The Lord Mahavishnu temple at Thrikodithanam is one of the five ancient 'Pancha-Pandava' temples in Kerala and is specially associated with Sahadeva, youngest of the five Pandava princes. This temple is also counted among the 108 Temples and Celestial Abodes of Lord Vishnu, which make a Vaishnavite's pilgrimage itinerary, in India. Earliest references to this temple appear in the poems and hymns composed by the greatest of Alvar saints - Nammalvar, in 800 AD. Old stone inscriptions in the temple date it back to the second Chera Empire (800 - 1102 AD).
Apart from being a
religious center, Thrikodithanam was also once a center for culture,
arts, erudition and learning. Students used to be taught religious
texts called 'Shastras' - in sections or Khadikas. Since discussions,
debates, tests and examinations took place with these sections as the
base, the institutions came to be called Khadika-sthanam. These
flourishing institutions imparted knowledge and skills not only in
language and religious texts but also, in some cases, in warfare and
state-craft.
These higher-grade institutions of learning were open to youth of the Chola-Pandya-Chera kingdoms. Research on Sanskrit texts and philosophy, and Vedic studies were the primary functions of a Khadika or Khadika-sthanam. The syllabus included study of the Shastras and Upanishads, and study of Tantra and Mantra. These institutions were as renowned as the famous universities of today. It is believed that, at any time, between 1000 to 7000 students studied at these institutions.
The most famous of these Khadika-sthanams existed at Kanchipuram even before 345 AD. Nalgonda inscriptions and inscriptions at Vellore-Pala, Gudianam and Kasagudi refer to the Khadika-sthanams. The presence of the famous Mahavishnu temple lent the prefix of respect Thiru to the Khadika-sthanam here making it Thiru-Khadika-Sthanam. In the works of Nammalvar too there are references to existence of such an institution. Over the centuries, Thiru-Khadika-Sthanam became Thirukkadisthanam and finally Thrikodithanam.
Thrikodithanam was the capital of a prosperous kingdom called Nanrulainattu (Land of Farmers). The kingdom covered an area from the north of Odanaadu to south of the present Kottayam town. The eastern boundary of this kingdom extended till Thiruvanvandoor. The temples of Thrikodithanam, Perunnayanallur (Perunna) and Thiruvanvandoor were within this kingdom.
During the 14 year reign of Bhaskara Ravi Varma, in 965 AD, Kothaverma Marthandam, the crown-prince of Venad, made contributions in cash and kind for the temple. The period 951 - 1109 AD is referred to as the period of the kings of Thrikodithanam.
During the reign of the Chera King Rama Varma Kulashekara (1090-1102 AD), Kerala was overrun by the mighty Cholas led by Koluthunga-I. The Cholas burnt down Mahodayapuram (1012 AD), the capital of the Cheras and destroyed Kollam (Quilon), the capital of Venad. Defeated in conventional warfare, the famous warrior class of Kerala, the Nairs, formed Suicide Squads called Chaver, against the invaders. Numerous Kalaris (gymnasia giving training in attack and self-defence) were established, turning Kerala into one large insurgent military camp.
Over a period of time, Rama Varma and his Chavar army forced the Cholas to withdraw from Kerala to Kottar. Though the Cholas could not make enduring conquests, they did manage to smash the Chera empire and turn it into numerous, small independent principalities - one of which was Nanrulainattu.
This invasion had far reaching effects on the political and social landscape of Kerala. The Cheras shifted their capital from Mahodayapuram southwards to Kollam (Venad) and then again to Thiruvananthapuram. The Nairs, having lost huge numbers of men in battles and then again in Suicide Squads, turned from a Matrilineal society to a Matriarchal society. Large Nair households, the Tharavaads, now headed by women, aligned themselves with a new political power center - the patriarchal Aryan Namboothiri Brahmin Illoms.
Without royal patronage, the powers of the temples too declined. The temples then began to be owned and managed by the Namboothiri Brahmins. But infighting and break-up of joint families led to the weakening of Brahmin communities and the Tharavaads. From late 1300 AD to early 1700 AD could be called the Dark Ages for Kerala - the Hindu society had created for itself the most oppressive caste system under the Namboothiris.
Meanwhile the Cheras re-emerged as a power under Ravi Varma Kulashekara (1299 - 1314), and later under Marthanda Varma (1729-1758) and Kartika Thirunal Rama Varma (Dharma Raja: 1758-1798). Nanrulainattu, Odanaadu and Thekkumkur united and organised in to the Venad state, which later merged with the kingdom of Travancore. After Marthanda Varma the Conqueror dedicated (Thripppatidanam) his kingdom to Sri Padmanabha (Vishnu), all ill-managed temples were taken over by the Kingdom and later on, control was given to the Devaswom Board. This changed the nature and form of community ownership of the temples.
The main festival of 10 days duration takes place in the lunar month of Vrishchikam (Nov-Dec). On the ninth day, Thiruvonam, of this holy month, the temple flag is hoisted to mark the commencement of festivities.
The Sreekovil is a well proportioned, two-tired structure built on a circular plan. The base Adhishtana is made of rounded granite stones which rise to a height of about three feet. A granite Pranala protrudes out of the Northern side of the Adhisthana. The oldest stone inscriptions in Thrikodithanam temple are found on these base-stones. In all, there are 13 inscriptions and almost all are in the Vaatezutthu Tamil script. Beautiful mural paintings which once adorned this circular wall have been badly damaged. A conical roof rises in two tiers and wooden Dashavataara (10 incarnations of Vishnu) figures appear to connect the two floors. The sloping roof is covered neatly with copper tile-plates. Mural paintings on the walls are only about 400 years old.
In front of the Sreekovil is a rectangular platform - the Namaskara Mandapa. This has a wooden ceiling carved with Ashtadikpalakas (guardians of 8 directions) with Brahma in the middle. Side stones of the platform are plain, except for elephants and lions carved along the ridges. On the northern side is an inscription in Malayalam giving details of its construction.
Facing east is the main idol, a standing four-armed Lord Vishnu holding the Shanku (shell), Chakra (discus), Gada (mace) and Padma (lotus bloom). It is sculpted out of an unusual black stone called Anjana stone. During their wanderings, each of the Pandava princes found a separate idol of Lord Vishnu for personal worship, all except Sahadeva, the youngest prince. After much effort, when he could still not find a suitable idol for himself, Sahadeva, in despair, decided to immolate himself. Just as he was about to leap into a huge flaming pyre, an idol of Lord Vishnu appeared miraculously. This idol was hence called 'Atbutha Narayana' (Wonderful Vishnu).
A tall, gold-plated flag-mast, rests on a square granite base. The temple pond is located near the Eastern entrance. Between the pond and the eastern entrance, near a public platform for arts and discourses, is a strange granite statue. It is a man flat on his back, held up stiff and straight on a stone pillar about six feet high. Only his waist rests on the pillar, rest of the body is unsupported. He holds a Shankhu (shell) in his left hand and wears the holy thread indicative of the higher castes. At one time the statue wore a crown as well. According to the legends, the ruler of Chembakaserry was a renowned Namboothiri Brahmin who took pride in the prosperity of his own kingdom and Sri Krishna temple (Ambalappuzha temple). Since temples were then considered keystones to a kingdom's spiritual and temporal well-being, the King decided to embarrass the rulers of Nanrulainattu whose capital is Thrikodithanam, by making a deliberate, untimely visit to the Vishnu Temple. He arrived at Thrikodithanam after the Sheeveli Pooja(the last ceremony of the day) and by that time the temple had closed. It is considered very inauspicious to open a temple after the gods are put to rest, but still, the King forced an entry by bribing a caretaker.
These higher-grade institutions of learning were open to youth of the Chola-Pandya-Chera kingdoms. Research on Sanskrit texts and philosophy, and Vedic studies were the primary functions of a Khadika or Khadika-sthanam. The syllabus included study of the Shastras and Upanishads, and study of Tantra and Mantra. These institutions were as renowned as the famous universities of today. It is believed that, at any time, between 1000 to 7000 students studied at these institutions.
The most famous of these Khadika-sthanams existed at Kanchipuram even before 345 AD. Nalgonda inscriptions and inscriptions at Vellore-Pala, Gudianam and Kasagudi refer to the Khadika-sthanams. The presence of the famous Mahavishnu temple lent the prefix of respect Thiru to the Khadika-sthanam here making it Thiru-Khadika-Sthanam. In the works of Nammalvar too there are references to existence of such an institution. Over the centuries, Thiru-Khadika-Sthanam became Thirukkadisthanam and finally Thrikodithanam.
Thrikodithanam was the capital of a prosperous kingdom called Nanrulainattu (Land of Farmers). The kingdom covered an area from the north of Odanaadu to south of the present Kottayam town. The eastern boundary of this kingdom extended till Thiruvanvandoor. The temples of Thrikodithanam, Perunnayanallur (Perunna) and Thiruvanvandoor were within this kingdom.
During the 14 year reign of Bhaskara Ravi Varma, in 965 AD, Kothaverma Marthandam, the crown-prince of Venad, made contributions in cash and kind for the temple. The period 951 - 1109 AD is referred to as the period of the kings of Thrikodithanam.
During the reign of the Chera King Rama Varma Kulashekara (1090-1102 AD), Kerala was overrun by the mighty Cholas led by Koluthunga-I. The Cholas burnt down Mahodayapuram (1012 AD), the capital of the Cheras and destroyed Kollam (Quilon), the capital of Venad. Defeated in conventional warfare, the famous warrior class of Kerala, the Nairs, formed Suicide Squads called Chaver, against the invaders. Numerous Kalaris (gymnasia giving training in attack and self-defence) were established, turning Kerala into one large insurgent military camp.
Over a period of time, Rama Varma and his Chavar army forced the Cholas to withdraw from Kerala to Kottar. Though the Cholas could not make enduring conquests, they did manage to smash the Chera empire and turn it into numerous, small independent principalities - one of which was Nanrulainattu.
This invasion had far reaching effects on the political and social landscape of Kerala. The Cheras shifted their capital from Mahodayapuram southwards to Kollam (Venad) and then again to Thiruvananthapuram. The Nairs, having lost huge numbers of men in battles and then again in Suicide Squads, turned from a Matrilineal society to a Matriarchal society. Large Nair households, the Tharavaads, now headed by women, aligned themselves with a new political power center - the patriarchal Aryan Namboothiri Brahmin Illoms.
Without royal patronage, the powers of the temples too declined. The temples then began to be owned and managed by the Namboothiri Brahmins. But infighting and break-up of joint families led to the weakening of Brahmin communities and the Tharavaads. From late 1300 AD to early 1700 AD could be called the Dark Ages for Kerala - the Hindu society had created for itself the most oppressive caste system under the Namboothiris.
Meanwhile the Cheras re-emerged as a power under Ravi Varma Kulashekara (1299 - 1314), and later under Marthanda Varma (1729-1758) and Kartika Thirunal Rama Varma (Dharma Raja: 1758-1798). Nanrulainattu, Odanaadu and Thekkumkur united and organised in to the Venad state, which later merged with the kingdom of Travancore. After Marthanda Varma the Conqueror dedicated (Thripppatidanam) his kingdom to Sri Padmanabha (Vishnu), all ill-managed temples were taken over by the Kingdom and later on, control was given to the Devaswom Board. This changed the nature and form of community ownership of the temples.
The main festival of 10 days duration takes place in the lunar month of Vrishchikam (Nov-Dec). On the ninth day, Thiruvonam, of this holy month, the temple flag is hoisted to mark the commencement of festivities.
The Sreekovil is a well proportioned, two-tired structure built on a circular plan. The base Adhishtana is made of rounded granite stones which rise to a height of about three feet. A granite Pranala protrudes out of the Northern side of the Adhisthana. The oldest stone inscriptions in Thrikodithanam temple are found on these base-stones. In all, there are 13 inscriptions and almost all are in the Vaatezutthu Tamil script. Beautiful mural paintings which once adorned this circular wall have been badly damaged. A conical roof rises in two tiers and wooden Dashavataara (10 incarnations of Vishnu) figures appear to connect the two floors. The sloping roof is covered neatly with copper tile-plates. Mural paintings on the walls are only about 400 years old.
In front of the Sreekovil is a rectangular platform - the Namaskara Mandapa. This has a wooden ceiling carved with Ashtadikpalakas (guardians of 8 directions) with Brahma in the middle. Side stones of the platform are plain, except for elephants and lions carved along the ridges. On the northern side is an inscription in Malayalam giving details of its construction.
Facing east is the main idol, a standing four-armed Lord Vishnu holding the Shanku (shell), Chakra (discus), Gada (mace) and Padma (lotus bloom). It is sculpted out of an unusual black stone called Anjana stone. During their wanderings, each of the Pandava princes found a separate idol of Lord Vishnu for personal worship, all except Sahadeva, the youngest prince. After much effort, when he could still not find a suitable idol for himself, Sahadeva, in despair, decided to immolate himself. Just as he was about to leap into a huge flaming pyre, an idol of Lord Vishnu appeared miraculously. This idol was hence called 'Atbutha Narayana' (Wonderful Vishnu).
A tall, gold-plated flag-mast, rests on a square granite base. The temple pond is located near the Eastern entrance. Between the pond and the eastern entrance, near a public platform for arts and discourses, is a strange granite statue. It is a man flat on his back, held up stiff and straight on a stone pillar about six feet high. Only his waist rests on the pillar, rest of the body is unsupported. He holds a Shankhu (shell) in his left hand and wears the holy thread indicative of the higher castes. At one time the statue wore a crown as well. According to the legends, the ruler of Chembakaserry was a renowned Namboothiri Brahmin who took pride in the prosperity of his own kingdom and Sri Krishna temple (Ambalappuzha temple). Since temples were then considered keystones to a kingdom's spiritual and temporal well-being, the King decided to embarrass the rulers of Nanrulainattu whose capital is Thrikodithanam, by making a deliberate, untimely visit to the Vishnu Temple. He arrived at Thrikodithanam after the Sheeveli Pooja(the last ceremony of the day) and by that time the temple had closed. It is considered very inauspicious to open a temple after the gods are put to rest, but still, the King forced an entry by bribing a caretaker.
When the rulers of Nanrulainattu discovered this indiscretion, they were furious. The caretaker was beheaded and, soon, the Chambakaserry king too fell ill and died. So this stone figure was installed near the temple entrance to deter any future offenders and to remind everybody of the consequences of disturbing the gods.
On an auspicious Karthika day, in the month of Vrishchigom (Nov.-Dec.), Lord Shiva himself manifested at the north-eastern side of the temple grounds. His blaze of glory was as intense as a mighty fire and this distressed the other gods. Hence Lord Vishnu and Lord Brahma appealed to Lord Shiva and in response to their request, Lord Shiva contained the fire of brilliance within himself. The Deepa festival event commemorates this event.
The presence of Lord Shiva in a sanctum of Lord Vishnu, in a temple of acknowledged vintage, is rare. In Kerala, this is not unusual and it in fact underlines the absence of cult clashes between Vaishnavites and Shaivites which was rampant in other parts of India. In Thrikodithanam temple, there isn't even a separate enclosure within the Sreekovil for the two gods. Images of a seated Lord Shiva, worshipped as Dakshinamoorthy, and Lord Ganapathy are seen facing south. Both these deities can be viewed and worshipped only through a hole on a mock door. Facing west is the fierce Narasimha murthy. The idol was consecrated relatively recently, 300 years ago, to ward off negative effects from powerful quarters. The deity is given an unusual daily offering, sweet Naivedya made of milk, rice, sugar, as well as jaggery called sharkara-paal-paayasam.
Outside Nalambalam there is Lord Sastha, Nagadevathas, Rakshassu, Goddess of Thirumanthakaavu, Kshetrapala etc. Outside the temple walls, towards south-eastern side we can see a Lord Subrahmanya Swami Temple. Folklore has it that this is the oldest place of worship in the area. Perhaps this shrine is also the reason why the main temple was built nearby.
The Thrikodithanam Murals: 16 panels of beautiful mural paintings adorn the circular wall around the sanctum. In most of the large panels, the lower portion have been damaged by careless hands and soot from the oil-lamps. Dwarapaalakas, Raja Rajeshwari, Dakshinamoorthy, Arjuna's Penance, Indra, Kaliya Mardan, Sree Rama Pattabhisheka, Shiva-Parvati and Mahishasura-Mardini, Anantashayana etc. are the most notable ones.
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