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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
251
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
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