I do belong to a place where legends and lores speak volumes of a God
who is more than an almighty to its natives, rather an enthralling
emotion, deep-rooted, beyond any possible extends one could imagine,
even the thought of it will surely lead each one of us to a state of
spiritual sancitity, eternal bliss. Lucky me was a part of all the
traditional gatherings and bewildering festivities many a year and I do
savour those honey-dewed memories whenever I lost myself in nostalgic
excitements of my bygone childhood.
Once upon a time, Kottarakkara was the capital of the famous Ilayidathu swaroopam.The historical evidences collected from here reveals that about seven - palaces - existed there. The land of kottaram’s later became Kottarakkara. Besides Manikanteswaram temple, owned by the Ilayidathu dynasty is the Kottarakkara kovilakam of which, historical evidences are available from the sixth century of Malayalam era. Kottarakkara kovilakam was the younger 'thavazhy'(branch) of the Venad dynasty. So this was known as the Ilayidathu (younger) swaroopam, and also as Kunninmel. The land spreads from Kottarakkara, Pathanapuram and Nedumangad to Chenkottai(now in Tamil Nadu) in the east.
Chera Udaya Marthandavarma, who ruled Venad during AD 1383-1444, is supposed to have built the palace. But, according to the famous historian Sooranad Kunjanpillai, the Kunninmel dynasty has been mentioned in the Mathilakam Books in the year 1345 itself.
MAHAGANAPATHY - The Lord of Success
In Hinduism, Ganesha refers to the "lord of the hosts," also spelled as Ganesha and Ganesh, often also referred to as Ganapati - and is one of the most well-known and venerated representations of God (Brahman). He is the first born son of Shiva and Parvati, and the husband of Bharati, Buddhi and Siddhi. He is also called Vinayaka in Marathi, Malayalam and Kannada, Vinayagar and Pillayar (in Tamil), and Vinayakudu in Telugu. 'Ga' symbolizes Buddhi (intellect) and 'Na' symbolizes wisdom. Ganesha is thus considered the master of intellect and wisdom.
He is depicted as a big-bellied, reddish-hued God with four arms and the head of a one-tusked elephant, attended to(riding on) by a mouse. He is frequently represented sitting down, with one leg raised in the air and bent over the other. The cult of Ganesha is widely diffused, even outside of India. His devotees are called 'Ganapatya'. As is the case with every other external form with which Hinduism represents god, in the sense of the personal appearance of Brahman (also referred to as Ishvara, the Lord), the figure of Ganesha too is an archetype loaded with multiple meanings and symbolism which expresses a state of perfection as well as the means of obtaining it. Ganesha, in fact, is the symbol of he who has discovered the divinity within himself. Ganesha is the first sound, OM, in which all hymns were born. When Shakti (Energy) and Shiva (Matter) meet, both Sound (Ganesha) and Light (Skanda) were born.
He represents the perfect equilibrium between force and kindness and between power and beauty. He also symbolizes the discriminative capacities which provide the ability to perceive distinctions between truth and illusion, the real and the unreal. Ganesha figures are most commonly seen with four hands. Some figures may be seen with six, some with eight, some with ten, some with twelve and some with fourteen hands, each hand carrying a symbol which differs from the symbols in other hands, there being about fifty-seven symbols in all, according to some scholars.
The image of Ganesha is a composite one. Four animals, man, elephant, the serpent and the mouse have contributed to the makeup of his figure. All of them individually and collectively have deep symbolic significance. The serpent or dragon is an archetype for DNA. In general terms, Ganesha is a much beloved and frequently invoked deity, since he is the Lord of Good Fortune who provides prosperity and fortune and also the Destroyer of Obstacles of a material or spiritual order.
It is for this reason that his grace is invoked before the undertaking of any task (e.g. traveling, taking an examination, conducting a business affair, a job interview, performing a ceremony etc.) with such incantations as Om Gum Ganapathaye Namah(hail the name of Ganesha) where Bijakshara(root syllable) is Gum which perfectly represents Lord Ganapathi when sounds correctly. It is also for this reason that, traditionally, all sessions of bhajan (devotional chanting) begin with an invocation of Ganesha, Lord of the "good beginnings" of chants. Throughout India and the Hindu culture, Lord Ganesha is the first idol placed into any new home or abode. Moreover, Ganesha is associated with the first chakra (energy wheel), which represents the instinct of conservation and survival, of procreation and material well-being.
Kottarakkara Ganapathi - The origin
The place that we now call Mahaganapathy temple is actually Kizhakkekara Shiva Temple. The main deity is none other than Lord Shiva himself – Shiva facing eastward. In fact Ganapathy is a minor deity here, but the temple today is famous as a Ganapathy temple rather than a Shiva temple.
The legend behind this is that Kizhakkekara temple was the property of two Nampoothiri houses – Akavoor and Oomanpally. Padinjattinkara Siva temple belonged to the royal house of Elayidathu.
One day, before sunrise, rituals were taking place for the consecration of Shiva at the Pandinjattinkara temple, the work of which was managed by the legendary Uliyannor Perumthachan. Outside the temple , while listening to the manthras , he started chiselling a piece of jackfruit tree. To his surprise, he found that it was the form of ‘Ganapathy’ that was taking shape. Thus he asked the chief priest to enshrine ‘Ganapathy’ also after the consecration of Shiva. The chief priest denied. “This is a Shiva temple. Ganapathy cannot be consecrated here.”
Perumthachan, desperate, walked towards the east and thus reached Kizhakkekkara Shiva temple. At that time priest was preparing offerings which was the delicious 'koottappam'. Perumthachan asked him “Can you consecrate Ganapathy here”. The priest agreed to Perumthachan's demand. Perumthachan viewed the place- Siva facing east, in front of it there is the temple pond(presence of river Ganga), Sri Parvathy is facing towards the west. South-west there is Sastha and north-west Subrahmanya. If Ganapathy too is installed, Shiva family will be complete. The place will be none other than Mount Kailas itself. Thus Ganapathy was installed south-east by Perumthachan.
Perumthachan then asked the priest “Lord Ganapathy must be hungry. What is the sacrificial food that you have prepared?”. “Koottappam”, the priest said. On a leaf, the priest placed sevenKoottappams (Unniyappams) stringed together. Perumthachan, with all his heart, devoted his first offering - the 'Koottappam'. Koottappam is still known to be the most wanted nivedhya for Kottarakkara Ganapathy. After the offering Perumthachan affectionately declared “Though father is the main diety, the son will be much more famous”. His words proved to be true. Kizhakkekkara Shiva temple is now known as Kottarakkara Ganapathy temple.
After the consecration of Ganapathy, the chief priest keenly looked at the idol. He realized that Ganapathy was starving even after snatching and consuming the 'Aval'(a kind of food) from his father Shiva and also swallowing every eatable that came his way at Kubera’s residence. The priest decided to submit something big before Ganapathy. He collected rice powder, kadalippazham and jaggery, which were meant to make food for the chief deity, Lord Siva. He started making Unniyappam, in front of Lord Ganapathy. With the mid-rib of the blade of a coconut-leaf he tied together the Unniyappam and submitted it before Ganapathy.
Later, it was found that Ganesa was very much fond of making unniyappam in front of him. From then onwards Kottarakkara Ganapthy’s Unniyappam attracted devotees around the globe. Irrespective of caste and creed they queue before the temple for getting Unniyappam(Koottappam).
The origin of Kathakali
It is believed that the world famous art form of Kerala, took birth in the land of Ganesa, Kottarakkara. Kathakali took form in the seventeenth century. There are some legends behind its origin.
One day Kottarakkara thampuran, requested the Zamorin of Kozhickode, Manaveda, to send a team of Krishnanattam performers for a festival. But the Zamorin sarcastically denied the request. This was an insult to the Thampuran. Kottarakkara Thampuran went to the Ganapathy temple and pleaded for a way. Then on the surface of his mind arose the plan to create a new art form. He sat on the banks of the temple’s pond looking intothe water. There he saw different shapes of waves in scintillating colour combinations. From this experience Thampuran created the costume designs of Kathakali. He wrote Ramanattam sitting beneath the banyan tree near the temple. Thus it was as a reply to the Zamorin’s sarcasm that Thampuran created a new art form, Ramanattam. This art form later developed into Kathakali.
The people around Kottarakkara believed that Kathakali became famous with the blessings of The Lord Ganapathy. The first staging of Ramanattam was done in front of Ganesha. Today also Kathakali occupies a prominent position in the programmes of the festival.
Some historians point out that Thampuran created the new art form from the essence of a famous art form called Parappettam, which prevailed in the land during his time.
Kathakali also shares a lot of similarities with Krishnanattam, Koodiyattam (a classical Sanskrit drama existing in Kerala) and Ashtapadiyattam (an adaptation of 12th-century musical called Gitagovindam). It also incorporates several other elements from traditional and ritualistic art forms like Mudiyettu, Thiyyattu, Theyyam and Padayani besides a minor share of folk arts like Porattunatakam. All along, the martial art of Kalarippayattu has influenced the body language of Kathakali. The use of Malayalam, the local language (albeit as a mix of Sanskrit and Malayalam, called Manipravalam), has also helped the literature of Kathakali sound more transparent for the average audience. The characters with painted faces and elaborate costumes besides advanced choreography (primarily developed Kaplingad Narayanan Namboodiri - 1739-1789) to re-enact stories -- largely from the Hindu epics. Kathakali has traditionally been performed in temples and palaces, but over the past century it also finds venues in post-harvest paddy fields and, since the last few decades, in proscenium stages of public halls/auditoria and even in pagentry shows (in bits) of late.
Overall, what initially began as a rustic, uncivilised form gradually gained exquisite looks, sophisticated movements and complementary audio support to graduate itself as one of the world's most advanced dance-dramas today.
About the major offerings in the temple
The major vazhipadu of Kottarakkara temple is the famous Udayasthamaya pooja. There is an interesting legend behind this peculiar offering. This incident took place at the time of the construction of the temple. Kottarakkara Thampuran was not happy with Perumthachan, because he consecrated the diety of Ganesa at the Kizhakkekkara temple. Actually Thampuran’s plan to build a new temple came from some dislike with the Mana, who owned the Kizhakkekkara temple. One day with much sarcasm,Thampuran asked Perumthachan, "Is your Ganapathy that brilliant?" Thachan asserted, "Yes". Then Thampuran challenged Perumthachan and asked him to ask Ganapathy to give him a son. Perumthachan accepted the challenge and asked, "What you will you offer as a reward?" Thampuran declared “I will completely cover the idol with Unniyappam". Before one year Thampuratty become pregnant and gave birth to a beautiful young boy. At the day of the newly born baby’s Choroonu preparations began to make unniappam. The choroonu ceremony can take place only after covering the idol with unniappam. The thampuran firmly believed that the idol being small would be covered within no time. Though unniappam was made right from morning, even at noon the idol could not be covered upto the waist. An old man was witness to all that was happening there. He came forward and asked the Thampuran,"Have you been testing Ganapathy? You will not be able to keep your word as you are filled with pride. As you have been making unniappams right from dawn to dusk and now that you have realized that you are insignificant before Him, you can stop your offerings". That was the first Udayasthamana offering.
That night, Thampuran had a dream in which the old man appeared before him and said,"I am Ganapathy. You should not test me again. Every month you must do the Udayasthamana pooja”. Thus till his death the Thampuran did the pooja. From then onwards Udayasthamaya pooja become a major vazhipadu for Kottarakkara Ganapathy.
Like most other Vinayaka temples, here also Ashtadravya Ganapathyhomam acquires a prominent place. Other important offerings includes, breaking of coconuts, thulabharam, chathussatham, thrimadhuram, archana and pushpanjali.
Upadevathas
Other deities whom we can worship here are Sri Parvathy, Lord Subrahmanya, Lord Ayyappa, Serpent deities etc.
Koodalmanikyam Temple is situated at Irinjalakuda in Thrissur District. It is believed that thousands of years ago the entire area now known as Irinjalakuda, was a dense forest and Rishis under Kulipini Maharshi were engaged in an incessant Yajna offering severe penance to please Lord Vishnu. Pleased at the intensity and sincerity of their devotion, the Lord ultimately appeared before them and offered to satisfy their wish. All they wanted was his eternal presence at the place. The Lord readily agreed.
The Rishis now prayed to Ganga Devi to bless the sacred 'yagabhoomi' with her presence. As the springs of River Ganga fountained up and inundated the area the Rishis immersed themselves in the sacred waters and became one with the Lord. The presence of Ganga is believed to continue in the 'Kulipini Theertham' named after the chief of Rishis. This tank on the Northern side is believed to be as sacred as Sanctum Sanctorum. Water snakes, frogs etc. which are commonly found in most temple tanks are totally absent here. Only fish grow freely and feeding them is considered to be of special merit. Water for the preparation of 'nivedyam' is taken from this tank only. Archakas after bath at the outside pond have to take a dip in Kulipini Theertham before entering Sanctum Sanctorum.
The folklore about how the temple came to be established here says that a local chieftain, Vakkay Kaimal, had a dream one night in which some mysterious person appeared before him and told him that four idols have been washed ashore and that these idols are to be consecrated at such and such places. The Kaimal being an ardent devotee hastened to the sea shore there lay four idols as indicated in the dream. They were duly installed in four temples as directed in the dream. Rama at Thriprayar (22 Km North west of Irinjalakuda) Bharata at Irinjalakuda, Lakshmana at Moozhikulam (30 Km south west of Irinjalakuda) and Satrugna at Payammal (5 KM south of Irinjalakuda). It is believed that worship at all these four temples on the same day is especially meritorious. Ardent devotees used to make it even in those far off days when they had to cover the entire distance by foot or in bullock carts. It has become very easy now a day. In the Malayalam month of Karkidakam (July 15th to August 15th) – the Ramayana Masa, thousands of devotees do this special pilgrimge, which is popularly known as Nalambalam Thozhal – a pilgrimage to the four temples.
The lord at Koodalmanikyam is 'Chathurbahu' Vishnu with Conch(shell), Chakra, Gada(maze) and Japamaala in his four sacred hands. The general belief, however, is that the Lord here is Sree Bharatha, the brother of Sree Rama. He anxiously and devotedly awaited the return of Rama from exile for fourteen years and then learnt from Hanuman that Rama has reached the outskirts of Ayodhya. He was much relieved and happy. Baratha in that mood is worshipped here. Hanuman also shows his presence at 'thidappilly'.
A distinctive feature of Koodalmanikyam temple is that there is only one single 'prathishta'. Even Lord Ganapati, usually found in all temples does not find place here. Usually, the Thulasi leaves which are offered to the vaishnava deities, invariably sprouts in the premises of the temple. However, this has not happened in this temple, is a mystery. One explanation to this is that as 'Thulasi' being sacred, it is worshipped wherever it is found. Probably, it is to forbid even such an object of secondary worship in the temple precincts.
Irinjalakuda in former days is believed to have the confluence of two rivers, the name of the place suggesting such a conjecture. The Lord at the confluence is thus known as Sangameswara. Though the two rivers (Kurumali river and Chalakudy river) have changed course and Irinjalakuda is no longer on any river bank, 'Aarattu' (the holy dip of the idol at the close of the Annual Festival), is held alternatively in these two rivers which suggests a previous connection with these rivers.
There is another folklore relating to the name Samgameswara. One saintly person belonging to Taliparambu was on a strange wicked mission. His objective was to collect the divinity of idols of important temples in Kerala for being transferred to the idol of the temple in his village. This he did by entering the Sanctum Sanctorum of the temples he visited and transferring the divinity on to a conch in his possession. When he did the same at Irinjalakuda, he accidentally fell down and the conch was broken instantly transferring the divinity of all idols he had acquired on to the idol at Irinjlakuda. Thus the idol in which merged the divinities of several idols came to be known as Sangameswara. The Namboodiri Brahmins associated with the temple still make all their Sevaas in the name of Siva, Vishnu and Devi before Sangameswara himself.
Koodalmanickyam is a word analogous to Sangameswara. There is, however, another folklore about this name. One day the idol was found to emanate uncommonly bright effulgence from its forehead. Unable to identify the source of the brightness, some brought a Quartz crystal (Manikyam) in the possession of Raja of Kayamkulam for comparison. As they were comparing the brightness of the two, it is said that the stone brought from Kayamkulam mysteriously slipped from the hand and merged with the idol. The merging of the two led to the name ‘Koodalmanikyam’. Similar brightness is reported to have appeared from the idol once again, much later in 1907.
The Sanctum Sanctorum is round shaped and is covered with copper plates. A six-foot Thaazhikakudam at the pinnacle adds to the beauty and majesty of the total temple complex. On the Southern courtyard is the well-known Koothambalam, the Natyagruha for Koothu and Koodiyattom.
The earliest historical reference to Koodalmanikyam Temple is found in a stone inscription attributed to the Chera king Stanu Ravi Varman dated 854 AD, donating vast extents of land for the Temple. It is, therefore, reasonable to assume that the Temple must have been in existence for quite some time before this date and that even then Koodalmanickyam was occupying a place of importance among the temples of Kerala. Another Cheraman Perumal Bhaskara Ravi Varma has donated vast lands at Potta near Chalakudy to the Temple. The Temple was in the domain of the erstwhile Maharaja of Cochin; but the administration was under a person designated as Thachudaya Kaimal appointed by the Maharaja of Travancore. In 1971, the Government of Kerala, through a special order, took over the administration of the Temple. A Committee appointed from time to time by the Government of Kerala now manages the Temple. The Chairman of the Committee is the District Collector, Thrissur. The Chief Executive of the Devaswom is the Administrator not below the rank of a Deputy Collector deputed by the Government as the Secretary of the Committee.
Koodalmanikyam Temple is a marvel in architectural beauty. The impressive gateways, round shaped Sanctum Sactorum, the majestic Koothambalam and the Carvings in wood and stone on the walls all attract students of Art and Architecture. The murals on the walls on either side of the Eastern entry to Chuttambalam also deserve special mention.
The Temple had also been an important centre of nourishment of the Temple Arts like Kathakali, Koothu, Koodiyattom and Thullal. Koothambalam stage had the rare fortune to witness historic stage shows by the masteros of Ammannoor Chakyar family. Unnai Warrier, the author of Nalacharitam was a native of Irinjalakuda and an ardent devotee of Sangamewara. He has also composed a Sanskrit poem – Sree Rama Pancha Sathi that is an abridged version of Ramayana in fifty dasakas dedicated to Lord Sangameswara.
The temple is surrounded by four vast ponds. The pond inside the compound is believed to be sanctified by Kulipini Maharshi who had held a great yaga here. The pond is known as Kulipini Theertham. This Kulipini Theertham is considered very sacred and hence devotees must do the pradakshina of this pond while they do the temple pradakshina.The presence of Ganga is believed to continue in the Kulipini Theertham. This pond is unique because no aquatic creatures(like frogs and snakes) other than fish are not available. Fish feeding or Meenoottu is considered to be of special merit. Water for preparation of Nivedyam is taken form this tank only. Archakas after bath at the outside pond have to take a dip in Kulipini Theertham before entering Sanctum Sanctorum. The pond outside the compound located at the eastern side is called Kuttan Kulam. The pond outside the compound located at the western side is called Padinjare Kulam and the pond outside the compound located at the southern side is called Thekke Kulam.
The Ten day annual festival in this temple is held in Medam(April/May) with Seventeen caparisoned temple elephants. It starts the day after the famous Thrissur Pooram and goes on for 10 days. The first day of utsavam (festival) falls under the star Uthram, and the ceremonial flag is hoisted which marks the beginning of the festival. On all ten days, a sheeveli (procession of caparisoned elephants) is held twice, one in the forenoon and one at night. A unique speciality of this temple utsavam is the fact that two baby elephants are made to stand on either side of the elephant carrying the thidambu (the deity). Seventeen elephants are engaged for the ceremonial rounds, to the accomplishment of Panchari Melam. The last Two days of festival, Panchavadyam will be accomplished. The head gears (Netti pattam in Malayalam language) of seven elephants are made of pure gold and rest of pure silver is another uniqueness of this temple. Brahmakalasam strictly following the Vedic and Tantric rituals are offered to the diety on 11 days in connection with the Festival. This is the unique feature of this temple.
Thripputhari on the Thiruvonam day in the month of Thulam (October-November) is another important occasion in the Temple. It is a day of feasting when the newly harvested rice is first cooked and offered to diety and then is partaken of by the devotees. The day after the feast, there is a special offering called Mukkudi, which is considered to be a divine medicine for all ailments. Aanakkal Dhanwanthari at Aanakkal Temple is considered to be the chief physician of Lord Sangamesha.
Mukkudi is an Ayurvedic mixture, the formula of which being prescribed by Kuttancherry Mooss, one of the Ashtavaidyas.
The architecture used for the construction of this temple is a perfect example of Kerala Vasthuvidya. The eastern gopuram, anakkottil, koothambalam, sreekovil and namaskaramandapam are embedded with beautiful sculptures. The copper covered Sreekovil and namaskaramandapm with golden thazhikakkudams and the golden flag staff indicates the glory of this temple. There is no balikkalppura in this temple.
Several poets praised the glory of Sangameswara with their poems. Unnai Warrior's Sanskrit poem – Sree Rama Pancha Sathi is an abridged version of Ramayana in fifty dasakas dedicated to Lord Sangameswara.
In 1971, the Government of Kerala, through a special order, took over the administration of the Temple. A Committee appointed from time to time by the Government of Kerala now manages the Temple. The Chairman of the Committee is the District Collector, Thrissur. The Chief Executive of the Devaswom is the Administrator not below the rank of a Deputy Collector deputed by the Government as the Secretary of the Committee.
Irinjalakuda is 18 Km west of Chalakudy in NH 47 and 9 Km East of Moonnupeedika in NH 17. It is 23 Km south of Thrissur and 16 Km north of Kodungallur. A straight stretch of 150 meters from Irinjalakuda Municipal Bus Station takes you to the Temple. The eastern gate way (Gopuram) is an impressive structure in the typical Kerala style of architecture with tiled roof and white washed walls. Numerous carvings are embedded into the front wall of the gateway. From the Gopuram you enter the outer quadrangle. The Temple is situated inside a well walled up ten-acre plot with attractive gateways on the East, South and West. The huge porches on the Eastern and Western approach ways to the inner temple can accommodate not less than twenty-one elephants.
NALAMBALAM YATRA (Pilgrimage to Four Temples)
Nalambalam pilgrimage is gaining more and more popularity today. Nalambala Darsanam is an annual pilgrimage to four well-known temples in central Kerala during the Malayalam month of Karkkidakam (July 17 to August 16). Nalambala Darsanam involves offering prayers at the Triprayar Sree Rama Temple, Irinjalakuda Koodalmanikyam Temple, Moozhikkulam Lakshmana Temple, and Payammal Shathrughna Temple, which are dedicated to Lord Rama, Bharatha, Lakshmana and Shathrughna respectively, on a single day. Karkkidakam is the last month of Malayalam Era. Salient feature of Karkkidakam is that it is period of famine and illness. To overcome sufferings people resort to medical treatment and spiritual enrichment. A special way of living and worship of Rama is the general trend of the period. Chanting of Ramamantra and recitation of Adyatma Ramayanam Kilippattu written by Thunchathu Ezhuthachan echoes in each and every house. To get rid of the difficulties of this month, people of Thrissur region started the Nalambalm pilgrimage centuries ago. It’s origin was at a time when vehicles were not available and pilgrimage to these four temples – as a ritual it had to be completed within one day between daybreak and noon - was an ardent task, yet devotees did it right out of their deep devotion. Great pains earned them great gains. Now these four temples are well connected with roads. It has become very easy now to visit these temples in a single day. Tens of thousands of pilgrims from different parts of the State will visit these temples every year during Karkkidakam. These temples also attract devotees from neighbouring States.
It is believed that the idols of Rama, Bharatha, Lakshmana and Shathrughna were the pooja idols of Lord Krishna. He worshipped these 4 idols in Dwaraka. At the end of Dwapara Yuga, Dwaraka was swallowed by the sea. These four idols floated over the sea water all together and at last reached the Cheetuva region of Kerala shore. Vakkayil Kaimal, a minister with the Ayirur Kovilakam of Ponnani had a dream one night in which some mysterious person appeared before him and told him about the floating idols. The Kaimal being an ardent devotee hastened to the sea shore. There the fishermen who got the idols handed over them to him. They were duly installed in four temples - Rama at Thriprayar, Bharata at Irinjalakuda, Lakshmana at Moozhikulam and Shathrughna at Payammal - as directed in the dream.
There is special rule to follow during the Nalambalam Yatra. The first temple to be attended is the Triprayar Sree Rama Temple. After the Nirmalyam at 3am there, proceed to Irinjalakkuda to attend the Usha pooja at the Koodalmanikya Swami Temple. From Irinjalakkuda then proceed to Moozhikkulam Lakshmana Perumal Temple to attend Utcha pooja. Devottees must reach the Payammal Shathrughna Temple in the evening to attend Deeparadhana and Athazha puooja there. Devotees must also vist the Hanuman Temple near Chandanakkavu in this yatra.
1.Triprayar Sree Rama Swami Temple
2.Irinjalakkuda Koodalmanikya Swami Temple
3.Thirumoozhikkulam Lakshmana Perumal Temple
4.Payammal Shathrughna Swami Temple
There are three more set of Nalambalams in Kerala. One in Kottayam district, one in Ernakulam-Kottayam districts and another one in Malappuram district. The Nalambalams in Kottayam are in Ramapuram panchayat, within a radius of two kilometres, on the Palai-Koothattukulam route.
1.Ramapuram Sree Rama Swami Temple
2.Amanakara Bharatha Swami Temple
3.Koodappulam Lakshmana Swami Temple
4.Methiri Shathrughna Swami Temple
The third set of Nalambalams are situated in the ancient Vedanaattu Brahmin Graamam (boundary of Eranakulam-Kottayam districts). Among these temples the Shathrughna temple is in ruined state.They are
1.Thirumarayoor Sree Rama Swami Temple
2.Bharathappilly Bharatha Swami Temple
3.Mulakkulam Lakshmana Swami Temple
4.Nedungatt Shathrughna Swami Temple
The Nalambalams in Malappuram are in Puzhakattiri panchayat, within a radius of two kilometres, on the Perinthalmanna-Malappuram route. But these four temples are now in ruins and must be renovated as early as possible. To see the present condition of these temples visit The Hindu page.
Nalambalam Yatra is gaining more popularity in these temples too. In these two Nalambalams the Rama, Bharatha, Lakshmana and Shathrughna temples are located within a radius of two kilometres or they are in a single panchayat. But the Triprayar, Irinjalakkuda, Payammal temples are in Thrissur district and Thirumoozhikkulam temple is in Ernakulam district at a distance of 40km from Triprayar temple. The completion of this blissful Nalambalam journey at a stretch and attending the poojas and rituals performed there will be an experience for the whole life. At this time when vehicles are popular even old people can perform it without much difficulty.
============================================================================== I - section of Nalambalam Yatra
Triprayar Sree Rama Swami Temple
Triprayar Temple, located in Thrissur district is one of the important temples dedicated to Lord Rama. Triprayar temple is located 22 kms south west of Thrissur in between Kodungalloor and Guruvayoor in the mid landmass of Chettuva. The temple is situated on the bank of river Theevra. Theevra river is also called Purayar. Hence this place got the name Thirupurayar (sacred river) and later became Triprayar. There is an interesting legend about the origin of this river. Lord Mahavishnu during his Vamana incarnation visited this place while going to Thrikkakkara and he found no water to wash his legs as the whole place was dry and desolate. Vamana took the water from his kamandalu (a small round vessel used by hindu sages to carry water) and poured the water to wash his legs, that source of water never went dry but kept on flowing as the Thiru Purayar or the Thriprayar (river of divine source) as it is called now. Purayar is also called Nandiyar.
Out of the four idols discovered by fisher men, the Sree Rama idol was the most important. Vakkayil Kaimal decided to install it in Triprayar. It is said that when the image of Rama was discovered and was about to be consecrated, it was divinely ordained that a peacock would appear and mark the exact time for installation. Kaimal and his men waited for a long time for the peacock but it didn't appeared. Apparently the Tanthri (chief priest) installed the idol when a devotee bearing peacock feathers appeared. Soon after the installation the peacock appeared in front of the Sreekovil. It is said that the priests and Kaimal regretted their decision later and to make up for this deficiency the sacrificial stone or the valiya balikkallu was installed at the spot marked by the peacock. Hence the balikkal is said to have the same importance as the deity itself. But this sacrificial stone showed a tendency to spin on its axis. It was Naranathu Bhranthan who fixed it at the spot by hammering a nail through it amidst the chanting of mantras. A mark of a nail can still be seen gives credence to this belief.
In order to prevent any decline in the power of the idol on account of the change in its location Naranathu Bhranthan also arranged to install two goddesses on either side of the deity-Sree Devi on the right and Bhumi Devi on the left. Another legend says that it was Vilwamangalm Swamiyar who is associated with several temples of Kerala, installed the Sree Devi and Bhumi Devi images and shut the Western doors of the temple. One day Swamiyar reached this temple and offered prayers to Lord Rama. During his pooja he noticed that Sree Devi and Bhumi Devi were entering the temple from the western gateway to offer prayers to the Lord. In order to set right the fault in location of the idol he requested them to stay inside the sreekovil. The Goddesses agreed and later Swamiyar installed Sree Devi and Bhumi Devi idols on either side of Rama. He then closed the western doors and left the temple. The western doors of the temple remain shut even today.
The image of Rama (Triprayar Thevar) resembles the Chaturbhuja Vishnu form with four arms, bearing a conch(Panchajanya), a disc (Sudarsana), a bow (Kodanda) and a garland respectively. It is believed that the deity worshipped here possesses some of the aspects of Shiva too. It was after killing the asura, Khara that Sri Rama got both the Shaiva and Vaishnava aspects. Thus Triprayar Thevar is also called Khara Samhara Moorthy. It is also believed that the portrayal of Rama with a garland held in the image's hand is also suggestive of aspects of Bhrahma and hence the deity is said to be a manifestation of the Trimoorthis. The image is adorned with necklaces and other fine jewelry. Images of Sreedevi and Bhudevi are on either side. There is an image of Dakshinamoorthy, in the sanctum facing the south. Dakshinamoorthy is commonly found in Shiva temples. There is also a lamp behind the image which is kept burning all the time. Because of these and also because of the fact that people got relief when troubled by evil spirits chathan-the deity is believed to have a Shiva aspect also.
Ganapathy prathishta is located at the south west corner of the sreekovil. Though there is no separate idol for Rama's best devotee Hanuman, it is believed that his presence is always there at the Namaskara mandapam of the temple. Devotees generally bow before the mandapa imagining the presence of Hanuman there before worshipping Sree Rama. The offering of flattened rice (avil) made from dried paddy is meant for Hanuman. Near the main temple towards the north there is a small shrine of Gosala Krishna. Outside the temple in the southern side of the courtyard there is an Ayyappa (Shastha) shrine. It is believed that the Shastha shrine was located originally at the site corresponding to the temple's sreekovil. With the arrival of Sree Rama, Ayyappa moved to the south in the present location. Now Thriprayar Thevar is the presiding deity of the Arattupuzha Pooram, one of the important festivals of central Kerala. Lord Ayyappa of this temple also participated in this pooram before the installation of Lord Rama. Except Triprayar Thevar, all other participants in this pooram are Sasthas and Bhagavathys of different temples. This also points to the conversion of Shastha shrine to Rama shrine.
The temple opens at 3am in the morning and remains open till 12pm. The temple reopens at 4pm and remains open till 8.30pm. There are five poojas conducted here as in all great temples- usha pooja, ethirtha pooja, panthiradi pooja, ucha pooja and athazha poojaa. There are three sheevelis (a processional image of the deity is carried around the temple). For Ucha sheeveli elephents are not used for procession. In Mandalakkalam (November-December) there will be a Kazcha Sheeveli instead of Ucha sheeveli. Nirmalya darshan (early morning when the sanctum opens for the day) and athazha pooja are considered very sacred. For athazha pooja especially devas and rishis are supposed to be present to have darshan of the Lord. The original idol of Rama was subject to evere wear with the passage of time. Astrological investigations however revealed that the Lord did not desire to have change of the vigraha. Therefore a raiment was made in Panchaloha and the same now covers the original stone image. Ekadasi in Vrischikam (November- December) and pooram in Meenam (March-April) are the two annual festivals conducted in the temple.
The Ekadasi festival in the month of Vrischikam(November - December) is the main festival. Ekadasi celebrations start on Dasami day(day before Ekadasi) itself when Ayyappa is taken in procession. This shows the importance of Ayyappa whose temple it was before the installation of Sri Rama. On Ekadasi day, Sree Rama is taken in procession with as many as 21 elephants participating. Thousands of people from far and near will gather here to witness the celebrations.
The best way to escape from the clutches of the frolicsome spirit is to worship Thriprayarappan and please him with the offerings. The name itself of the strong of the temple is known as Chathan Bhandaram. It is a common sight that people afflicted with spirits perform various kinds of offerings at the temple to get them eradicated from their bodies.
Firing of kathinas or Vedi vazhipadu is an important offering here. It is to commemorate the return of Hanuman after the search of Sita, with the words, 'Drishta Sita'-seen Sita. There is a belief among Hindus that if anyone sets apart some money as an offering to the deity for firing crackers, the delivery of a pregnant woman in his family will be easy and comfortable. Besides Palpayasam, Chandanam Charthu(smearing of the idol with sandal paste), different archanas and meenoottu(feeding fishs in theevra river) are other important offerings to the deity.
The performing art Chakyar Koothu is very much associated with this temple and is an important offering here. It is said that the once king Samoothiri visited this temple and watched this art and he expressed his wish to see the Hanuman’s mischieves in Lanka in detail. Thus the Koothu was extended to a twelve day performance. The Koothu performance starts on the first of Vrichika month(November). To stage Koothu there should be at least one Brahmin present in the audience. Once there was no Brahmin at all available and the Chakiyar, the performer of Koothu, did not know how to proceed. He stood perplexed, not knowing what to do. Suddenly a voice came from the sanctum saying that 'Koothu is not for Brahmins but for me. Therefore perform Koothu in my presence.' Since then Koothu, which was, being staged in the specially erected Koothambalam on the south-east corner of the temple started being staged in the mandapa itself inside the temple. And only angya Koothu(pantomime) is performed and the sanctum remains open throughout the performance. From Vrischikam 1 (mid-November) kuttu is presented for 12 days by the temple management itself. The subject enacted is Anguliyangam in the Ramayana, that is, Hanuman taking the ring from Site after finding her in Lanka and taking it back to Sri Rama. The major Part of the performance is devoted to a conversation between Hanuman and Sita.
Triprayar temple is rich in wood carvings. The sreekovil is circular in shape with a copper covered conical roof and is surmounted by a golden Thazhikakkudam. The circular sanctum has several sculptural representations of scenes from the Ramayana with a dynamic and lively vitality of design and form a lavish decoration and an integral part of the architectural edifice of the temple. Its walls are decorated with beautiful mural paintings. The namaskara mandapa, which is copper-plated, is profusely sculptured - having 24 panels of woodcarvings representing navagrahas.
The Triprayar temple was originally under the domain of the Zamorin rulers of Kerala. It later came under the posession of the Dutch, the Mysore sultans and the rulers of Cochin. Triprayar temple is situated in what is called Chettuva Island, which was formerly under the Zamorins. In 1719 it was annexed by the Dutch. Then Tipu Sultan defeated the Dutch and annexed the territory. Tipu Sultan did not spare Triprayar Thevar also. To test the divinity of the idol he struck at one of the hands. Blood started oozing. He repented his action and developed faith and devotion to the god. To make amends he donated to the temple some of the landed property he had annexed. Later the territory became part of Cochi and the Cochi King gave the ownership of this temple to local Nampoothiri community. Thereafter this temple was owned by three important Nampoothiri families - Jyanappally, Chelur, and Punnappilli - and the administration was carried out by Blahayil Nair. But unfortunately due to continuous conflict between the owners and Blahayil Nair, the government took over the charge of the temple. Now it is under the administrative control of the Cochin Devaswom Board.
Irinjalakkuda Koodalmanikya Swami Temple
The deity of Koodalmanikyam is considered as the incarnation of Dhanvanthari moorthi - the God of Ayurveda. Hence many people approach this temple expecting cure of their ailments. There are several stories about His curing sometimes even incurable diseases of faithful devotees. Brinjal or Vazhuthinanga nivedyam is aspecial offering here to cure stomach diseases. The Mukkudy nivedyam in this temple is also has great curing powers.
Thirumoozhikkulam Lakshmana Perumal Temple
In pasurams of Nammalvar and Thirumangaialwar, Thirumoozhikkulam Lakshmana Perumal is refered as Moozhikkalattappan and Tayar (Mahalakshmi) as Madhuraveni Naachiyaar.
Thirumoozhikkulam temple is located in between Angamaly in Ernakulam district and Mala in Thrissur district. Thirumoozhikkulam is one among the 32 Brahmin gramams in Kerala. This is the place where Hareetha muni the son of Vishwamithra worshipped Vishnu.
The mythology behind the name of this place goes like this. Hareetha Maharshi did penance and meditation on the banks of river Poorna(Periyar). Lord Mahavishnu got impressed by the dedication of the Maharshi and appeared before him on the beginning of the Kali yuga. Lord Vishnu gave some advices to Hareetha Maharshi to overcome the difficulties in Kali yuga. These advices are called "thiru mozhi" meaning sacred words. And there after this place got its name as "thirumozhi kalam" – kalam means place. Later Thirumozhikkalam became Thirumoozhikkulam.
This shrine is associated with legends from the Ramayanam. Legend has it that while Bharata the brother of Rama and Lakshmana, came to invite Rama, then in exile, to take over the reins of the kingdom, an angry Lakshmana suspecting Bharata's intentions intended to kill him; however, Bharata's innocence was very soon revealed, and then the two of them offered worship together at Tirumoozhikkalam. Worship is offered to Rama, Sita and Hanuman at this spot acknowledging their presence. No music is played during worship services here, unlike other temples. The annual festival which falls in the malayalam month of Makaram used to be an occasion of great festivity, with performances of koothu and Koodiyaattam for a 41 day period in the temple Koothambalam. Inscriptions from the 11th century CE (Bhaskara Ravivarman) are seen in this temple. The Thirumoozhikualam Lekshmana Perumal Temple had a superior status and it had a command over the other local temples. It attracted most of the Tamil Vaishnavite pilgrims who visited ancient Kerala. The temple had a bylaw by name 'Moozhikkulam katcha' which applied to all other temples of Kerala.
Vakkay Kaimal, had a dream one night in which some mysterious person appeared before him and told him that four idols have been washed ashore and that these idols are to be consecrated at such and such places. The Kaimal being an ardent devotee hastened to the sea shore there lay four idols as indicated in the dream. They were duly installed in four temples as directed in the dream. Rama at Thriprayar. Bharata at Irinjalakuda, Lakshmana at Moozhikkulam and Shathrughna at Payammal. It is believed that worship at all these four temples on the same day is especially meritorious. In the Malayalam month of Karkidakam (July 15th to August 15th) - the Ramayana Masa, thousands of devotees do this special pilgrimge, which is popularly known as Nalambalam Yatra - a pilgrimage to the four temples. The temple was sacked by during Tippus invation, like the temple at Thiruvanjikkulam. The image of the presiding deity is in a damaged state . A silver kavacham or armour was made as a covering for the image; however soon after installation of the kavacham an attempt was made to steal it. Afterwards a Devaprasnam was conducted, which insisted that the Perumal wanted to be in that state only, he didn't want to hide the damage or replace the original idol. Since then it stays like that.
The 'Periya Thiruvaymozhi' composed by Nammazhvar praises the greatness of deity of Thirumoozhikkulam. The deity of this temple Lakshmanan is said to be kind to those who suffer and the wish of the devotees get fulfilled. Devotees vouch of their wish getting good children by visiting the temple which is also claimed to ail illness of heart.
There are idols of Shiva as Dakshinamoorthi(south side) Ganapati, Sree Rama, Seetha, Hanuman Ayyappa, Sree Krishna (as goshala Krishnan) and Bhagavathy in this temple. There is an order in visiting the deities of this temple. Which is described below, enter through the eastern gate and first visit and pray to the main deity Lakshmana, after praying there then visit Ganapathy, Shiva and other deities then come back to Lakshmana to offer a second prayer after the pradikshana visit Ayyappa and Bhagavathy and then Krishna, and final visit to Lakshmana’s steps to offer prayers before returning.
Payammal Shathrughna Swami Temple
Sathrughna Swami The Payammal temple, 6 km from Vellankallur along the Irinjalakuda-Kodungallur route, is one of the few Shathrughna shrines in the State. The Payammal temple is about seven kilometers from Iringalakuda Koodalmanikya temple in the Iringalakuda Mathilakam route. Shathrukhna is considered to be the reincarnation of the Sudarsana Chakra(disc) in the hands of Mahavishnu. This is the smallest temple among Nalambalams. Of the four idols retrieved from the sea by the fishermen this idol is the smallest. All the other three temples have circular sreekovils but here sreekovil is in rectangular shape.
The idol of Lord Shatrughna is housed in a squarish granite sanctum sanctorum in the Shathrughna temple. The original Panchaloha (Five Metals - Brass, Bronze, Copper, Gold and Silver) has been untracable though efforts have been made to retrieve it from the temple pond situated in the back yard of the temple complex. The existing idol made of granite exudes a rare kind of divinity. The temple is a heaven of peace and sanctity and a devotee experiences an unique sense of satisfaction after praying in this abode.
There are three main poojas - Usha pooja, Utcha pooja and Athazha pooja - in a day. This temple which opens for darshan at 4.30am in the morning closes the door by 10am after Utcha pooja. The second session starts in the evening at 4.30pm and remains open for darshan for Deeparadhana and Athazha pooja and closes at 8pm. A lamp is lighted behind the Sathrughna idol inside the Sreekovil. It is believed that this lamp or Pinvilakku is for Sruthakeerthi, the wife of Lord Shathrughna. Ganapathy is in the sub deity here. Ganapathi homam is a special offering conducted by the devotees.
Sudarsana Pushpajali and submission of Sudarsana chakram offered at this temple are considered to boost the prosperity of the family members. The five day long temple festival starts at Pooyam star of the month of Kumbha. The Ramayana month is celebrated with gaiety in the month of Karkkidaka.
During the period of Tippu Sultan this temple suffered severe damages. Inorder to protect the idol of Lord Shathrughna from Tipu's army, the temple priests took the panchaloha idol from the sreekovil and hided it in the temple pond. You can see this pond in the western side of the temple. Later this temple was rebuilt by the joint efforts of the local people around the temple. By their initiative the temple festivals poojas and all other rituals restarted. Now it is working as a full fledged temple in all respects.
Nalambalam Yathra ends with the visit to Payammal Sree Shathrughna Temple. People usually visit a temple of Lord Krishna named Elambalakkattu at Edakkulam while going to the Shathrughna temple.
This temple is situated at Ramapuram near Palai, located about 40 km from Kottayam and is well connected by bus. Devottees can reach here from Koothattukulam in M.C road. Main deity is Rama.This temple is managed by a Temple Trust of 3 Nampoothiri families on rotation, viz. Amanakara, Kunnoor and Karanattu Mana.
Mythology is that this temple has been built at the place where Rama rested on his way to Sri Lanka. The ambalakkulam or temple pond is located on the northern side of the temple and is the arattukulam for Kondadu Sree Dharma Sastha. The 8 day annual Utsavam is in Meenam (March/April). The Arattu is done in the theerthakkulam of Amanakara Sree Bharatha Swami Temple. Sree Rama Paduka Pooja is done on this occassion. The old dwaja was replaced with a new one in 2007. The circular sreekovil is copper covered.
Lord Rama, the eldest of them is the eighth
avatar (incarnation) of Lord Vishnu, who is the Supreme God of the
Hindus. Bharata, second amongst them, is the avatar of the Panchajanya
(Conch held by Vishnu). Lakshmana is the avatar of the Adisesha, the
serpent of infinite measures and on whom Lord Vishnu sleeps in the Ocean
of Milk. Satrughna (the One who is destroyer of enemies) is the twin
bother to Lakshamana and the youngest. He is the avatar of the
Sudarshana chakra held by Lord Vishnu.
Sree Rama proceeded towards South,
through the old path, which he trekked in search of Sithadevi. At last
he reached this beautiful place, with rattling canal on the right side,
smiling paddy fields in the rear, surrounded by dense forest. He felt
it an ideal place and started his meditation.
As Lakshmana, Bharatha and Sathrughna
could not bear the disappearance of their beloved brother any longer,
they also left Ayodhya and pursued the path of their brother, believing
that their brother would have gone towards South. At last they found
him. They said they would also sit near him. So, Lakshmana found at
this wounderful land place at Koodapulam, Bharatha at Amanakara and
Sathrughna at Methiri, which are equidistant from one another. As
years rolled on, four temples rose in each place in their names.
Ramapurathu Varriyer,who wrote the Kuchelavrutham Vanchipattu was an ardent devotee of Ramapuram Sree Rama and was the Kazhakakkaran of this temple. One day he made a garland in the form of a Shloka and offered it to Lord Rama. The Shlokam was this.
Na krutham sukrutham Kinchil
Bahudhaa dushkrutham krutham
Na Jaane Jaanakee Jane
Yamaahwena Kimuthamam?
I hadn't done any Sukrutham (good thing) yet, but had done many Dushkrutham (bad things). Oh Jaanakee Jaane (Rama), I don't know how to answer Lord Yama's questions.
Lalithambika Antharjanam, a noted writer in Malayalam was also an ardent devotee of Lord Rama of Ramapuram. This Sree Rama Temple is the first temple which devotees visit when they embark on the Nalambalam (Four Temples) yatra or visit. This journey is connected with the visit to four temples namely, Sree Rama Temple at Ramapuram, Bharatha Temple at Amanakara, Lakshmana Temple at Koodappulam and Sree Shatrughna Temple at Methiri. Nalambalam Yathra starts with the visit to Sree Rama temple at Ramapuram and ends with the visit to Methiri Sree Shatrughna Temple.
Thirumarayoor is a small village situated around 5 km from Piravom
at
Edakkattuvayal Panchayath in Ernakulam district. The name "Thirumarayoor" originated from an event linked with the epic of "Ramayana". Seetha was attracted by a golden deer, which was originally the Mareecha who disguised as a deer, as part of the plot of Ravana to keep Rama away and steal Seetha. While Rama was chasing the deer, it disappeared at this place. The word in Malayalam for "disappear" is "marayuka". "Thiru" is indicating something related to God and "ooru" is the place. Thus the name Thiru-mara-ooru (Thirumarayoor) was originated. Thirumarayoor Sree Rama Swami temple is a beautifully sculptured ancient temples and is situated in a tiny land surrounded by paddy field.
Devotees can reach here
through veliyanadu from Peppathy junction in Mulanthuruthy - Piravam
road. The distance from Ernakulam is 35 km. Thirumarayoor Sree Rama
Swami temple is a beautifully sculptured ancient temple and is situated
in a tiny land flanked by lush green paddy fields. The Mealppazhoor
Mana, Illam of Aryamba, Mother of Sri Sankaracharya is near to this
temple (2 km from Thirumarayoor).
Melppazhoor is now known as Aadishankara Nilayam, and it is under the
control of Chinmaya International Foundation. It is believed that
Adishankara composed the Sree Rama Bhujanga Stotra in praise of
Thirumarayoor Sree Rama. In the Phalasruthi he mentions that this stotra
is Vedasaram (essence of Vedas).
There exist many arguments related to the name Thirumarayoor. ‘Mara’
means Veda. Thirumarayoor means the place echoed by the sacred Veda
Mantras. Thirumarayoor village was a part of Vedanadu (Vendanadu), a
Namboodiri Upagrama (Gramakshetram of Vendanad Gramam is Choottanikkara
Bhagavathi Temple). The name Thirumarayoor symbolizes the relation with
Vedas and Vedanadu. Another story is related with the Bali Vadha from
Ramayana. Lord Sri Rama shot his arrow to kill Bali by hiding behind
a tree. It is said that this incident happened at Thirumarayoor. In
traditional language hiding place is called "Mara". So as Sri Rama hid and killed Bali, the place got the name Thuirumarayoor.
Hence the deity in this temple, Srirama has been given the disposition of God,
attempting to kill Bali.
Mulakkulam Lakshmana Swami Temple
Mulakkulam temple is closely associated with Thirumarayoor Sree Rama Swami temple.
The main specialty of this temple is that the Lakshmana Prathishta is in
the form of a Sheeveli Thidambu. This west facing temple has a copper
dwaja prathishta and Manayathattu Nampoothiri is the Tantri. Mulakkulam
temple is a major temple under Travancore Devaswom Board having five
poojas and three sheevelees daily. The nine day long annual festival is
in the moth of Medam in whioch the Thriuaarattu is held in the ninth day
(Thiruvonam.
The main deity Lakshmna is positioned on the Sheeveli
Thidambu. The history behind this temple is as follows. The Brahmin
Kings of Edappalli and Paravoor had a vigorous argument in the case of
Daasiyattom at the famous Thirumoozhikkulam Lakshmana Temple
in Ernakulam District. The Edappalli King failed and it is said that
the King himself took the Sheeveli Thidambu of Thirumoozhikkulam
Lakshmana Perumal and later he constructed a temple in Mulakkulam and
installed the Thidambu there. He named the place as Mulakkulam to
remember the connection with Moozhikkulam.
Another story says that the Ooralar families (owners
of temple) of Thirumoozhikkulam quarreled with each other and with the
Paravoor King and brought the Thidambu of Lakshmana to this place. The
quarrel was held between the “Akakkoyma and Purakkoyma” families of
Thirumoozhikkulam.
There is also a history which says that the Lakshmana
Thidambu belongs to the Thirumarayoor Rama Temple. Originally the
Thirumarayoor Temple had Rama and Lakshmana Prathishtas. Due to the
revolt between Brahmins of Thirumarayoor some Brahmins took the
Lakshmana Thidambu which was ought to move for Para Ezhunnallathu
ritual, to Moozhikkulam. The Thirumarayoor and Mulakkulam temples which
are situated on the opposite banks of Moovattupuzha river points to this
fact.
Ganapathi, Shiva in the form of Kirathamoorthy and Shastha are the upa devatas of this temple.
Bharathappilly Bharatha Swami Temple
Bharathappilly Bharatha Swami Temple is situated at Memmury around 7 km from Piravam in Ernakulam district.
Nedungatt Sathrukhna Swami Temple
Nedungatt Sathrukhna Swami Temple is located by the side of Kakkad KWA Road.
