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Guide to temples in Kerala

Welcome to the 'egramam'
Guide to temples in Kerala. We
have divided the guide in to
different areas since most people
will visit the temples in specific
areas first.

More Temples In Kerala

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Temples in Kasargod
Temples In Wayanad
Temples In Kozhikode
Temples In Malappuram
Temples In Palakkad
Temples In Trissur
Temples In Ernakulam
Temples In Pathanamthitta
Temples In Idukki
Temples In Kottayam,Alapuzha&Thiruvananthapuram

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NALAMBALA DARSHANAM

NALAMBALA DARSHAN The reading of Ramayana (the epic of Lord Sri Rama) during the whole month of Karkidakom (July 17 / August 16) in Hindus homes, especially in upper cast homes, in Kerala is a practice followed time immemorial. This practice is stemmed from the belief that it will create peace and prosperity in the home. Nalambala Darshan ( obeisance at four temples) during Karkidakom is believed to be a Punyam (heavenly reward of holiness). The Nalambalam is of Rama and his brothers Baratha, Lakshmana and Satrugna. The worshipping and praying at Sree Rama Temple at Triprayar, Bharatha Temple at Irinjalakuda, Satrugna at Payammal (all in Thrissur district) and Lakshmana Temple at Moozhikulam (in Ernakulam district but somewhat near to Payammal) in a day is the practice. After the Darshan at Triprayar in the morning the devotee is supposed to worship at Payammal before noon. More than one legendary tales take the round about the creation of Nalambala. The more credible one: Once the fisher-folks got a good catch from the sea. The weight in the net led them to believe it is a good catch. When they reached the shore they realized the catch is not a big fish but four idols tied together. They entrusted the same to Vakkayil Kaimal who was a local landlord. He called in astrologers for astronomical investigation. Their findings were that these idols were the ones Lord Krishna worshipped during Dwaraka Yuga (era) in Dwaraka. When Dwaraka submerged into the sea the idols came along to sea and trapped in the fishermen’s net. The astrologers further said that these idols should be installed at appropriate places and suggested the places. It is thus the birth of Nalambala took place. The pilgrimage to Nalambala has to begin with Sree Rama Temple at Triprayar. Bharatha is the first brother of Rama. The next worship is there to Bharatha. The second brother is Lakshmana. It therefore necessitates the next worship at Moozhikulam where Lakshmana is. The final worship is to Satrugna at Payammal. Out of the four idols the first installed idol is of Rama the elder at Triprayar. Confusion prevailed as to where the idol is to be installed. During the confusion an omnipresent voice uttered that a peacock will come and install the idol where the peacock sits. But, the peacock did not appear even after waiting for a long time. In its absence the installation was done. The installation is over, the peacock appeared. The Balikallu ( sacrificial altar) was erected where the peacock sat, as a solution. In the beginning the Balikallu was being shaken. It was nailed aground by Naranath Brandan (an insane- feeling admired saint) when he visited the temple. Ganapathy, Dharma Sastha and Gosalakrishna are worshipped here as sub-deities. Ganapathy is in south-west corner, Dharma Sastha in south and Gosalakrishna in north of the Chuttambalam (building surrounding sanctum sanctorum). Vedi (bursting of gun-powder from a small but strong iron barrel with about 10 inch length and 4 inch dia with a horizontal hole to hold the gun-powder) and Meenoottu ( feeding to fish) are important offerings here. There is a tale about Vedi offering. Hanuman who located Sitha (when she was in the custody of Ravana in Sri Lanka) reported the same to Rama in a country-style ‘Sithaye Kandutto’(hey, I saw Sitha). The sounding voice of ‘tto’ of Kandutto was most liked by Rama. It was thereafter the offering of Vedi commenced in the temple, so say legends. The day of Triprayar Temple starts with the Vedi. Whenever the deity goes out (the deity goes out for 7 days as a prelude to Arattupuzha Pooram ( festival ), where he is the chief guest, for giving blessings to the devotees of nearby villages, the materials for Vedi are also taken along. Aval (roasted and pressed rice) and Kadalipazham (a tasty variety of plantain) are the materials used for Meenoottu. Canoli Canal flows in front of the temple. Cemented steps with more than 50 metres length from compound wall of the temple lead down to the Canoli Canal. The Meenoottu is done in the Canal water standing in the steps. The devotees dip in the Canal prior to the worship. The festivals celebrated here are Ekadashi in the month of Makaram (December/January), Pooram Purappad (starting for Pooram) and Utharam Vilakku. Pooram Purappad is a short festival lasting two to three hours in the afternoon 7 days prior to Arattupuzha Pooram for participating in it as chief guest. Utharam Vilakku is the re- entry of the deity to the temple after participating in Arattupuzhu Pooram in the following day of Arattupuzha Pooram. This too is a short festival lasting 2 to 3 hours in the afternoon. The adoration ceremonies in the temple start at 3 am and close at 12 pm. Again adoration restarts at 4 pm and ends after dinner adoration. After the Darshan of Sri Rama the devotees long to Koodalmanikya Kshetram at Irinjalakuda, about 14 km from Triprayar, for Darshan of Bharatha. The temple has many specials of its own. Big front covered passage (called Nadapura in Malayalam) with big round pillars, astronomically calculated and measured Koothambalam ( temple theatre), 1.5 acre spread temple pond known as Kuleepani Theerth etc make Koodalmanikya Kshetram distinct from other temples. The name Kuleepani Theerth is given to the pond to honour Kuleepani Maharshi (sage) who descended here when human habitation was impossible in Irinjalakuda. Sitting in a spot where the temple came up later, he under-took Yaga (holy sacrifice performed to propitiate the gods). After a long period of Yaga goddess Lakshmi and god Purushotama appeared and asked the Maharshi what he desires to have as Varam (blessing). He demanded only the eternal presence of God. Granting the Varam, the god and goddess disappeared. Beneath the Kuleepani Theerth there are Homakundams (pits for offering made with fire), it is believed. There is no Mani Kinar here (the well for taking water for adoration ceremonies). The water for adoration is taken from Kuleepani Theerth. The devotees circumambulate the Kuleepani Theerth also along with the circumambulation of the temple. The Koothambalam is a sanctified erect here. If the sanctum sanctorum is maligned due to any reason, Koothambalam houses the idol till the sanctum sanctorum is purified. This multiplies the importance of the Koothamblam here. There is a tale behind the name Koodalmanikya (ruby joined). Once, a divine light with profuse brightness appeared on the forehead of the idol to the utter surprise of all present. One among them said that it has no that much brightness as that of the ruby in the possession of Kayamkulam king. A dispute raged. Ultimately, decided to bring the ruby of the king to match test. A deputation went to the king. The king gave the ruby with a condition that it should be returned immediately. No sooner the ruby placed near the idol than it stubbornly joined with the idol, making it impossible to detach. The temple, after this incidence, came to be known as Koodalmanikya. The temple has no sub-deities. All gods are present here, widely believed. There is a story about the presence of all gods. Once, a priest avowed to bring invoked all the gods from the temples and align with the temple of his village. He reached Koodalmanikya after invoking the gods from all other temples. When he was returning after invoking the god here also, the conch in his hand in which he had kept all the invoked gods, fell down and shattered which resulted in aligning all the gods in the Koodalmanikya Kshetram. This obviously negated the need of sub-deities in the temple. For getting the desired wishes fulfilled the offering made to he deity is garland made of lotus flower. The deity food made of brinjal offering is for relief of stomach related ailments. Meenoottu (feeding to fish) is considered for pulmonary related sicknesses. The deity food offering of Mukkudy (an ayurvedic preparation) once a year is meant for forbidding and curing of all diseases. The Mukkudy is prepared by the eminent Ayurveda Physician Kuttanchery Mooss and the know- how for its preparation is guarded by him as a close secret. The next pilgrimage is to Thirumoozhikulam, 7 km from Annamanada, to worship Lakshmana, the second brother of Rama. The Sreekovil (sanctum sanctorum) of the shrine is copper sheet roofed and the Chuttumbalam (the building surrounding the sanctum sanctorum) is large. The lamp shelter is guarded by the servants of the gods. Among the Lakshmana temples in Kerala, Thirumoozhikulam temple is the most famous. The decisions taken here in relation to the practices to be followed are said to have followed by other temples as well in Kerala. In ancient time, Thirumoozhikulam was densely forested. Attracted by the place, an eminent Maharshi ( sage) came over here for Tapas ( penance) for blessings from Mahavishnu. The pleased (in the Tapas) Mahavishnu appeared and explained the practices to be followed by the people of Kaliyuga (the era of hatred and disunion). The name of the place Thirumoozhikulam was derived from this incidence. Thiru (divine) Moozhi (pronouncement) Kalam ( venue) clubbed reads Thirumoozhikalam. The Kalam of Thirumoozhikalam was later pronounced as Kulam (pond) following the creation of the temple pond. Worshipping of Lakshmana wards off fear and bite of serpent, it is believed. The deities of Shiva , Ganapathi, Sree Rama, Sitha and Hanuman also have here for worship. Outside the Chuttambalam, Gosalakrishna is idolized. Other deities in the temple include Sastha and Bhagawathi. Specific modalities for Darshan have been set forth. Devotees enter the shrine through eastern entrance and first worship Lakshmana. Shiva, Ganapathy, Sree Rama, Sitha and Bhagawathi are worshipped after circumambulation. Then get out and worship Gosalakrishna. Lastly, again come to eastern Nada (the front place of the sanctum sanctorum) and worship Lakshmana again. The annual festival is in Medam ( April/May). After Moozhikulam, a return journey to arrive at Payammal Sathrugna shrine. The Payyammal temple is near Koodalmanikya Kshetram. The custom prohibits coming to Payammal straight from Koodalmanikya. The worshipping of Sathrugna, the younger amongst the four, is to be only after worshipping Lakshmana during the Nalambala Darshan. The usual practice at Payammal is to close the doors at 11 am. Not to inconvenience the surging crowds of devotees all through Karkidaka, the temple keeps its doors open for longer hours. There are only two Sathrugna shrines in Kerala. Payammal temple is the most famous among the two. Ganapathi is a sub-deity here. The idol of Ganapathy is within the sanctum sanctorum, in the north- west direction in a same stone base. Food offering in the form of Aval ( roasted and pressed rice) to Hanuman is practiced here. Penance for the misdeeds done knowingly or unknowingly can be done after the last adoration ceremony of the day. The temple is considered as a symbol of Mahasudarsana Chakra of Mahavishnu. Based on this belief, the major offering here is Pushpanjali (flower-offering). The annual festival lasting 5 days in the month of Kumbam ( February/March) takes place. Throughout Karkidakam Nalambalam witnesses long queues for worship and pray. Now-a-days group visiting to Nalambalam has become more popular. The group visit reduces the cost of pilgrimage. Hired buses full to capacity start from the vicinities of many temples. If a devotee starts from Thrissur city he can go to Triprayar via Cherpu. From Triprayar to Irinjalakuda it is via Pazhuvil- Chirakkal-Thanissery. From Irinjalakuda to Moozhikulam is via Vellangallur-Veliyanad-Kombidi- Ashtamichira-Mala-Annamanada. From Moozhikulam to Payammal, return to Vellangallur and then to Aripalam, Oluppukazha and the destination Payammal. Those who are coming from south part follow the route from Kodungallur to Triprayar through NH 17. For the devotees coming from south-east direction, head to Chalakudy through NH 47 , to Potta through NH 47 , to Irinjalakuda and then to Triprayar. The devotees coming from north through coastal routes head from Guruvayur/Chavakad through NH 17 to Triparayar.

ASHTABANDAM

Ashtabandam –
bonding of idol to the pedestal – is
a many centuries old temple ritual
practiced in Kerala. Ashta in
Sanskrit means eight and bandam
means bond. Eight types of
materials are mixed together.
Proper mixing with oil turns the
product a clay-like adhesive. If the
idol falls off from the pedestal, it
is considered as inauspicious. To
prevent such an eventuality,
usually once in every 12 years new
Ashtabandam is applied and the
bonding ceremony is known as
Ashtabandakalasham. The life of
the bonding is considered as 12
years. The bonding does not last
longer because in many cases
there used to be gaps between the
pedestal and the idol and through
which milk, water, curd or honey
used as abhishekam (anointing the
deity) get leaked resulting in the
setting in of corrosion The
preparation of the adhesive
mixture takes a long period of 41
days. The eight ingredients which
go into the product are conch, gall-
nut, sealing wax, dried gooseberry,
resin of pinus dammar, two
varieties of gravel from
Bharatapuzha and cotton. All the
items barring cotton get fine
powdered. The cotton is mixed
only on final day. The powder is
mixed into a lump. As all the
ingredients have latent sticky
consistency, it becomes paste when
little oil is added. After becoming
lump, it is hammered by four or
five men alternatively. During this
process one turns it with an iron
spatula. For hammering, only
wooden hammers made of
tamarind wood are used. The
weight of the hammer would be 8
to 10 kilos. The lump is very soft
and malleable. It becomes hot
during the hammering and
becomes hard like stone when the
hammering is stopped. An
estimated 0.1 million hits of
hammering are needed for a
kilogram of adhesive. The paucity
of manpower nowadays, however,
compromise with the hits. Every
approach to the preparation must
be very cautious lest the lump may
become soggy. The incorporation
of the cotton is when the bonding
material has become a hard lump.
The cotton added material
becomes soft and takes more time
to harden. It is immediately after
adding the cotton the material is
used for bonding the idol. The
bonding job as also the
preparation of the bonding
adhesive is done by people from
Brahmin community who are well-
accustomed with temple rituals.

History of Kerala Temples

History of Kerala Temples The history of ancient Kerala is closely related to the neighbouring State, TamilNadu. This is simply because the Kerala mainly adopted the Tamil culture up to the 3 rd century. This period was under the rule of Cheras. Few cave temples found in Kerala are attributed to the temple architecture of TamilNadu where such temples are not uncommon. Kerala temple architecture is based on utility value akin to Kerala’s old residential structures. Stressed on simplicity, sanctity and nature- friendly, a mixed medium of stone, laterite, brick and wood leads the Kerala temple architecture. This unique type of temple architecture is unseen anywhere else in the Indian sub-continent. Majority of the temples in Kerala is cornered by Bhagawati and Shiva deities. Third position goes to Sastha temples. Shiva and Vishnu are worshipped in equal devotion in Kerala. Elsewhere it is not so. The Vedic based temple culture of Kerala is centred on ancient Indian epics. The stringent adherence to the ancient practices of worship and the sanctified atmosphere result in the devotees feel they are in a different world when in temple precincts. The oil lamps and their influencing effects on devotees spread an air of serenity and mysticism to the Kerala temples. Till 16 th century the inscriptions found in the Kerala temples were of Vattezhuthu script of Tamil Nadu. From 16 th century onward Malayalam script is seen. In Kerala, rebuilding or renovation of temples is a continuing process. During 15 th and 16 th centuries there were several literatures on Kerala temple architecture. The Bhakti literature of 16 th century is a notable work among them which has helped mould the temple cutlture in Kerala to a great extent. The Maharajas of Travancore were ardent patrons and devout promoters of temples and their philanthropical gesture has helped the proliferation of temples in Kerala.

Gods & Goddess

Gods & Goddess Hindus are not generally satisfied with one or two gods or goddesses. They worship scores of gods and goddesses. Most of them give more importance to the god or goddess enshrined near their homes. This is because they believe that the god or goddess near the home is the strident protector and provider of prosperous. It is interesting to peep into the history of some of the gods and goddesses. Annapoorna goddess of food and cooking Ganapathy the son of Shiva, and elephant headed Maya Maya means illusion. Anything added to the reality is considered as Maya. Balarama Balarama is considered as an ideal man and god with abundant strength. Garuda Garuda is the king of birds and the messenger between gods and men. Rama Ramayana epics are centred on Rama who is the 7 th incarnation of Vishnu. Bhuvaneshwari Bhuvaneswari is the Parasakti (prime force) manifested as the phenomenal world. Hanuman Hanuman is a monkey god. He has immense courage and abundant power. Brahma The five-headed Brahma lost one head due to his own misdeeds. Shakti or Bhagawati She is a divine force finding pleasure in destroying demonic evils. Indra Indra is considered as the ruler of heaven, and the king of gods. Budha Buddha is the 9 th incarnation of Vishnu. Kali Kali is capable of undoing the bad effects of solar and lunar. Shiva Shiva is the destroyer, while Brahma is the creator and Vishnu is the preserver. Dhanvantrari Dhanvantari is the inventor of Ayurveda and physician of gods. Kartikaya Kartikeya is considered as the scientist of gods. Krishna Krishna was born in Dwaraka as the 8 th incarnation of Vishnau. Dhumavati She is in smoky form but with full of Shakti, the power, the energy. Vamana Vishnu’s 5th incarnation is Vamana. Durga Durga is the nucleus of all divine forces. Vishnu Brahma, Vishnu, Shiva, the cardinal trinity of Hindu epics, preserve universe, preserve Dharma (ethics and virtue). Lakshmi Lakshmi, born during the churning of the ocean of milk, is the daughter of sage Brigu. Ganga The goddess Ganga was incarnated by Vishnu as Ganga river. She was born from the Kamandalu (water pot) of Vishnu. Matanqi Incarnated as the daughter of Matang Rishi (sage), Matanqi is another form of Saraswati. Saraswathi Saraswati is the milestone of Vedas (holy scripts).

Costoms In Temples

Customs In Temples In majority of the temples in Kerala non-Hindus are not permitted to enter the area of sanctum sanctorum. However, in many temples there is no objection for non-Hindus entering inside the outer-walls of the temple. Once inside the outer-walls, standing in the Nadapura (sheltered front path) on can see the deity in the sanctum sanctorum. Ladies during menstruation period are strictly prohibited entering even the premises of the temples. Likewise, if a death is occurred in the family, the blood relatives of the deceased are forbidden visiting temples during the mourning period of 14 days. Male devotees entering the sanctum sanctorum are required to be bare-bodied. They can fling their shirt on the shoulder or hand. There is no objection in wearing pants or shorts. Wearing caps is disallowed. Smoking is also there in the prohibited list. Ladies have no restrictions in their wear. No footwear is allowed even inside the outer walls. However, socks have no bar. In most of the temples the circumambulating path of the sanctum sanctorum and the outer temple are granite-laid. A devotee usually circumambulates the sanctum sanctorum three times, starting from the left. Some finish at one round. Having circumambulations in twos are inauspicious. After the circumambulation the devotee prays before the deity with folded hands when he/she inaudibly presents his grievances or wishes before the deity. Most of the devotees give some Vazhipad ( offering) to please the deity. Once the praying is over the Santhi ( priest) gives the Prasadam (the food of the deity) consisting of sandalwood paste and various flowers in a piece of plantain leaf. In Bhagawathy temples, instead of sandalwood paste, it is turmeric paste. The devotees apply the paste on the forehead. Some apply it on chest and upper-end of both the hands, in addition to the forehead. The devotees finally circumambulate the outer temple once or thrice. In Shiva temples the circumambulation does not take full circle. If a full circle is taken, it is considered as inauspicious which may result in ill-effects. The Shiva Lingam washed water is allowed to flow to the left side and there is a gap in the circumambulating path to flow the washed water. A devotee proceeds to left and reaches up-to the gap and returns and moves to the right and goes up-to the gap in the left and then returns to the starting point. By this procedure the devotee does not cover the full circle.