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Chapter 5

Nine Major Temples in Kerala: A Review

5.1 Introduction

Pilgrimage tourism is closely associated with the progress of temples and

pilgrim devotion. The materialistic 21st century finds a heavy rush of pilgrims to all

sacred places of worship. Temples are really energy giving centres and centres of

different faiths and conventions. Energy can be acquired in different ways. Certain

stones and shrines even by sight give positive energy. Medicinal plants in the

temples provide freshness and energy. Resting cool places and meditation centres

are also there in some temples Temple architecture and stories are the significant

factors that attract people towards the temples.

5.2 Major Temples in Kerala

Kerala has been divided into three zones for the study viz, South, Central and

North. Three temples from each zone have been selected from each zone. The

selection is made on the basis of Demographics, multitude of pilgrims’ visits and

rvenue. Thus Sree Dharma Sastha Temple- Sabarimala (Sabarimala), Attukal Devi

Temple- Thiruvananthapuram (Attukaal), and Sree Padmanabha Swamy Temple-

Thiruvananthapuram (Padmanabha) in the South zone, Vadakkunnatha temple,

Thrissur (Vadakkunnatha), Sree Kurumba Temple- Kodungallor (Kodungalloor),

Chottanikkara Devi temple, Ernakulam (Chottanikkara) temples in the central zone;

and Sree Krishna temple- Guruvayur (Guruvayur), Parassinikkadavu Muthappan

Temple, Kannur (Parassinikkadavu) and Kottiyur Sree Maha Deva Temple, Kannur

(Kottiyur) in the Northern Zone constitute the samples for the present study.

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5.2 .1 Sree Dharma Sastha Temple, Sabarimala

Sree Dharma sastha temple is one of the most magnificiant temples in

Kerala. It is the abode of Lord Ayyappa. Till about fifty years ago the pilgrimage to

Sri Dharma Shaastha or SriAyyappa temple of Sabarimalala was mostly confined to

the people of the old Travancore state of South India. Road transport and rail

facilities were then very limited. With their hearts surging with devotion, the

pilgrims in groups, wearing blue or black clothes, carrying on their head the

Irumudikkettu, the package of offering and provisions, used to trek long distances in

groups to reach the Shrine of Lord Ayyappa. The routes covered small towns,

villages and long stretches of mountainous terrain, and dense forests inhabited by

wild animals. In those days the maximum number of pilgrims reaching Sabarimala

in any peak season was only up to 15,000.

Today the scene is drastically different. The latest estimate of their number is

around fifty millions. The number is steadily increasing every year. Pilgrims from

all over India and abroad reach this forest shrine to offer prayers to Lord

Ayyappa.The whole of Kerala reverberates with the chanting ‘Swamiye sharanam

Ayyappa’- ‘O Lord Ayyappa, you are our refuge’.

There have also emerged Sri Ayyappa shrines all over the country; they are

being established abroad too. There are numerous reasons for such growing popular

focus on and participation in the worship of Lord Ayyappa. The comforts of man’s

outer world have increased many-fold, but his vital inner world remains neglected.

This imbalance has increased his mental tension also many fold. As the over

emphasized materialism of the consumerist civilization alienates him from his

greater dimentions, the subsequent sense of suffocation makes him yearn for a

different experience and a greater vision of life.It is the broad based spiritual longing

and dogmatism, combined with an opportunity for a period of holistic spiritual

disciplines that reinforce the body, mind and soul involved in nSri Ayyappa

worship, that inspires him to take part in the Sabarimala Pilgrimage.

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Sabarimala Sri Ayyappan Sabarimala Temple

5.2.1.1 Nature of Worship

There exist diverse theories and views about Sri Ayyappa and his worship.

Most of them dwell elaborately on the legendary or historical aspects. There is no

dearth of intellectual discussion on whether Sri Ayyappa is an Aryan or Dravidian

God, whether his form and the pilgrimage have a Hindu or Buddhist origin, whether

he is a historical figure or not, etc. And in the debate what gets neglected is the most

vital – the underlying spiritual wisdom.

What attracts millions to this vibrant centre of Divine Power, is neither

mythological stories nor historical importance, but the very personal experience of

spiritual solace and harmony. In a historical assessment what is overlooked is the

very essence- the blending of many positive aspects of religious concepts and

spiritual disciplines that give a broad –based practical impetus to the striving of man

to know himself and to find a greater meaning to his life.

5.2.1.2 Thath thvam Asi

Proceeding to Sabarimala, when you climb the eighteen sacred steps in to the

front yard of the temple, what greets you first is the huge inscription in Sanskrit and

Malayalam “Thath Thvam Asi”, one of the four maha vakya-s, the great saying, of

the Veda-s that reminds you: “You are essentially that – the supreme Reality” The

emphasis is again on the universal truth.

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The holy shrine of the Sri Dharma Saastha is located deep in the Sahya

Mountain ranges (Western Ghats) in Kerala, which is located almost at the south

western tip of India. Climbing some lofty mountain peak and walking amidst dense

tropical forests the pilgrim reaches the small Shrine at Sabarimala, the mountain

named after the ancient woman sage Sabari, mentioned in the Ramayana.

(Government of Kerala, 2014)1

The natural settings of the region of unsurpassed scenic beauty on the way to

the shrine, the spiritual disciplines that precede the pilgrimage and the solemn

atmosphere of vibrant divinity, all blend well here to give the pilgrims a touch of

awareness of the Transcendental and the Timeless – the source of all that exists. He

receives the reassurance from the Eternal.

The pilgrimage in its totality, including the pre-pilgrimage austerities, is

specially conceived to give a practical training in Advaithic wisdom and bestows

one with mental peace and deeper perspective, the basic requirement for a healthy

and harmonious life. The worship involves the cultivation of broad outlook and

acquisition of psychological orientation to inculcate the sense of basic oneness. Each

pilgrim is required to consider himself and all others as Ayyappa incarnate and

address all as “Ayyappa” or “Swami”.

Sabarimala Sree Dharma Sastha Temple is the most prominent and most

famous among all the Sastha Temples. This is one of the most ancient temples in

Kerala. It is believed that the deity of the temple was consecrated by Lord

Parasurama at the foot of Sabari hills for which reference has been made even in the

Ramayana. (Government of Kerala, 2014)2 The Temple attracts pilgrims not only

from the southern states of Kerala, Tamilnadu, Karnataka and Anthra Pradesh but

also from the other parts of the country and abroad. The unique feature of this

temple is that it is open to people of all faiths and many non – Hindus conduct

pilgrimage to this temple. The secular aspect of the temple is best exemplified by the

existence of the ‘vavarthara’ in honour of Muslim saint at the close proximity to the

main temple. Ayyappa cult gives much importance for the securism and communal

harmony and has turned out to be a model for the whole world.

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5.2.1.3 Pathinettampadi

The Holy eighteen steps that lead to the shrine, have been figuratively called

Ponnupathinettampadi, ‘Ponnu’ being an epithet to denote the holy touch of Lord’s

feet. But now, the epithet ‘ponnu’ has become literally true because the steps have

been covered with Pancha Loham. Only those who observe 41 days’ penance

(vratham) and carry Erumudy can climb these steps.

5.2.3 Shree Padmanabhaha Swamy Temple, Thiruvananthapuram

Shree Padmanabhahaswamy temple is a Hindu temple dedicated to Lord

Vishnu located in Thirivananthapuram, India. The shrine is, till recently, and run by

a trust headed by the royal family of Travancore by a high court order. The temple is

one of the 108 Divya desams (Holy Abodes of Vishnu) – principal centres of

worship of the deity inVaishnavism. Lord, Balarama according to Srimad

Bhagavatam (10.79.18), visited Phalgunam (now known as Thiruvananthapuram) as

part of his teerthyatra, took bath in Panchapsaras (Padmatirtham) and made a gift of

ten thousand cows to holy men. The temple is glorified in theDivya Prabhandha, the

early medieval Tamil literature canon of the Tamil Alvar saints (6th–9th centuries

CE), with structural additions to it made throughout the 16th century CE, when its

ornate Gopuram was constructed. The temple is a replica of the famous Sree Adi

Kesavaperumal temple at Thiruvattar. Sri Padmanabhahaswamy temple gave its

name to Kerala’s state capital Thiruvananthapuram. ‘Thiru’ ‘Anantha’ ‘Puram’

means Sacred Abode of Lord Anantha Padmanabhaha. The city is also known as

Anandapuram (City of Bliss) and Syananduram (Where Bliss is not far off). Ananda

refers to Sree Padmanabhaha Himself. Hindu scriptures refer to the Supreme Being

as 'Sachidananda' (Absolute Truth, Absolute Consciousness and Absolute Bliss).

The Principal Deity, Padmanabhaha Swamy, is enshrined in the "Anantha-

sayanam" posture (in the eternal sleep of Yoga – nidra on the serpent Anantha). The

Maharajah of Travancore bears the title, "Sree Padmanabhahadasa’ (Servant of Lord

Padmanabhaha).

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In line with the Temple Entry Proclamation, only those who profess the

Hindu faith are permitted entry to the temple. Devotees have to strictly follow the

dress code.

Padmanabha Swamy Temple Sri Padmanabha Swamy idol of 32 Kg

5.2.3.1 Main Shrine

In the sanctum sanctorum, Sri Padmanabhaha reclines on the serpent

Anantha or Adi Sesha. The serpent has five hoods facing inwards, signifying

contemplation. The Lord's right hand is placed over a Shiva lingam. Sridevi, the

Goddess of Prosperity and Bhudevi the Goddess of Earth, two consorts of Vishnu

are by his side. Brahma emerges on a lotus, which emanates from the navel of the

Lord. The deity is made from 12,000 saligrams. These saligrams are from the banks

of the Gandaki River in Nepal, and to commemorate this certain rituals used to be

performed at the Pashupathinath. The deity of Sri Padmanabhaha is covered with,

"Katusarkara yogam", a special ayurvedic mix, which forms a plaster that keeps the

deity clean.

The platforms in front of the tower and where the deity rests are both carved

out of a single massive stone and hence called "Ottakkal-mandapam." The Ottakkal-

mandapam is cut out of a rock at Thirumala, about 4 miles north of the temple,

measuring 20 feet square and 2.5 feet thick was brought and placed in front of the

deity in the month of Edavom 906 M.E. (1731 CE) In order to perform darsan and

puja, one has to ascend the mandapam. The Deity is visible through three doors – the

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visage of the reclining Lord and Siva Linga underneath the hand is seen through the

first door; Sridevi and Divakara Muni in Katusarkara, Brahma seated on a lotus

emanating from the Lord's navel, hence the name, "Padmanabhaha", gold abhisheka

moorthies of Lord Padmanabhaha, Sridevi and Bhudevi, and silver utsava moorthi of

Padmanabhaha through the second door; the Lord's feet, and Bhudevi and

Kaundinya Muni in Katusarkara through the third door. Only the King of

Travancore may perform sashtanga namaskaram, or prostrate on the "Ottakkal

Mandapam". It is traditionally held that anybody who prostrates on the mandapam

has surrendered all that he possesses to the Deity. Since the ruler has already done

that, he is permitted to prostrate on this mandapam.

Among the six kallaras or chambers in the temple, Bharatakkon Kallara is

very closely associated with Sri Padmanabhahaswamy. It is not a part of the temple

Treasury. The holy Chamber houses a Srichakram, an idol of Sri Padmanabhaha and

many valuables meant to enhance the potency of the Principal Deity. It has in it the

presence of many gods and sages worshipping the Lord. Kanjirottu Yakshi also

resides in the Chamber worshipping Lord Narasimha. The enchanting and ferocious

forms of this Yakshi are painted on the south-west part of the main Sanctum.

5.2.3.2 Other Shrines

Inside the temple, there are two other important shrines, Thekkedom and

Thiruvambadi, for the Deities, Sree Yoga Narasimha and Sree Krishna swami

respectively. One of the duties assigned to Lord Narasimha is protection of

Bharatakkon Kallara. Thiruvambadi shrine enjoys an independent status and

predates the shrine of Sri Padmanabha. Thiruvambadi shrine has its own namaskara

mandapam, Bali stones and flagmast. The Lord of Thiruvambadi is Parthasarathi,

the Divine Charioteer of Arjuna. The granite idol of the Lord of Thiruvambadi was

brought from Gujarat by seventy two families of Vrishni Vamsa Kshatriyas. As

these Vrishnies belong to the lineage of Lord Krishna, they are known as Krishnan

vakakkar. The two-armed granite idol, with one hand holding the whip and the other

resting on the left thigh holding the conch close to it, is in standing posture. On

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Ekadasi days the Lord is dressed and decorated as Mohini. There are also shrines for

Sree Rama accompanied by Sita, Lakshmana and Hanuman, Vishwaksena (the

Nirmalyadhari of Vishnu and Remover of Obstacles), Vyasa, Ganapathi, Sastha and

Kshetrapala (who guards the temple). Grand idols of Garuda and Hanuman stand

with folded hands in the Valiya balikkal area.

5.2.3.3 Gopuram of Sri Padmanabhahaswamy Temple

The foundation of the present gopuram was laid in 1566. The temple has a

100-foot, seven-tier gopuram made in the Pandyan style. The temple stands by the

side of a tank, named Padma Theertham (meaning the lotus spring). The temple has

a corridor with 365 and one-quarter sculptured granite-stone pillars with elaborate

carvings which stand out to be an ultimate testimonial for the Vishwakarma

sthapathis in sculpting this architectural masterpiece. This corridor extends from the

eastern side into the sanctum sanctorum. An eighty-foot flag-staff stands in front of

the main entry from the prakaram (closed precincts of a temple). The ground floor

under the gopuram (main entrance in the eastern side) is known as the 'Nataka Sala'

where the famous temple art Kathakali was staged in the night during the ten-day

uthsavam (festival) conducted twice a year, during the Malayalam months Meenam

and Thulam.

5.2.3.4 Swamiyar, Tantri and Nambi

Temples where 'Swamiyar Pushpanjali' is conducted are claimants to extra

sanctity. Sannyasins from any one of the monasteries founded by the disciples of

Adi Sankara in Thrissur do pushpanjali (flower worship) daily to Sri

Padmanabhaha, Narasimha Moorthi and Sri Krishna Swami. Of these monasteries,

Naduvil Madhom is the most important as Vilvamangalathu Swamiyar, the founder

of this temple, belonged to this monastery.

Initially, Koopakkara Potties were the Tantries of the temple. Later, Tantram

was transferred to Tharananallur Nambuthiripads of Iranjalakkuda. The Nambies,

altogether four in number, are the Chief Priests of the temple. Two Nambies - Periya

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Nambi and Panchagavyathu Nambi - are allotted to Sri Padmanabhaha and one

Nambi each to Narasimha Moorthi and Sri Krishna Swami. The Nambies hail from

either side of the Chandragiri River. They are appointed by the Pushpanjali

Swamiyar.

5.2.3.5 Darshan, Sevas and Festivals

There are many festivals related to this temple. The major festivals are bi-

annual. Alpashy festivals which are in October/November and the Painkuni festivals

which are in March/ April last for 10 days each. On the ninth day the Maharajah of

Travancore escorts the deities to the vettakkalam for Pallivetta. Centuries back, the

Pallivetta procession was said to pass through Kaithamukku, Kuthiravattom

(Kunnumpuram), Pazhaya Sreekandeswaram temple and Putharikkandam. The

festivals culminate with the Aarat (holy bath) procession to the Shankumugham

Beach. The word Aarat refers to the purificatory immersion of the deities of the

temple in sea. This event takes place in the evening. The Maharajah of Travancore

escorts the Aarat procession on foot. The festival idols "Utsava Vigrahas" of Sri

Padmanabhahaswamy, Krishna Swami and Narasimha Moorthi are given a ritual

bath in the sea, after the prescribed Pujas. After this ceremony, the idols are taken

back to the temple in a procession that is lit by traditional torches, marking the

conclusion of the festival.

A major annual festival related to Padmanabhaha Temple is the Navaratri

festival. This festival lasts for 9 days. The famous Swathi music festival is held

every year during this festival.

The biggest festival in this temple is laksha deepam, which means hundred

thousand (or one lakh) lamps. This festival is unique and commences once in 6

years. Prior to this festival, chanting of prayers and recitation of three Vedas is done

for 56 days. On the last day, hundred thousand oil lamps are lit in and around the

temple premises. The last laksha deepam is slated on January 2014.

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5.2.3.6 Ettara Yogam

Initially, the Padmanabhahaswamy temple and its property were controlled

by Thiruvaanandapuram Sabha and later by Ettara Yogam with the assistance of

Ettuveettil Pillamar. The Pushpanjali Swamiyars of Sri Padmanabhahaswamy

temple preside over the meetings of Thiruvaanandapuram Sabha and Ettara Yogam.

In the past, the Swamiyars of Naduvil Madham were appointed as Pushpanjali

Swamiyars by the Maharajah of Travancore with the concurrence of Ettara Yogam.

Anizham Thirunal Marthanda Varma curtailed the authority of Ettara Yogam

and liquidated the powerful Ettuveetil Pillamar. Ettara Yogam became an advisory

and assenting body thereafter. Besides Naduvil Madhom, Munchira Madhom got the

right to Pushpanjali during his reign. In the recent past, Uthradom Thirunal

Marthanda Varma gave Pushpanjali rights to the Swamiyars of Thrikkaikattu

Madhom and Thekke Madhom as well. Though the Maharajah is the appointing

authority of the Pushpanjali Swamiyar, the former must do 'vechu namaskaram'

when he sees the Swamiyar.

5.2.3.7 History

Till this day there has been no clear evidence regarding the origin of the Lord

Padmanabhaha Swamy temple as to who had installed the deity and when? However

according to Late Dr. LA Ravi Varma a great scholar, historian and writer, this

temple was built upon the first day of Kaliyuga and is atleast 5000 years old.

(Moorthy)3 With respect to the origin of the temple two stories prevail. One is from

the temple records of the Grandhavali and the other from Ananthasayana

Mahathmya (the divine secret of sleeping pose).The contents from these two records

agree with each other to an extent. Taking all in to consideration it is assumed that

temple was constructed on the 950th day of Kaliyuga by Divakar Muni (a saint) who

hailed from “Tulu Desh” (Mangalore).

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5.2.3.8 Ananthasayana Mahathmya/ Story behind the Temple

Divakar muni was an ardent devotee of Lord Vishnu. When saint Divakar

was doing penance in athartha Desa, one day the saint was fully engrossed in

offering prayers to his favourite diety. Suddenly Lord MahaVishnu appeared before

him in the form of a tender and lovely child of two years without disclosing his

identity. The saint was so fascinated by the divine child and was so much

affectionate to him to such an extent that he could hardly do anything without the

lad. Finally he pleaded before the child in the most affectionate manner as to not to

leave him and go anywhere or get separated. The divine child accepted the saint’s

plea and agreed to be with him on certain conditions only. The condition was that if

by any chance there is any misconduct, anger or misbehavior from the saint’s side at

the very instant he will desert him. The saint was fully overjoyed and accepted those

conditions. The boy became more and more mischievous. But the saint was bearing

all those with affection and tolerance. One day when the Sanyasi was in full

meditation the divine child in a most mischievous manner took the shalagram

(peculiar kind of stone that can embed the divine or Celestial power) used for

worship and started biting it and played with it. The saint could not tolerate any

more. He, forgetting the conditions, lost his temper and behaved in a most rude

manner to the child. But the Lord did not forget the contract. Before leaving, the

child said “if you want to see me again you will have to come to Ananthan Kadu”.

Then only the saint realized who the divine child was. The saint tried to overcome

the grief and sorrow on the separation of the child, but in vain. Then he started in

search of the child forgetting rest, sleep and food. The divine search continued for

days and nights and finally saw the child disappearing inside a hollow portion of a

big “Elappa Tree” near the sea coast. That tree fell to the ground and it assumed the

shape of recumbent Mahavishnu. There upon the Lord Mahavishnu appeared before

him. The figure of the Lord was so huge that his head was extended upto Tiruvallam

and the legs lengthened up to Tiruppapur. Filled with immense joy and happiness

the saint pleaded before the Lord to shorten his huge form so that the whole figure

can be seen within the screen of his eyes. The generous Lord shortened his size to

such a measurement as equal to three times the length of the “Dund” or Rod of the

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saint proportionately. Then the saint happily started worshipping and performed

poojas. The Lord was very much pleased and said that in future “Tulu Brahmins

shall only perform the daily worships or pooja”. (Moorthy)4

The second story is regarding Vilvamangalathu Swamiyar who hailed from a

Namboothiri Brahmin family from Kerala. In this story the true devotion and

wonderful divine power of the Namboothiri are exhibited. One day the Lord

appeared before him in the “Ananthasayana Rupa” over the multitheaded serpent

called “Adi Sesha”. The saint became extremely overjoyed and was very anxious to

offer “Nivedya “(food for offerings) and forgot everything.

He, in a flurry due to over joy, took a few unripe mangos (known as

Kannimanga) from the nearby mango tree. Next he searched for a convenient plate

to place the mangos for offerings. A half broken coconut shell used by someone was

found nearby, he took it and used as a plate to keep the unripe mangos and offered to

Lord Sree Padmanabha. Considering this into account even today, Kanni Manga is

offered and included in the daily worshipping routine as a statutory one. The only

difference is that instead of coconut shell, a golden coconut shell is used. For the

past several centuries the morning Pushpanjali pooja is conducted by a Namboothiri

Brahmin sanyasi known as Pushpanjali Swamiyar. From the above facts it is to be

assumed that DivakaraMuni story can only be substantiated by the presence of a

large number of Tulu Brahmins in the temple. (Moorthy)5

5.2.3.9 Temple Assets

The temple and its assets belong to Lord Padmanabhahaswamy, and are

controlled by a trust run by the Royal family till this month May 2014. KP Sundara

rajan's litigations changed the way the world looked at the temple. The Kerala High

Court ordered the temple and its assets should be managed by the State on 31

January 2011. As trustees of the temple, the Travancore Royal family has challenged

the Kerala High Court's decision in the Supreme Court of India.

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In June 2011, the Supreme Court directed the authorities from the

archaeology department and fire services to open the secret chambers of the temple

for inspection of the items kept inside. The temple has 6 vaults (Kallaras), labelled

as A to F for book keeping purpose by the Court. While vaults A and B have been

unopened over the past many years, vaults C to F have been opened from time to

time. The two priests of the temple, the 'Periya Nambi' and the 'Thekkedathu

Nambi', are the custodians of the four vaults, C to F, which are opened periodically.

The Supreme Court had directed that "the existing practices, procedures and rituals"

of the temple be followed while opening vaults C to F and using the articles inside.

Vaults A and B shall be opened only for the purpose of making an inventory of the

articles and then closed.

The review of the temple's underground vaults was undertaken by a seven-

member panel appointed by the Supreme Court of India to generate an inventory,

leading to the enumeration of a vast collection of articles that are traditionally kept

under lock and key. A detailed inventory of the temple assets, consisting of gold,

jewels, and other valuables was made. Several 18th century Napoleonic era coins

were found, as well as a three-and-a-half feet tall gold idol of Mahavishnu studded

with rubies and emeralds, and ceremonial attire for adorning the deity in the form of

16-18 feet gold anki weighing almost 30 kilograms (66 lb) together with gold

coconut shells, one studded with rubies and emeralds.

This revelation has solidified the status of the Padmanabhahaswamy temple

as one of the wealthiest temples in India and with the final estimate of the wealth, it

might overtake the—Thirumala Venkadeswara Temple hitherto thought to be the

wealthiest temple—having some 32,000 crore or 320 billion (US$5.82 billion) in

gold, coins and other assets. It is estimated that the value of the monumental items is

close to 1.2 lakh crore or 1.2 trillion (US$21.84 billion), making it the richest

temple in the world. If the antique value is taken into account, these assets could be

worth ten times the current market price.

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The valuables are thought to have been in the temple for hundreds of years,

having been put there by the Maharajahs ofTravancore. While some historians have

suggested that a major chunk of the stored riches reached the kings in the form of

tax, gifts, as well as conquered wealth of states and offerings stocked in the temple

for safekeeping. But it has to be remembered that in Travancore a distinction was

always made among Government Treasury (Karuvelam), Temple Treasury

(Thiruvara Bhandaram or Sri Bhandaram) and the Royal Treasury (Chellam).

During the reign of MaharaniGowri Lakshmi Bayi, hundreds of temples that were

mismanaged were brought under the Government. The excess ornaments in these

temples were transferred to the Vaults of Sri Padmanabha Temple. Instead the funds

of Sree Padmanabha Temple were utilised for the daily upkeep of these temples.

5.2.3.10 Recorded Events in the History of Padmanabhaha Swamy Temple

a) Fifth Makaram 925 ME/ 19th or 20th January 1750 AD- Thrippadi Danam

(Maha raja Anizham Thirunal Marthanda Varma submitted to Sree

Padmanabha, his entire State of Travancore along with his total right on it by

placing the Crown, the royal umbrella, the twin white Chauries(fans), the

Manikandha- which were all symbols of royalty, along with thulasi leaves.

b) In 1758, during the reign of Sree Karthika Thirunal Rama Varma, the

fabulous Kulasekhara Mandapam/Aayirakal Mandhapam/ Sapthaswara

Mandapam was built. The pillars on the four corners can produce musical

notes when tapped.

c) In 1820 a very big mural mirroring the Ananthasayanam was drawnduring

the period of Rani Goury Parvathi Bayi.

d) In May 2014, a historic event took place, that is the management of the

temple is taken over by the committee under the leadership of District

Principal Additional sessions Judge KP Indira. (Sree Padmanabha Temple,

2014)6

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5.2.4 Attukaal Devi Temple, Thiruvananthapuram

Attukaal Devi temple, renowed as the Sabarimala of women, is the temple

which is listed in the world guiness record as a place where more ladies assemble for

putting ponkaala as part of Ponkaala Mahotsavam. The Attukal Bhagavathy Temple,

one of the ancient temples of South India, is popularly described as Sabarimala of

the Women, as women form the major portion of devotees. The Goddess in the

temple of Attukal is worshipped as the Supreme Mother, creator of all living beings

and the mighty preserver as well as destroyer of them all. The pilgrims from all over

the country, who visit Sree Padmanabhaha Swamy Temple and worship the Lord, do

not consider their visits complete without the visit to the shrine of the supreme

Mother Attukalamma. Vishnumaya took the incarnation of Bhagavathy to annihilate

the evil and protect the good in the world in the present era namely

Kaliyuga. (Attukal Temple, 2014)7

Attukaal temple Attukal ponkala

5.2.4.1 History/ Story behind the Temple

There are different legends associated with the temple. The owner of the

ancient Nair tharavadu called Mulluveettil family in Attukaal, a great Devotee of

Devi, had darshan of 12 year old Tejaswaroopini (a girl full of tejas), Kannaki,

supposed to be divinized form of Parvathi, an aspect of Goddess Bhagavathy, a

Mahadevi with the qualities. (Attukal Temple, 2014)8

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According to first legend (Attukal Temple, 2014)9on a Friday evening while

taking his evening bath in the Killiyar River to perform his usual rituals the Tarawad

Karanavar suddenly felt an unusually strong current while standing in the river

praying to Devi. He was greatly surprised at this unprecedented happening. While

standing wondering at this unusual turn of events he, to his astonishment saw an

approximately 12 year old charming charismatic girl with a divine look standing in

the banks of Killiyar. The shine and sheen of her nose ring was incomparable. For

some time the Karanavar stood gazing at the girl with wonder, devotion and bhakthi.

She softly asked him to help her cross the river. Impressed by her charismatic

behavior, the Karanavar bowed before her with awe and reverence and not only help

her cross the river but took her to his house nearby. He thought that it was not fair to

let the girl, who was wearing rich ornaments, go by her. Moreover the girl did not

answer the question as to where she wanted to go. His idea was to take her to her

parents after ascertaining the name of her house and her parents. But while he went

to fetch some food/drink to give the tired girl and the members of the household

became busy preparing for extending a warm welcome to the girl with the divine

look she disappeared from the scene. The Karanavar was very much worried.

But the elderly Karanavar, who was a Brahmachary, had a dream on the

same night in which he found the same Tejaswini Girl standing smiling before him.

She was wearing a crown of gold. He could not believe his eyes as she had the

appearance of Devi herself. Chanting mandras he bowed. She told him “I am pleased

with a devotee like you. Next morning go to the “kavu” nearby. You will find three

silver lines there. Do poojas to me there. There must be a temple and pooja there.

This country and country men will have all prosperity and fortunes” so saying she

disappeared. In the Kavu near by his house he used to light lamp on the first day of

every Malayalam month and on important days like Tuesday, Friday,

Mahasivarathri, deepavali, Navarathri, Karthika, Vishu, Thiruvonam, etc. It was this

Karanavar who was lighting the lamp and performing pooja. Kavu in the countryside

is a place in the open without any roof. In the Attukal Bhagavathikavu too there

were some upadevadas including Chamundi, Nagar, Madam Thamburan yakshi, etc.

It was on a Friday that he met this girl with divine look.

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He woke up in the morning fresh and happy. To find out the truth of the

statements he heard in the dream he went to the Bhagavathy Kavu where he used to

perform pooja. He saw to his extreme happiness the three lines drawn by the trisul of

Devi. He began to jump in ecstasy. Tears of supreme bhakthy flowed down his

cheeks.

Obeying the order of Devi he brought Devi Chaitaanyam with the help of

Mantras. (it is called ‘Avaham’ in vernacular) He lost no time in constructing

‘thekketh’ ‘temple like structure) on this consecrated spot to house the Goddess.

According to legend mythology (Attukal Temple, 2014)10Attukaal

Bhagavathy is the divinised form of Kannaki renowned for her chastity

(pathivrithyam). She is the famous heroine of ‘Chilappadikaaram’, Sangam work in

Tamil literature written by Ilamkovadikal. This book is one of the five maha

kavyams in Tamil. It is called Chilappadikaaram as it is interalia contains the

prathikaram (revenge) of chilambu worn by kannaki who was born as a beautiful

daughter of a reputed and honest merchant called Sreemaanayakan in Kaveri

town.Maa chaathuvaan was another honest reputed merchant living in kaaveri town

Because of his good qualities he also got a prince like son. His real name was

Kovalan but she was called Murukan. Kovalan aged 16 married Kannaki aged 12

and started living with her in a big seven storey bangalaow in Kaveri town at the

instance of their parents. Kovalan always used to praise her for her beauty and

compared her forehead to the moon sign on the head of Lord Siva, her eyes to the

vel of Sri Murukan., etc. But their happiness did not last long Kovalan fell in love

with a beautiful dancer called Madhavi and started staying with her. Kannaki spent

her days in grief. But Kovalan returned after wasting all his money and apologised

to Kannaki who was only happy to welcome him with both hands. She told him that

they can sell her Chilanka in Madura town and start a new business. So they set out

to that place. The scheming gold merchant who had stolen the Queen’s chilanka

deceived kovalan and branded him thief. Pandyan King believed the merchant and

accused Kovalan of having stolen the Queen’s Chilanka. The Pandyan king’s

soldiers beheaded the innocent Kovalan. This made Kannaki furious and with the

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help of the sun God who was pleased with her chastity, she burnt down all in the

Madurai city, except the saints, old and the sick, children, chaste women, Sreshta

Brahmins and temples. Pandyan king repented and wept at the sin committed by

him.

One version has it that Kannaki entered Kerala through the Sahya ranges,

reached ‘Thiruchenkunnu’ (Attukal Temple, 2014)11. After 14 days Kovalan

appeared before her and the duo entered heaven. According to Chilappadikaram

Chenkutta Raja constructed the temple at Thirichenkunnil (Kodungalloor) to

worship Kannaki, the goddess of chastity.

After the destruction of the ancient city of Madurai, Kannaki reached Kerala

via Kanyakumari and on her way to Kodungalloor took a sojourn at Attukal to give

darsan to the Karanavar who was a great devotee of Devi. The hymns of

thottappattu, sung during the annual temple festival are based on the story of

Kannaki. Architectural depictions of Goddess Kannaki are in support of this

mythology. There are so many stories to prove the greatness of the Goddess.

The Second legend (Attukal Temple, 2014)12regarding the advent of

Mahadevi makes clear the origin of the name of the locality called Attukaal. Many

lower caste humble women working in the fields in the neighborhood of Killi River

(Killiyar) found a charmingly beautiful but exhausted lady sitting on the river bank

with her legs dipped in the water. As the women stood watching at the stranger in

wonder and awe with out knowing what to do, she beckoned them to her side and

asked for something to eat as she was very hungry. They made fire immediately on

the open ground, placed their mud pot on the makeshift brick oven and cooked some

rice, jaggery and whatever they had with them and offered the same to her. The lady

graciously accepted it and took it with relish and vanished. This gracious looking

lady was Kannaki. The food thus offered marked the beginning of the famous

Ponkala festival owing to which, of late, the temple became internationally famous.

The place where this lady sat cooling her legs (Kaal Attiya Sthalam) came to

be known as Attukaal. ( it can also be interpreted as the Kaal (leg) swinging place-

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the place where the lady sat swinging her legs to and fro in the water to cool her

legs). After performing the Divine event of putting up a temple he became a Sanyasi

and dedicated the rest of his life for the service of Devi. It is also stated that Attukaal

Pongala Mahotsav is supposed to be meant for bringing Devi from Kodungalloor.

5.2.4.2 Pongala Mahotsavam

The Pongala Mahotsavam is the most important festival of Attukal

Bhagavathy Temple. The offering of Pongala is a special temple practice prevalent

in the southern part of Kerala and some parts of Tamilnadu. It is a ten-day

programme commencing on the Karthika star of the Malayalam month of Makaram-

Kumbham (February-March) and closing with the sacrificial offering known as

Kuruthitharpanam at night. On the ninth day of the festival the world famous

Attukal Pongala Mahotsavam takes place. The entire area of about 5 kilometre

radius around temple with premises of houses of people of all caste, creed and

religion, open fields, roads, commercial institutions, premises of Government offices

etc. emerges as a consecrated ground for observing Pongala rituals for lakhs of

women devotees assembling from different parts of Kerala and outside. The

ceremony is exclusively confined to women folk and the enormous crowd, which

gathers in Thiruvananthapuram on this auspicious day, is similar to the Kumbhamela

Festival of North India.

A scrutiny in to the functioning of three temples in Sothern region reveals`

certain unique features in its functioning and these are given in Table 5.1.

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Table 5.1 Specialities of Sabarimala, Padmanabha and Attukal Temples

Sl No Specialities Sabarimala Padmanabha Attukaal

1 Main deity/ Shrine Ayyappan Ananthapadmanabha

n (Vishnu) Devi - Kannaki

2 Main offering Padipooja itself Poothattu –

consisting of Kanni Mango (unripened)

Muzhkkappu RS 200/

3 Special

vazhipaadu- costly one

Padipooja (Rs 40,000)

Udayasthamasthamana pooja/ one day full

pooja(Rs 17,000) Laksharchana - 9500/

4

Number of vazhipadu

(Main shrine/ Deva)

52 66 102

5 Festival- more

pilgrims assembling

Makaravilakku Alppasi, Painkuni Ponkaala

mahotsavam 10 days – Feb- March

6 Areas of functioning

Accommodation and guests house facility.

Nothing special except

Pamanabhapuram Kottaram.

Hospital, Auditorium, Accommodation (Dormetaries and

rooms), Educational aids, Hospital aids, industrial training

centre, Free Ambulance service,

Samooha Vivaham to BPL, Tourist bus, etc

7 Awards of the Temple/ Trust

Not Known

Not Known Attukaal Amba Puraskaram-

8 Website Yes

sabarimala.kerala.gov.in

Yes www.sreepadmanabhaswamytemple.or

g/

Yes www.attukal.org

9 Online

Vazhipaadu booking

Yes Yes Yes

10 Annadanam Yes (Mandala season) Yes (All days)

Yes ( All Sundays and every first day

of Malayalam month)

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Sl No Specialities Sabarimala Padmanabha Attukaal

11 Vazhipaadu Counters

32counters for Appam, Aravana,

etc.

4 counters- one at each Nada

12- Two sides each in the front - six

each side.

12 Annadanam facilities Open ways Separate hall in the

open space Good facility with table and chairs.

13 Toilet facility Available No such facility to pilgrims

Good facility some what distant from the temple gate.

14

Maintenance of facilities –

basically clock room

Good according to pilgrims. No need

for clock room.

Good at four nada -but very high

charges – 20 Rs. for mobile, etc, but

reduced recently by interference of supreme court.

Very good- with reasonable charges.

15 Approaches

of hosts to the pilgrims

Thinks well by enquiring to the

pilgrims and other staff. But some police personnel

and staffs misbehaving to outside pilgrims especially those

from Thamilnadu and Andhra.

Counter staff and priests good. But cloak room staff

and staff in between the shrine and gate

– exploiting pilgrims by

compelling them to take tickets. Those who take tickets

can directly see the shrine through the first way and those do not have tickets

on the second.

Everybody good

16 Entry restriction

Pilgrim with erumudi can climb

through the pathinettan padi to

see the golden shrine of Ayyappa. There is restriction to Ladies and girls (age above 10and

below 50)

Those who profess Hindu faith with

dress code. No such restriction.

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Sl No Specialities Sabarimala Padmanabha Attukaal

17 Drinking water facility

Now freely providing DB

during seasons. But not sufficient.

Ok in the annadanam centre. No other facility.

Ok Annadanam centre. No other

18 Cleanliness in

and around the temple

Some what good. Somany social

workers clean the way and the areas during the opening of mandala season

and by the government level.

Ok. But no regular or seasonal

cleaning and maintenance to

different structures and paths.

Good. But toilets and waste disposing

areas are not properly

maintained. Somany toilets and

bath rooms are freely available to

pilgrims but cleanliness and lack

of even buckets or/and taps is a

problem.

19 Queue facility

Online registeration is available to

pilgrims. But no proper guidance and regulation of the queues both online and other.

Good. But in front of Shrine there are two basic queues. One for those who have tickets- first can only directly see Bagavan or

Anandasayanam.

Good. But during the ponkaala – there

should be more scientific queues. Temporary queue arrangement with iron metal items

projecting ouside is a problem. Some of

the pilgrims have injuries because of

that.

20

Prasadam preparation

and distribution

On contract by some outsiders. But

now the matter is going to be done by DB. Still temporary staff are appointed for the preparation

On contract by outsiders in

preparing even outside and

distributing inside the prasadam

especially appam and aravana.

By temple authorities itself. But not properly

managed.

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Sl No Specialities Sabarimala Padmanabha Attukaal

21

Quality control

system and inspection

Now DB and other interference are

there. But the olden purity as quality lost especially to

Aravana.

No such interference exists. But we can expect it very soon as new

committee undertake the

management as per Supreme court

order.

Some what exists. But some more

improved at temple level itself.

22

Main priests- basically

hereditary in nature.

Thandries- two in number – of Thazhaaman

Family of Chengannur-Bhrahmasree

Kandararu Maheswarararu and

Kandararu Rajeevaru.

The Tarananalloor Namboodiripads of Irinjalakuda acts as

Thandries.

Bhrahmasree Chennas Dinesan

Namboodhirippadu is the Thandri.

Source: Direct observation and enquiry and survey.

5.2.5 Chottanikkara Bhagavathy Temple, Ernakulam

The Temple is one of the most popular shrines under the Cochin Devaswom

Board. The main deity is the divine mother – known as Rajarajeswary. The idol is

the laterate swayamboo having four arms and is covered with a gold covering

ornament.

Worship of God or Goddess like Devi should be with bhakthi, Bhakthi is a

unidirectional, unadulterated uninterrupted flow of love for Devi. In return, we

would very much like to have the Vatsalyam of the mother- the love of the supreme

mother Goddess with the characteristic concern and affection for her child or

devotee. And we are all children of such an all caring and all powerful mother like

Chottanikkara Devi whose name itself is a synonym for simplicity “lalithambika”.

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Chottanikkara temple gate Chottanikkara Shrines

We have 108 Durga temples in Kerala, known as Gods’ own country. And

Chottanikkara Temple is one of the most important Durga Temples where

Parasakthi, in the company of Vishnu, Maheswara, Gananapathy Subrahmanya and

Saraswathy assisted by another Devi- a powerful aspect of Parasakthi only- and

Dharma Saastha as her chief security officer presides, in her various aspects like

Saraswathy, Mahalakshmy (Lakshmi Narayana Moorthy) and Durga (VanaDurga)

with Lakshmi Narayana Moorthy dominating.

As such, this is a temple where the atmosphere gets charged with Bakthi with

the chanting of mantra of “Amme Narayana, Devi Narayana, Lakshmi Narayana and

Bhadre Narayana”that can create a good quantity of neuro- linguistic energy.

5.2.5.1 History of Chottanikkara Temple

The temple of Chottanikkara is a living legend shrowned in magnificent

mythology and awe-inspiring truth. Its historical appeal and traditional influence on

generations of people is tremendous. Legends say that the presence of Divinity here

was worshipped by Bhogacharya. The deity which is swayambhoo in latrite called

Rudraksha Sila was worshipped by divine souls like Adisankaracharya,

Vilwamangalam Swamiyar, Kakkasseri Bhattathiri and Chemmangattu Bhattathiri.

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It is the cynosure of thousands of devotees swarming from all over the world on all

auspicious and festive occasions. (Chottanikkara Temple, 2014)13

It is a picturesque image bewitching everybody and embodiment of peace

dispelling fears from devotees who worship her. The temple is situated in hilly

region surrounded on all sides by undulating beauty, rich with its green turf, golden

farms and provides deep spritiual solace to the entire devotees.

This is one of the most celebrated Hindu shrines of Kerala. Thousands of

pilgrims and devotees of the Goddess visit here and make their reverential offerings

to redeem them of their afflictions. A visit to the temple brings relief to them from

the overburdening anguish and agonies of material life.

The sacred doors of the sanctum sanctorum will open in the wee hours of the

day, at 4.00 a.m. The blowing of the conch and playing of the temple musical

instruments lend an enchanting ritualistic rhythm and peace to those who seek a sure

answer to the patient prayers. Sree Mookambika Saraswathy is also believed as

present in the temple in the morning.

That is why Mookambika Temple at kollur opens only after the Goddess

Saraswathy returns to there late in the morning. (Chottanikkara Temple, 2014)14

5.2.5.2 Kizhukkavu Temple

On the eastern side of the temple pond stands the Kizhukkavu temple. The

idol facing westward is believed to be installed by Villwamangalam Swamiyaar.

After the Athazha pooja (main pooja in the evening), the chief priest of the

principal deity comes to Kizhukkavu to perform the famous and great pooja "Valiya

Guruthy" (great Sacrifice). The Guruthy is prepared in 12 cauldrons (huge vessel)

and is performed at about 8.45 p.m every night. Those who witness the guruthy

performance, which itself is an awe inspiring and prolonged ceremony, finds it an

experience which is indescribable. Being present here during Valiya guruthy on

Fridays permanently cures women suffering from mental abnormalities like

schizophrenia. An ancient 'Pala' tree standing on the northeastern side of the

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sanctum sanctorum is covered with long iron nails hammered on by haunted victims

with their foreheads

5.2.6 Sree Kurumba Devi Temple Kodungalloor, Thrissur

Sree Kurumba Devi Temple Kodungalloor is the most important and ancient

temple among the Devi temples in Kerala. As per legends Parsurama installed 192

idols in different part of Kerala. Among this 64 are Siva Temples, 64 are Vishnu

temples and the balance 64 are Devi Temples. Four Devi Temples are located in four

different parts / areas. Balambika in Kanyakumari, that is in South, in the west,

Lokambika ie in Kodungalloor, in the North, ie in Kolloor Mookambika and

Hemambika in the east Karimala.

Kodungalloor temple Kodungalloor Bharani

Kodungalloor is a municipality in the Thrissur District of Kerala, India.

Kodungalloor is 29 km northwest of Kochi and 38 km southwest of Thrissur, by

National Highwat 66. Until recently the location of one of the greatest seaports of

ancient eastern world, Muziris (ca. 100 BCE – 1341 CE), was usually identified in

Kodungalloor. However, some recent archaeological studies and evidences from

excavations suggest that the location of the disappeared port could have been at

Pattanam, a small town 9 km south of Kodungalloor. Kodungalloor was an integral

part of Mahodayapouram, the capital city of the kingdom of Second Cheras. In the

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post-Chera period, the area was a feudal principality ruled by a royal family,

Kodungalloor Kovilakam, subordinated at early stages to the kingdom of Zamorin,

and on later stages to the Kingdom of Kochi, till the independence of India.

It is postulated that the city was devastated by natural calamities—a flood or

an earth quake—in 1341, and consequently lost its commercial importance

thereafter. Further, it came under military attacks on various occasions: in 1504 by

the Portuguese-Kochi allied forces during their movement against Zamorin, in 1524

by the Mappilas during their attack against the Portuguese, and in 1565 again by the

Portuguese.

5.2.6.1 Etymology

The name Kodungalloor is derived from Kodi-linga-puram ("the land of 10

million Siva Linkas") according to common belief. Kodungalloor was perhaps the

revenue collection center of Kuda-kons (the Chera rulers) for the goods coming to

the nearby port, hence the name Kudakonallur, which later shortened to

Kodungalloor. (Kodungallur Bagavathy temple, 2014)15

Historically, Kodungalloor has been identified as Jangli, Gingaleh,

Cyngilin, Shinkali, Chinkli, Jinkali, Shenkala and Cynkali, which are all derived

from the name of the River Changala (or the Chain river, i.e., Shringala in Sankrit),

a tributary of Periyar. Columguria, Kotilingapuram, Kudalingapuram,

Kodunkaliyur, Thiruvallur, Ravivisvapuram and Balakreetapuram are a few other

names, identified as Kodungalloor in various related records or literary works.

(Kodungallur Bagavathy Temple, 2014)16

Kodungalloor Bhagavathy temple is believed to have been constructed

during the reign of Chera King, Cheran Senkuttuvan. It is famous for its Bharani and

Thalappoli festival. The temple requires the pilgrim to carry pepper and turmeric

powder as one of the offerings to the deity. The Bharani festival at the Kodungalloor

Bhagawati temple is a month of festivities of the Bharani asterism in the month of

Aquarius to seven days after the Bharani asterism in the month of Pisces.

Traditionally, the temple (especially during the Bharani festival) has been associated

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with animal sacrifices. The blood of the sacrificed used to be spilled over two stones

in the prakaram (closed precincts of a temple), but these customs have been

abolished in the 20th century. William Logan, a social historian of Kerala, noted in

1887 that Kodungalloorlur Bharani could have been the most important celebration

in Kerala if Onam, the national festival of Kerala, was excused.

Kannaki story explained in Attukaal is really realated to this Kodungalloor

temple.

5.2.7. Vadakkunnatha Shiva Temple, Thrissur

The town, Thrissur, of Kerala, is blessed with the presence of a very famous

and ancient temple called the Vadakkunnathanatha temple. It is a Siva temple

situated in the very centre of the town on an eminence, commanding a view of the

neighbouring areas all round. No historians or scholar has been able to ascertain the

time when this temple came in to existence. Our knowledge of the temple comes

from legends. According to legends the temple was setup by Lord Parasurama and if

so, it must be more than four thousand years old. Again, if the legends is true, this

must be the oldest, and so the first, temple of Kerala. (Vadakkunnatha Temple,

2014)17

Vadakkunnatha temple also known as Tenkailasam and Vrshabhacalam is an

ancient Hindu temple dedicated to Shiva in the City of Thrissur, Kerala state in

India. This temple is a classic example of the architectural style of Kerala and has

monumental towers on all four sides and also a Koothambalam. Mural paintings

depicting various episodes from Mahabaradha can be seen inside the temple. The

shrines and the koothambalam display vignettes carved in wood. The temple, along

with the mural paintings, has been declared as a National Monument by India under

Ancient Monuments and Archaeological Sites and Remains Act. According to

popular local lore, this is the first temple built by Parasurama, the sixth incarnation

of Vishnu. Thekkinkadu ground, encircling the Vadakkunnathanathan temple, is the

main venue of Trichur town. Non-Hindus are not allowed to enter into the temple.

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In the year 2012, Archeological Survey of India (ASI) has recommended 14

sites, including Vadakkumnathan temple and palaces, from Kerala to include in the

list of UNESCO World Heritage Sites. (Vadakkunnathan temple, 2013)17

Vadakkunnatha Temple win UNESCO award ‘Award of Excellence’ 2015

for the remarkableconservation efforts of the majestic Sree Vadakkunnatha temple,

Kerala. (Vadakkunnatha Temple win UNESCO Award, 2015)18.

Vadakkunnathan Shiva Temple in Thrissur, a classic example of the Kerala

style of architecture, is surrounded by an enormous stone wall enclosing an area of

about 9 acres. There are four gopurams inside this fortification, each facing north,

south, east and west directions. There is a multi-shrine complex called as

Nalambalam or Chuttamabalam in the centre, with three main shrines dedicated to

Lord Shiva as Vadakkunnathanathan, Shankaranarayana or Hari-Hara (a combined

form of Shiva and Vishu) and Lord Rama.

On the northern side of Vadakkunnathanathan Temple is a circular structure

with the deity facing west. The idol of Goddess Parvati faces east and is behind Lord

Shiva in the same shrine. The shrine of Lord Rama is a two-storey rectangular

structure, facing west and is located in the south. The circular and double-storey

shrine, which is dedicated to Sankaranarayana, faces west and it lies between these

two srikovils. In front of all the three central shrines are the mukhamandapams. The

outer walls of the shrines have beautiful mural paintings. Scenes from the

Mahabharata epic and the Tandava poses of Shiva, depicted in typical Kathakali

style, are worth seeing.

5.2.7.1 The Origin of the Temple

The story of the origin of the Vadakkunnatha temple is briefly narrated in

Brahmanda Purana and there are references to it in some other ancient works also.

Though there are small differences between these accounts as regards details, all

agree on the central fact, namely, that the temple was founded by Lord Parasurama.

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Parsurama exterminated the Kshatriya race twenty one times. In order to

expiate that sin he performed a yaga at the end of which he gave away all land to

Brahmins as dakshina. He wanted to retire to some new land to do tapas and so he

requested Lord Varuna to throw up a new piece of land from the sea. According to

another version, some sages approached him at the end of the yaga and requested

him to give them some secluded land. (Vadakkunnathan temple, 2013) 19Parsurama

then made the request to Varuna for their sake. Varuna gave Parasurama a winnow

(surpa) and asked him to hurl it in to the sea. Parasurama hurled the winnow in to

the sea. A large territory of land was once thrown upby the sea; this territory that

rose out of the sea was Kerala. It was then known by the name, Surparaka, from the

word “Surpa” meaning winnow. According to some other accounts Varuna asked

Parasurama to hurl his axe in to the sea. So what he hurled was an exe and not a

winnow. This is puranic story of the birth of Kerala.

Parasurama now wanted to consecrate this new land. So he went to Kailasa

to his Guru Lord Parameswara and requested him to take abode in Kerala and there

by bless that land. Siva wanted to satisfy that desire of his beloved disciple. So he

came to Kerala with Parvathi, Ganapathi, Subrahmania parashadas and Parasurama

accompanied them. Siva chose the spot which is now Trichur for his seat. Siva

stopped at that spot. When he and his party disappeared Parasurama saw bright and

radiant Siva Linga at the foot of a huge banian tree. This place where Siva first

manifested his presence through the linga idol came to be called the Sri-mula sthana.

Even today that spot is called the Srimulastana.

Vadakkunnatha temple Thrissur Pooram Inner temple Festival view

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5.2.7.2 Thrissur Pooram

Thrissur Pooram is called 'the pooram of all poorams' (festival). UNESCO

adjudged Thrissur Pooram as “the most spectacular festival event on the planet”. It

is one of the biggest of all the festivals held in Kerala state. Thrissur Pooram, is

celebrated every year in the month of Medam (mid-April to mid-May) as per the

Malayalam Calender. Thrissur Pooram is hosted by the Thrissur Vadakkunnatha

Temple at the Thekkinkkadu maidan, the hillock in which the temple is situated. The

festival is held for 36 hours from the morning of the starting day. It starts as an

ensemble of cheru poorams (meaning little poorams) conducted by 8 other temples

in the vicinity. The major celebrations of the Pooram is not conducted by the

Vadakkunnatha temple, but by Paramekkavu Bhagavathy and Thiruvambadi

Bhagavathy, the deities who are supposed to be the representations of the Hindu

goddess Parvathi, thus the wives of Lord Shiva, the Vadakkunnathan. These two

local temples conduct the festivals in a very competitive matter. The main events of

the Pooram are Madhathil Varavu (by Thiruvambady Temple), Ilanjithara melam

(by Paramekkavu Temple), Kudamattam (by both) and Vedikkettu, which is the

local word for firworks (by both). We can see many festivals in kerala celebrating in

the same way thrissur Pooram is celebrated. Nenmara Vallanghy Vela, Arattupuzha

Pooram, Manapullikavu vela, Chinakkathur Pooram are some of the examples for

the festivals like this. Nenmara Vallanghy vela is famous for the vedikettu held over

there, Arattupuzha Pooram is famous for the Devasangamam.

Thrissur Pooram was orchestrated by the ruler of Cochin, Sakthan

Thamburan or Raja Rama Varma, in 1798. Sakthan Thampuran, so known for his

firm and decisive administration, decided to break tradition and create a venue for

the temples belonging to his region to celebrate their Pooram festival. Before the

advent of Thrissur Pooram, the largest temple festival during summer in Thrissur

thaluk was the one-day festival held at Arattupuzha, 12 km south of the city.

Temples in and around Thrissur were regular participants of this religious exercise

until they were denied entry by the chief of Peruvanam Gramam. The delay caused

by the temples from Thrissur and Kuttanellur, was one of the reasons for denial.

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This caused the Thrissur Naduvazhi, the chief poojari of Vadakkunnathanathan,

known as Yogadiripad and the Kuttanellur Naduvazhi to started the Pooram in

Thrissur. This Pooram started as an act of reprisal quickly lost its charm, after

infighting between the two main Naduvazhis. It required the intervention of the ruler

to get this right.

Sakthan Thampuran unified the 10 temples situated around Vadakkunnatha

temple and organized the celebration of Thrissur Pooram as a mass festival. Sakthan

Thampuran ordained these temples into two groups, Western group and Eastern

group. The Western group as Thiruvambady- consisting of Kanimangalam, Laloor,

Ayyanthole, Neithilakkavu and the Thiruvambady temple as the main one. The

Eastern group is called Paramekkavu, consisting, in addition to Paramekkavu

temple, Karamukku, Chembukavu, Choorakottukavu and Panamukkamppilly. The

Pooram was to be centered on the Vadakkunnatha temple, with all these temples

sending their poorams (the whole procession), to pay obeisance to Lord Shiva, the

presiding deity. The Thampuran is believed to have organised the program and the

main events of the Thrissur Pooram festival.

A scrutiny in to the functioning of three temples in Central region reveals`

certain unique features in its functioning and these are given in Table 5.2.

Table 5.2 Specialities of Chottanikkara, Kodungalloor and Vadakkunnatha Temples

Sl. No. Specialities Chottanikkara Kodungalloor Vadakkunnatha

1 Main diety Devi Bhadrakaali Sivan

2 Grade/ Class Grade A Grade A Grade A

3 Administration/ Management CDB CDB CDB

4 Main offering Valiya Guruthi(18,000)

Guruthi D(15,000)

UdayaStamana pooja(55,000)

5 Special

vazhipaadu- costly one

Valiya Guruthi(18,000)

Guruthi D(15,000)

UdayaStamana pooja(55,000)

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Sl. No. Specialities Chottanikkara Kodungalloor Vadakkunnatha

6 Number of

vazhipadu (Main shrine/ Deva)

106 44 51

7 Festival- more

pilgrims assembling

Makam Thozhal Kodungalloor Bharani

Siva rathri and Trichur pooram

8 Areas of functioning

Accommodation and guests house facility

Accommodation and guests house facility

Nothing special

9 Website Yes.

www.chottanikkarabhagavathy.org

No No

10 Online Vazhipaadu booking Yes No No

11 Annadanam Yes Yes

Yes ( All Sundays and

every first day of Malayalam

month)

12 Vazhipaadu Counters

2 – one eah keezhkavu and mele. 1 counter only One only

13 Annadanam facilities

Good facility with table and chairs.

Good facility with table and

chairs.

Good facility with table and

chairs.

14 Toliet facility Good facility some

what distant from the temple gate.

Good facility some what

distant from the temple

gate.

Good facility some what

distant from the temple gate.

15 Maintenance of

facilities – basically clock room

Good

Good Good

16 Approaches of

hosts to the pilgrims

Good. But in Stharm there should be two or three people in

charge so that there will always have

atleast one.

Good. But in Stharm there should be two or three people

in charge so that there will always have atleast one.

Everybody is good

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Sl. No. Specialities Chottanikkara Kodungalloor Vadakkunnatha

17 Entry restriction No such restriction No such restriction

No such restriction.

18 Drinking water facility

Ok in the annadanam centre. No other

facility.

Ok in the annadanam centre. No

other facility.

Ok Annadanam centre. No other

19 Cleanliness in and around the temple

Some what good. But in front gate there is a tap and no waste bin. There is a bundle

of waste and many pilgrims

unnecessarily wasting water and putting waste near tha tap after eating food items in the open

entrance.

Ok. Good. But the food wastes

are not properly

disposing.

Good. But toilets and waste disposing areas are not properly

maintained.

20 Queue facility Good system exists

No separate facility. But the system adopted

is verygood.

No separate facility.But the system is good.

21 Prasadam

preparation and distribution

By temple authorities itself. But not

properly managed.

By temple authorities

itself. But not properly

managed.

By temple authorities

itself. But not properly

managed.

22 Quality control

system and inspection

Some what exists. But some more

improved at temple level itself.

Some what exists. But some more improved at temple level

itself.

Some what exists. But some more improved at temple level

itself.

23 Main priests-

basically hereditary in nature.

Thandries- Two mana – Trippunithura

Puliyannur mana and Thrissure edavally Puliyannur mana –

people have the right.

Thandries- Rests with

Thamarasseri Meykattumana.

Thandries-

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5.2.8 Guruvayur Sree Krishna Temple

Guruvayur is a pilgrim centre having its own glory and greatness, mainly

because of the divinity enshrined in the Sanctum- Sanctum of the Temple and the

legendary charm of the idol installed in it. Guruvayur became divine on account of

the “Tapas” performed by Lord Shiva and the Prachetas in the Rudratheertha (sacred

pond of the Temple) where Lord Guruvayurappan has his annual Aarattu (holy

bath). Under the waters of the Rudratheertham Siva worshipped Mahavishnu. To

this place came Prechetas, sons of King Pracheenabarhis, to do tapas for the darsan

of Maha Vishnu.

Ekadasi Festival- Guruvayur Vennakkannan

5.2.8.1 The Sacred Idol

The Idol of Guruvayur Temple is unique, because it is carved out of

“Pathalaanjana Sila”, and is therefore considered extremely sacred. As per legends

this idol was once worshipped by Maha Vishnu in Vaikunttha. Vishnu handed it

over to Brahma and the idol, after passing through the sacred hands of Brahma,

Sutapas, Kasyapa, and Vasudeva finally reached Sreekrishna. Lord Krishna installed

it in an appropriate place where people could worship it. At the time of his ascension

to heaven, Sreekrishna instructed to Uthava to entrust Brihaspathi, the Guru of the

Devas, with the task of taking the idol to earth and installing it in an appropriate

place where people could worship it, so as to get salvation in Kaliyuga.This idol was

installed at Sree Guruvayur. (Guruvayur Devaswom Board, 2014)20

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5.2.8.2 Sanctity of Installation

Brihaspathi (Guru), and Vayu (the God of air) went around the world in

search of an ideal place for the installation of the idol and came across the

Rudhratheerthham. Lord Siva convinced them that this place, where he had been

doing penance for ages, was the ideal place for its installation. He was quite content

to shift himself to the nearby Mammiyur with his consort Parvathy; Guru and Vayu

performed the installation there and the place came to be known by a combination of

their names, Guruvayur. Mahamuni Parasurama was present during the installation

ceremony. As the idol was once worshiped by Mahavishnu in Vaikunttha,

Guruvayur is considered to be ‘Booloka Vaikkunttha, the Heaven on Earth.

Guruvayur is the first after Thiruppathi, considering the number of pilgrims

visiting the temple. It is the maha kshethra which is known as “Dwaraka of South

India”. Kuruvayurvattam is the oldest name of Guruvayurr. In the 14th sloka of

‘Koka santhessa’ (14th century sahithya krithi), the name ‘Kuruvayur’ is seen to be

mentioned as “Munbil kanam Kuruvayurennu peram pradessam”. “Kuru” means “

kunnu” or “ hill” , “vay” means “vakku” or “arikku” or “near” and “ooru” means

“sthalam” or “place”= a place near hill.ie Kuruvayur. By translating “Kuruvayur” in

to Sanskrit during the lifetime of Melpathoor, Kuruvayur has become “Guruvayur”

or “Gurupavanapuram”. (Guruvayur Devaswom Board, 2014)21

5.2.8.3 Chronicle of Events

The idol installed at Guruvayur temple is supposed to be 5000 years old and

a lot of legends are associated with it:

Table 5.3 Chronicle of Events at Guruvayur Temple

Sl No Year Event

1 1030 Sreekovil and Mandapam renovated

2 1058 Koothambalam and Nalambalam reconstructed

3 12th century Western Gopuram constructed

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Sl No Year Event

4 14th century Tandra Samuchaya written by Chennas Narayanan Namboodiri

5 14th century Mention of Kuruvayur in Tamil Literature and Kokasandesam

6 1587 Narayaneeyam composed

7 1637 Temple records available in Kolezhuthu script

8 1638 The central shrine rebuilt

9 1716 Dutch raided Guruvayurr and set fire to the western Gopuram

10 1747 Western Gopuram rebuilt by Panikkaveettil ittirayicha Menon, karyasthan

11 1756 Dutch attacked and desecrated Trikkunavay (Trikkanna mathilakam) to which Guruvayurr was a keezhedam (subordinate temple)

12 1757 Dutch again attacked Trikkunavay temple and devaswom dissolved

13 1757 Zamorin became supervising trustee with Mallisseri as the co- trustee of Guruvayur.

14 1766 Hyder Ali attacked Guruvayur

15 1780 “Devadaya” from Hyder Ali through Madras Governor Shri Srinivasa Rao

16 1789 Tippu Sulthan attacked Guruvayurr- Utsava vigraha shifted to Ambalappuzha and moolavigraha to the safe underground place

17 1792 Sept 17 Reinstallationof moolavigraha after the victory of Zamorins over Tippu with the help of British.

18 1825-1892 Temple under supervision of the court

19 1836 Installation of Deepasthambam in front of the gateway.

20 1841 Govt of Madras restored devadaya appropriated by Tippu Sulthan

21 1842 The eastern gopuram rebuilt

22 1859 Central shrine and Mandapam covered with copper sheeting. A permanent flag staff with bell metal covering setup

23 1889 Dispute started between trustees even temple closed for

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Sl No Year Event

over a week

24 1892 Chuttambala, vilakkumatam, koothambalam and Sastha shrine were renovated and roofed with copper sheets

25 1893 Compromise was arrived between trustees

26 1900 Big bell was set up and reconstructed the pathayapura(granary)

27 1910 Deepasthambam at eastern Gopuram installed by Shri Chettur Sankarannair

28 1915 A court of wards assumed the management of Zamorin’s estate including Guruvayurr temple

29 1922 January 4th Nadayiruthal of elephant “Kesavan”

30 1927 Zamorins got back the administrative powers from the court of wards.

31 1930 A clear administrative scheme was framed by the High Court of Madras with the Zamorin once again on the head

32 1931 Guruvayurr Sathyagraham started

33 1932 Temple remained closed for 12 days without pooja , because of Guruvayurr sthyagraham

34 1946 Temple entry for all Hindus

35 1952 January 30th Flagstaff completely enclosed with gold.

36 1964 Sree Krishna college started

37 1970 Novenber 30th huge fire devastated the temple

38 1971 March 9 Guruvayur devaswom Act replaced the 1930 scheme enacted by Honorouble High Court of Madras. The Kerala Govt.take charge of the temple administration.

39 1973 The honour “Gajarajan” awarded to Kesavan on this shasthiabda poorthi (6oth birthday)

40 1974 October 31 The Temple renovation after the destruction by fire completed

41 1978 March 2 – A Rular bill passed in the Kerala assembly with some modification to the existing Guruvayurr Devswom Act 1971.

Source: (Guruvayur Devaswom Board, 2013)22

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5.2.8.4 Krishnanaattam Stories and Bhalasruthi

In 1654 AD, Manaveda Raja, a Samoothiri of Kozhikode, a great devotee of

Sree Guruvayurrappan, experiencing his abounding grace, composed the

“Krishnageethi” drawing inspiration from a Darsan of the Lord with the help of

Vilwamangalam Swamiyar. This is thae poetic text of the dance drama. (Guruvayurr

Dewaswom, 2013) 23

The enchanting cosmic play of Lord Krishna is depicted through enactment

of the several episodes in the life of the Lord, presented in eight consecutive nights,

in eight acts.

The Krishnanaattam is considered very pleasing to the Lord and many

devotees make an offering to this dance drama for the fulfillment of their cherished

wishes, or as a gratitude to the divine grace received. The episodes of

krishnanaattam enacted for obtaining some particular benefit through divine grace

are given in the table below:-

Table 5.4 Krishnanaattam Acts of Presentation

Day/acts Acts name Nature Nature of benefit

First day Avathaaram Incarnation of Lord Krishna For the birth of a child

Second day Kaaliyamardanam Subduing Serpent

Kaliya To offset the effect of poison

Third day Raasakreeda The leelas of Lord with Gopis of Vrindavan

For wedlock of unmarried girls and for matrimonial happiness

Fourth day Kamsavadham Killing of Kamsa To overcome enemies

Fifth day Swayamvaram Wedding of lord Krishna To expediate matrimony

Sixth day Baanayuddham Fighting with Baanasura

Auspicious of birthdays to accomplish cherished wishes

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Day/acts Acts name Nature Nature of benefit

Seventh day Vividavadham Killing of Vivida To eliminate poverty and

increase yield from farms.

Eighth day Swargarohanam Ascend of Krishna

to heavenly abode

For peace of departed soul, to have a peaceful death, to attain salvation.

Source: (Guruvayur Devaswom Board, 2013)24

All the episodes in a series or individually can be offered depending on the

wish of devotee. The last day’s performance must be followed by the performance

of Avatharam on the next day as a matter of tradition.

5.2.9 Parassinikkadavu Temple, Kannur

Sree Muthappan is the ‘Hunter God of Kerala, the benevolent protector who

speaks to the devotees through a human medium like the oracle of Bhagavati- a local

version of Mother Goddess Durga. His name literally means father’s elder brother

and this presiding deity of Parassinikadavukkadavu is the God of the common man

of North Kerala. The temple dedicated to this God rests on an idealistic spot on the

Bank of Valappattnam River, flanked on two sides by undulating hills and tropical

vegetation. The river bank fringed with thickets of swaying coconut palms lends a

graceful charm to the landscape.

Parassinikkadavu is in Kannur District of Kerala, about 20 Kilometers away

from Kannur Town. There is regular bus service to this place from Kannur and other

towns of Malabar (North Kerala). In olden days when there was no road

transportation, the river facilitated the flow of endless pilgrim traffic to and from the

Madappura. They came by country boats and canoes propelled by paddles. But now

Pilgrims from many parts of India and even from abroad come to kannur by train or

bus and from there by bus to Parrassinikkadavu. The place is small town and not so

crowded and noisy like other temple towns. There is peace and serenity everywhere.

The way from Dharmasala, where the deviation from Kannur- Kasaragod main road

begins, is also full of beautiful sights. There are steps to go to the temple from the

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hillock where the bus station stands. The hillock, the river and the valley still keep

their natural beauty.

The Temple provides free meals and free accommodation to everyone who

comes there. Devotees who remain for a very short time are given prasadam- tea,

boiled beans and a piece of coconut kernel. The Madappura family on whose

premises the temple stands regards every pilgrim as its guest. Now the number of

devotees goes up to twenty thousand and thirty thousand on certain days. About

three thousand to five thousand persons take daily meals. On festival days the

number of visitors may go up.Yet none returns without enjoying the hospitality of

the temple authorities

The character of Lord Muthappan is thus described in an old Malayalam

song. God of the poor and the toiling masses, he is helpful to anyone who worships

or propitiates him. He protects his devotees and soon comes to their help whenever

they are in danger.In a helpless situation when an innocent victim calls his name his

heart felt cry would be miraculously answered through an action which none could

have predicted a moment before. Many people have such experiences.

An old man who lost his eyesight prayed to the Lord and assured an offering

of a pair of silver eyes if he got back his eyesight. After treatment he recovered. He

wanted to present the offering directly to the Lord (the Teyyam dancer in the

Lord’sattire who impersonates him). Though he started quite early he was very weak

to walk and reached the temple very late. The Teyyam performance in the morning

was over, all other departed but the Teyyam did not go. Nobody knows the reason.

After some time the old man was found coming. Seeing him the Muthappan Teyyam

said: “I am waiting for you. Give me the eyes”. (Gangadharan, 1998).25

5.2.9.1 Teyyam (Muthappan Vellattam)

The “rebel God” (Gangadharan, 1998) / “Human incamation of the Lord”

(Jayaram, 2003) is dressed elaborately and distinctively. The basic colours are

spectacular contrasts of red and white very much like an early Kathakalai character.

The Thirumudi, a fish shaped headgear studded with wooden empolishments, mirrio

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chips and tinsel are highly evolved forms. The character Thiruvappara is also

adorned with armlets, upper armbands, breast pieces and tasseled mirror works

waistbands, all of which combine to create enormous and heavy apparel. The make

up is meticulously done and takes four to five hours to apply. This is known as

“Thiruvappana Oppikkal”, in the impersonator’s dialect. Because of the weight he

carries, this costumed representative of the God takes a rather ponderous dignity.

(Jayaram, 2003).26

The headgear of Vellattam is a layer upon layer of plaited straw decorated

with Chekki Poov-Ixora javanika and thulasi the holi basil-Ocimum Sanctum with

many decorative ornaments pinned and tied on it, sympolically Lord Shiva’s matted

Locks, Goddess Ganga and the crescent Moon. His posture with bow and arrows in

one hand, is unmistakably an early form of Theyyam, another form of worship in

Kerala.The human medium is severally austere before he embodies the Lord and

gradually enters in to a divine trace. The rhythmic footwork as he hops and swirls is

appropriate in portraying the Hunter God. Sometimes the brisk movement becomes

light and soft, creationg a mood of love and compassion and then, using the sword,

dancing with frenzy to the resonant beat of Chenda, takes the dance to its crescendo.

This splendid rendering of the God does invoke a sense of deep reverence. The

inspiration fuses with the ecstasy of the devotees who bow with folded hands before

the manifestation of the Lord. (Jayaram, 2003).27

As dusk descends, oil wick lamps flicker and the solo performance of

vellattam is solemnized. Muthappan relaxes on a peedam, a sturdy stool made out of

wood and surrounded by his dogs, goes in to a tarce. The attending madayan, offers

Paan- betel leaves and coconut flower sap fermented into toddy or distilled into

arrack, which is drunk from a small kindi- a conventional – bronze mug with a

spout. Offerning of Oottunchor or boiled rice with coconut scrapings, ghee, black

pepper and barbecued fish called Koppad in the Lord’s dialect, are placed on banana

plantain leaves before him. Known as Payyamkutty, this is an important offering.

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Around midnight, the devotees sing Kalapaattu or the invocatory verses

dedicated to the lord as a prologue to the dual performance of Thiruvappana and

Vellattam. A mosaic of myth and legend based on a folk rhythm is set to specific

modes, the asencding and descending scale patterns interspersed with verses,

providing the occasional link in the narration. The majestic Thiruvappana appears

just before dawn, silver shells cover his eyes and he walks hand and hand with

Vellattam who acts as his guide. The Kalasakharan, the lesser madayan carrying the

large earthern pot covered with layers of the leaces stalks that cover the stem of the

plantain tree, containing Madhu- toddy and a towering outfit decorated with

Champakam flowers (Michila Chempaka) walks backward facing Thiruvappana and

vellattam. This is Kalasam Ezhunnallathu or the solemn procession.

5.2.9.2 The Legend of Sree Muthappan

The origin of Sree Muthappan is vield in mystery. There are many versions

of the story of his birth and the one in vogue has been associated with Namboodiri

Brahmin family who lived centuries ago in Payyannur, a village in North Malabar.

There is a temple at Eruvassy in the same village for Goddess Paadikutty

(Paadikutty Bhagavathy). She is believed to be the foster mother of Lord

Mutthappan who raised her to the status of Goddess after her death. (Gangadharan,

1998)28

Paadikutty (Parvathikutty) was married to Ayyankara Vazhunnavar, a

Brahmin land lord and Head of the village. They were not blessed with a child

though they prayed and did penance for a long time. Paadikutty had deep faith in

Lord Shiva, deity of Payyannur Temple and she went and prayed there every day.

One night she saw the Lord in a dream that blessed and consoled her.

The dream was still in her mind when she went with her maids to have the

usual bath in Payyannur river. In the pre-dawn mist the river and its banks seemed as

though immersed in a divine glow. The cold breeze blew with the Fragrance of the

wild flowers. When she dipped in the water, she heard temple music accompanied

by the sound of percussion instruments emanating from the bottom of the river.

Dismayed she rose and found a basket made of green coconut leaf floating in the

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water. It was like the one used for carrying flowers. It came and struck to a flat rock

near to the bank and in it she saw a small male child lying and wailing.

Paadikutty picked the basket and placed it on the flat stone. When she bent to

look at the child he stopped wailing and began smiling. Her motherly instincts were

suddenly awakened. When she took and kissed him, to her surprise, milk oozed from

her breasts and she fed him to her heart’s content. Nobody knows whose child he

was and from where he came. She looked around to see if there- were any claimant.

As none was found she took him home and showed him to her husband who was

only glad to have him. He was so fair and beautiful and everyone who saw liked him

very much. They gladly adopted him as their son. They did not care about the child’s

caste or parentage because they firmly believed he was a grand feast to all in the

village.

Paadikutty was a very affectionate mother. She wanted her son always with

her. As a Brahmin boy, he had to be trained in rituals characteristic of that caste. It

was a time when the caste system was very rigid and untouchability was very much

in vogue. A Namboodiri felt himself polluted if he happened to be in a distance of

fifty feet from an untouchable. As strict vegetarians the Namboodiris never touched

fish or meat and regarded those who eat them as sinners.

The mother slowly discovered that the boy was going away from

Brahmanical discipline. He liked to move with the low caste boys in the village,

fishing in the river or shooting birds with a bow and arrow. With the urchins he used

to eat the flesh of what he caught after roasting it in fire. He drank toddy and come

very late in the night fully drunk. The mother knew everyu thing but she concealed it

from the father. But when the wild pranks of the chief’s son became known in the

village, complaints reached the father. He was furious and the mother had to bear the

brunt of it. There were frequent quarrels. The son knew his mother’s predicaments

and once he told her that he would be always with her if his father liked it or not.

One day out of despair, the father told the mother that he was going to end

his life because he was unable to bear the ignominy anymore. The mother swooned

on hearing it. When she regained consciousness she saw her son coming to the

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house, but before she could speak anything he entered his room and bolted the door.

As he was not coming out after a long time she knocked the door and called him.

There was no response. She cried aloud and called her husband who also knocked at

the door. The door was opened. Inside they saw not their son but a divine figure in a

hunter’s attire with hanging beard and dazzling red eyes!

In fear and reverence they bowed and prayed with folded hands. But the

vision did not last long. The boy appeared but the red glow was still in his eyes. He

paid respect to his parents and told them that he was leaving home and going to

explore the country. The purpose of his birth or avadar was to help and protect those

who need help and protection. The weak, the sick, the poor all had been praying

with tears for help. He had to seek and find them. He blessed his foster parents and

told them that he would be in their presence whenever they wanted to see him.

When he consoled his weeping mother, the pious woman advised him to

conceal his dazzling red eyes for the fire in them was much terrifying. As a dutiful

son he obeyed and worn false eyes afterwards. He left home and went into the forest

in the company of four wolf cubs and two panther cubs who were waiting to receive

him. The journey described in folk song is similar to Sree Ayyappan’s journey to

Sabarimalala forest.

In Parassinikadavuikkadavu we can see the two idols together. There senior

Muthappan or Thiruvappana wears a fish shaped crown (Malsya kireeda)

representing the Lord Vishnu and vellattam wear a green crown with a cresent moon

representing Lord Shiva.This is probably made to make a fusion of the two powerful

cults of Hinduism named Viashnavism and Saivism. Lord Ayyappan of

Sabarimala,once a tribal God like Muthappan was later on accepted to Hindu

pantheon. He is called Hariharaputhra, the son of Siva and Vaishnu, in which

Vishnu played the female role transforming himselves as a damsel named Mohini.

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Parassinikadavu – Muthappan Temple

5.2.9.3 Discovering Parassinikadavu

Lord Muthappan was not contented with living at the same place for a long

time. He desired to have a quiet and peaceful abode on the plains as his other two

abodes were on the hills. The people living on the plains too prayed and propitiated

him. Seeing the chief in a pensive mood his grey bearded junior asked the reasons.

“Come let us climb the peak, Cherukka”, said the chief. Together they went up and

reached the summit, from where they could view the whole country. There were

uneven rows of mountains in the east extending up to the Kudagu region. There

were vast blue expanses of the sea in the west. In between were the plains, dark

green stretches of land bordered by rivers. (Gangadharan, 1998)29

Muthappan looked to the south west “Look, cherukka, I am sending an arrow

from here. Follow its course and find out the place where it falls. Then lead me to

that place. That will be my abode hereafter”. He sent the arrow. It went and struck to

a Kanjiram tree miles away at a palced called Parichingakadav on the bank of

Valapattanam River.

The kadavu or ghat got its name from the thick growth of a kind of grass

called Paracheenga in local pariance. There was a thiyya family named Kunnumel

Tharavad near the ghat that used this place for grazing cattle. One day an angler

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belonging to the Vannan caste was fishing in the river when he saw a tip of an arrow

struck in to the kanjiram tree. It was shining and there was a strange glow of light all

around. He had a good catch on that day. Everything seemed unusual and he

reported the matter to the head or karanavar of Kunnumel family.

After hearing the story of Vannan the karanavar had a strange sensation. He

saw in a vision a divine figure in a hunter’s attire standing near him. The karanavar

had a shock and he fainted soon. An astrologer confirmed the presence of Sree

Muthappan at the place. The Lord had come for a quiet and peaceful abode.

Within his humble means the karanavar erected a small shrine and made

offerings to the Lord every day. In the beginning there were only few devotees, but

their number increased day by day as everyone had an experience to tell. People

from faraway places began coming by foot or by boat as there was no road or public

transport at that time. The karanavar and the members of the blessed family treated

every pilgrim as their guests and offered food and accommodation. As centuries

passed Parassinikadavuikkadavu became a great center of worship.

5.2.10 Sri Kottiyoor Mahadeva Kshetram, Kannur

Kottiyoor is a famous Hindu pilgrim center devoted to Lord Shiva and

Goddess Parvati. The proper name of the temple here is Sri Kottiyoor Mahadeva

Kshetram. Kottiyoor temple is located near Kelakam in Kannur district of the

southern state, Kerala. Sri Kottiyoor temple is also known as the “Dakshina Kashi”

or “Varanasi of the South” and attracts lakhs of devotees every year during the

“Vaisakha Maholsavam” celebrations. Kottiyoor Mahadeva is usually referred as

Kottiyoor Perumal. Kottiyoor is totally different from any other temple. Set amidst

the jungle, nourished by a flowing river in serene surroundings, everyone will feel

the divine energy the moment they step on this mythical land. The temple is situated

on the beautiful Sahya mountain range valley and is blessed with abundant natural

beauty. The Bavali River with her medicinal water flows from the Wayanad ghats

infront of the temple. On the northern side of the river bank, there is a small lake

known as ‘Thiruvanchira’ and here, in the midst of this lake the temple stands.

(Kottiyur Temple, 2014)30

255

The temple has a Shiva linga believed to be a ‘swayambhu’. Swayambhu

means born on hisown and not man made. The small heap where this Shiva linga is

worshipped is known as ‘Manithara’. The abhishekam for the Shiva linga is with

milk, ghee (clarified butter) and karikku (tender coconut water). In the same lake,

there is another heap ‘Ammarakallu’ where Sree Parvati Devi is worshipped. In this

way, at Kottiyoor everyone gets the blessings of both Shiva and Shakthi. (Kottiyur

Temple, 2014)31

Kottiyoor is also known by the names Kudiyoor, Dakshina Kashi.

Thricherumana, Vdakkumkaavu, Kizhakkumkaavu and Vadakeeswaram. At

Kottiyoor, there are two temples – Akkare Kottiyur and Ikkare Kottiyur, located on

the opposite banks of Bavali River. Akkare Kottiyur is open during the Kottiyoor

Vaisakha Maholsavam festival only.

5.2.10.1 Kottiyoor temple Mythology, History of Sri Kottiyoor Mahadeva

Temple

Daksha is son of Brahma and one of the Prajapatis. Sati, the consort of Shiva

was the daughter of Daksha. Sati had married Shiva against the wishes of her father.

Daksha performed a great yagna/ yaga (with the sole aim of insulting Shiva), to

which he invited all of the gods and goddesses except his son in law, Lord Shiva.

Against Shiva’s wishes, Sati attended this yagna and was insulted by her father.

Unable to bear this insult, Sati immolated herself in the yagna fire. (Kottiyur

Temple, 2014)32

Realising this, Lord Shiva, became very angry and came to Daksha’s palace.

On the orders of Lord Shiva, his demons Veerabhadra and Bhadrakali destroyed the

yaga and Veerabhadra beheaded Daksha. On seeing the dead body of Sathi, Shiva

was so enraged that, he lifted the body on his shoulder and started dancing the

tandav (the dance of destruction). The dance continued for several days and the earth

was on the brink of being destroyed. Then, on the appeal of all the other gods and

goddesses, Lord Vishnu with the help of his Sudarsana chakra, started cutting

Goddess Sathi’s body. It is said that the parts of Sathi’s body fell at different parts of

the country, which are all considered centers of power or 108 Shakti Peethas.

256

Since the yaga was stopped, the Gods feared that many difficulties may arise

in the future. The Gods along with Brahma and Vishnu went to Kailas and sought

Shiva’s help. Shiva was pacified and all of them reached the yaga place and restored

the yaga. The dead were brought back to life. Daksha’s head was destroyed in the

yaga fire and was replaced by a goats head. Daksha pleaded to Shiva for his

arrogance and was given Moksha.

After the yaga, everyone went back and Lord Shiva took the form of the

swayambhu linga next to where Sati immolated herself in the yagna fire. Since all

the Trimoorthies or the Hindu trinity of Brahma, Vishnu and Shiva met together at

this place, it was known as Koodiyoor (Koodi means meet or join). Koodiyoor

became Kottiyoor.

Daksha understood his faults and started worshipping Lord Shiva. Shiva

appeared infront of him in the form of a Swayambhoo Lingam. Kapila Maharshi and

Lord Parasurama worshipped this Swayambhoo Lingam for a long period. Later this

place became a dense forest. Once, a Kurichyan (tribal) went into this forest to

collect logs. His weapon struck the Swayambhoo Lingam and it began to bleed and

he informed it to the lords and thus the place for Shiva of Kottiyoor was located.

This Swayambhoo Lingam is in the Akkare Kottiyoor temple. This Lingam is in a

forest and so the Brahmins were unable to reach there to worship the Lingam daily.

So they decided to offer poojas to this Lingam only for 28 days in a year. This was

the wish of Lord Shiva too. In order to perform daily poojas they constructed a

temple on the opposite bank of Bavalee River. This is the present Ikkare Kottiyoor

temple. The Bavalee River is considered holy by the temple devotees. In Akkare

Kottiyoor, there is no temple. The Swayambhoo Lingam is on a “thara” formed by a

small heap of stones, called Manithara. This is the only visible signs of the ancient

temple that draws thousands of faithful every year. Many feel the Siva power is

solidified as the idol here.

So Kottiyoor is believed to be the spot of the ancient Dakshayaga. The auda

flowers/ odapoo is considered as the beard of Daksha.The festival of Kottiyur is

called Vaisakha Mahotsavam.

257

Akkare Kottiyur Temple Temple Gate

Table 5.5 Vaisakha Maholsavam Event Structure

Sl No Pooja

1 Neerezhunnallathu

2 Bhandaram Ezhunnallathu (Mid night, Ladies will be Allowed only after this)

3 Thiruvonam aradhana, Ilaneer Veypu

4 Ashtami Aradhana , Ilaneeraattam

5 Revathi Aradhana

6 Rohini Aradhana

7 Thiruvathira Chathussatham

8 Aayilyam chathussatham

9 Makam kalasam varavu (after 12.00 pm , ladies won’t be allowed)

10 Atham chathussatham Valattam, Kalasa pooja

11 Trikkalassattu Source: (Kottiyur Temple, 2014)33

5.2.10.2 Management of the Temple

It is under the management of Managing Committee consisting of nine

members under the supervisory control of MDB now.

258

Table 5.6 Managing Committee of Kottiyur Temple

Sl No Category No. of members

1 Thahasildar 1

2 Senior Thandri 1

3 Senior Pazhassiraja of Kottayam 1

4 Perumal Seva Sangam – President 1

5 Heriditary Trustees 4

Total 9

(Source: Primary data)

Thahasildar of the Taluk, Senior thandri of the temple, Senior Pazhassiraja of

Kottayam, President of Perumal Seva Sangam and four hereditary trustees constitute

the Managing Committee.

A scrutiny in to the functioning of three temples reveals` certain unique

features in its functioning and these are given in Table 5.7.

Table 5.7

Specialities of Guruvayur, Parassinikadavu and Kottiyur temples

Sl. No. Specialities Guruvayur Parassinikadavu Kottiyur

1 Main deity Shree Krishna Muthappan Sivan

2 Grade/class Nothing special Special Grade Special Grade

3

Administration/

Management authority

GDB Private Trust under supervisory control

of MDB

Managing Committee including

Thahasildar- under

supervisory control of MDB.

4 Main offering

Avil Nivedyam (Rs 10) on the first wenesday

of Dhanu

Thiruvappana (Rs 25)

Swarnakudam samarppanam

(Rs750)

259

Sl. No. Specialities Guruvayur Parassinikadavu Kottiyur

5 Special

vazhipaadu- costly one

Udayasthamana pooja (Changing total of all

poojas)

Thiruvappana (Rs 25).

Valiyavattalam payasam (Rs

7500)

6

Number of vazhipadu

(Main shrine/ Deva)

106 7 22

7

Festival- more

pilgrims assembling

Makam Thozhal Kodungalloor Bharani

Siva rathri and Trichur pooram

8 Areas of functioning

By and through the GDB

Accommodation and guests house

facility Nothing special

9 Website Yes.

www.guruvayurdevaswom.nic.in

No No

10 Online

Vazhipaadu booking

Yes No No

11 Annadanam Yes Yes

Yes ( All Sundays and

every first day of Malayalam

month)

12 Vazhipaadu Counters

2 – one each keezhkavu and mele. 1 counter only One only

13 Annadanam facilities

Good facility with table and chairs.

Good facility with table and chairs.

Ordinary facility.

14 Toliet facility

Good facility some what distant from the

temple gate.

Good facility some what distant from the temple gate.

Good facility some what

distant from the temple gate.

15

Maintenance of facilities –

basically clock room

Good

Good

Good

16 Approaches of hosts to

Good. But in Stharm there should be two or

Good. But in Stharm there should

Everybody good

260

Sl. No. Specialities Guruvayur Parassinikadavu Kottiyur

the pilgrims three people in charge so that there will

always have atleast one.

be two or three people in charge so

that there will always have atleast

one.

17 Entry restriction

Restricted to Hindus only No such restriction No such

restriction.

18 Drinking water facility

Good. But more expeneded. Provide it in queues sufficiently.

Ok in the annadanam centre. No other facility.

Ok. Tea is all time served. But in Annadanam centre it is not

sufficiently provided. One cooler is there.

19

Cleanliness in and

around the temple

Good in the temple. But the city is very bad.

Ok. Good. But the food wastes are not properly disposing.

Good. But toilets and waste

disposing areas are not properly

maintained.

20 Queue facility Good system exists

No separate facility. But the system

adopted is verygood.

No separate facility.But the system is good.

21

Prasadam preparation

and distribution

By temple authorities itself. Ver y good

management. Only loose prasadam is

provided.

By temple authorities itself. Good to be more elaborated and

managed.

By temple authorities itself.

No special prasadam except

22

Quality control

system and inspection

Some what exists. But some more improved at

temple level itself.

Some what exists. But some more

improved at temple level itself.

Some what exists. But some more improved at temple level

itself.

261

Sl. No. Specialities Guruvayur Parassinikadavu Kottiyur

23

Main priests- basically

hereditary in nature.

Thandries- Two mana – Trippunithura

Puliyannur mana and Thrissure edavally Puliyannur mana –

people have the right.

Thandries- Rests with Thamarasseri

Meykattumana. Thandries

5.3 Economics / Accounts Analysis of Nine Major Temples

No uniformity can be found in the preparation and maintenance of

accounting as they are under control and management of three Devsawom Boards.

Accounting of transactions depends on the temple rituals. An attempt was made to

study the financial position of temples but detailed analysis had to be given up due

to non-availability of full particulars in a uniform manner and non-co-operation from

private bodies to part with any information on income and expenditure. General

pattern of income and expenditure of temples can be summarized as follows:

Income:

1) Vazhipadu (inclusive of collections from counters, through money order,

cheque, DD, etc.

2) Hunti (Hundi) collections inclusive of currency notes, coins, foreign

currency, gold and silver articles.

3) Income from properties.

4) Income of any kind during festivals and as vazhipadu.

5) Grants from Government.

6) Donations from institutions and individuals.

7) Interest from savings bank or fixed deposits.

8) Other miscellaneous items.

Expenditure:

Expenditure is mainly divided in to two: obligatory items of expenditure and

non-obligatory items of expenditure:

262

1) Obligatory items of expenditure

a) Expenditure on daily routine rites and rituals

b) Special rites

c) Salary for staff (including administration and controlling agencies)

d) Benefits to staff like contribution to PF, etc.

e) Maintenance charges on structures and other appurtenants.

f) Grants to other smaller temples.

g) Publication of religious texts, pamphlet, etc.

h) Establishing training institutes for priests as well as for artists on musical

and percussion instruments.

i) Annadanam or feeding of the poor or needy.

2) Non obligatory items of expenditure :

a) Setting up of schools, colleges, Sadyalayas, Kalyanamandapas, etc

b) Running orphanages, adult education centres, training institutes,

commercial centres, etc.

5.3.1 Earnings and Expenditure

Earnings and expenditures of major temples under study are analysed for a

period of four years from 2008-09 to 2011-12. For all temples, except

Parassinikkadavu temple, annual expenditure and income are taken from the annual

accounts of the concerned temples. In the Parassinikadavu temple, the expenditure

and income are taken from annual budgets. Even though nine temples are taken, the

accounts related to Padmanabhaswamy temple are not available.

The details of earnings and expenditure are shown in Table 5.8.

263

Table 5.8 Major temples’ earnings and expenditure from 2008-09 to 2011-12 (in crores)

Nam

e

Temples

Years

Sabarimala Attukal Chottanikkara Kodungalloor Vadakkunnathan Guruvayur Parrassini Kottiyur

Rs in crores

Growth rate

Rs in crores

Growth rate

Rs in crores

Growth rate

Rs in crores

Growth rate

Rs in crores

Growth rate

Rs in crores

Growth rate

Rs in crores

Growth rate

Rs in crores

Growth rate

Ear

ning

s

2008-09 143.23 NA 10.02 5.63 1.67 120.83 3.20 4.15

2009-10 128.79 -11.21 9.05 12.69 21.04 7.48 24.73 1.91 12.57 155.93 22.51 5.63 43.16 4.98 16.67

2010-11 195.39 34.09 9.75 7.18 13.79 7.98 7.14 -4.76 2.25 15.11 192.29 18.91 5.69 1.05 6.09 18.23

2011-12 266.25 36.61 11.75 17.02 14.76 6.57 9.63 25.86 2.54 11.42 196.69 2.24 5.77 1.39 7.96 23.49

expe

nditu

re

2008-09 37.24 NA NA - NA - NA - 101.58 2.94 1.82

2009-10 37.91 1.77 7.76 NA - NA -- NA -- 137.98 26.38 5.58 47.31 1.85 1.62

2010-11 39.41 3.81 8.74 11.21 NA - NA - NA - 169.35 18.52 5.61 0.53 1.92 3.65

2011-12 43.77 9.96 9.50 8.00 NA - NA - NA - 175.77 3.65 5.61 00 7.62 74.80

(Source: Annual accounts)

264

5.3.2 Earnings of Major Temples

The earnings of temples selected ranges from Rs 2.54 crores to Rs 266.25

crores.

Table 5.9

Earnings of eight major temples in 2011-2012

Sl. No. Temples Rs in Crores

1 Sabarimala 266.25

2 Attukal 11.75

3 Chottanikkara 14.76

4 Kodungalloor 9.63

5 Vadakkunnatha 2.54

6 Guruvayur 196.69

7 Parassinikadavu 57.67

8 Kottiyur 79.60 (Source: Annual accounts)

Table 5.9 reveals that Sabarimala temple is the top earner followed by

Guruvayur. Earning of all other six temples is very low compared to Sabarimala and

Guruvayur. At Guruvayur where one can see increasing regular flow of pilgrims like

period wise mass increasing flow of pilgrims to Sabarimala.

5.3.3 Expenditure of Temples

Details of expenditure of only four major temples are available, even after

using Right to Information Act. In the case of Padmanabha swamy temple data are

not available in relation to earnings and expenditure. In the case of Attukaal, only

details of earning are available. They are shown in table 5.10.

265

Table 5.10 Annual Expenditure of four major temples in 2011- 2012

Sl. No. Expenditure Rs. in crores

1 Sabarimala 43.77

2 Guruvayur 175.77

3 Parassinikkadavu 5.61

4 Kottiyur 7.62 (Source: Annual accounts)

Analysis reveals that, though Sabarimala earned the highest income, annual

expenditure was highest for Guruvayur temple. In the case of Sabarimala, the

earnings are not available for meeting certain projects and proposals and as such

they are kept as fixed deposits in various branches of Banks concerned. But in the

case of Guruvayur, they have to meet somany expenditure related to all areas of

operations including Gosala and Elephent Kotta. Some of the expenditure are

directly met by pilgrims and certain institutions as vazhipaadu.

5.3.4 Item wise analysis of Earnings of CDB Temples

In certain way it is possible to compare the earnings of temples under study

and expenditure. Item wise comparison is possible in case of temples under CDB, as

there are four heads of earnings and growth rate that is shown in Table 5.11.

266

Table 5.11 Head-wise earnings of Cochin Devaswom Board temples under study

Sl No. Temple/Item 2008-09 2009-10 2010-11 2011-12

Average Growth

Rate

1

Chottanikkara

Nadavaravu In Rs. 4904706 7531628 8553635 9196563

17.94 Growth rate - 34.88 11.95 6.99

Bhandaram In Rs. 34763906 42877239 45523846 50386427

11.46 Growth rate - 18.92 5.81 9.65

1D In Rs. 876213 758011 861243 807132

-3.44 Growth rate - -15.59 11.99 -6.70

2C In Rs. 59696847 75770288 82949892 87228467

11.59 Growth rate - 21.21 8.66 4.91

Total 100241672 126937167 137888615 147618589 -152.13

2 Kodugalloor

Nadavaravu In Rs. 734801 10026130 1434680 2857178

Growth rate 92.61 -598.84 49.79

Bhandaram In Rs. 23862790 28856741 27598007 36872822

12.63 Growth rate 17.31 -4.56 25.15

1D In Rs. 7494857 2861483 3542915 4033297 -43.51

Growth rate -161.92 19.23 12.16

2C In Rs. 24181507 33023174 38872860 52523813

22.60 Growth rate 26.77 15.05 25.99

Total 56273955 74767528 71448462 96287110 -24.42

267

3 Vadakkunnatha

Nadavaravu

In Rs. 133661 77865 91604 78565 Growth

rate -71.66 15.00 -16.60

Bhandaram

In Rs. 5924353 6083288 6669588 8239641 10.15

Growth rate 2.61 8.79 19.05

1D

In Rs. 1319255 1594906 3446492 218758 -468.15

Growth rate 17.28 53.72 -1475.48

2C

In Rs. 9296818 11333868 12303597 14945285 14.51

Growth rate 17.97 7.88 17.68

Total 16674088 19089928 22511281 23482249 (Source: Annual accounts)

5.3.5 Item wise analysis earnings of 2011-12 of CDB temples

The item wise earnings are analysed by taking into account the figures of

2012. 1D Palavaka consists of earnings from comfort station, Annadhana mandapam

vaadaka, etc and IIC Mattuvaka includes earnings from vazhipadu including sale of

gold and silver lockets, etc. This is given in the Table 5.12.

Table 5.12 Item wise Earnings of Cochin Devaswom Board temples in 2011- 2012

Item of earnings Temple

Chottanikkara Kodungalloor Vadakkunnatha

Nadavaravu 9196563 2857178 78565

Bhandaram 50386427 36872822 8239641

ID palavaka 807132 4033297 218758

2C Mattuvaka 87228467 52523813 14945285

(Source: Annual accounts)

268

From the above tab it can be inferred that 2CMattuvaka is the main source of

earnings for all the three temples. Bhandharam constitute second highest source of

income. This is represented in Figure 5.1.

Since the salaries constitute main source of expenditure of temples, here an

attempt has been made to analyse the staff pattern of temples in Kerala.

5.4 Classification of Priesthood Class in Temples in Kerala

The priesthood class in temples of Kerala can be broadly divided into two

categories namely Thandris (high priest), and Saanthikkars (consisting of Melsaanthi

and Keezh-saanthi) and also one more category named Kazhakakkar.

5.4.1 Thandris (high priest)

Aachaarya or Thandri is one who belongs to a high born Brahmin Family

(both matrilineally and patrilineally), and who performs all the sixteen purificatory

rites, known as the essence of the sacred texts, observes deeksha (initation) and

follows the rules of conduct of his caste based on gurukarma, besides being

competent and exerts himself as thapaswi in his work. Above all, he should be a

0100000002000000030000000400000005000000060000000700000008000000090000000

Nadavaravu Bhandaram ID palavaka 2C Mattuvaka

Figure 5.1Cluster cone diagram showing Item wise Earnings in 2011- 2012 of

Cochin Devaswom Board temples

Item of earnings Chottanikkara

Item of earnings Kodungalloor

Item of earnings Vadakkunnatha

269

believer in God and in sacred tradition. Aachaarya or Thandri is also the sthaapaka

(the architect priest) and consecrates the temple. Thandri has a vital role in temple.

As the deity installed in a temple is always for the sreyas (welfare) of devotees the

Thandri has to conduct all the rituals like the consecration rites, expiatory rites etc

with the intention of ensuring continuance of vitality of the deity.

5.4.2 Saanthikkars

Saanthikkar in temples can be broadly divied in to mel-saanthis (Chief

priests) and Keezh-saanthis (Assistant priests). In some of the temples the

melsaanthi is not allowed to go out of the temple complex during his tenure as mel-

saanthi and such category of mel-saanthi is known as Purappada Saanthi.

5.4.3 Mel Saanthi

The Nambis who are the chief priests of Sree Padmanabha swamy Temple

stay in the Nambi-madam maintained by the Sree Padmanabhaha temple during their

tenure of office, observing strict celibacy and many other restrictions, their

movements being confined to the maryaada of the Sree Padmanabhahaswamy

temple and the madam, and to accompanying the deity for Pallivetta and Aaraat

twice a year. Similarly in temples of Guruvayurr, Sabarimala, etc and also in many

others, Saanthies by custom is Purappada Saanthi. Now in Chottanikkara temple

also the melsaanthi becomes a Purappada Saanthi. As Sabarimala temple is not

opened on all days, the mel-Saanthi has to spend his remaining tenure of office in

any one of the Sastha temples.

There is yet another class of Saanthi, known as Maasa-maaradi- Saanthikaran

where the mel-saanthi and KeezhSaanthi inter change their posts in alternate months

or fortnights.

Mel- Saanthi is responsible for the conduct of daily poojas apart from

helping the Thandri if required, in special rites.

Adikal also act as officiating priests in Bhadrakaali and certain Bhagavathy

temples. In Kodungalloor Adikal is the chief priest.

270

5.4.4 Keezh Saanthi

In small temples there may be no keezh- Saanthikkars. Wherever they are

appointed they have some special duties and responsibilities as preparing nivedya,

helping Thandri/melsaanthi, distributing prasaada, etc.

5.4.5 Kazhakakkar

They are closely associated with the day-to –day affairs in a temple. They

are classified as Kaaranma and non-kaaraanma. These persons have dutieslike

making garlands, fetching firewood for use in Thidappalli, carrying of kuttuvilakk,

playing traditional musical and percussion instruments etc.

5.5 Temple Staff of Nine Major Temples

Temple staff consists of both priesthood class and other office staff. Office

staff consists of different levels of staff from Manager/Executive officer/

Chairman/Managing Trustee to sweeper, dafedar, security etc. In certain temples

there are Managers as top authority of office as well as over all functioning of the

temples. While in case of others Executive Officer/ Managing Trustee/

Commissioner of Devaswom is the top authority in relation to general matters of the

temples.

In almost all temples there is no trained staff for effectively guiding the

pilgrim coming from different parts of the world. Different temples follow different

customery practices of prayers and prathishinam. So it is essential to provide such

information to pilgrims both domestic and international. Here an attempt is made to

study the staff pattern of temple and their status.

5.5.1 Staff pattern of temples in Kerala

Though there is no uniform staff pattern in the temples of Kerala, the staff of

temples can be categorized in to four viz., top officials, middle officials, supporting

staff and lower level staff. Top officials include thandri, melsaanthi, adikal, assistant

commissioner, trustee and general manager, chairman, president, executive officer

and administrative officer.

271

Middle level officials include manager, deputy administrator, sreekaryakkar,

madayan, engineer, assistant engineer, thirumeni kaval kuruppu, audit officer,

manager temple accounts, head accountant, superindentent and junior

superindentent.

Supporting staff consists of saha melsaanthi, assistant mel saanthi,

keezhsanthi, assistant keezhsanthi, udc, ldc, counter clerk, despatch-section clerk,

devaswom assistant, marar, programme executive, heriditory saanthi, security chief

and clerk higher grade.

Lower level staff comprises devaswom guard, driver, peon, poothattu staff,

electrician, masappadi, sathram boy, vanitha security, adichuthali and gardener.

Table 5.13

Classification of respondents on the basis of Level

Temple Top Officials Middle

Officials Supporting

staff Lower level

staff Totals

No. % No. % No. % No. % No. %

Sabarimala 4 26.67 2 13.33 8 53.33 1 6.67 15 100 Attukal 3 20.00 4 26.67 7 46.67 1 6.67 15 100 Padmanabha 1 6.67 5 33.33 6 40.00 3 20.00 15 100 Chottanikkara 2 13.33 1 6.67 9 60.00 3 20.00 15 100 Kodungalloor 2 13.33 1 6.67 8 53.33 4 26.67 15 100 Vadakkunnatha 2 13.33 0 0.00 10 66.67 3 20.00 15 100 Guruvayur 0 0.00 5 33.33 6 40.00 4 26.67 15 100 Parassinika-davu 1 6.67 3 20.00 7 46.67 4 26.67 15 100

Kottiyur 4 26.67 2 13.33 5 33.33 4 26.67 15 100

Total 19 14.07 23 17.04 66 48.89 27 20.00 135 100

(Source: Primary data)

Analysis shows that highest proportion of temple staff belongs to supporting

staff (48.89%) followed by lower level staff (20%), middle level staff (17.04%) and

top officials (14.07%).

272

It is desirable to analyse the socio-economic indicators of temple staff. So,

the variables like age, gender, qualification of temple staff have been taken,

5.5.2 Age

Different staff in temples may belong to different age groups. On the basis of

age, temple staff are divided in to five categories. Table 5.13 shows the age wise

classification of temple staff.

Table 5.13 reveals that the highest proportion of respondents belongs to the

age- group of 41-50 (35.56%) followed by 51-60. Only 7.41% belongs to the

younger generations, ie, up to 30 years. Nobody can be seen in the first age group

(up to 30) at Attukal, Guruvayur, Parassinikkadavu and Kottiyur. At Sabarimala and

Guruvayur, no staff belongs to ‘above 60’ age group.

273

Table 5.14 Classification of temple staff on the Basis of Age

Temple staff

Age

Up to 30 31-40 41-50 51-60 Above 60 Totals

No % No % No % No % No % No %

Sabarimala 2 13.33 3 20.00 5 33.33 5 33.33 0 0.00 15 100

Attukal 0 0.00 4 26.67 6 40.00 3 20.00 2 13.33 15 100

Padmanabha 2 13.33 1 6.67 5 33.33 7 46.67 0 0.00 15 100

Chottanikkara 2 13.33 2 13.33 7 46.67 3 20.00 1 6.67 15 100

Kodungalloor 3 20.00 5 33.33 4 26.67 1 6.67 2 13.33 15 100

Vadakkunnatha 1 6.67 5 33.33 6 40.00 2 13.33 1 6.67 15 100

Guruvayur 0 0.00 1 6.67 5 33.33 9 60.00 0 0.00 15 100

Parassinikkadavu 0 0.00 2 13.33 4 26.67 5 33.33 4 26.67 15 100

Kottiyur 0 0.00 3 20.00 6 40.00 4 26.67 2 13.33 15 100

Total 10 7.41 26 19.26 48 35.56 39 28.89 12 8.89 135 100 (Source: Primary data)

274

5.5.3 Gender

Sex ratio in Kerala, is contrary to national trend, is favourable for women

(census 2011). Here an attempt has been made to examine whether the sex-ratio is in

conformity with the national trend.

(Source: Primary data)

Most of the temple staff (87.41%) are males. Female staff are very less in

temples. They constitute only 12.59%. This may be because most of the tasks in

temples are conventionally done by males. Females are not allowed to do some of

the major activities in the temple. In Sabarimala and Kottiyur there are only male

staff. In Vadakkunnatha temple only 6.67% of staff are females. In all other temples

the female proportion ranges from13.33% to 26.67%. The highest proportion of

female staff are in Attukaal and this may be because this temple is known as a

temple for females.

5.5.4. Qualification

Qualification is the title or attribute gained in education through examination

or by certification. Qualification plays an important role in efficiency and

productivity of staff. The qualification based details of the staff of temple are given

in Table 5.15.

Table 5.15 Distribution of temple staff on the Basis Gender

Temple staff Sex

Male Female Total No % No % No %

Sabarimala 15 100.00 0 0.00 15 100 Attukal 11 73.33 4 26.67 15 100 Padmanabha 13 86.67 2 13.33 15 100 Chottanikkara 13 86.67 2 13.33 15 100 Kodungalloor 12 80.00 3 20.00 15 100 Vadakkunnatha 14 93.33 1 6.67 15 100 Guruvayur 13 86.67 2 13.33 15 100 Parassinikkadavu 12 80.00 3 20.00 15 100 Kottiyur 15 100.00 0 0.00 15 100

Total 118 87.41 17 12.59 135 100

275

Table 5.16 Classification of temple staff on the Basis Qualification

Temple staff

PG Graduation Diploma ITI PDC/Plus II 10th

Just Attended school

Total

No. % No. % No. % No. % No. % No. % No. % No. %

Sabarimala 3 20.00 2 13.33 0 0.00 3 20.00 1 6.67 6 40.00 0 0.00 15 100

Attukal 3 20.00 5 33.33 0 0.00 2 13.33 1 6.67 4 26.67 0 0.00 15 100

Padmanabha 1 6.67 4 26.67 0 0.00 1 6.67 2 13.33 6 40.00 1 6.67 15 100

Chottanikkara 1 6.67 1 6.67 1 6.67 1 6.67 5 33.33 4 26.67 2 13.33 15 100

Kodungalloor 2 13.33 2 13.33 0 0.00 0 0.00 5 33.33 5 33.33 1 6.67 15 100

Vadakkunnatha 0 0.00 2 13.33 0 0.00 0 0.00 5 33.33 4 26.67 4 26.67 15 100

Guruvayur 1 6.67 2 13.33 1 6.67 1 6.67 3 20.00 5 33.33 2 13.33 15 100

Parassinikadavu 0 0.00 5 33.33 0 0.00 0 0.00 0 0.00 3 20.00 7 46.67 15 100

Kottiyur 0 0.00 2 13.33 1 6.67 0 0.00 2 13.33 7 46.67 3 20.00 15 100

Total 11 8.15 25 18.52 3 2.22 8 5.93 24 17.78 44 32.59 20 14.81 135 100 (Source: Primary data)

276

Analysis reveals that post graduation is the highest qualification among the

temple staff and only lowest percentage has this qualification. The highest

proportion (32.59%) has SSLC as highest qualification. 46.67% are just literates.

The reason may be, the major proportion of staff of temple is traditional staff.

5.5.5 Experience

Experience is normally the indicator of efficiency. Experience of the staff of

temples under study is analysed under six categories.

Table 5.17 Distribution of temple staff on the Basis of Experience

Temple

Experience in the temple (years)

Up to 1 1-10 11-20 21-30 31-40 Above 40 Total

No % No % No % No % No % No % No %

Sabarimala 10 66.67 2 13.33 2 13.33 0 0.00 1 6.67 0 0.00 15 100

Attukal 2 13.33 4 26.67 7 46.67 2 13.33 0 0.00 0 0.00 15 100

Padmanabha 3 20.00 11 73.33 0 0.00 0 0.00 1 6.67 0 0.00 15 100

Chottanikkara 3 20.00 6 40.00 4 26.67 1 6.67 0 0.00 1 6.67 15 100

Kodungalloor 1 6.67 9 60.00 2 13.33 2 13.33 0 0.00 1 6.67 15 100

Vadakkunnatha 2 13.33 11 73.33 1 6.67 1 6.67 0 0.00 0 0.00 15 100

Guruvayur 2 13.33 5 33.33 2 13.33 3 20.00 2 13.33 1 6.67 15 100

Parassinikadavu 0 0.00 4 26.67 6 40.00 3 20.00 2 13.33 0 0.00 15 100

Kottiyur 0 0.00 5 33.33 3 20.00 5 33.33 2 13.33 0 0.00 15 100

Total 23 17.04 57 42.22 27 20.00 17 12.59 8 5.93 3 2.22 135 100

(Source: Primary data)

Majority of the temple staff, 42.22% have an experience of 1-10 years.

17.04% are newly recruited having an experience of one year and less. 2.22% has an

experience of 40 years or more.

277

5.5.6 Previous Experience

Previous experiences especially in the same area, contribute to efficiency.

For analysis, previous experiences are divided in to six categories. Staff without

previous experience are put in the first group ‘nil’.

Table 5.18

Classification of temple staff on the Basis of Previous Experience

Temple Nil Up to 1 1-10 11-20 21-30 Above 30 Total

No. % No. % No. % No. % No. % No. % No. %

Sabarimala 0 0.00 1 6.67 6 40.00 2 13.33 5 33.33 1 6.67 15 100

Attukal 3 20.00 2 13.33 6 40.00 2 13.33 2 13.33 0 0.00 15 100

Padmanabha 1 6.67 2 13.33 3 20.00 6 40.00 3 20.00 0 0.00 15 100

Chottanikkara 0 0.00 0 0.00 7 46.67 4 26.67 4 26.67 0 0.00 15 100

Kodungalloor 4 26.67 0 0.00 6 40.00 5 33.33 0 0.00 0 0.00 15 100

Vadakkunnatha 3 20.00 0 0.00 10 66.67 1 6.67 1 6.67 0 0.00 15 100

Guruvayur 5 33.33 1 6.67 4 26.67 2 13.33 3 20.00 0 0.00 15 100

Parassinikkadavu 5 33.33 2 13.33 7 46.67 1 6.67 0 0.00 0 0.00 15 100

Kottiyur 3 20.00 0 0.00 9 60.00 3 20.00 0 0.00 0 0.00 15 100

Total 24 17.78 8 5.93 58 42.96 26 19.26 18 13.33 1 0.74 135 100

(Source: Primary data)

Table 5.18 shows that 42.96% of the sample respondents have a previous

experience of 1-10 years, 17.78% have no previous experience. Only 0.74% have

‘above 30’ years of previous experience, ie., at Sabarimala.

5.5.7 Nature of pay

There is no uniformity regarding nature of pay among temple staff. Some

have pay scale while certain others have pay+ a fixed percentage of vazhipadu.

Some have consolidated pay. Daily wage earners are also working in temples. There

is a special category that is included in ‘not fixed category’ and they get

remuneration as a percentage of the earning of their superior. Details of nature pay

of temple staff are given in Table 5.19.

278

Table 5.19 Classification of respondents on the Basis Nature of pay

Temple staff Scale Scale + Kooru Fixed Not fixed Daily wages Total

No. % No. % No. % No. % No. % No. %

Sabarimala 8 53.33 3 20.00 1 6.67 3 20.00 0 0.00 15 100

Attukal 7 46.67 5 33.33 0 0.00 0 0.00 3 20.00 15 100

Padmanabha 15 100.00 0 0.00 0 0.00 0 0.00 0 0.00 15 100

Chottanikkara 11 73.33 1 6.67 1 6.67 2 13.33 0 0.00 15 100

Kodungalloor 7 46.67 0 0.00 3 20.00 4 26.67 1 6.67 15 100

Vadakkunnatha 10 66.67 3 20.00 2 13.33 0 0.00 0 0.00 15 100

Guruvayur 9 60.00 0 0.00 0 0.00 5 33.33 1 6.67 15 100

Parassinikadavu 5 33.33 0 0.00 0 0.00 4 26.67 6 40.00 15 100

Kottiyur 13 86.67 0 0.00 2 13.33 0 0.00 0 0.00 15 100

Total 85 62.96 12 8.89 9 6.67 18 13.33 11 8.15 135 100 (Source: Primary data)

The table basically indicates that, majority of the temple staff , i.e., 71.85%

(62.96% scale and 8.89% scale + kooru) are paid remuneration as scale as they are

permanent staff.6.67% get consolidated pay. 13.33% of the respondents are paid as

a percentage of the earnings of supervisors.

5.5.8 Welfare Fund Scheme of Temple staff

Welfare fund is maintained for the welfare of employees and the Executive

Officers. The corpus of fund consists of:-

a) Contribution from employees

b) Contribution from the temple

c) Donations from voluntary organizations, institutions and individuals

d) Grant from central and State Government

e) Registration Fee of Members.

Basic benefits of the fund are pension, gratuity, medical benefit, financial aid

for marriage of daughters and accident while in service. To get an idea about the

279

scheme and its subscribers this element has been included in the study and the

details are given in Table 5.19.

Table 5.20 Classification of temple staff on the Basis of Kshemanidhi (welfare fund)

membership

Temple Members Non members Total

No. % No. % No. %

Sabarimala 0 0.00 15 100.00 15 100

Attukal 8 53.33 7 46.67 15 100

Padmanabha 0 0.00 15 100.00 15 100

Chottanikkara 0 0.00 15 100.00 15 100

Kodungalloor 0 0.00 15 100.00 15 100

Vadakkunnatha 0 0.00 15 100.00 15 100

Guruvayur 0 0.00 15 100.00 15 100

Parassinikadavu 3 20.00 12 80.00 15 100

Kottiyur 10 66.67 5 33.33 15 100

Total 21 15.56 114 84.44 135 100

(Source: Primary data)

The table above shows that only 15.56% sample respondents is members of

welfare scheme. This is mainly because this scheme is available only to the staff of

Attukal, Parassinikadavu and Kottiyur. 66.67% of the staff of Kottiyur have

membership in the kshemanidhi.

5.5.9 Recruitment of Temple Staff

Temple staff are generally appointed or recruited by Devaswom Board or

Trust Board directly or some of the staff become staff of the temples

hereditarily.Some become staff of the temples as assistants of main staff namely

assistant of keezhsanthi, assistant of kazhakam, etc. Assistants are appointed by

main staff and they get remuneration from their boss/ appointing authority. In

Kodungalloor some staff are appointed by traditional authority of the temple namely

adikal.

280

Table 5.21 Classification of respondents on the Basis Recruitment sources

Temple staff DB Trust Board Traditional Others Total

No. % No. % No. % No. % No. %

Sabarimala 10 66.67 0 0.00 3 20.00 2 13.33 15 100

Attukal 0 0.00 15 100.00 0 0.00 0 0.00 15 100

Padmanabha 0 0.00 15 100.00 0 0.00 0 0.00 15 100

Chottanikkara 15 100.00 0 0.00 0 0.00 0 0.00 15 100

Kodungalloor 12 80.00 0 0.00 1 6.67 2 13.33 15 100

Vadakkunnatha 15 100.00 0 0.00 0 0.00 0 0.00 15 100

Guruvayur 10 66.67 0 0.00 5 33.33 0 0.00 15 100

Parassinikadavu 0 0.00 7 46.67 7 46.67 1 6.67 15 100

Kottiyur 0 0.00 14 93.33 1 6.67 0 0.00 15 100

Total 62 45.93 51 37.78 17 12.59 5 3.70 135 100 (Source: Primary data)

In the case of Chottanikkara and Vadakkunnatha temples, all staff are

appointed by Devaswom Board directly. All staff in Attukal and Padmanabhaha

temple are appointed by the Board of Trust. Traditional staff are more at

Parassinikadavu (46.67%).

5.5.10 Training

Activities of the temples are two, viz, the spiritualistic and non-spiritualistic.

The spiritualistic activities cover the rites in temples for which priests, Kazhakam

and other menial staff are engaged. Training to these categories of staff is essential

for increasing the efficiency. The second category covers administration staff. They

also require thorough training on various aspects of temple particularly on suddhi

and asuddhi. Only those persons who have faith in God be appointed for these posts.

Two types of training may be provided to the staff, viz., pre-service training and in-

service training.

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a) Pre- service training

Here an attempt is made to study whether temple staff has gone through any

training programmes before they have taken employment in the temples. The details

of pre-service training to temple staff are given in table 5.21

Table 5.22

Classification of respondents on the basis of pre service training

Temple No. of staff attended pre-

service training No. of staff attended pre-

service training Total

No. % No. % No. %

Sabarimala 7 46.67 8 53.33 15 100

Attukal 9 60.00 6 40.00 15 100

Padmanabha 3 20.00 12 80.00 15 100

Chottanikkara 9 60.00 6 40.00 15 100

Kodungalloor 3 20.00 12 80.00 15 100

Vadakkunnatha 8 53.33 7 46.67 15 100

Guruvayur 5 33.33 10 66.67 15 100

Parassinikadavu 1 6.67 14 93.33 15 100

Kottiyur 6 40.00 9 60.00 15 100

Total 51 37.78 84 62.22 135 100 (Source: Primary data)

The table 5.22 indicates that only 37.78% had attend pre-service training.

Among the temples, Attukaal and Chottanikkara provide pre-service training to the

highest percentage of staff (60%). Parassinikkadavu provides pre-service training

only to 6.67% of employees.

a) In Service Training

Not only pre-service training, in-service training is also essential as it enables

the staff to have confidence in their work and to refresh their knowledge. For

imparting training there are limited specific training institutes for temple staff. They

do not even provide on-the- job training to temple staff. The following table shows

282

the status of temple staff in relation to training after appointment in the temple

concerned.

Table 5.23 Classification of respondents on the Basis of in-service training

Temple staff

No. of staff attended in-

service training

No. of staff not attended in-service training Total

No. % No. % No. %

Sabarimala 5 33.33 10 66.67 15 100

Attukal 1 6.67 14 93.33 15 100

Padmanabha 2 13.33 13 86.67 15 100

Chottanikkara 1 6.67 14 93.33 15 100

Kodungalloor 1 6.67 14 93.33 15 100

Vadakkunnatha 3 20.00 12 80.00 15 100

Guruvayur 0 0.00 15 100.00 15 100

Parassinikadavu 0 0.00 15 100.00 15 100

Kottiyur 0 0.00 15 100.00 15 100

Total 13 9.63 122 90.37 135 100 (Source: Primary data)

The table above shows that 90.37% of sample respondents did not attend any

type of in-service training after getting appointment. Only 9.63% staff of the temple

got training after appointment. In the case of Guruvayur, Parassinikkadavu and

Kottiyur, none got training after appointment in the temples concerned. Of the staff

of Sabarimala temple, 33.33% got training after appointment. That is because of the

strictness of TDB and its interference in the affairs of the Sabarimala temple.

5.5.11 Motivation

Temples are really the motivators or energy givers to believers in temples.

Pilgrims and believers of Diety get motivation to visit temples only if they are

motivated by temple staff which in turn depends on the level of motivation of temple

staff. So, here an effort has been made to analyse the level of motivation of

employees of temples and the result is given in Table 5.24.

283

Table 5.24 Classification of temple staff on the Basis of level of motivation

Temple staff

Motivation level of staff

High medium Total

No. % No. % No. %

Sabarimala 11 73.33 4 26.67 15 100

Attukal 12 80.00 3 20.00 15 100

Padmanabha 13 86.67 2 13.33 15 100

Chottanikkara 12 80.00 3 20.00 15 100

Kodungalloor 12 80.00 3 20.00 15 100

Vadakkunnatha 11 73.33 4 26.67 15 100

Guruvayur 15 100.00 0 0.00 15 100

Parassinikadavu 14 93.33 1 6.67 15 100

Kottiyur 11 73.33 4 26.67 15 100

Total 111 82.22 24 17.78 135 100 (Source: Primary data)

Most of the staff (82.22%) is highly motivated with their jobs and only

17.78% state that their level motivation is medium. Nobody have low level of

motivation. Among the temples 100% of the temple staff agreed that they are

motivated in the job.

5.5.12 Role of staff in formulating Plans of the temples

Generally top officials and priests have the authority to take decisions in the

administration of temples. But there are certain conventional restrictions in this

regard. As temples are treated as Devaswoms, the properties/dwelling place of God,

the ownership of all assets related to temples goes to shrines or temples and not to

DB/Temples trust.

284

Table 5.25

Classification of temple staff on the Basis of their role in formulating plans of the temples

Temple staff

Role in formulating

plans

No role in formulating plans

No opinion on the role in

formulating plans Total

No. % No. % No. % No. %

Sabarimala 5 33.33 10 66.67 0 0.00 15 100

Attukal 9 60.00 6 40.00 0 0.00 15 100

Padmanabha 3 20.00 12 80.00 0 0.00 15 100

Chottanikkara 3 20.00 12 80.00 0 0.00 15 100

Kodungalloor 3 20.00 12 80.00 0 0.00 15 100

Vadakkunnatha 0 0.00 14 93.33 1 6.67 15 100

Guruvayur 0 0.00 15 100.00 0 0.00 15 100

Parassinikadavu 1 6.67 13 86.67 1 6.67 15 100

Kottiyur 7 46.67 8 53.33 0 0.00 15 100

Total 31 22.96 102 75.56 2 1.48 135 100

(Source: Primary data)

Out of 135 temple staff interviewed for the purpose of study, majority of

them, that is, 75.56% opine that they have no role in formulating plans of the

temples. All the respondents of Guruvayur opine that they have no role in

formulating plan of the temples. In case of Attukal most of the staff have role in

formulating plans of the temple, as most of them are either members of the trust or

their relatives. In Parassinikadavu temple only the Managing Trustee- Madayan has

the right to plan and decision making by convention.

285

5.5.13 Accounting of Transactions in Temples

Transactions in temples of various shrines differ because of the different

nature of transactions and practices and poojas. Here the effectiveness of accounting

is analysed by collecting the opinion of respondents.

Table 5.26

Classification of respondents on the Basis of Opinion regarding proper accounting of revenues of temples

Temple staff Proper accounting of

revenues of the temples

No proper accounting of

revenues of temples Total

No. % No. % No. % Sabarimala 5 33.33 10 66.67 15 100

Attukal 15 100.00 0 0.00 15 100

Padmanabha 9 60.00 6 40.00 15 100

Chottanikkara 14 93.33 1 6.67 15 100

Kodungalloor 6 40.00 9 60.00 15 100

Vadakkunnatha 7 46.67 8 53.33 15 100

Guruvayur 6 40.00 9 60.00 15 100

Parassinikadavu 7 46.67 8 53.33 15 100

Kottiyur 14 93.33 1 6.67 15 100

Total 83 61.48 52 38.52 135 100

(Source: Primary data)

Accounting of revenues of temples according to temple staff is effective only

in the case of Attukkal temple. Kottityur temple staff (93.33%) also state that the

accounting of revenues of the temples is perfect. Most of the temple staff (66.67%)

in Sabarimala states that there is no proper accounting of revenues of the temple.

The same discord applies to other temples as well.

286

5.5.14 Waste Management in Temple

Waste management is a big problem faced by almost all temples as well as

the society as a whole. Effective measures and steps are to be adopted to overcome

such problem.

Table 5.27

Classification of temple staff on the Basis Opinion of about Waste Management in temples

Temple staff Excellent Very good Good Poor Very Poor Totals

No. % No. % No. % No. % No. % No. %

Sabarimala 0 0.00 3 20.00 11 73.33 1 6.67 0 0.00 15 100

Attukal 1 6.67 2 13.33 11 73.33 1 6.67 0 0.00 15 100

Padmanabha 0 0.00 1 6.67 14 93.33 0 0.00 0 0.00 15 100

Chottanikkara 0 0.00 0 0.00 15 100.00 0 0.00 0 0.00 15 100

Kodungalloor 0 0.00 2 13.33 13 86.67 0 0.00 0 0.00 15 100

Vadakkunnatha 0 0.00 1 6.67 14 93.33 0 0.00 0 0.00 15 100

Guruvayur 0 0.00 0 0.00 10 66.67 5 33.33 0 0.00 15 100

Parassinikadavu 1 6.67 1 6.67 13 86.67 0 0.00 0 0.00 15 100

Kottiyur 0 0.00 0 0.00 13 86.67 1 6.67 1 6.67 15 100

Total 2 1.48 10 7.41 114 84.44 8 5.93 1 0.74 135 100

(Source: Primary data)

All the respondents of Chottanikkara opined that the waste management in

the temple is good. One each of the Attukkal and Parassinikadavu states that the

waste management is excellent in the temples. 25% of the staff of Sabarimala states

that the waste management is very good in the temple. In total 84.44% suggests that

waste management is good in temples. 33.33% of the staff of Guruvayur opines that

waste management in the temple is poor. Only one of the temple staff in Kottiyur

states that the waste management is very poor there.

5.5.15 Prasadam Preparation in Temples

Prasadam and maintenance of its quality is a challenge for most of the

temples in Kerala. There are quality control inspectors for various temples as

Thidappalli ‘Kazhakakkar’. Even today such priests of the temples supervise the

287

prasadam preparation and monitor all the activities of prasadam preparation and

distribution in temples. Opinion of respondents regarding the quality control system

is given in Table 5.28.

Table 5.28 Classification of respondents on the Basis of opinion regarding quality control

system for prasadam preparation

Temple staff Quality control

system No Quality control

system Total

No. % No. % No. %

Sabarimala 14 93.33 1 6.67 15 100

Attukal 15 100.00 0 0.00 15 100

Padmanabha 15 100.00 0 0.00 15 100

Chottanikkara 15 100.00 0 0.00 15 100

Kodungalloor 15 100.00 0 0.00 15 100

Vadakkunnatha 9 60.00 6 40.00 15 100

Guruvayur 10 66.67 5 33.33 15 100

Parassinikadavu 10 66.67 5 33.33 15 100

Kottiyur 15 100.00 0 0.00 15 100

Total 118 87.41 17 12.59 135 100 (Source: Primary data)

The table directly shows that there is quality control system for prasadam

preparation in various temples under study. 100% of the respondents in Attukkal,

Padmanabha, Chottanikkara, Kodungalloor and Kottiyur opine that control system is

in existence for the preparation of prasadam. One third of the staff at Guruvayurr

and Parassinikkadavu are not satisfied with the quality control system for prasadam

preparation.

288

5.5.16 Quality of Prasadam in Temples

For effectively identifying the impact of quality control of prasadm in

various temples, the opinion of the staff is collected. The Table 5.28 shows the

opinion of temple staff regarding the quality of prasadam in the concerned temples.

Table 5.29 Classification of respondents on the Basis of Opinion of quality of prasadam in temples

Temple staff

Excellent Very good Good Poor Total

No. % No. % No. % No. % No. %

Sabarimala 5 33.33 6 40.00 4 26.67 0 0.00 15 100

Attukal 3 20.00 2 13.33 10 66.67 0 0.00 15 100

Padmanabha 0 0.00 15 100.00 0 0.00 0 0.00 15 100

Chottanikkara 0 0.00 5 33.33 10 66.67 0 0.00 15 100

Kodungalloor 0 0.00 3 20.00 12 80.00 0 0.00 15 100

Vadakkunnatha 0 0.00 4 26.67 11 73.33 0 0.00 15 100

Guruvayur 1 6.67 13 86.67 1 6.67 0 0.00 15 100

Parassinikkadavu 1 6.67 4 26.67 10 66.67 0 0.00 15 100

Kottiyur 0 0.00 4 26.67 10 66.67 1 6.67 15 100

Total 10 7.41 56 41.48 68 50.37 1 0.74 135 100

(Source: Primary data)

Even though the quality is analysed under five point scale, nobody states that

it is very poor. According to 0.74%, the quality of prasadam is poor. Most of the

staff state that it is of good quality. Only 7.41% state that it is of excellent quality

and 41. 48% states that it is very good.

Consummation

The history, deity/shrine, legendary stories, situation, festivals, practices and

environmental friendliness of temples attract more pilgrims. Each and every temple

has its own features. There are more differences than similarities between temples

under the study.

Sabarimala temple is the top earner followed by Guruvayur. As regards the

expenditure Guruvayur is in the top place followed by Sabarimala. Head wise

289

analysis of earnings of CDB temples reveal that Chottanikkara temple is in the first

in Nadavaravu and Bhandaram. Palavaka earnings are more at Kodungalloor and

Mattuvaka at Vadakkunnatha.

Analysis shows that highest proportion of temple staff belongs to supporting

staff (48.89%) followed by lower level staff (20%), middle level staff (17.04%) and

top officials (14.07%).

290

References

1) Government of Kerala. (2014). Sabarimala. Retrieved from Sabarimala-

Governement of Kerala: http://Sabarimala.kerala.gov.in/

2) Ibid.

3) Moorthy, R. a. History of Sree Padmanabhaswamy Temple.

Thiruvananthapuram.

4) Ibid.

5) Op cit. 3

6) Sree Padmanabha Temple. (2014). Retrieved from www.sreepadmanab

haswamy temple.org

7) Attukal Temple. (2014). Retrieved from www.attukal.org

8) Ibid.

9) Op cit., 7.

10) Op cit., 7.

11) Op cit., 7.

12) Op cit., 7.

13) Chottanikkara Temple. (2014). Retrieved from

www.chottanikkarabhagavathy.org

14) Ibid.

15) Kodungallur Bagavathy temple. (2014). en.wikipedia.org/wiki/kodungallur

_Bhagavathy_temple

16) Kodungallur Bagavathy Temple. (2014). www.keralatourism.org/temples-in

-kerala/ kodungallur. Html

17) Vadakkunnathan temple. (2013, April 24). Retrieved May 2, 2013, from

Vadakkunnathan temple: http://en.wikipedia.org/wiki/vadakkunnathan_

temple

18) Vadakkunnatha Temple win UNESCO Award. (2015, September 2). The

Hindu . Bangkok.

19) Op cit., 17

20) Guruvayur Devaswom Board. (2014). Retrieved from www.guruvayur

devaswom.nic.in

291

21) Ibid.

22) Guruvayur Devaswom Board. (2013). Retrieved from www.guruvayur

devaswom.nic.in

23) Ibid.

24) Op cit., 22

25) Gangadharan, M. (1998). The story of Parassinikkadavu Muthappan.

Kannur: Offset Printers.

26) Jayaram, K. (2003). SreeParassinikkadavu Muthappan. Cochin: Ad-India.

27) Ibid.

28) Op cit., 25

29) Op cit., 25

30) Kottiyur Temple. (2014). Retrieved from www.kottiyurtemple.com/about_

kottiyur.html

31) Ibid.

32) Op cit., 30

33) Kottiyur Temple. (2014). Retrieved from www.kottiyurtemple.com/

vaisakhamahol savam.html