Sarkara devi Temple is one of the most important temples in Thiruvananthapuram and is situated south of the Chirayinkeezhu Taluk, near Chirayinkeezhu railway station in Thiruvananthapuram district. The principal deity worshipped in this temple is Goddess Bhadrakali. The Sarkara devi temple assumed a significant status for many reasons and rose to historical importance mainly with the introduction of the famous Kaliyootu festival by Anizham Thirunal Marthanda Varma, the Travancore Ruler, in 1748.
Chirayinkeezhu Taluk being directly under the immediate administration of the Attingal Swaroopam, the Attingal Ranis where entrusted by the Travancore Raja with the conduct of the elaborate festival of Kaliyootu. The Attingal Rani was being related to the Travancore royal family through adoption from the Kolathunadu royal family. From the time of Venad Kings, it had enjoyed independent rights in several respects over the neighbouring regions and temples and at times even over the entire Venad. Even the King Marthanda Varma annexed Attingal to Travancore, soon after ascending the throne and assumed direct control over Attingal 'estate' and the Ranis have been allowed to continue in their independent status in many respects.
The Attingal Ranis in turn bestowed the members of the military family of Ponnora Panickers (when two princesses were adopted from Kolathunadu, some senior members of the Ponnara family are said to have accompanied them as bodyguards to Attingal, where the former was settled by the Venad Kings). The descendents of the family are still residing there, with the responsibility of supervising the grand festival.
The chief festival in the temple is the festival of kaliyoot, which falls on the Malayalam month of Kumbham. Kaliyoot is the dramatic presentation of the genesis of Bhadrakali and Darika the representatives of good and evil respectively, their confrontation and later the extermination of Darika in devotional terms and with rhythmic footsteps.The fact the Kaliyoot is a synthesis of older agrarian art tradition is a further established by the fact that the time chosen for performing Kaliyoot is after Makara Koithu (the Malayalam month of Makaram corresponds to February and is the second harvest season in Kerala and Koithu is the Malayalam term for harvest) and that Kali appears under the guise of a pulaya (the pulaya caste is the traditional agricultural labouring community in Kerala) girl in the Kali drama.
The object of Kaliyootu festival is to offer the elementary harvest to the divine Mother, the defender of the land. The ritual art of Kaliyootu was originally celebrated in North Malabar to propitiate Goddess Kali who was brought to Travancore and that too to the Sarkara Temple by King Marthanda Varma (1729–1758). There is a historical legend connected with it. For expanding the domain of his kingdom, Marthanda Varma tried to capture Kayamkulam province several times. All his efforts were in vain and he felt disappointed. But he did not give away his ambition. His one and only motive was the defeat Kayamkulam Raja. With the unyielding desire he was forced to make another arrangement for a war. On his way to Kayamkulam, it is said that he chose the big ground near the Sarkara temple to take rest.
Learning the arrival of King in their mace, the Karaligurukkals of the place (the grand teachers of martial techniques) assembled together to have a glimpse of the ruler. Hearing the Raja's stories of defeat at Kayamkulam, they suggested that the only way to his triumph was to offer a Kaliyootu to Sarkaradevi. In conformity with their suggestion the King decided to offer Kaliyootu to Sarkaradevi and finally became successful in the war.
Kaliyootu festival is a 9 day long festival with rituals and traditional ceremonies conducted in the temple premises.The first 7 days ceremonies are dramatic visualisations of stories leading to the war between Bhadrakali and Darika. The ceremonies takes its peak with the 8th and 9th day ceremonies called 'Mudi uzhichil' and 'Nilathil poru' respectively.
On the 8th day of ceremonies, Bhadrakali herself goes out in search of Darika, but returns at the end of the day without finding the demon king. This function is one of the most important ritual associated with the festival as on this day the deity offers blessings to the devotees directly. The famous Nilathil poru(ground fight) takes place at the 9th and last day of ceremonies which visualises the killing of demon king Darika by Bhadrakali and thus spreading the prevalence of truth over the evil.
The 8th and 9th day functions in the Kali drama festival are a visual treat and the colorful ceremonies takes hours for completion. The men from the ponnara family are assigned with the kali, durga and darika costumes. It is believed that there is a basic text titled 'Kaliyootu Mahatmyam' authored by Kannasa Panicker which elaborates the ceremonies related with Kaliyootu as well as the sanctity and importance of the festival.
The 'Meenabharani' festival is the second great annual festival in the temple of Sarkara Devi Temple. This festival often falls on the occasion of the annual special pooja of Attavishesham. During the period of King Dharma Raja and his successor Marthanda Varma, orders were given for the elaborate conduct of the festival and the expenses like paddy, incurred for the same were recorded. The festival of Meenabharani is celebrated for ten days and it is believed that on the tenth day the benevolent Goddess appesrs and showers her blessings on the devotees.
The Meenabharani festival generally starts with Kodiyettu (flag hoisting), nine days before the asterism of Bharani which is considered as the birth star of Sarkaradevi. It ends on the tenth day with Arattu of the deity in the temple tank. There are very interesting ceremonies connected with this festival. On all days recital of the exploits of the Goddess is staged by special teams of people. On the ninth day an important function is conducted in this temple known as Pallivetta. It is believed that during this function Sarkara devi disappears from the temple and she went for hunting. The Goddess is taken in procession as for hunting with the accompaniment of five caparisoned elephants and fire torches to the Bhagavathy palace. Through this hunting she tried to avoid powers of malice and maintain peace and security in this vicinity. During the earlier period animal sacrifices were conducted along with this performance. However, animal sacrifices were avoided during the later periods. Now this function ends with the return procession of the deity and the cutting of a coconut with a bow and arrow. After that the ceremonial Arattu of the deity is conducted.
