, Varahipanchami, Yakshi are the other concepts of Goddess Durga. Saptha Mathakkal (seven mothers) are also considered as incarnations of Durga. Saptha Mathakkal are Brahmini, Maheswari, Kaumari, Vaishanavi, Varahi, Indrani and Chamunda. According to Skandhayamala, Goddess Durga has nine forms or expressions. They are: Rudra Chanda (Red colour of fire), Prachandra Durga (Yellow colour), Chandogra (Red colour), Chandanayika (Black colour), Chanda (Blue colour), Chandavathi (White colour), Chandaroopa (Ash colour), Adichandika (Yellow colour of turmeric), Ugrachandika (Light Red colour). Goddess Durga was the tutelary deity of almost all erstwhile rulers of Kerala.
Lord Sastha is also called Lord Ayyappa is worshiped widely in Kerala. Lord Ayyappa is believed to be an incarnation of Lord Sastha. He is the offspring of Shiva and Vishnu (as Mohini, the female incarnation of the Lord Vishnu) and hence known as Hariharasutha (son of Hari (Lord Vishnu) and Hara (Lord Siva). Lord Sastha is generally depicted in a yogic posture, wearing a bell around his neck. Lord Ayyappa has a historical relationship to the tutelary deity Aiyanar in Tamil Nadu. According to legend,Ayyappa was found in forest when he was an infanct and brought by King of Pandala kingdom and brought up there. Lord Sastha is also known as Arya-Sastha, Bhoothanatha, Maha-Sastha, Manikanta, Vana-Sastha.
Lord Ganapathy is the son of Lord Shiva and Goddess Parvathy. He is the God that removes any vignam (obstacle) and hence He is also known by the name Vighneswara. He is invoked at the commencement of any function. All temple events and other auspicious functions start with a Ganapathy Homam or by breaking a coconut in front of Lord Ganapapthy. He is the God of Knowledge and achievement. Lord Ganapathy is also known as Ganesha. Bala Ganapathy, Beeja Ganapathy, Ekadanta, Haridra Ganapathy, Heramba, Jaganmoha Ganapathy, Kshipra Ganapathy, akshmi-Vinayaka, Lambodara, Maha Ganapathy, Mooladhara Ganapathy, Shadaksharan, Sakthi Ganapathy, Uchishta Ganapathy, Veera Ganapathy, Vigneswara, Vinayaka, Vyasa Ganapathy are the different names of Lord Ganapathy based on various concepts.
Lord Subrahmanya is the son of Lord Shiva and Goddess Parvati. In Tamil, Lord Subramanya is known as Murugan. Lord Subramanya is the God of war. Lord Subramanya is always seen with His divine spear. He is also depicted with weapons including sword, mace and discus. The weapons that carry by Him symbolize protection, ability to defeat all ills, strength, and His knowledge of truth. Arumukha, Balaswamy, Brahmasastha, Dandapani, Gajavajana, Karthikeya, Krounchadeva,Kumara, Sakthidharan, Senani, Senapathy, Shanmukha, Sharavanabhava, Sikhavahana, Skandan, Tharakari, Vallikalyanamoorthy, Velayudha are the various names of Lord Subramanya. OTHER DEITIES
Naga: Kerala is unique in respect of Naga (serpent) worship. In olden days, every house of a Hindu family set apart a portion of his land for a sacred grove known as Sarppa-kavu. Apart from sacred groves, idols of Nagas are installed in almost all temples of Kerala. Important serpent gods are Anantha, Vasuki, Thakshaka, Karkodaka, Shankhan, Gulikan, Padman etc. Among these, Aantha and Vasuki are generally worshipped in temples of Kerala.
Vettakkorumakan: Vettakkorumakan is the son of Lord Siva and Goddess Parvathy when they were in disguise as Kirathamoorthies. He is worshipped mainly in the temples of northern Kerala. There are certain misconceptions persist among the devotees regarding the concept of Sastha and Vettakkorumakan. The concept of Sastha and Vettakkorumakan are different. Hanuman)
Hanuman’s presence is felt in the temples dedicated to Lord Sri Rama. There are a few temples dedicated to Hanuman as principal deity. Belfries or bell towers were simple structures in the past, but now it has gained height. Bell towers contain bell or bells that ring to inform the time of worship, to call together people for special events, etc.
Nandi
Nandi (Vrishabheswara), Lord Siva’s vehicle, is worshipped in great reverence in all Siva temples. In certain temples, Nandi is installed as a subsidiary deity. Usually Nandi faces Lord Siva wherever He is installed.
Oottupura (Dining hall)
As in the Hindu temples, Oottupura is a dining hall for holding Sneha Virunnu (Cordial feast).
Garuda
Garuda, the vehicle of Lord Vishnu is installed over the dwaja (flag staff) in temples dedicated to Lord Vishnu. Temples dedicated to Garuda are rare. At Thrippangode in Malappuram district, there is a temple dedicated to Garuda.
Sapathamathakka
Sapthamathakkal are seven holy mothers – Brahmini, Maheswari, Kaumari, yshnavi, Varahi, Indrani, and Chamunda worshipped as minor deities in some of the temples' Ashtadikpalakas, Gulika, Karappaswamy, Kshethrapalan, Kuttichathan, Madan, Navagrahas, Soorya, Vaduka, are the other deities that commonly worshipped in Kerala. Goddess Sita and Her sons Leva and Kusha, Vysravana, Duryodhana, Daivathar (unidentified deity of Kannur district), are some of the rare deities worshipped in certain areas of the state.
IDOLS (VIGRAHA)
As far as common people are concerned their feeling of God is in idols. Great Masters believe God lives within them. But for ordinary people different types of idols were made in different materials based on different concepts. Idols are either self revealed (Swayambhoo) or made and consecrated. Syambhoo idols are considered as more sacred and important. The revelation of Syambhoo idols is associated with some strange occurrence. There are instances where idols were recovered from rivers, streams etc. on revelations in the dreams of ardent devotees. The Vigraha (idols) made and consecrated are excellent artistic pieces either carved or mould according to the directions laid down in Silpa Sasthras (idol making theory). Idols are made using different materials such as stone, metal, wood, Katu-sarkara, stucco, mud etc.
Granite used for making idols are known as ‘Shila’. Shilas are classified as (i) ‘Purusha Shila’ (Male stone); (ii) ‘Sthree Shila’ (Female stone); and ‘Napumsaka Shila’ (Neutral stone). Purusha Shilas are used for making idols of Gods and Sthree Silas for Goddess. The Napumsaka Silas are used for carving ‘peethas’ (platforms). Silas, which spread spark when hit by chisel is considered as most suited for making idols. A shila selected for a particular deity should not be used for any other deity. The site so selected is subjected to purification ceremony known as ‘Shilaparigraha’.
Though wooden sculptures are common in every prakaras of Kerala temples, idols carved in wood are very rare. Carving of idols is done normally in five types of woods. They are (1) Charalam; (2) Thunduka (Panachi); (3) Teak; (4) Varikka Pilavu (Jackwood); and (5) Devatharam. In Kerala, among the above five, teak and jack wood are generally used. The wooden images are treated with a liquid known as chanth manufactured by distilling the bark or root of teak. Applying the chanth on the idol is called chanthattam. In some temples instead of chanthattam, the idols are painted with modern colours. Before cutting a tree for the purpose of carving, permission of the tree is obtained by praying to the tree known as ‘Vriksha Pooja’. Utmost care should also be observed while cutting the tree so that it will not fall on the ground and it has to be taken to the work-site observing certain prescribed ceremonies.
There are very few temples in Kerala where the idols are made of Kadu Sarkara Yogam. An important thing to note is that the Bimba (idol) has to be made at the spot where it has to be installed. Different raw materials have to be collected for the purpose. The method of making can be divided into six stages, viz., (1) making of the skeleton of the idol as per the measurement as specified in Thanthric Texts; (2) Ashta-bandha-lepana for properly fixing the skeleton; (3) Nadi-bandhana i.e., fixing of nerves at various parts of the skeleton from head to toe; (4) Mrtth lepana i.e., coating specially prepared medicated mud for shaping different parts of the body; (5) fixing of silk cloth resembling inner layer of human skin and (6) application of Kalkka – a thin natural medicinal covering for the protection of the body.
A very brief description of the above six stages are given below:
(1) Making of skeleton: - Good quality woods like Karingali, Devatharu and Chandanam (sandal) are used for this purpose. Different body parts are made with the above wood material and they are joined with the help of copper wires and copper plates.
(2) Ashta-bandha-lepana: - The materials such as Thiruvattaapasa (a particular gum obtained from a tree), Kunthirikkam, Guggulu, jaggery, Chenchelyam and Kavi are taken in the proportion of 4:3:5:1:8:3 and powdered and mixed with two part of oil and part of ghee and heated in an earthen pot. When it becomes near to a paste form it is taken out in a lukewarm condition applied all over the skeleton carefully. (3) Naadi-bandhana: - To resemble the nervous system in the human body fine fibers taken from the coconut husks after due process is used in the skeleton for yarning the naadies.
(4) Mrtth-lepana: - Firstly soil from (i) dry land; (ii) marshy land (iii) desert are collected and cleaned. Then three types of Kashayam are prepared with (i) Karingali and Maruthu; (ii) Nalpamaram (Athi, Ithi, Arayal and Peral); and (iii) Kolarakku. The three type soils are put in three separate Kashayams in three earthen pots for 10 days. After that the dried mud is put in Thriphala Kashayam (kadukka, Nellikka and Thannikka) for another 10 days. Then 1/4th quantity of powdered river sand is added in each pot and mixed. Then barley, wheat and kaasavu are powdered and mixed at specified proportion. To arrive at the final process coconut water, Thiruvarrapasa, Kunthirikkam, Guggula, Chenchayam, honey, cows curd, Chukku, Pepper , Thippali, Ghee, Milk, Plavu pasa, kernel of Koovalam fruit, kunkumam, akil, kottam, gorochana, kaasavu oil, kasthuri, gold, silver, river sand, sea sand, clay from crab’s hole, sand from farmer’s plough, sand from bull’s hooves, sand from elephants task, water from the river Ganges, are used at different proportion at different stages and in different combination. The entire mixture is then put in a Kashayam of Ilippa tree fro five days. Then add small pieces of coconut husk, gums of koovalam and plavu to it. This mixture is applied on the skeleton and the desired characteristics and shape of the idol are achieved.
(5) Fixing of silk: - Pure silk is wrapped around all parts of the idol with the help of gum or latex to give a good protection to the mrtth.
(6) Application of Kalkka: - Equal proportion of powdered river sand, black sand, bloack stone or gravel found in river beds and Kozhipparal are ground daily for a period of one month in a Kashyam of Thriphala gum of Plavu and gum of Koovalam. This coating of the mixture is made on the idol. Ornamentation and decoration can be made on the idol using Kalkka. Application sanku (conch) powder will give the idol a whitening effect. Katu Sarkara Yogam idols are not subjected to abhisheka.
A very famous deity made of Katu Sarkara Yogam is that Sree Padmanabha Swamy Temple at Thiruvananthapuram.
Stucco Idols
Stucco Idols or clay images are rare in Kerala, except in the border area adjoining to Karnataka. (Eg. Ananthapura lake temple in Kasaragode Dist).
Measurement of Vigrahas (Idols)
There are 32 important Sanskrit works on sculpture in ancient times which have been stated in Maanasaaram. In addition there are 18 texts such as Isana, Chithrakasyapam, Prayoga Manjari, Peruhitham,Buddha-matham, Gouthamam, Kulalam, Vasishtam, Mano-kalpam, Bhargavam, Markandam, Gopalam, Naradeeyam, Kashyapam, Chithra-yamalam, Chitra-bahulayam and Desikam.
In North India, the sculptors follow different texts. The idols of Lord Shiva, Lord Vishnu, Lord Ganapathy and Goddess Bhagavathy are made observing the regulations and principles as laid down in the relevant Sanskrit texts. In Kerala these principles are observed strictly. e othukalyaanam could not be violated, without the consent of both the parties.
Temple Rites
Various rites of the temples are meant to turn the deity with occult powers. Poojas are mainly two types
(i) Aathmaarthams (relating to the person who does the pooja); and
(ii) Parartham (relating to the deity who in turn looks after the people). The priests in Kerala include Thantri and Santhikkar. They should have traditionally received manthropadesha (training in temple rites) from a qualified and competent Guru or Acharya at the appropriate age.
Before commencement of any kind of pooja, the priest should purify himself physically and mentally. Constant practice of prescribed samskaara and total surrender to God are very essential. The priest starts pooja by sitting over an Aavana-palaka (a wooden seat made of chamata wood or jack wood in the shape of Koorma (tortoise) by chanting manthras and showing mudras. Manthras are innumerable. Mudras are as follows: - Abhivadana: - This is done for paying respect to the Guru by mentioning his name and touching the ground with crossed hands.
Vandana: - This is for motivating the Sakthi by chanting veda manthras by placing palms across. With folded hands (brahmanjali) above the head for propitiating Lord Siva and all Gurus followed by touching his own left shoulder for his Guru and right shoulder for Lord Vigneswara (Lord Ganapathy), the heart for the Paramatma and the Aavana-palaka at his back.
Vyaapaka:- It is conceived that hands are consumed by fire and new hands emerged in their place for performing sacred rites every time. It is followed by Nyaasa by using fingers based on three ganas (Shrishti, Sthithi and Samhara) by chanting manthras. Kara-nyaasa is the touching of each finger by the thumb. There are five types of Nyaasa. The belief is that this would extend deva-chaithanya (divine power of God) in the body of the priest.
Thala-Thrya: - This is done by clapping palms at three points; i.e; heart, head and above head. The concept behind thala thrya is that man exists in earth, air and the world above it. By following this rite it is believed that the all powers of the universe would condense within the atma of the priest.
Desa-dig-bandha: - This is to create a protection around the priest by manthra-chaithanya from all outer surroundings and safeguard from evil influences. Agni-praakara-thrya:- It is done by whirling the index finger over the head three times to get protection from all the three kinds of fire.
Pranayama: - The procedure is breath through right nostril (pingala) by closing the left nostril, in four seconds, retain the air for sixteen seconds by closing both the nostrils then slowly exhale through the left nostril (ida) in eight seconds. Then inhale through the left nostril retail and exhale through the right nostril keeping the timing. This process is repeated to the required number of time. This is done to enrich deva-chaithanya (divine power) .
Shadanga-nyaasa: - It literarily means touching six parts of the body- i.e., the heart, head, hair, chest, eyes, and palms with the manthras and mudras.
Dehasudhi: - The concept is that by soshana, dahana and plavana, the body of the priest is re-born and has all the qualities of the deity.
Sankha poorana: - It is very sacred ceremony by which the conch is filled with water by chanting manthras and then it is used for purification of water, flowers and vessels used for pooja.
Aathmaaraadhana: - The concluding rite of the purificatory ceremony of the priest is aathmaraadhana or self-pooja, treating himself as the deity is worshipped.
TEMPLE CUSTOMS & PRACTICES
Cleanliness
Observation of cleanliness is important for all those who associated with the temples including devotees. Daily bath is a must. However, no devotees dare to enter temple without taking a bath and wear fresh or new clothes. One should not enter into the temple by smearing the body with oil. Taking bath in the temple tank is not only permissible but considered as sacred as the water in the temple tank is considered as holy water of seven holy rivers – Ganga, Yamuna, Saraswathy, Narmada, Sindhu, and Kaveri. Further the idol is immersed in the tank when Arat is performed and hence the water is believed to have the divine powers of the deity. The priests keep aloof from others before entering to the temple to avoid pollution. Creating nuisance for others, throwing of rubbish, smoking, chewing, spitting with the temple are strictly prohibited.
Dress Code
The Priesthood and devotees have to observe certain dress code in temples. In the past, all were used to enter the temple wearing wet clothes after taking bath. Now, this practice is not being followed strictly. The Thantri and Santhikkar used to wear dhoti in a peculiar method known as thattudukkal. The male devotees may wear a simple dhoti when entering into the temple. Wearing of shirt is not allowed in most of the temples, especially inside the Chuttambalam. Wearing of modern dress like trousers is not allowed in some of the temples. Women devotees are permitted to wear dhoti, sari, skirts, with blouse and other types of dress appropriate to their age. Foot-wears are totally prohibited in all temples.Using of flowers
All flowers are not used in all temples. However, Thulsi (Ocimum sanctum), Thetti (Ixora coccinea), Asoka (Saraca asoca), Thamara (Nelumbo nucifera), Brahma-saka or Chamata (Butea monosperma), Mandaram (Bauhinia acuminate), Mulla (Jasminum sambac), Pichakam (Jasminum grandiflorum), Arali (Nerium odorum) are used while performing poojas for all deities. There are certain flowers important for specified deities. They are given below: Lord Siva /Dakshinamoorthy Koovalam leaves (Aegle marmelos), White flowers of Erikku (Calotropis gigantean), Mandaram (Bauhinia acuminate)
Lord Maha Vishnu / Sri Krishna Thulsi (Ocimum sanctum)-- Bilwa leaves [Koovalam leaves (Aegle marmelos)] are not used for poojas in Vishnu Temples.
Goddess Durga/Bhadrakali Thamara (Nelumbo nucifera), Mandaram (Bauhinia acuminate), Nandiarvattam (Tabermae ,pmtama cprpmaroa), Mulla (Jasminum sambac), Pichakam (Jasminum grandiflorum), Thetti (Ixora coccinea), Kumkum flower (Crocus sativus)
Lord Ganapathy Thamara (Nelumbo nucifera), Thetti (Ixora coccinea), Chembarathy (Hibiscus rosa)
Lord Subramanya Chembakam (Michelia chembaka)
Prasadam
Prasadam includes theertha jala (holy water), sandal paste and flowers. These three represent three spheres of universe - water, earth and space. In Saivaite temples, bhasma (sacred ash) is distributed as prasadam that represents eradication of worldly pleasure and elevation of oneself into the level of spirituality. It is believed that the deva chaithanya (divine spirit and power) descends to the devotee through the prasadam. Prasadam has to be received only in right palm. The palm has to be kept in such a way to hold theertha jala and it should not spill to the earth. The theertha jala should be poured into the mouth through the wrist without touching the lips. Sprinkling of theertha jala on head is also considered auspicious. While applying bhasma or sandal paste on the forehead, forefinger should be avoided.
Pradakshina (devotional rounds)
Each alphabet of the Sanskrit word Pradakshina represents different meaning. Pra means give; da means granting of moksha (salvation), kshi means relief from ailments, and na means prosperity. Thus, while performing pradakshina in a temple the devotee gets health, prosperity and ultimately salvation.
Pradakshina is meant for mental peace. It has to be done most reverently. It has to be done slowly with folded hands; by chanting manthras of the deity; and imagining the deity in mind.
Pradakshina can be done along four paths;
(1) around the anthar mandapa;
(2) along the outer pradakshina vazhi;
(3) outer side of maryada (compound wall); and
(4) outside the temple compound including tank.
It can be done whenever the temple is open except the time prescribed for nivedya. It is considered auspicious to perform pradakshina four time in a day ie., morning (to get relief from ailments); noon (to fulfill desires); evening (to eliminate sins); and night (to get moksha or ultimate salvation).
Though every devotee can perform any number of pradakshina according to his or her choice, minimum number has been prescribed for some deities. According to Smrithis, the number of pradakshina is one for Lord Ganapathy, two for Soorya, three for Lord Siva, four for Lord Siva, Goddess Durga/bhagavathy, Lord Vishnu. Around Arayal Pradiskshina should be done for seven times.
Pradikshina is to be done in clock-wise direction for full round. But in Siva temples, the procedure is different. In Siva Temples, the pradikshina is to be performed in clock-wise up to Soma-suthra, where the abhisheka water is flown and to proceed to the other end of Soma-suthra in anti clock-wise.
It is ideal to enter a temple through the main entrance of gopura. Normally the deities face east, west or north. Lord Dakshinamoorthy faces south. If one enters the temple facing the deity and returns through the same way he has to retrace his steps facing the deity without turning back. If he takes other entrances he can return without this restriction.
Common Offerings (Vazhipad)
Generally offerings are items offered by priests, owners of temples and devotees. Offerings are either Vazhipad or Nercha. Vazhipad are done for the expected favour from the deity. Nercha are offered after the fulfillment of the desire of devotee. The principle of offering is the total surrender of the devotee and seeking only God’s blessings.
Vazhipad is to be executed by the priests of the temple. In general Vazhipad include Archana, Abhisheka, Chandanam Charthal, Nivedya, Vilakku.
Abhisheka
Abhisheka is ablution of the deity mainly with liquid medium. Abhisheka is done to all idols except those idols made of wood and Kadusarkara yogam. Pure water, milk, curd, honey, ghee, sugar-cane juice, rose-water, tender coconut water, thick sandal liquid), Bhasma (sacred ash) are the common mediums used for abhisheka. The prescribed time for abhisheka is 30 minutes (1 ¼ Naazhika) before sun rise.
Rudrabhisheka
(for Lord Dakshinamoorthy), Sankhabhisheka, Dhara, Bhasmabhisheka (for Lord Siva), Panchamruthabhisheka, Bhasmabhisheka (for Lord Subramanya), Noorum-Palum (mixture of cow’s milk, tender coconut water, rice powder and turmeric powder) (for Naga) are special abhishekas.
Abhisheka is offered by the persons who have committed offences as atonement.
Archana
Archana is also known as Pushpanjali. It is the offering of flowers by chanting manthra (sacred incantation) of the deity concerned. Astothara satha (108) namarchana, Thrishathi (300) namarchana, Chathurshathi (400) namarchana, Sahasra (1000) namarchana, Bhagya-sooktha, Purusha-sooktha, Aikamathya-sooktha are different type of archanas offered in general.
In addition, special archana is being offered to specified deities. Vishnu sooktha pushpanjali (for Lord Vishnu), Ayur sooktha pushpanjali, Swayamvara pushpanjali, Uma-Maheswara pushpanjali (for Lord Siva), Rudra sooktha pushpanjali (for Lord Dakshinamoorthy), Ganapathy sooktha pushpanjali (for Lord Ganapathy), Kumara sooktha pushpanjali (for Lor Subramanya), Sree-sooktha pushpanjali (for Goddess Mahalekshmi), Saraswatha pushpanjali (for Goddess Saraswathy), Raktha pushapanjali, Kumkumarchana, Lalitha Sahasranama pushpanjali (for Goddess Durga/Bhagavathy/Bhadrakali), Sarpa sooktha pushpanjali (for Naga) are some of them.
Archana/Pushapanjali is offered for health, longevity, protection from enemies, prosperity etc.
Chandanam Charthal
Chandanam charthal is anointing of the whole body or face of the stone or metal idols with sandal paste mixed with perfumes. It is also known as Muzhukkapp in certain regions. In temples with wooden idols, Chanthattam is the offering instead of Chandanam charthal. This offering is for cure from diseases particularly skin diseases and fulfillment of desires.Homa
Homa or Havana is the sacrifice of articles in altar. Ganapathy-homa (for Lord Ganapathy), Rudra-homa, Mruthyunjaya-homa, Karuka-homa, Thila-homa (for Lord Siva), Sudarsana-homa (for Lord Vishnu) are the general items of homa. This is perpformed for prosperity an longevity.Nivedya
Nivedya is sanctified food that differs according to the concept of the idol. Ada (Steamed cake made of rice powder, coconut gratings, plantain and molasses), Appam-Unni Appam, Neyyappam (fried cake of rice flour, molasses, plantain, cardamom etc and fried in ghee with round shape), Aravana (a special porridge of rice, molasses, cardamom etc. of thick consistency), Aval (beaten rice), Manja-chor (rice prepared with turmeric powder), Modakam (fried ball type cake made of green gram powder and molasses with an outer coating of rice powder), Nai-payasam (special porridge with rice, molasses and ghee), Pal-payasam (porridge made of milk, ghee, rice and sugar), Panchamrutham (mixture of five sweet ingredients-milk, curd, ghee, honey and sugar or plantain), Ponkala (cooked rice or pudding prepared in earthen pot), Sarkara-payasam (porridge made of rice and molasses), Thrimadhuram (combination of kadali plantain, ghee or honey and sugar), Vada-mala (garland made of round fried cake made of black gram), Vella-nivedyam (cooked rice) are the common types of Nivedyas.Vilakku
Lighting of lamps at Nalambalam, Vilakkumadam, Agramandapam with ghee, sesame oil or coconut oil is known as Vilakku. Chova-vilakku (lighting of lamps on Tuesdays, especially in Durga temples), Enna-vilakku (lighting of lamps with oil), Chuttu-vilakku (lighting of lamps on all sides of Nalambalam), Nai-vilakku (lighting of bell metal lamp with ghee) are some of them. The offering is made for relief from rheumatism, ophthalmic diseases etc.Other offerings
Annadanam-Free distribution of food. Aval Nivedyam-Beaten-rice or rice flakes offered to the deity. Garudan Thookam-An offering in Durga temples in which a devout allowed to be lifted on a lever attached to a waistband Ilaneeraattam-Ablution with tender coconut water Kavadi Attam-Offering performed at the Subramanya temples. Manja Neeratt-Ablution with boiling water that contains raw rice and turmeric power Mothiram Vachu Thozal- A special offering of placing a gold ring at the sopana and worship the deity for blessings Muttarukkal-An offering made for removing obstacles by breaking coconuts. This is famous at the Kadampuzha Bhagavathy temple, Malappuram district. Several types of Mutt (obstacle) are there Deha-mutt (for bodily health), Graha-mutt (for family prosperity), Karma-mutt (for securing job), Vidya-mutt (for success in education), Santhana-mutt (for getting progeny) etc. are some of them. Neyyaattam-Ablution with ghee. Niramala-An offering by which the deity is adorned with flower garlands. Niraputhari- Offering of newly harvested grains and prepare nivedyam out of the grains so offered. Noorum-Palum-A combination of turmeric powder, rice powder and milk offering to the Lord Naga (serpent god) Palayum Kayarum-In many temples Pala (sheath of areca nut frond) and Kayar (coir or rope) are offered to get relief from chronic asthma, wheezing etc. Poomoodal-Covering of idol or sthanam (position) of idol with flowers. Poomoodal at Kadampuzha Bhagavathy temple at Malappuram district is famous. Here only one poomoodal in a day and hence the booking for this offering for several years has already been done.Pushpabhishekam
Covering of idol with flowers.Sayana Pradikshnam
Rolling around the temple by the devout person.Thottilum Kunjum
An offering of placing cradle and a doll before the deity for progeny.Thrikkayyil Venna
Offering of Venna (butter) to Lord Sri Krishna.Thulabharam
Offering in which articles are weighted against devotee’s own weight.Peculiar Offerings to certain deities:
Acharum InjiyumManga Achar (Mango Pickle) and Inji (Ginger) along with rice are offered before the deity at the Parvathy Parameswara Temple at Pinarayi in Kannur district for warding off indigestion.
Annapady
An offering of ablution of cooked rice on the sivalinga of the Keralapuram Viswanatha temple at Koduvayur in Palakkad district to get relief from stomach ailments.
Arachu Kalakki Nivedya
A mixture of coconut, ginger and curd offered to the deity of the Annapoorneswari temple at Cherukunnu in Kannur district and served as prasada (sanctified food) to the devotees for getting relief from stomach ailments.
Chamaya Vilakku
A unique offering at Kottankulangara Bhagavathy temple in Kollam district. Here men are dressed a females and offer Thalapoli before the Goddess Bhagavathy.
Chenkal Thozhal
Worshipping with children below one year before the deity at the Aniyur Durga Temple at Sreekaryam in Thiruvananthapuram district. The offering is performed by the couples who have worshipped the deity for progeny.
Iratty and Thadi
Offering at the Karthyani Temple, Cherthala in Alappuzha District. Iratty is Sarkara Payasam (porridge of rice, ghee and jiggery). Thadi is a peculiar offering made with a mixture of rice flour, jiggery, coconut, ginger etc. covered by a sheath of areca nut frond and baked in an oven made for the purpose in sand. Coconut shells are used as fuel for baking.
Kaduku Samarpana
This is an offering of Kaduku (mustard) before the deity at the Annapoorneswari temple at Cherukunnu in Kannur district to avoid menace of ants.
Kallum Meenum
Kallu (toddy) and Meen (fish) are favourite offering at the Muthappan Temple, Parassanikadavu in Kannur district for fulfillment of desires.
Koova Payasam
An offering at Thurayil Bhagavathy Temple of Kozhikode district which is a special porridge with arrow-root.
Kudukka Choru
Rice cooked in 101 small earthen pots and served to the monkeys after offered to the deity at the Vallikkattu Kavu of Thalakulathur in Kozhikode district. This offering is for progeny.
Manjal Payasam
An offering at the Garuda Temple in Malappuram district for Sarpadosha (difficulties due to visitation of serpents). The offering is a special pudding using turmeric as one of the major ingredients.
Mooda Nivdya
An offering to the Lord Subramanya at Panmana in Kollam district. It is a mixture of rice, plantain, salt, jaggery covered with spathe of areca nut palm and hay.
Moodappa Seva
An offering at the Anantheswara Vinayaka Temple at Madhur in Kasaragod District. The deity (Lord Ganapathy) is covered with appam made of rice, ghee and honey up to His neck. The offering is done very rarely. In order to prepare this offering about 150 Kg. rice is required.
Mukkudi
A special Ayurvedic prasadam (sanctified food) issued to devotees at the Dhanwanthari Temple, Nelluvai and Koodal Manikyam Temple, Irinjalakuda in Thrissur district. At Nelluvai Temple, Mukkudi is a mixture of curd, turmeric powder, pepper and salt which is considered as a remedy for all kind of ailments. At Irinjalakuda temple it is a secret combination for warding off indigestion.
Narathala
A mixture of cooked rice and coconut offered to the deity at the Narasimha temple, Aimanam in Kottayam district to cure children from asthma.
Pappadam Podikkal Pappadam podikkal means breaking of wafers made of black gram with leg to cure corn disease in leg. This offering is performed at the Irunilamcode Siva Temple (cave temple) in the Thrissur district.
Rudhira Kalam
An offering at the Durga Temple at Thiruvilanjal in Alappuzha district for getting relief from stomach ailments. It is a mixture of raw rice, green gram, pepper, ginger, salt and turmeric.
Sayana Pradikshina
Devotional rolling of devotees by lying around the temple in clock-wise direction
Thamara Mala
An offering to get good monsoon season and to avoid disasters due to torrential rains.
Valla Sadya
Grand feast offered at the Parthasarathy Temple, Aranmula by the devotees during Onam festival season in connection with the snake boat race at the Snake-boat race at Aranmula. The feast has more than 64 varieties of dishes.
Vazhuthana Nedyam
Offering of Vazhuthana (brinjal) at the Koodal Manikyam temple at Irinjalakuda in Thrissur district to cure stomach ailment.
Vellari Nedyam
An offering of Vellari (cucumber) at the Parthasarathy Temple at Manjeswar (for fulfillment of desires), Dhanwanthari Temple at Anaykal in Thrissur district and Garudan Kavu Temple in Malappuram district (for curing skin diseases).
Uruli Kamazhthal
An offering performed by the married couple at Mannarsala to have children. The couple used to pray before the Valiyamma (grandmother) of the Illam and after obtaining permission a Uruli (brass vessel) on the main entrance of the shrine. Subsequently, the Valiyamma place the Uruli upside down in the Nilavara (Cellar). It is believed that the ladies will become pregnant within 41 days of the function. After the birth of child, the couple should go to the temple with their child and perform special poojas and the Uruli that kept upside down in the Nilavara will be placed straight position that marks the culmination of the offering.
Beliefs behind certain offerings.
Feeding tortoise at the Adukkath Bhagavathy temple in Kasargode district helps to cure skin diseases.
Taking bath after spreading the mixture of rice and horse gram in the temple tank at Parthasarathy temple at Mujangavu near Kumbala in Kasaragode district removes warts and moles from the body.
Dhara offering at Vaidyanatha temple near Taliparamba in Kannur district is considered as a remedy for leprosy and blindness.
Oil offered to the deity at the Vaidyanatha temple (Oorpazhachi Kavu) at Edakkad in Kannur district is good for skin diseases.
Offering fireworks at Kappattu Kavu at Chelora Panhayat in Kannur district helps to eradicate hearing problems.
Aval nivedya (offering of rice flakes) to Lord Hanuman at Alathiyur in Malappuram district provides sound sleep without distressed dreams.
Prasadam (sanctified food) of Siva Temple at Thiruvizha in Alappuzha district and Kattumadam Mana temple in Malappuram district has medicinal properties to cure mental problems due to consumption of contaminated or poisoned food.
Offering Kadali plantain to Lord Siva at Killikurussimangalam in Palakkad district helps dumb devotees speak.
Oil
offered to the deity at Thrikkangode Randu Moorthy temple at Vaniyamkulam Panchayat in Palakkad district and Bhasma (sacred ash) to Lord Siva at Perumthitta temple near Guruvayur inThrissur district has powers to cure epilepsy and mental disorders.
Offering ghee in a kindi (metal goblet with a spout) at the Rayiranellur Durga Temple in Palakkad district enables to get male child. Gingely oil of Guruvayur Sri Krishna temple at Thrissur cures rheumatic problems.
Thrimadhuram offering to Lord Siva at the Pothani Siva Temple at Padiyur in Thrissur district and offering Kadali plantain at the Narsimha temple at Vazhenkada in Malappuram district would eradicate stuttering and speech impediment.
Bhajanam (regular worship for specific period) at Chottanikkara Bhagavathy temple in Ernakulam district has effect of curing hysteria.
Water in the tank of Sri Rama Temple at TV Puram in Kottayam district possesses medicinal properties to cure rat poison. (Now there is no tank and hence water the temple well is used).
Thrimadhuram offering of Saraswathy Temple at Panachikkad in Kottayam district improves memory power.
Black ointment taken from the upper cap of the lamp at Kumaranelloor Bhagavathy temple in Kottayam district is a medicine for ophthalmic diseases.
Worship at Adithyapuram Soorya temple in Kottayam district would cure skin diseases and ophthalmic problems.
Cooked rice and Thal (tender stem of Yam) offered to the deity of Dhanwathari temple at Maruthorvattom in Alappuzha district is a remedy for stomach disorders.
Oil known as Valiya Enna of Sastha Temple at Thakazhy in Alappuzha district is a medicine for physical ailments especially rheumatic problems, T.B. and jaundice. It is a compound of 84 Ayurvedic plants small quantity of opium and a good number of oils.
Offering of betel leaves, breaking of coconut to Bhoothanatha at the Sri Krishna Temple at Evoor in Alappuzha district cures epilepsy and insanity
Offering Kadali plantain to Goddess Durga of Pandavan Kavu Temple at Muthukulam in Alappuzha district has medical effects to cure rheumatic diseases.
Offering Sarkara Payasam (porridge with rice and jiggery) to the Goddess Bhadrakali (Durga) at the Devi Temple at Malayalapuzha in Pathanamthitta district enables to get back stolen materials.
Prasadam (sanctified food) of Palliyar Devi Temple (Chilanthi Ambalam) at Kodumon in Kollam district cures any type of spider poison.
Chandanam (sandal paste) and holy water of Sastha temple of Achankovil in Kollam district is a medicine for snake poison.
Temple Priests
Priesthood is divided into two classes. They are (i) Thanthri (Main Priest), and (ii) Santhikkar. Apart from the priests, there is Kazhakakkar who are closely connected with the affairs of the temple.
Thantri
A Thantri should be a person belonging to a respectable Brahmin family and who follows and observes all the Shodashacharangal (sixteen rituals and sixteen modes of worship) and well versed with Vedas and other sacred texts. The Thantri has a vital role in the temple. Thantri has to conduct all rituals like consecration rites, expiatory rites etc. to ensure continuance chaithanya (strength and energy) of the deity. He should possess the knowledge of tantric rites. He should also be well versed with six Sasthras (Sikha, Kalpam, Nirutham, Vyakaranam, Jyothisham and Chandus) with proper understanding of its importance. Normally there is one Thantri in a temple.
Santhikkar
Santhikkar are divided into two viz., Mel Santhi (Chief Priest) and Keezh Santhi (Assistant Priest).
Mel Santhi is responsible for the conduct of daily poojas according to the concept of the deity and according to the custom of the temple at the prescribed timings. He has to help the Thantri in conducting special rites. He should have thorough knowledge in various systems of pooja. He should ensure sanctity of the temple and keep all valuables of the temple under safe custody.
Keezh Santhi is responsible to prepare Nivedya, distribution of Prasada to devotees, assisting Mel Santhiand Thantri whenever required, ensuring cleanliness and sanctity of temple, ensuring punctuality in following the rituals of the temple. He has to discharge the duties and responsibilities of Mel Santhi, if qualified and acceptable to Mel Santhi. Kazhakakkar
Generally Kazhakkar are known as Ambalavasi or Antharalar. Adikal, Nambiar, Nambeesan, Puspakan, Thiyyat-unni, Varier, Pisharadi, Poduval are grouped as Ambalavasis. Kazhakakkar are responsible for making garlands, fetching firewood, playing musical and percussion instruments. In some temples, they assist the Santhikkar. The Priesthood class should observe the following five prime principles for keeping up the serenity and sanctity of the temple. They arethapas (religious austerities), amnaya japa (learning and chanting of thanthra/manthra), niyamena (punctuality, ulsava (festival), and anna dana (giving food to others).
Temple Arts
Arts associated with the temples of Kerala are music in the form of Sopana sangeetha, musical instruments, and ritualistic arts. Varieties of musical instruments are used in temples in association with temple rites or while performing various art forms. They include drums, gongs, wind instruments and string instruments. Drum instruments are grouped as (1) alinga (which are kept close to the body of performer like Idakka, Valiapani, Thimila, Chenda etc), angika (which are placed on limbs such as Tavil and Maddalam) and urdhwakas(which have the mouth of instrument at top – Eg., Mizhavu and Kidu-pidi). Chengila, Ilathalam and Kuzhithalam are grouped under gongs. Sankh, Kurumkuzhal and Nadaswaram are the wind instruments that used in temples. Nanthuni and Pulluva Veena are the string instruments. Pancha vadyam, Panchari melam, Pandi melam, Thayambaka, Kombu-Kuzhal pattu are the various forms of instrumental music.Chakyar Koothu, Nangiar Koothu, Prabandha Koothu, Koodiyattom, Krishnaattam, Kath Kali, Thullal, Yakshagana, Theyyam, Kuthiyottam, Sarpam Thullal, Padayani, Thiyyat, Poothan & Thira, Mudiyett, and Velakali are the performing arts that staged in temples. In addition to the above, Kalamezhuth is prevailing in temples dedicated to Bhadrakali/Durga/Bhagavathy, Sastha, Nagararaja etc
Temple Classification
Temples in the State are mainly under the control of three Devaswom Boards, viz. Malabar Devaswom Board, Cochin Devaswom Board and Travancore Devaswom Board. There are many temples in Kerala governed by the trusts or management committees consisting of local people. There appears no uniform classification of temples for the State as a whole. In Malabar region the temples are classified into seven grades based on annual income. Temples having annual income of one lakh and above come under Grade I and less that Rs.7000/- comes under Grade VII. Temples under Cochin Devaswom Boards follow no specific rule but they classify temples into A and B based on income, importance and convenience. Temples under Travancore Devaswom Board are classified into five – Major Class I, II, III, Minor and Petty based on expenditure, i.e., Major Class I Rs.10,000 and above; petty Rs.100 and above. In major temples all prescribed pooja (rites or worship) are performed, while in minor and petty temples two poojas and one pooja respectively are performed.
Temple Administration In ancient periods, King or local chieftains are owned and administered temples. Some of the temples were owned by madams, tharawads or individuals. When the foreigners established their power in the area and powers of local rulers faded away, administration of many temples was also taken over by them. Before the integration of states, Kerala was divided into three region viz. Malabar, Cochin and Travancore. The Malabar region was under the British Government while Cochin and Travancore were the princely states.
In 1790, the British Government came forward with certain regulations to control the administration of temples in Malabar region. The first enactment on these lines was the Madras Regulation VII of 1817. Subsequently, the Religious Endowment XX of 1863 was enacted. Since this Act was found to be a failure, the Government brought out another one repealing the Act of 1863. Later in 1927, the Government passed the Madras Hindu Religious Endowment Act (Act II of 1927) and brought temple administration under their control. After independence, the Congress Government of erstwhile Madras State introduced the Madras Hindu Religious and Charitable Endowments Act of 1951 to govern the temples. When the Kerala State was formed and Malabar region formed its part, this Act was made applicable to the temples of that region which includes the present Kasargode district. A Hindu Religious and Charitable Endowment Board was also came into existence. Later the Board was converted into a Department. Till 2008, Hindu Religious and Charitable Endowment Department held control over the temples.In 2008, the Government of Kerala, amended the Act and constituted the Malabar Devaswom Board. Temples situated in Kasargode, Kannur, Wayanad, Kozhikode, Malappuram, Palakkad (except Chittur Taluk) districts and Chavakkad Taluk of Thrissur district are under the Malabadr Devaswom Board. However, control and management of Guruvayur temple was vestyed with a Trust led by the Zamorin. Now the temple is under the Guruvayur Devaswom as per the Guruvayur Devasom Act of 1971.
In Cochin, all temples of the region were confiscated from the Yogathiris and Ooralars and brought under the control of the Government in 1762. In 1897 a separate Devaswom Department was formed. This was as recommended by Col. Munro, the British Resident who was later appointed as Dewan of Cochin. On 1st August 1949 the Cochin Devaswom Board was constituted and administration of temples controlled by the Government was transferred to the Board. A large number of temples were still continued as private temples known as Ooranma temples in Cochin region. Jurisdiction of Cochin Devaswom Board extend to Chittur Taluk of Palakkad district, Thrissur district (except Chavakkad Taluk), and Ernakulam district (except Kochi taluk).
The southern region of river Periyar was known as the Kingdom of Travancore. The area spreading from Kanyakumari in south to Paravur-Angamali in north was under the regency of the Maharajah of Travancore. During the reign of Regent Rani Gouri Lekshmi Bai (1810-15) the temples of Travancore totaling to 1471 were brought under the control of the Government. This was also based on the recommendation of Col.Munro, the British Resident. In 1922 a separate department was formed exclusively to look after the matter related to temples. In 1949 the Government of Travancore-Cochin promulgated an ordinance with a view to take away direct control of the Government over temples. Accordingly, Travancore Devaswom Board came into existence. After re-organisation of States in 1956, temples in the Kanyakumari district and Chenkotta taluk became part of Tamil Nadu. Now about 1200 temples of Thiruvananthapuram, Kollam, Pathnamthitta, Alappuzha, Kottayam, Idukki, Ernakulam (except Kochi taluk) districts are under the control of Travancore DevaswomBoard.