Konchiravila - Amme Bhagavathi Narayana

Konchiravila Bhagavathi Temple, one of the ancient temples of Kerala, where women are the major portion of devotees and is located at Konchiravila near Manacaud in Thiruvananthapuram City. The Goddess in the temple of Konchiravila 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 Attukal Devi Temple and worship the Lord, do not consider their visits complete without the visit to the shrine of the supreme Mother Konchiravila Devi who took the incarnation of Bhagavathy to annihilate the evil and protect the good in the world in Kaliyuga.

Besides the main charismatic idol of Bhagavathy, a whole lot of ‘upadevathas’ or subordinating deities too are installed in sub shrines and are Lord Maha Ganapathi, Nagaraja, Manthramoorthi, Yogeeswaran, Brahmarakshassu and Madan Thampuran.

The Pongala Festival is the most important festival of Konchiravila Bhagavathi Temple. The offering of Pongala is a special temple practice prevalent in the southern part of Kerala. It is a ten-day long festivities commencing on the Malayalam month of Makaram-Kumbham (February-March) and closing with the sacrificial offering known as Kuruthi tharpanam(Guruthi) at night. On the ninth day of the festival the world famous Konchiravila Pongala Festival takes place. The entire area around temple with premises of houses of people of all caste, creed and religion, open fields, roads, commercial institutions, etc. The ceremony is exclusively confined to women folk and the enormous crowd, which gathers in Thiruvananthapuram.

Ambalathara - "Parasakthi at Pazhanchira"

Pazhanchira Devi Temple is one of the ancient temples in Kerala and is situated at Ambalathara in Thiruvananthapuram City. The principal deity is Goddess Parasakthi and is facing north in the sanctum. It is believed that deity was consecrated by a famous yogi near "Pazhaya Chira" ( Pazhaya means old and Chira means pond) and later came to be called as Pazhanchira. The Yogi is also worshipped here as Yogeeswara in this temple. It is one of the rarest temples where Chandika Homa is being performed for worshipping Devi. Chandika Homa at Kollur Mookambika Temple is really famous and according to tantric specialities it is rarely performed in Devi temples.

The Navagrahas and Lord Ganapathy is being worshipped as chief subdeities. The other sub-deities are Raktha Chamundi, Madan Thamburan, Brahmarakshassu and Serpent Gods. The temple is beautified with carvings of the various manifestations of the god and goddess.

The Trust undertakes and monitors the work related to the renovation of the temple, improvement of the roads leading to the temple, expansion of areas for Ponkala, which falls on the month of Meenam every year, and provision of facilities for the devotees to worship in the temple. 

Pazhanchira the spiritual oasis stands as a testimony to the creative manifestation of Pazhanchira Devi's divine vision, enabling humankind to tread the path of Dharma (righteousness), by understanding and transforming oneself, in the most difficult period of Kaliyuga.

Pambummekkat - a "Mana" for the Serpent Gods

Pambummekkattu Mana is the most famous Serpent worship centre in Kerala. The Pambum Mekattu Mana stands in Vadama village, a part of Mukundapuram Taluk in Thrissur District. The cult of snake worship in Kerala is closely interwoven with the life of the people of the State and is a component of its rich cultural heritage. Both within the sacred groves and outside snakes are still revered and worshiped with much piety in this State. The stillness within the deep shade of the groves, the feeling of the wilderness provided by the forest-like vegetation, the unique rituals practices and taboos still associated with snakes, the mystery associated with treatment.

When we reach the pathway in front of Mekkattu Mana, we can see a wall with figures of Serpents painted on it. When we turn to the north, an arch-shaped entrance inscribed with Serpent figures can be seen. When we go further, thick, tall trees and small temples (Kavu) snatch our attention. Then we reach the entrance. We can enter the 'Sarpakavu' with a pure mind and body to seek the blessings of the serpent Gods. The Serpent Gods Nagaraja (male God) and Naga yakshi (female God) reside in the eastern portion of Mekkattu Mana. The peculiarity is that there are no idols of these Gods, but daily poojas are conducted.

There are five 'kavu' (a grove where Goddess Kali and Serpant Gods are worshipped) of Serpent Gods around the mana. There are legends about how Mekkattu Mana became Pambum Mekkattu Mana. Kottarathil Shankunni's "Ithihyamala" (chain of legends) gives a detailed description of Mekkattu Mana. According to legends the members in Pambummekkattu Mana were great devotees and experts in rituals and mystic spell. Still, their stark poverty made it difficult for them to meet their daily bread. At this juncture, one Namboori from the family went to the famous Thiruvanchikulam Temple and started praying to God seeking redemption from their poverty.

Month and years passed, and one night, the Namboori had a wonderful experience. As his continuous worship was nearing twelfth year, one night he went to the sacred pond in the temple premises to fetch some water after everybody has left the temple. He was astonished to see a saintly figure standing on the steps at that peek hour and asked "Who is that?" The figure replied, "What Mekadu has to do with that? If you want water, fetch it and go." Namboori stood there spellbound because from the appearance and words of the person. He was sure that the figure is not of an ordinary human being. Then he saw something  sparkling in the hands of that saintly figure and asked him "What is it?" The person's answer was a question, "Has Mekkadu seen Ruby?" When the Namboori said "No" the person asked whether he would like to see it. When he said "Yes" the person passed the precious stone to the Namboori. The stone impressed him so much that he wanted to show it to his friend Kodungallore Valiya Thampuran. He sought the Godly figure's permission. The figure gave permission on one condition that the Namboori would come back soon.

The Thampuran was very much impressed by the Ruby that he wanted to keep it for himself. He was ready to purchase it at any price. But the Namboori was  adamant not to break his word. So the Thampuran gave it back though unwilling. Namboori reached back on time and handed over the Ruby to the person suddenly he disappeared and the place which was bright like day light due to the glow of the ruby now turned dark. Fear and darkness ensnarled the Namboori. Within seconds he regained his sense and sight. He stepped in the sacred pond, fetched water and went back. The Godly person's identity haunted the Namboori and so he could not sleep that night. He blamed himself for not asking the person who he was; for person who had entrusted the Ruby with him, at least for some time, would surely have revealed his identity. The Namboori laid down thinking sadly about his foolishness.

At some point sleep caressed him. The Namboori woke up within minutes and seeing the moon light he thought it was already dawn. He felt that it was already late for his bath and rushed to the sacred pond. Again, the same person who he had seen before was standing there. Namboori as earlier asked "Who is that?" And the figure replied "What has Mekkad to do with that? Go and sleep. It is not time to take bath. It is not yet dawn." The Namboori recognized the voice and the saintly figure. He fell on the Godly figure's feet and requested "Upon Lord Shiva, reveal your identity." When Namboori mouthed Lord Shiva's name the person had no other go but to reveal his identity. He said "I am Vasuki." Then the Namboori expressed his wish to see Vasuki's real figure. Vasuki was sure that his real figure would frighten the Namboori. But, when the Namboori insisted, he shrinked his body to the size of a ring on Lord Shiva's finger.

The Namboori was shuddered at that sight and fainted. After few minutes, he regained consciousness. Then Vasuki asked, "What boon do you want?" "I wish your presence in my lllam always. Please put an end to my poverty. I have no other request," this was the Namboori's reply. Vasuki consented to his and said "Only three days remain to complete your twelve years' worship. You go back to your lllam after that. Meantime I will get the permission of Lord Shiva and will come to your Mana. Now it’s time for your bath. Don't delay," Vasuki disappeared saying this.

Namboori completed his worship and returned to his lllam. He went to take bath and perform daily rituals by keeping his 'Olakkuda' (An umbrella made of palm leaves) in the 'Kizhakini' (Eastern portion of the house). When he came back, he saw a snake on the umbrella and was frightened. The snake came down, took the shape of the saintly person and said, "Mekkadu, don't fear. I am Vasuki. Lord Shiva is very much pleased at your honesty and sincere devotion. I am here on Lord's will. Take this Ruby which I have shown you the first day we met. Keep it here safely. As long as this Ruby remains here, poverty will not affect your Mana." Vasuki handed over the ruby * to the Namboori and continued, "A Nagayakshi (serpent Goddess) will also reach here soon. Don't get frightened when seeing her."

At this juncture, the eldest lady of the lllam, came from outside after attending a feast in a relative's home. She went inside keeping her umbrella in the verandah. Suddenly, a snake came out from that umbrella and went to the 'kizhakkini'. There it took the shape of a beautiful lady and stood close to vasuki. "Make idols of the two of us and placing them in this 'kizhakinni', daily rituals are to be performed. Consider us as the family Gods of Mekkattu Mana," continued Vasuki, "If you do so, prosperity will not leave your family. More snakes will come here and they will live somewhere in the compound. Only give freedom for them to live anywhere in this house and its compound. Special spaces are to be kept to pass urine and faeces. Spitting and washing hands in the courtyard or in the compound are not permitted. Fire should be set only in the kitchen hearth. Digging of the soil in the courtyard or in the compound is not allowed. Another house should be constructed in the next compound. Special functions are to be conducted there.

The ladies should not remain here at the time of menstruation and pregnancy. They should go to the other house. Snakes might be seen in this house and premises. But nobody should fear because those snakes will not bite the members of this house unless somebody stamps feet on them. By chance if any member gets snake site, the venom will not affect his/her body but will affect the snake back. In such cases, proper treatment should be given to the snake. Otherwise the snake may die. If the snakes bite some outsider, the family members should not treat. But treatment should be given to those suffering from diseases due to anger of snakes. Two lamps are to be lighted day-night in this 'Kizhakkini'. The oil in the lamp and the collyrium formed by continuous burning of the wick will be excellent medicine for skin diseases owing to rage of snake Gods. This information is to be passed through generations of Mekkatu Mana." Vasuki and Nagayakshi disappeared saying all this and promising to come back when the Namboori desires.

The Namboori installed the Serpent Gods in the Kizhakkini as per Vasuki's instruction. From that day, the 'Mekkattu family' came to be known as 'Pambummekkattu' and famous. The family knew no poverty from the day Vasuki was placed in the house. Moreover their wealth increased gradually. The fame of Pambummekkattu family spread world wide. The belief became firm among people that skin diseases or other problems due to wrath of snake Gods have solutions in Mekkattu Mana.

Snakes are considered as family Gods and guards of Pambummekkattu lllam. They bring tremendous wealth to the lllam and preserve everything in and around the lllam by preventing the outsiders from taking anything - even a bit of grass from the premises.

Once, a famous burglar 'Chekannan' and his group, after looting so many places reached Pambummekkattu lllam. They got into the lllam by keeping their bags outside. They took all the ornaments and money stored in the lllam and when they came out, they saw snakes on all the bags. The frightened group decided to leave all those bags there and go with what they have got from Mekkattu lllam. Suddenly, numerous snakes surrounded them like military troops. The burglars were trapped. Just before dawn, a Namboori came out with a lamp to go to the pond and seeing some people on the courtyard asked "who is that?" They fell to his feet and revealing themselves requested him to let them free. He asked them to go leaving all the theft items there. All the snakes disappeared and the burglars rushed to their places. This is one among so many incidents happened in the Mana.

Once a Muslim stole a coconut or something from the Mana. A snake blocked his path and he beat the snake to death. The person became blind within moments. He went home with somebody's help. No treatment could regain his sight. At last, an idol of Serpent was made in gold as per an astrologer's advice and was given to Pambummekkattu Mana. When the penance was done, he regained his eye sight.

An atheist came to the Mana once. He argued with the head of the family that the supreme power of the Serpent Gods are not felt in the place and that there is nothing called supreme power. The head's reply was a mere smile. When the atheist was about to leave the place, snakes blocked his way. At last, he admitted his fault and gave offerings to the Gods.

In another instance, a maid-servant stole some green chilly and tied it in her cloth. When she stepped out of the compound, she saw small snake instead of green chilly. She begged pardon to the head of the family.

Few years back, in the month of Meenam, a Namboori stayed at Ambalappuzha on his way to Nagarcoil. At night when he went to the pond, he unknowingly stamped his feet on a snake. The snake knowing the person, gave a bite and soon it was affected by the venom. The Namboori summoned a person and said "the snake has bitten me unknowingly". I have to free him from the venom. Otherwise it will die. Please bring the Thahasildar (a government official). The Thahasildar was inside the temple itself and so reached the spot immediately. The Namboori explained everything and asked for one litre milk, two tender coconuts and three huge vessels. The Thahasildar arranged for all these. He poured milk into one vessel, tender coconut water into the second one and pure water into the third vessel. He then chanted some manthras and asked the snake to get into the milk. The snake did so and within seconds milk turned into coal black in colour. He then ordered the snake to get into the tender coconut water and the snake obeyed. This also turned black due to effect of venom. "Now you are free from the effect of venom, get into the pure water and go to wherever you like", said the Namboori. The snake followed what he said and went to the top of the banyan tree that stood to the pond.

The Namboori washed the blood which came from the bitten part. But all the Nambooris in Pambummekkattu did not treat snakes like this. Once, a snake bit a Namboori from the compound of Vaikkom Temple. He washed his leg from the pond and attended the feast and did not try to retrieve the snake off the venom. He was not affected by the venom but the snake died.

A Namboori who went to perform rituals during Nagarcoil temple festival was in the habit of having his lunch during ten o'clock in the morning. So he conducted the noon rituals before ten. But this was not acceptable to the natives. They expressed their displeasure to the Namboori. But he continued in his own way. The next day also he completed the noon rituals before ten. That day, the chief manager of the temple, a Tamil Brahmin, scolded and reprimanded him severely. This gave great grief to the Namboori and so he retired to his resting place and laid down without having his lunch.

After sometime, snakes filled all over the manager's house. The manager's wife and children rushed out of the house and passed the message to him. Those who heard this opined, "The grief of the Namboori is the reason for the snake's anger. The only remedy is to beg the pardon of him". The manager went to the Namboori taking 250 rupees, four or five bundles of betel leaves and fifty or so arecanut and fell to his feet and asked him to let them free of the trouble. The good hearted Namboori replied, "I was a bit sad when you scolded me. This may be the reason for their rage. Usually if anybody tries to harm us or misbehave with us, our family Gods will take revenge. Now I have no grief. Go to your home. You will not see the snakes there". The Namboori had his lunch and the snakes left the manager's home.
 

The members of Pambummekkattu. Mana call the snakes 'parambaryalgal'(traditions). Now is believed that when a birth occurs, the 'traditions' will come to see the newborn. Likewise, if a death occurs in the family, a 'tradition' will also die. The dead body of the family member will be cremated only after cremating the 'traditions' body. As burning fire in the Mana and premises (except in the kitchen hearth) are forbidden, the funeral pyre for the namboori and the 'tradition' are set in the southern compound which is called 'Thekke Kavu'. This shows the intimacy between members of the family and the serpents.

The Mekkattu family members are not bitten by snakes owing to Vasuki's blessings. Even if anybody gets a bite by chance, the venom will not affect them. The venom in turn affects the snake itself and the family members save them, surprisingly, upto this day, nobody has been bitten by a snake from the Mana which has so many snakes in its premises. brought directly to the Mana and no harm should be done to the snake. But, today nobody comes to the Mana for treatment, may be due to the advancement in Medical Science.

Figure : Typical Sarppakalam arranged for Sarppamthullal in Kerala

Special Occasions 

1. First of the month of Vrishchikam(mid November).
2. Ayilyam in the month of Kanni(mid sept-mid oct).
3. From Thiruvonam to Bharani in the month of Meenam (mid March to Mid April).
4. Tenth of the month of Medam(mid of April).

The most important occation in Mekkattu Mana is first of Vrishchikam. That day is celebrated as the festival of Serpent Gods and every Serpent Gods and every Serpent God is pleased that day by giving lime (calcium oxide) and milk. It is believed that only the members of the Mekkattu family has the right to conduct Sarpabali. From the first of Vrishchikam to 41 days, Sarpabali is conducted as a special offering every evening. Other than this, the Bali is conducted on chosen days decided by the Mana. During Mandalakalam (41 days from Vrishchikam 1), 'Kalamezhuthum Pattum' is conducted. Only 'Sarpapattu' is conducted and not'Pulluvanpattu'.

Normally, only higher caste people are permitted into the 'Kavu'. But on special days people of all castes can come to the temple. These days they can enter anywhere except the 'Kizhakkini'. The devotees have to take bath in the pond and enter the 'Kavu' with wet body and clothes.
 

Offerings are Vella Nivedyam, Kootupayasam, Palpayasam, Kadalipazha Nivedyam, Manjalpodi Charthal, Vilakkuvekkal, Sarpabali, Payasa Homam, Naga Prathishta, Noorum Palum, Pushpanjali, Malakku, Prathima Pooja, Abhishekam, Thulabharam, Annaprasham, Ayilya Pooja, Rahu Pooja.

The favourite offering to Serpent Gods is 'Kadalipazha Nivedyam'(a kind of banana). 'Noorum Palum' (lime and milk) is offered only in special occasions. 'Thulabharam' and 'Annaprasham' are offered to get a baby.

The oil in the lamp and the collyrium formed by burned wick are given as medicines for skin diseases caused by the rage of snakes. The oil in the 'Kedavilakku' (ever burning lamp) kept in the 'Kizhakkini' - where Vasuki and Nagayakshi are placed - is given as Prasadam. There are strict methods to use this oil. They are listed below: Mix essential quantity of coconut oil or gingelly oil into the oil given from Pambummekkattu. After taking a bath, pour the oil into two bottles. Apply oil from one bottle all over the body before bath and use powdered green gram or the peel of the body of a mango tree to remove the oil. After bath, come back with wet body and clothes and consume three drops of oil from the other bottle(if the hand comes in touch with the tongue wash the hand thoroughly before touching the bottle again). While using this oil non-vegetarian food, medicine prescribed by doctors, and bath in the hot water are to be completely avoided. Soap and even. ayurvedic bathing powders are also to be avoided. The oil is to be used for 21 days. Women are not supposed to use oil during seven days of menstrual period and they should not prepare food for those using this oil during menstrual days. 

Figure : Sarppakalam

Goddess Kali is installed at the central courtyard of Pambummekattu Mana. 'Koottupayasam' is the main offering. 'Mudiyettu' is conducted on either Tuesday, Friday or Sunday in the month of Medam (mid April). 'Noorum Palum' is given to Serpent Gods during festival time and five days long 'Sarpapattu' is also conducted.
 

The oldest member of the family is the head of the Mana members who have covered teenage are given administrative power. A trust is formed and each trustee will get an year's administration. The mantras and the rituals are passed from one generation to another orally. The members of the family are bound to follow the rules. The devotees are to strictly follow the instruction of the administrator. When something affects the sanctity of the premises, poojas will be restarted only after 'Punyaham'. When such things happen snakes are seen in waste ditch, indicating impurity.

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Foot note * :

As per the story Vasuki gave the ruby to the ancestor of Pambummekatt Mana. Many devotees are now a days in search of Nagamanikyam(Snake Ruby)/Nagamani/Snake Pearls which they believe will bring prosperity and wealth to the persons who possess them after hearing this legend. There is an international market for these articles which are available even through websites. Some pictures of snake pearls are shown. Devotees should only believe in worshipping the deity and only unadulterated devotion could bring wealth and prosperity according to Hindu Mythology.

Mannarasala - Abode of Serpent Gods

 Mannarasala Sree Nagaraja Temple is a very ancient and globally accalaimed centre of pilgrimage for haindavites to worship serpent gods and is located about three kilometers to the north-east of the bus station in NH 47 at Haripad, in Alappuzha district of Kerala. The temple is nestled in a forest glade, like Pambumekadu, Vettikottu, Karippal etc. The Mannarasala Temple has over 30,000 images of snakes along the paths and among the trees, and is the largest such temple in Kerala. Women seeking fertility come to worship here, and upon the birth of their child come to hold thanksgiving ceremonies here, often bringing new snake images as offerings.A special turmeric paste which is available at the temple is credited with curative powers.

Though the legends related to the origin of a place cannot be deemed as its history, the story on the evolution of Mannarasala as the supreme place of worship of the serpent Gods is associated with Parasurama, the creator of Kerala.

The history of Mannarasala has been mentioned in the 'Mandara Salodayam' Sanskrit poem written by Mannarasala M.G.Narayanan Nampoodiri of the sacred family, who wrote it on the basis of reliable accounts and legends traditionally handed down and in the light of old books available with the temple. Since the poem was incomplete, the history narrated here is from the book 'The Serpent Temple Mannarasala', published by Mr.N.Jayadevan of Manasa Publications (Translated to English by the renowned scholar Dr.Ayyappa Panikker). This book is also based on the advice and instructions received from the former Great Mother, and in accordance with the other members of the family as well as the old records examined for the purpose.

Sree Parasurama decided to seek release from the sin of killing the Kshathrias. He approached the holy Rishis. They suggested that he should make a gift of a land of his own to the Brahmins. Parasurama, the son of Bhrigu, propitiated Varuna Deva (the Lord of the Seas) to get some land for himself. He threw into the sea the axe which Lord Shiva had given him with his blessings. Thus he raised the land from the sea and gave it as a gift to the Brahmins according to the rules. This land came to be known as Kerala. That piece of land was not habitable because of the salinity. Not even vegetables grew there. People began to leave the place. Bharghavarama was pained at this. He undertook penance to please Lord Siva, who advised him that the objective could be realized only if the flaming poison of the serpents was spread everywhere and that the only means of doing that was the worship of Nagaraja. He set out with his disciples in search of a deserted jungle in order to please Nagaraja who was inaccessible and beyond anybody's understanding. He found a suitable place near the seashore in the southern part of Kerala. Satisfied with having found a proper place for the realization of his cherished dream, the great Rishi constructed a Thirthasthala for the performance of penance. Bharghavarama, an incarnation of Lord Vishnu, had to undertake very severe penance.

Nagaraja, who was pleased, appeared before Parasurama, willing to grant him his desire. According to the poem by Mannarasala M.G.Narayanan Namboodiri, the Nagaraja made his appearance as if, "The unspeakable splendor of millions of moons! The bright magnificence of emeralds stuck to the hoods. Golden jewels made attractive by miraculous embroidery! Lotus feet worshipped by crowds of Gods! Brilliant beauty of form, full of youthfulness!".

Parasurama prostrated at the lotus feet of Nagaraja and prayed to realize his objective. Nagaraja granted his request with great pleasure. Ferocious serpents arrived at the spot at once to spread the flaming poison. Because of the percolation of poison, the land of Kerala was desalinated, to become habitable with envious greenery. Parasurama then requested the Lord to bless the land forever with his eternal presence, and that was also accepted by the kindly-disposed Nagaraja.

 

At a very auspicious moment Bhargavarama, the supreme devotee, installed, according to Vedic rites, Nagaraja, who is Brahma, Vishnu and Siva in one in the 'Thirthasthala' (Hall of pilgrimage) filled with Mandara trees, the place now known as Mannarasala. (The installed deity here represents Anantha (Vishnu swaroopa) and Vasuki (Shiva swaroopa). The installations of Sarpayakshi, Nagayakshi and Nagachamundi, the Naga deities, as well as of their associates were conducted in the proper places with the proper rituals. Parasurama performed to the accompaniment of Vedic recitation and singing of Sama, Abhishekam, Alankaram, Neivedyasamarpanam, Neeranjanam, Sarpabali and other rites pleasing to the serpents and thereby made all the serpents happy.

Parasurama brought learned people from other religions; installed Durga and other deities in different places; appointed Brahmins who were Thanthric experts for performing poojas; nominated Kshathrias, peasants and the Ashtavaidyas who were supreme among the physicians; thus he brought Kerala, filled with beautiful vegetation and to prosperity. After giving important instructions to be followed to preserve the sanctity of the place, Parasurama left to do tapas on Mahendra Mountains.

 

Many generations passed by. The family fell into the grief of childlessness. Vasudeva and Sreedevi were the sad couple who had to bear that heavy load of sorrow, who resolutely worshipped Nagaraja to allay their grief. It was about this time that unexpectedly fire broke out in the jungle around the dwelling place of Nagaraja and burnt down the jungle. The serpents were tortured by the flames, forcing them to hide in their pits with great difficulty.

Vasudeva and Sreedevi looked after the serpents, who had their hoods charred, bodies half-burnt, and fainting from time to time, falling down and crawling along. They gently fanned them with fans made of sweet-scented grass and poured ghee mixed with honey and oil on the wounds; cooled their melted bodies with sandalwood ointment; and comforted them. They put them at the foot of banyan trees. They performed purification ceremonies and consecrated the pits; and were put up in special places under the shade of deodar trees and in Chitrakudas.

The couple performed abhisheka with thirtha like Panchagavya (a holy mixture of five items from the cow's milk, curd, butter, urine and dung); observed elaborate poojas according to rules with areca nut flower bunches, fragrant flowers and water, incense etc., Nivedyam with melted butter (ghee), milk, payasam with molasses, rice powder, turmeric powder, coconut juice, Kadali fruit, cow's milk, all mixed together in the proper form as Nurum Palum, equivalent to the elixir of life. They offered serpent deities with great devotion, appam, aval (beaten rice or rice wafers), tender coconut etc. They chanted vedic mantras, performed circumambulation and performed all kinds of poojas to restore those crowds of serpents to full health (It is also believed that the place got the name 'Mannarasala' because of this as 'Mannu' (Sand) 'Aaruka' (cooling after heavily burnt) 'Sala' (place) - 'Mannu aariya sala' - the place which got cooled after it is heavily burnt).

The omnipresent and omnipotent Nagaraja was greatly pleased with their continuous penance and the love shown to his associates; Nagaraja made himself visible to the couple and blessed them that he would incarnate on the earth as their beloved son. The boon came true. The Brahmin lady became pregnant and gave birth to five-hooded serpent-child as well as a human child. The two brothers grew up together. Initiation ceremonies and Vedic education were carried out at the proper time in the traditional style. Nagaraja instructed the younger brother to enter into matrimony for the perpetual reservation of the holy family and he obeyed it. When the five-hooded Nagaraja realized that the objectives of his incarnation were realized, he informed the Holy Mother that henceforth he would live at this Illam by entering into Samadhi to bless the devotees. Then he suggested certain inviolable rituals and rules for offering worship and then went into the immaculate cellar and vanished.
 

(It is believed that even today that five-hooded Nagaraja stays in the cellar for the abound prosperity of his dependents. The members of the household always refer to him with great respect and devotion as "Muthassan' Grand father). The jungle close by is the exclusive preserve for his unobstructed peregrinations (Appoppan Kavu - Grandfathers' Grove).

Legends

The Thanni Tree

In the light of experience, many devotees who have experienced and heard about the miraculous powers of the serpents and the presiding deities here, tell many stories about Mannarasala temple.

The divine serpents
 

It is not a rare thing to see the same serpent appear in the same location for a number of days in the temple premises. On the steps of the gatehouse, on the hedgerows, among the creepers; those who perform worship in the temple can stand very close at any time and pray.

Yellow snakes
 

On one occasion, about six decades ago, a fierce yellow serpent started dancing on the eastern bank of the holy pond near the Appooppan Kavu carrying an evil snake in its mouth. Then it vomited the evil snake and released it. The serpent raised its hood either out of fear or out of a desire of revenge. The fierce snake with a sense of humour swallowed that cobra again. The late Valia Amma came to know about it. She came to the spot with tears in her eyes and spoke a few words. The serpent did not budge. This drama lasted for half an hour. Amma became sad. With the chanting of hymns, she prayed for the release of the cobra. No more delay, the serpent left the cobra, bent down its head and went straight into the Appooppan Kavu, as if nothing had happened. The nature of the yellow snakes of Appoppan Kavu is beyond description, and is wonderful. 

The beliefs and rituals associated with the Mannarasala temple are different from most other temples, and this is one rare temples where the puja pattern is headed by a Brahmin lady. Legends say that when the Muthassan left for the Cellar (More details in History), he had given certain rights and instructions to his mother. He instructed that 'Mother herself must offer me worship. On certain special days men may be given a chance to worship. After Mother's time, the senior-most Brahmin lady in the family will have the status of the Mother. From the time the mother assumes this high position Mother should live as a brahmacharini and observe penance.

The former Valia Amma, who attained Samadhi on 24th October 1993, had a long and expert experience in Nagapooja, and was a great hermitess; a brahmacharini. When she attained Samadhi at the age of 91, she had completed many decades as Valia Amma. She, Savitri Antharjanam, was born on Anizham Star in the Month of Tulam 1079, and her wedding was on 18th of Chingam 1092. She assumed the position of Valia Amma on 28th Tulam 1093 and started Nagaraja pooja on 23rd Makaram 1094. Valia Amma of today is Uma Devi Antharjanam, and she was consecrated as the Valia Amma on 24th October  1993, when she was 64 years old. She is also the wife of the late Shri. M.G.Narayanan Namboothiri.

Main offerings of Mannarasala Nagaraja Temple are:

For wealth and prosperity: A pot filled with gold or a gold pot filled with other things.
For education, prosperity and fame: Silk grains, divine ornaments.
For recovering health: Salt
For protection from poison: Turmeric
For curing diseases: Pepper, mustard, green peas etc.
For protection from damage: Serpent cave made of gold etc., images of serpents' eggs, tree, earth etc.,
For long life: Melted butter (ghee)
For getting whatever one wants: Milk, ripe kadalai fruit, nilavarapayasam.
For having child: A vessel named Uruli made of brass, bronze etc. for performing 'Nurum Palum'.
 

Uruli Kamazhthu in Nilavara (offering of traditional bronze vessel) is one of the most popular devotee offering in Mannarasala. Known for begetting children to couples, thousands of people come here to carry out this sacred and rare offering to Nagaraja. According to temple sources, there are certain strict rituals to be followed for this offering. It is advisable only for married couples who have not been able to have children for years, since their marriage.

The couple should come to the temple and pray to the God for his blessings. Receipts for the offering have to be taken from the administration office. Offering includes a bronze Uruli that can be used to cook at least a score of rice, a Nilavilakku (bronze lamp), garland etc. In the presence of the temple authorities, the couples should offer the Uruli with its mouth upwards in front of the Nagaraja shrine after three circumambulations to the temple with due prayers. An offering have to be given to Sarpayakshi as well. After Pooja, Valiamma will take the Uruli to Nilavara and it will be kept there with its mouth downward, which will be opened only after the couples get a child. Expenses for this offering are charted in a way to offer at least two Kadali fruits every day to Nagaraja, for about one year.

Once the couples are blessed with child, they should come to the temple with the child for prayers. They should submit either silver cradle or a miniature baby in gold or a miniature divine serpent in gold to the Nagaraja, in accordance to their financial abilities. Then Valiamma will open their Uruli kept in the Nilavara after due prayers.

According to temple sources, devotees can source all that are required for this offering from the temple administration office at nominal costs. Normally more than 5000 Urulis are offered in a year at this temple.

Oachira - as a part of "Parabrahmam"

Parabrahma temple in Ochira which is spread about 36 acres of land, on the border of Kollam and Alappuzha districts, next to NH 47, attracts thousands of devotees every day to this small town. Ochira temple is so unique and different from the rest of the worship places across the state or country, in the sense that there is nothing exists here in the conventional form of a temple. Most part, the temple premises is only open land with a few 'Aal tharas' (banyan trees with a stone-laid base foundation). Poojas are performed on this foundations.

In the civilized culture, God is confined to the four walls of so called temples. They are given definitive shape and name. Param Brahmam - the extreme God of all Gods - the concept behind Ochira is nothing but the mother nature. Parabrahmam could also be said that the OMKARAM - or the syllable OM - the universal consciousness. Although Parabrahma is not having a figure, yantra or tantric figures, devotees could worship it as any thing they could conceive, and Parabrahma will manifest that form for the devotee. It is also believed by some that Lord Shiva is the Parabrahma Moorthi and hence consider Ochira as the place to worship Lord Shiva.

Padanilam is the land for warfoot in historical Kerala existed in many places. The nearest were Ochira, Karunagappally, Chakkuvalli and Nooranadu. All these were under the King of Kayamkulam. Traditional wars were done in these Padanilams. All these lands lost their importance after the fall of the King and later were disappeared in most cases. Ochira retained its historical importance. Temple was formed or extended in this land in Ochira. Ochirakkali which is a mock act played during the festival is held in this land in remembrance to the historical war.

Ochirakkaala (Sacred Bull) is an icon of Ochira. The first thought about Ochira is symbolized by this animal which is a beautiful sight in the Padanilam. Well decorated bulls are considered to be sacred in this temple and is believed to be the vehicle for Parabrahmam.

Devotees can make donations to the bulls in both the Nadas. Also devotees can donate calves to the temple as an offering. Ettukandam Urilicha(Procession accompanied by the bulls and Nadaswaram), another offering in this temple is a wonderful sight to the pilgrims.

Unlike the other temple, the offerings made in Ochira temple are very different. The most unique ones are the Kayyum Kaalum, Anna Danam, Bhajanam Parkkal, Ettukandam Urilicha, Vedi Vazhipadu and Uru Nercha.  In both the Nadas, thes idols of hand and leg are provided as offering. These are offered for body healing of sick people. Annadanam is the most important offering in Ochira which is also supporting the social cause. Devotees can donate for this purpose. Annadanam is managed by the temple administration for the past 60 years. Poor and the helpless are fed daily with the fund collected from the Annadanam offerings. Bhajanam Paarkkal is another unique feature of Ochira temple offered as part of the famous 12 day Vrichikotsavam. Devotees come and stay in the padanilam in specially made huts. Those devotees who sacrifice these 12 long days with the minimum facilities makes a big difference. Ettukandam Urilicha is a spectacular seen for any one new to Ochira. It is a Procession held around two Aal tharas with decorated bulls and Nadaswaram and can be offered by any devotees. Uru Nercha is another unique ways in which devotees can make offering. Devotees bring in calf and donate to the temple and pray for healings.

Theerthakkulam(Sacred pond) located at the south end of Padanilam has a revealing myth. There was a devotee named Akavoor Chaththan living in Ochira centuries ago and he was invited by a group of Brahmins to accompany them to Varanasi. Old and tired, Akavoor Chaththan acknowldeged his inability to travel that long and requested the group to carry his walking stick and asked them to dip it in Ganga river and return to him. But the Brahmins lost the stick in Ganga river while trying to dip it. When Chaththan knew about this on the Brahmins return, he just went into this so called "Theerthakkulam" and prayed to Godess Ganga to return his stick. Surprisingly the stick appeared in the pond. Theerthakkulam is believed to be sacred from this point. The legends of Akavoor Chaththan and Azhvancheri Thambrakkal (the most powerful Brahmin in Kerala) are very famous and is given in 'Aitihyamala' of Kottarathil Sankunni.

Every year the Ochira Vrischikam Festival is celebrated during the month of December-January. Ochirakkali is a famous ritual performed here during June and it involves mock-fighting in muddy water by traditional martial art experts. "Erupathettam onam" (28 days after Onam) is also celebrated and is the festival of cattle. In this festival, huge "Eduppukala" (Gigantic Bull shaped structures) are made. They are then pulled on giant wheels to the temple from the site where they are made. Normally there are around 50 such structures. It is the biggest festival in Onattukara which is an area of a few square miles. Ochirakali was actually a war exercise performed annually by soldiers of Kayamkulam Raja. Nearby about 108 Kalaries were in 52 karas up to the beginning of 20th century. Soldiers belonging to the above Karas met together at Oachira at the Malayalam month of Mithuna every year and performing war like exercises. This is what is called Ochirakkali. During the years of the Kayamkulam Raja Ochirakkali was started after the blessings of nearby Nambiathiris, high order Nambudiri Brahmins, having the knowledge of Dhanurveda (the Science of Arms) who were also experts in Smrithy Sasthras.

Thrikkodithanam - Lord Vishnu worshipped by Sahadeva

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.

 

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.