Oorpazhachi Kavu
Encyclopedia
Sree Oorpazhachi Kavu is a prominent Hindu temple
in the Edakkad
grama panchayat, a grama panchayats in Kannur District of Kerala state in southern India
.
(the dark complexioned Goddess Parvathi) became Gauri (the fair complexioned Goddess parvathi).
Legend has it that once Lord Shiva
repeatedly addressed Goddess Parvathi as Kali to an extent that she inferred it to be a taunt at her dark complexion. Feeling insulted, sad and angered she said, “Wounds from arrows can heal and axed trees can regrow during the rain but a heart broken by impolite words cannot be made”. After promising herself that she will rejoin her husband only after attaining a fair complexion, Goddess Parvathi departed her husband’s abode for Madhya adavi to perform penance. Standing single legged in between Shaabara trees, she performed hard meditative penance for a hundred years with the sole objective of attaining a fair complexion. Pleased with her penance, Lord Brahma
granted her the colour of a lotus tendril (gaura varnam) and thenceforth became Gauri. It is to be remembered in this context that Sree Oorpazhachi Kavu till recent past was in possession of a nearby vast area of land called Malikaparambu (thought to be a corruption of the word Kalikaparambu or Kali’s land).
It is believed that performing swayamvara pushpanjali for the Bhagavathy brings about a good marital alliance.
The first legend associated with Sree Oorpazhachi Daivathar has it that, once Lord Vishnu
happened to laugh harmlessly at his consort, Goddess Lakshmi
. Unfortunately for him, she misinterpreted this to be an act of mockery aimed at her. Angered as she was, she cursed her husband, “May you lose your head and be handicapped thus”. Lord Shiva and Brahma were worried at the new fate of Vishnu and approached Goddess Lakshmi requesting her to redeem Vishnu from the curse. Goddess Lakshmi replied, “Para Shakti (the mother equivalent to the holy trinity) itself is a feminine concept. Despite this, Kali (an amsha avathara of Para Shakti herself) was insulted by Lord Shiva and consequently was in a state of penance at Madhya adavi to attain fairer complexion (gaura varnam)!!. Thus even the trimurti
s (holy trinity) have at times exceeded their idea of fun. So let my curse on Vishnu for insulting me (an act along the lines of what Shiva did to Kali as well) be a lesson for all. If you desire Vishnu to be redeemed from the curse, oh Lord Brahma, you should first reward Kali with the object of her penance. The accursed Lord Vishnu should then approach the appeased Kali/Gauri for his redemption . He will definitely attain it from her and will thenceforth be known as Sree oorpazhachi. He may then along with his friend (with Shaiva amsham), rule the lands (irunnum nadannum ooru vazcha nadatham) “. As per this advice, Lord Brahma granted Goddess Kali, the object of her penance (gaura varnam). Lord Vishu then reached Madhya adavi and pleased Goddess Kali/Gauri through his penance. A pleased Kali/Gauri not only granted him a redemption from his curse but also invited him and his friend (with Shaiva amsham) to stay beside her in Madhya adavi as guests forever. In course of time, the guest (Sree oorpazhachi) and his friend (with Shaiva amsham) attained greater significance in the temple than the Goddess herself. The Ketti adikkal (Oracle dance) of Sree Oorpazhachi seen all over North Malabar
places Sree Oorpazhachi Kavu as its natal point.
The second legend deals with how Sree Oorpazhachi became Sree oorpazhachi Daivathar. Lord Kiratha sunu (Vettakkorumakan) was a great warrior but his self pride was a source of distress to the Gods. On a request from the Gods, Lord Vishu disguised himself as a hunter and engaged Vettakkorumakan in a duel with bow and arrows. During the duel Vettakkorumakan sensing a divinity in his opponent, asked, “ Daivathil aar ?” To which he received the reply “Daivathar”. In the course of the duel, in the spirit true to a great warrior, Vettakkorumakan became soon interested in a novel and additional weapon (Churika) that he observed in the waist band of his opponent Daivathar. Sensing the desire, Daivathar put forth the condition that if he desired so, Vettakkorumakan may shift his bow and arrows to the left hand and take possession of the churika in the right under the condition that he will never place it down on the earth. Vettakkorumakan did so with great delight, but to his dismay, the churika began increasing in weight by minute. Troubled by this new development he went in for a truce and befriended Sree Oorpazhachi Daivathar abandoning his vane self-pride .
, who had become too proud of his abilities, Shiva and Parvathi go in disguise as tribal hunters to where he was doing penance (Tapas). A boy is born to the couple during the hunting trip. The boy becomes extremely naughty and disturbs the peace of the people including saints. Based on their request, Mahavishnu also disguises as a hunter and humbles the boy, gives him a dagger (Churika) and, when eventually pleased, blesses him. This son of Shiva was deified as Vettakorumakan.
and Vaidya (physician)).
).As per legend Sree Oorpazachi kavu has been a centre of worship of Shani .It is believed that Sree Rama
after the Vala prathishta at Sree Peru Valasseri, also performed the Sankalpa Shani Prathishta (consecration of Lord saturn) at Sree Oorpazach kavu in order to mitigate the Shani Dosha (of himself and the parivarams) as he believed that the delay in Sree Hanumaan to reach with the idol of Lord Siva for prathishta at Sree Peruvalasseri was due to Shani kopa (anger of saturn) . This legend states that Sree Rama visited the holy grove of Eachil and received the blessings of Sree Oorpazhachi Bhagavathy to redeem him of his Shani Dosha and facilitate the destruction of Ravana and his contingent of demons. Hence then mele kottam has also been considered as the place of worship of saturn. It is believed that attending the Vellattom and/or Kaliyattom (oracle dances) helps devotees to relieve their Shani Graha dosha (astrologically unfavourable Saturn). Shaneeswara (Lord Saturn) blesses and relieves the devotees of the shani graha doshas as they attend this ritual propitiating sun god through vellattom.
families were Ooraalar and constituted the village and temple assembly that arbitrated local administration. They belonged to a further endogamous denomination among Nambiars called Randu Illam Vargam (As they derive their ancestry from Mullapalli Illom and Velloor Illom). As per legend two Nambudiri youths who were scions of Mullapalli and Velloor illoms respectively, visited the fort at Balussery
. Before returning from the fort, the two youths married ladies from the family of two nayar chieftains (Kavullavan Nambiar and Vennapalan Kurup ) and brought them to Edakkad. They were settled in two separate residences at Kuliyambethu and Edupidikkeri.The area surrounding their residences were filled with eachil groves. After a while, when these ladies ventured in to the eachil grove nearby, they observed milk and blood overflowing from detached eachil leaves, and immediately reported it to the Nambudiri youths.
The Nambudiri youths inferred that it is an omen that the spirit of Vettakkorumakan (the presiding deity of Balussery fort) had accompanied their wives and required to be enshrined within the temple precincts. The descendants of the two matrilineal stems of Kuliyambethu and Edupidikkeri, fathered by Mullapalli and Velloor illoms, later expanded in to eight separate taravads formed an endogamous sub-clan (referred to as Randu illom vargam) and inherited the proprietership of the Oorpazhassi Kavu and desam (Ooraima) from Mullapalli and Velloor illoms as a danam (gift/grant).The danam (grant/gift ) was achandratarame santatipravesame (for the descendants as long as moon and stars last) showing the permanent, hereditary nature of the grant. Each taravad referred to a family tracing descent from a common ancestress and with mudal sambandham (relationship of property ) and pula sambandham (relationship of pollution). Since four taravads arose from Eduppidikkeri and the other four from Kuliyambethu, they formed two blocks with four sibling taravads in each block and considered their respective matrilineal stems (Kuliyambethu and Edupidikkeri) as their gotra
. In essence, each block represented a wider matrilineal kin group that was knit by symbolic ties prominently in sharing birth and death pollution and a memory of common ancestor. Marriages within taravads of the same block are prohibited. In later years it was observed that at any given time if a death or birth occurs simultaneously in either blocks, the temple administration was jeopardized as none of the eight Ooralars were not able to officiate the temple proceedings. The predicament was presented to the then Raja of Chirakkal (Kolathiri
) who proposed the adoption of a ninth family in to the ooralar conglomerate as a solution. As a result the ninth family (namely Kolathattil) was adopted as equivalent to the original eight matrilineial lines and included in the endogamous sub-clan and thus now there are nine Ooralar families as under:-
The nine Ooralar families are as follows .
Nambiar
men of the Randu illom vargam were addressed as Family name + achan, Kaikkor (possibly equivalent to the south Kerala title Kaimal). The women were referred to as name + amma
or family name + amma
or as Moothamblakka.
After the Land Reforms Ordinance
was enacted by Kerala State Government and the breaking of Janmi- kudiyan (feudal tenancy relationship) system Sree Oorpazhachi Kavu and the Ooralar families do not have any socio-political influence in the area. However the eldest-male from these matrilineal families still perform their role as de facto Ooralar in the Sree Oorpazhachi Kavu temple administration during ceremonial events. One finds reference to this famous temple in the Malabar Manual by William Logan
, the British collector of Malabar .
The copper roofing of Mele-kottam was a donation of a Prince of Chirakkal Kovilagam for having being cured of a Prameha-kuru (diabetic sore/eruption) after offering prayers at Mele-kottam. Apart from the copper roofing of Mele-kottam, this prince also invested an annual contribution of 101 Nazhi rice (for paayasam) regularly during Thriputheri festival. This contribution has become extinct. Late Keezhattil Raman Nambiar (The assistant surgeon who died in 1922) added to the magnificence of our temple by contributing the 5 tiered Deepasthambams (Huge bronze Lamp).
s (of the house Chandra Mana) where as the rights to Tantra
are retained with Mullapalli and Velloor illoms.
(in all the three sree kovils)
or Thodayam in Kathakali
). Usually he completes at least two Eedu and three Kooru.
The specialist artist (Kallattu Kurup, a sub - caste) would have by then completed a large colourful picture of Vettakkorumakan with colour powders (white, yellow, red and green) . The oracle then slowly steps around (Kalapradakshinam) this figure in special rhythms, completing at least seven rounds (representing seven Kundalini
cycles) and then leaves the venue. The Kurup sings a number of songs in praise of the God, after which the oracle returns, cuts the cordon around the figure with dagger, enters on to the figure and dances (Kalam Kaanuka). Later he goes to the pond, bathes, returns, cuts the hanging decorative palm-leaves (symbolic of cutting the forest, removing the dirt in the mind) with the dagger and slowly and rhythmically erases the figure. The final item is for the oracle to break unhusked coconut
(Cocos nucifera) by throwing them on a stone slab. Anywhere from three to twelve thousand coconuts may be broken continuously in a single sitting. Again, symbolically, this is supposed to be a form of surrender of the mental propensities and is done for the purpose of eliminating all troubles and problems of the family. The coconut represents head and the throw represents surrender. The fifty ganglias (controlling the fifty mental propensities) namely Moolaadhaaram (4), Swaadhistthaanam (6), Manipooram (10), Anaahatham (12), Visudhi (16), and Aajna (2), with each performing inside and outside the body, totally make up 100 instances. These 100 instances when performed in the ten different specific directions make the total instances one thousand. These thousand instances when performed in 12 difference zodiacs (Raasi) escalate the total figure to 12,000. This performance is known as Pantheeraayiram (twelve thousand). Believing that these 12,000 coconuts carry the mental problems of worshipers, they usually donate coconuts for this purpose ..
may have introduced this dance from Karnataka
where a form of Nritham called Darsana Bali was in vogue. Replicas are made of bamboo
with which a beautiful frame with intricate designs is created. The priestly dancer, clad in the traditional style after performing the usual rituals, comes out of the sanctorum, and standing under the flag, holds aloft the replica weighing about 10 kg on his head and starts the divine dance. The dance begins with Kotti Urayikkal (drumming to make the dancer possessed). The drumming in different Thaalams accompanied by scintillating music coaxes the performer to dance to each rhythm, creating a holy atmosphere. Each circumlocution is regulated by a different Thaalam.
. Towards this, initially a delegation of Kaaranavrs and Komaram (Oracle, usually dressed in red and carrying a sword and a large brass anklet) represent the matter of succession of the tharavad (matrilineal line) to the Kottayam Raja who in turn bestows upon the supplicant the title of achan of the respective tharavadu after a perusal of his credential as the senior most male member within the tharavadu. Churika kettu is not only a symbolic anointing ceremony to ascert to the members of family but also to the naattukootam (assembly of people) of the anointing of an ooralan.
suffered a fall during his boyhood while attempting to approach Surya
(sun). Consequently, Sree Hanuman suffered from a facial injury which the Vayu
deva (Lord of air) cured with the help of vilakkil-enna provided by Sree daivathar (who is also Vaidyanatha/divine physician) resident at Oorpazhachi kavu. Thus vilakkil-enna has become the oushada prasadam (blessed consumable thought to have curative benefits) at Oorpazhachi kavu.
The total surrender of the body ego unto the deity with the head bowed with folded hands , in front of the vellattom ritual symbolizes the self realization, the blossoming of the divine lotus in oneself in a rare ritual performed at this temple daily at 1200noon .
Kerala°N date=December 2010°W
Hindu temple
A Mandir, Devalayam, Devasthanam, or a Hindu temple is a place of worship for followers of Hinduism...
in the Edakkad
Edakkad
Edakkad is one of the grama panchayats in Kannur District of Kerala state, in southern India.-History:Edakkad grama panchayat of Kannur in ancient times was referred to as Madhya-adavi . Similarly Eda means middle and kadu means forest...
grama panchayat, a grama panchayats in Kannur District of Kerala state in southern India
India
India , officially the Republic of India , is a country in South Asia. It is the seventh-largest country by geographical area, the second-most populous country with over 1.2 billion people, and the most populous democracy in the world...
.
Etymology
Sree Oorpazhachi Kavu (ooril pazhakiya eachil kavu or ooril pazhakiya achi kavu). The name of this temple renders itself to two etymological interpretations. The former meaning pazhakiya (ancient) kavu (grove) surrounded by Eachil (a herb) and the latter meaning pazhakiya (ancient) achi (mother goddess) kavu (grove). Irrespective of what may be the more authentic interpretation for Oorpazachi Kavu, it is the presence of this temple at Edakkad that imparts historical significance to the area.Legends of the deities
The Sree Oorpazhachi Kavu temple has three main deities namely, Bhagavathy, Sree Oorpazhachi Daivathar and Kiratha sunu (Vettakkorumakan) within the inner courtyard (naalambalam), lending itself the rare significance of Shaiva - Vaishnava - Shaktheya sanctums within a single temple enclave. Apart from this, a shrine of Thondachan is present at the upper citadel (Mele Kottam). There are several legends associated with the temple at the deities.Bhagavathy (Mother Goddess)
The deity of Bhagavathy represents Mother Goddess. The legend associated with the Bhagavathy at Sree Oorpazhachi Kavu is related to how KaliKali
' , also known as ' , is the Hindu goddess associated with power, shakti. The name Kali comes from kāla, which means black, time, death, lord of death, Shiva. Kali means "the black one". Since Shiva is called Kāla - the eternal time, Kālī, his consort, also means "Time" or "Death" . Hence, Kāli is...
(the dark complexioned Goddess Parvathi) became Gauri (the fair complexioned Goddess parvathi).
Legend has it that once Lord Shiva
Shiva
Shiva is a major Hindu deity, and is the destroyer god or transformer among the Trimurti, the Hindu Trinity of the primary aspects of the divine. God Shiva is a yogi who has notice of everything that happens in the world and is the main aspect of life. Yet one with great power lives a life of a...
repeatedly addressed Goddess Parvathi as Kali to an extent that she inferred it to be a taunt at her dark complexion. Feeling insulted, sad and angered she said, “Wounds from arrows can heal and axed trees can regrow during the rain but a heart broken by impolite words cannot be made”. After promising herself that she will rejoin her husband only after attaining a fair complexion, Goddess Parvathi departed her husband’s abode for Madhya adavi to perform penance. Standing single legged in between Shaabara trees, she performed hard meditative penance for a hundred years with the sole objective of attaining a fair complexion. Pleased with her penance, Lord Brahma
Brahma
Brahma is the Hindu god of creation and one of the Trimurti, the others being Vishnu and Shiva. According to the Brahma Purana, he is the father of Mānu, and from Mānu all human beings are descended. In the Ramayana and the...
granted her the colour of a lotus tendril (gaura varnam) and thenceforth became Gauri. It is to be remembered in this context that Sree Oorpazhachi Kavu till recent past was in possession of a nearby vast area of land called Malikaparambu (thought to be a corruption of the word Kalikaparambu or Kali’s land).
It is believed that performing swayamvara pushpanjali for the Bhagavathy brings about a good marital alliance.
Sree Oorpazhachi Daivathar
The deity of Sree Oorpazhachi Daivathar is Vaishnava amsham. There are two main legends associated with Sree Oorpazhachi Daivathar.The first legend associated with Sree Oorpazhachi Daivathar has it that, once Lord Vishnu
Vishnu
Vishnu is the Supreme god in the Vaishnavite tradition of Hinduism. Smarta followers of Adi Shankara, among others, venerate Vishnu as one of the five primary forms of God....
happened to laugh harmlessly at his consort, Goddess Lakshmi
Lakshmi
Lakshmi or Lakumi is the Hindu goddess of wealth, prosperity , light, wisdom, fortune, fertility, generosity and courage; and the embodiment of beauty, grace and charm. Representations of Lakshmi are also found in Jain monuments...
. Unfortunately for him, she misinterpreted this to be an act of mockery aimed at her. Angered as she was, she cursed her husband, “May you lose your head and be handicapped thus”. Lord Shiva and Brahma were worried at the new fate of Vishnu and approached Goddess Lakshmi requesting her to redeem Vishnu from the curse. Goddess Lakshmi replied, “Para Shakti (the mother equivalent to the holy trinity) itself is a feminine concept. Despite this, Kali (an amsha avathara of Para Shakti herself) was insulted by Lord Shiva and consequently was in a state of penance at Madhya adavi to attain fairer complexion (gaura varnam)!!. Thus even the trimurti
Trimurti
The Trimurti is a concept in Hinduism "in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver, and Śhiva the destroyer or transformer," These three deities have been called "the Hindu triad" or...
s (holy trinity) have at times exceeded their idea of fun. So let my curse on Vishnu for insulting me (an act along the lines of what Shiva did to Kali as well) be a lesson for all. If you desire Vishnu to be redeemed from the curse, oh Lord Brahma, you should first reward Kali with the object of her penance. The accursed Lord Vishnu should then approach the appeased Kali/Gauri for his redemption . He will definitely attain it from her and will thenceforth be known as Sree oorpazhachi. He may then along with his friend (with Shaiva amsham), rule the lands (irunnum nadannum ooru vazcha nadatham) “. As per this advice, Lord Brahma granted Goddess Kali, the object of her penance (gaura varnam). Lord Vishu then reached Madhya adavi and pleased Goddess Kali/Gauri through his penance. A pleased Kali/Gauri not only granted him a redemption from his curse but also invited him and his friend (with Shaiva amsham) to stay beside her in Madhya adavi as guests forever. In course of time, the guest (Sree oorpazhachi) and his friend (with Shaiva amsham) attained greater significance in the temple than the Goddess herself. The Ketti adikkal (Oracle dance) of Sree Oorpazhachi seen all over North Malabar
North Malabar
North Malabar , is a historic as well as geographic distinction in India used to refer the area covering; present Kasaragod and Kannur Districts, Mananthavady taluk of Wayanad District and Koyilandy & Vatakara taluks of Kozhikode District in modern Kerala and the entire Mahé sub-Division of...
places Sree Oorpazhachi Kavu as its natal point.
The second legend deals with how Sree Oorpazhachi became Sree oorpazhachi Daivathar. Lord Kiratha sunu (Vettakkorumakan) was a great warrior but his self pride was a source of distress to the Gods. On a request from the Gods, Lord Vishu disguised himself as a hunter and engaged Vettakkorumakan in a duel with bow and arrows. During the duel Vettakkorumakan sensing a divinity in his opponent, asked, “ Daivathil aar ?” To which he received the reply “Daivathar”. In the course of the duel, in the spirit true to a great warrior, Vettakkorumakan became soon interested in a novel and additional weapon (Churika) that he observed in the waist band of his opponent Daivathar. Sensing the desire, Daivathar put forth the condition that if he desired so, Vettakkorumakan may shift his bow and arrows to the left hand and take possession of the churika in the right under the condition that he will never place it down on the earth. Vettakkorumakan did so with great delight, but to his dismay, the churika began increasing in weight by minute. Troubled by this new development he went in for a truce and befriended Sree Oorpazhachi Daivathar abandoning his vane self-pride .
Lord Vettakkorumakan
The deity of Vettakkorumakan is Shaiva amsham. As per legend, in order to teach a lesson to ArjunaArjuna
Arjuna in Indian mythology is the greatest warrior on earth and is one of the Pandavas, the heroes of the Hindu epic Mahābhārata. Arjuna, whose name means 'bright', 'shining', 'white' or 'silver' Arjuna (Devanagari: अर्जुन, Thai: อรชุน, Orachun, Tamil: Arjunan, Indonesian and Javanese: Harjuna,...
, who had become too proud of his abilities, Shiva and Parvathi go in disguise as tribal hunters to where he was doing penance (Tapas). A boy is born to the couple during the hunting trip. The boy becomes extremely naughty and disturbs the peace of the people including saints. Based on their request, Mahavishnu also disguises as a hunter and humbles the boy, gives him a dagger (Churika) and, when eventually pleased, blesses him. This son of Shiva was deified as Vettakorumakan.
Thondachan (Grand ancestor/temple custodian
The deity of Thondachan represents Kshetrapalan (temple custodian) and is believed to be the grand ancestor . The shrine of Thondachan is at the upper citadel (mele kottam). The offerings for him include, beetle leaves, arecaunut and dried rice. His idol is that of a bearded divinity with bow and arrow on his left hand and a churika in his right. His citadel serves as the site of performance for two forms of oracle dances namely Vellattom and Kaliyattom. The former representing Vaishnava and the latter representing Shaiva elements respectively . Thondachan is thus revered as Vishnu-Shiva in single form (as GuruGuru
A guru is one who is regarded as having great knowledge, wisdom, and authority in a certain area, and who uses it to guide others . Other forms of manifestation of this principle can include parents, school teachers, non-human objects and even one's own intellectual discipline, if the...
and Vaidya (physician)).
Shaneeshwara Sankalpam (Saturn worship)
In addition Melekottam is also the sanctum for the worship of Shani (SaturnSaturn
Saturn is the sixth planet from the Sun and the second largest planet in the Solar System, after Jupiter. Saturn is named after the Roman god Saturn, equated to the Greek Cronus , the Babylonian Ninurta and the Hindu Shani. Saturn's astronomical symbol represents the Roman god's sickle.Saturn,...
).As per legend Sree Oorpazachi kavu has been a centre of worship of Shani .It is believed that Sree Rama
Rama
Rama or full name Ramachandra is considered to be the seventh avatar of Vishnu in Hinduism, and a king of Ayodhya in ancient Indian...
after the Vala prathishta at Sree Peru Valasseri, also performed the Sankalpa Shani Prathishta (consecration of Lord saturn) at Sree Oorpazach kavu in order to mitigate the Shani Dosha (of himself and the parivarams) as he believed that the delay in Sree Hanumaan to reach with the idol of Lord Siva for prathishta at Sree Peruvalasseri was due to Shani kopa (anger of saturn) . This legend states that Sree Rama visited the holy grove of Eachil and received the blessings of Sree Oorpazhachi Bhagavathy to redeem him of his Shani Dosha and facilitate the destruction of Ravana and his contingent of demons. Hence then mele kottam has also been considered as the place of worship of saturn. It is believed that attending the Vellattom and/or Kaliyattom (oracle dances) helps devotees to relieve their Shani Graha dosha (astrologically unfavourable Saturn). Shaneeswara (Lord Saturn) blesses and relieves the devotees of the shani graha doshas as they attend this ritual propitiating sun god through vellattom.
Legends of Vilwamangalam Swaamiyaar
It is generally believed from oral tradition that Vilwangalam Swaamiyaar visited Oorpazhachikavu. Lord Krishna in his infant form had chided the Swaamiyaar to meet again in the Ananthan forest. Consequently the Swaamiyaar become a peripatetic devotee in search of Krishna and in one such journey had paused at a distance that was just 24 minutes (1 Naazhika) in walking range north of Oorpazhachi Kaavu, owing to an injury in his leg by a thorn. Due to the resultant overwhelming pain he rested there and was subsequently met by two Brahmin by-travellers. These by-travellers applied herbs to sooth the Swaamiyar's pain and advised him to rest in the nearby Oorpazhachi-Kaavu for the night. Around sunset when the exhausted Swaamiyaar reached the premises of Oorpazhachi-kavu, he was told that it was a Shivite temple. Owing to his oath that he will not partake food from any Shivite sanctuary, he bathed in the nearby pond and soon fell asleep on the banks of the pond due to the overwhelming exhaustion. Later that night two Brahmins came to the bank of the pond and invited him to Oorpazhachi-Kavu for food. When the Swaamiyaar informed them of his oath not to consume any food from Shivite sanctuaries, they informed him that Oorpazhachi Kavu is a Vaishnavite sanctuary. Although suspicious, the Swaamiyaar entered the temple and to his surprise envisioned in the sanctum sanctorum a divine persona with Shankhu-Chakra-Gadhaa-padmam, Chandra-kala and Ganga and a crown of peacock-feathers. After proper salutations of this surprising deity, the two Brahmins offered him food in the Thidapally (place where food is prepared to be offered to the deities) after which these Brahmins disappeared. The Swaamiyar was thus simply wonderstruck and impressed with the miraculous-illusion (Maaya) experienced by him in the premises of the deities of Oorpazhachi-Kavu. Next day, during morning ablutions the Swaamiyaar once again injured his leg, this time by striking a stone. Therefore, after the appropriate propitiation of the three deities at Oorpazhachi Kavu, the Swaamiyaar applied the Vilakkilenna at the site of his injury and to his surprise was relieved of the pain immediately. Impressed by his experiences here, his faith in the deities of this Kavu manifold. Therefore before continuing with his journey further, he dispersed “blessed-sand” (japicha manal) within the walled premises of the temple, inside the Manikkinar-well and the old-pond and stated that as long as these sand particles remain there, the fame, money and the curative properties of the Vilakkilenna will remain. Reminiscent of this, even today, one observes unique customary practices during sweeping or weeding of the walled premises of this temple, whence, the garbage is thrown out but the sand is never thrown out. In addition, the water of the Manikkinar-well which is usually kept closed with a wooden plank to prevent animals from falling and which has thereby limited exposure to sunlight and rain, still retains its purity and superior quality. A miracle attributed to the blessing of the Swaamiyaar.Ooralars (hereditary trustees) and their origin
The term Oor means village and Ooraalan (Ooraalar, if joint partnership) means master (masters) or proprietor in these villages. The Sree Oorpazachi Kavu temple was the seat of such a socio-political body that enjoyed partial autonomy and administered the region. Nine prominent NambiarNambiar
-Communities:The name Nambiar applies to several Hindu communities from South India:-Kerala:*Nambiar - the Royal families and the subdivision within the Nair caste from the North Malabar region of Kerala....
families were Ooraalar and constituted the village and temple assembly that arbitrated local administration. They belonged to a further endogamous denomination among Nambiars called Randu Illam Vargam (As they derive their ancestry from Mullapalli Illom and Velloor Illom). As per legend two Nambudiri youths who were scions of Mullapalli and Velloor illoms respectively, visited the fort at Balussery
Balussery
Balussery is a small but fast developing town area located at the heart of Kozhikode district in Kerala state, south India.- Geography :Balusseri is located at . It has an average elevation of .- Overview :...
. Before returning from the fort, the two youths married ladies from the family of two nayar chieftains (Kavullavan Nambiar and Vennapalan Kurup ) and brought them to Edakkad. They were settled in two separate residences at Kuliyambethu and Edupidikkeri.The area surrounding their residences were filled with eachil groves. After a while, when these ladies ventured in to the eachil grove nearby, they observed milk and blood overflowing from detached eachil leaves, and immediately reported it to the Nambudiri youths.
The Nambudiri youths inferred that it is an omen that the spirit of Vettakkorumakan (the presiding deity of Balussery fort) had accompanied their wives and required to be enshrined within the temple precincts. The descendants of the two matrilineal stems of Kuliyambethu and Edupidikkeri, fathered by Mullapalli and Velloor illoms, later expanded in to eight separate taravads formed an endogamous sub-clan (referred to as Randu illom vargam) and inherited the proprietership of the Oorpazhassi Kavu and desam (Ooraima) from Mullapalli and Velloor illoms as a danam (gift/grant).The danam (grant/gift ) was achandratarame santatipravesame (for the descendants as long as moon and stars last) showing the permanent, hereditary nature of the grant. Each taravad referred to a family tracing descent from a common ancestress and with mudal sambandham (relationship of property ) and pula sambandham (relationship of pollution). Since four taravads arose from Eduppidikkeri and the other four from Kuliyambethu, they formed two blocks with four sibling taravads in each block and considered their respective matrilineal stems (Kuliyambethu and Edupidikkeri) as their gotra
Gotra
In the Hindu society, the term Gotra broadly refers to people who are descendants in an unbroken male line from a common male ancestor. Panini defines gotra for grammatical purposes as apatyam pautraprabhrti gotram , which means "the word gotra denotes the progeny beginning with the son's son"...
. In essence, each block represented a wider matrilineal kin group that was knit by symbolic ties prominently in sharing birth and death pollution and a memory of common ancestor. Marriages within taravads of the same block are prohibited. In later years it was observed that at any given time if a death or birth occurs simultaneously in either blocks, the temple administration was jeopardized as none of the eight Ooralars were not able to officiate the temple proceedings. The predicament was presented to the then Raja of Chirakkal (Kolathiri
Kolathiri
Kolathiri or Kolathiri Rājā was the title by which the senior most male along the matilinial line of the Mushika or Kolathunādu Royal Family was styled...
) who proposed the adoption of a ninth family in to the ooralar conglomerate as a solution. As a result the ninth family (namely Kolathattil) was adopted as equivalent to the original eight matrilineial lines and included in the endogamous sub-clan and thus now there are nine Ooralar families as under:-
The nine Ooralar families are as follows .
- Meppad
- Thyngoli
- Chettianbrath
- Keethari
- Kaappiath
- Keloth
- Thykandi
- Paarayil
- Kolathattil
Nambiar
Nambiar
-Communities:The name Nambiar applies to several Hindu communities from South India:-Kerala:*Nambiar - the Royal families and the subdivision within the Nair caste from the North Malabar region of Kerala....
men of the Randu illom vargam were addressed as Family name + achan, Kaikkor (possibly equivalent to the south Kerala title Kaimal). The women were referred to as name + amma
Amma
Amma or AMMA may refer to:As acronym*Association of Malayalam Movie Artists*All Malaysia Malayalee Association*American Medical Marijuana AssociationPeople...
or family name + amma
Amma
Amma or AMMA may refer to:As acronym*Association of Malayalam Movie Artists*All Malaysia Malayalee Association*American Medical Marijuana AssociationPeople...
or as Moothamblakka.
After the Land Reforms Ordinance
Land Reforms Ordinance
Due to the ancient land relations and taxation and regulation under the British Raj, at the time of independence, India inherited a semi-feudal agrarian system, with ownership of land concentrated in the hands of a few individual landlords. Since independence, there has been voluntary and state...
was enacted by Kerala State Government and the breaking of Janmi- kudiyan (feudal tenancy relationship) system Sree Oorpazhachi Kavu and the Ooralar families do not have any socio-political influence in the area. However the eldest-male from these matrilineal families still perform their role as de facto Ooralar in the Sree Oorpazhachi Kavu temple administration during ceremonial events. One finds reference to this famous temple in the Malabar Manual by William Logan
William Logan (Malabar Manual)
William Logan was a Scottish officer of the Madras Civil Service under the British Government. Before his appointment as Collector of Malabar, he had served in the area for about twenty years in the capacity of Magistrate and Judge. He was conversant in Malayalam, Tamil and Telugu...
, the British collector of Malabar .
Jeevitham (Pension/Purse)
The jeevitham is the pension entitled to each Ooralan for officiating his dignity. It is a due in respect of his station and his sacrifices and proportionate to relative contributions of individual families in the past that he stands to represent. In the very old past the expenditure of the temple was solely dependent on income from donation-box-revenue (Bhandara-pirivu) and offerings (Vazhipaadu) alone. There was no fixed source of stable income. Therefore the then 9 ooralars donated most of their family lands in the name of their family deities as donation with the objective that this pool of property will generate a stable income for the temple. This pooled capital was the source of subsequent financial prosperity of our Kavu and lead to the Kavu using the profit from this initial donation to acquire more land and expand its income exponentially thereafter. In due memory of this sacrifice and respecting dignity of their station, when the income of the Kavu increased, a traditional pension scheme called jeevitham was permanently instituted for the Ooralars. The Jeevitham pension was in terms of measures of paddy called seer. The history of the Kavu has shown that they have always readjusted the nature of the original jeevitham-pension from time to time to suit the financial income of the temple. When the land reforms and land ceiling was introduced in Kerala and further loss of land to tenants resulted in drastic reduction of income, the Ooralars once again made a magnanimous sacrifice. They revised their jeevitham pension from huge measures of paddy to an obsolete and paltry rupee equivalent of it ( 1 and odd rupees !) and accepted that as a token due to their dignity. In recent times HR & CE and Malabar Devaswom board revised the pay-scale of Malabar temple employees while completely neglecting to revise the due Jeevitham-pension of OoralarsOorpazhachi Devaswom
The administration of Sree Oorpazhashi Kavu, the shrines attached thereto and all the properties movable and immovable are administered by the hereditary trustees constituted as Board of Trustees . members of the Board of Trustees are the senior-most males along the matrilineal line of the nine Nambiar lineage of Randu illom Vargam . The regulations in the modified scheme specified in OA No.14 of 1960 of the Hindu Religious and Charitable Endowments (HR & CE) Act is the basis of temple administration and the scheme reiterates that the ownership of the movable and immovable property of the temple remains exclusively with the progeny of the trustees lineage. The elected Chairman of the Board of Trustees with assistance of the Executive Officer appointed by the Board of Trustees manage the day to day activities of the temple.Invasion of Malabar by Tipu Sultan and the temple
During Tippu Sultan's military exploits (Padayottam) in 1790s , the temple administration (devaswom) to escape from the looting of temple , fled carrying the idols and valuables and took refuge in to a confidential sanctuary of Akkaraveettil Tharavad in Thalassery and was brought back and re-consecrated only after the withdrawal of Tippu sultan from Malabar. The Akkaraveetil family later donated their Thevarappura (worship house) to the devaswom as it had been used for housing the deities during the said invasion. Deivathaar madam at Tellicherry is the aforesaid 'thevarapura', which is under the ownership of Oorpazhachi Devaswam; however the ritualistic practices at Deivathar Madam are conducted there by a local committee of devotees. Tipu, seemingly took a route through the coastal plain much west of Madhyaadavi , converting the Namboodiris of Kizhunna padinjaar and Erinjikkal and this diversion of route helped Oorpazhachi kaavu and randillam vargam to retain their identity even today.Re-construction of Oorpazhachi Kavu in the nineteenth century
Kappiath Chandu Nambiar undertook the reconstruction of the temple to the massive structure that we know of it as today during the period from 1845 to 1899. The cost of this half a century long re-construction process under his leadership was ~50,000 Rupees. The temple reconstruction was envisaged then because by the first quarter of 19th century the annual income of the previously small Kavu had increased to an astonishing high of 1 lakh seer paddy (93,000 kg) and 4500 rupees in rent (paattam) in addition to devotee donations. Therefore all the nine ooralars decided to expand the temple structure. Kappiath Chandu Nambiar was born in 1825 and died in 1906. He was popularly known among the masses as “Shakthan Kappeeshan”. He was so reputed for his intelligence, administrative efficiency, popularity and political contacts that the other 8 Ooralars unanimously entrusted upon him the sole and complete rights to undertake the reconstruction of our temple. The sanctum sanctorums, the naalambalam, the Agra-shaala, the Koottappura, the wells, the bhajana-rooms, the magnificent new pond beneath the temple steps were all re-constructed under his command to the present form. The completion of this reconstruction was in 1899 corresponding to the Kollam Era 1074 on 14th of Edavam with Dwaja-prathishta .The copper roofing of Mele-kottam was a donation of a Prince of Chirakkal Kovilagam for having being cured of a Prameha-kuru (diabetic sore/eruption) after offering prayers at Mele-kottam. Apart from the copper roofing of Mele-kottam, this prince also invested an annual contribution of 101 Nazhi rice (for paayasam) regularly during Thriputheri festival. This contribution has become extinct. Late Keezhattil Raman Nambiar (The assistant surgeon who died in 1922) added to the magnificence of our temple by contributing the 5 tiered Deepasthambams (Huge bronze Lamp).
Pooja (worship) and Tantra (esoteric rituals)
The daily pooja (worship) is presently done by brahminBrahmin
Brahmin Brahman, Brahma and Brahmin.Brahman, Brahmin and Brahma have different meanings. Brahman refers to the Supreme Self...
s (of the house Chandra Mana) where as the rights to Tantra
Tantra
Tantra , anglicised tantricism or tantrism or tantram, is the name scholars give to an inter-religious spiritual movement that arose in medieval India, expressed in scriptures ....
are retained with Mullapalli and Velloor illoms.
- Abhishekam (holy bath)
- Usha pooja (morning worship)
- Uchcha Pooja (mid day worship)
- Sankunatham (sounding the conch)
- Deeparaadhana (worship with lamps)
- Athaazha Pooja (last worship of the day)
(in all the three sree kovils)
Mandala Vilakku (holy 41 days from Mid November to end December)
- Starting on Vrischika Sankramam
- Ending on Dhanu Pathu
- Importance of Appa nivedyam (rice cakes) for athazham (dinner)
Shivarathri Mahotsavam (The night in glory of Shiva)
- Kodiyettam (flag hoisting)
- Utsavam (festival)
- Aarattu (holy procession)
- Beginning of the festivities for the next year with aarattuthara Ezhnnellpuu in the night. (Though the Utsavam for the year comes to an end by aarattu in the midnoon and, the Ezhneellippu in the night of the aarattu day is a unique festivities performed very rarely in temples.)
Vellattom and Kaliyattom (ritualistic oracle dances)
Daily at mid-noon as vertical rays of the sun falls directly perpendicular on the sanctum sanctorum, the Daivatar Vellattom (ritualistic oracle dance) is performed. A similar ritualistic oracle dance called Vettakkorumakan Kaliyattam is occasionally performed at mid-night. These rituals are rarely seen in any other shrines or temples.Guru Sankalpam
The kannimoola (prime corner) of the inner courtyard of the temple is known as koottappura (assembly room). This is the place where monthly kuri (socio-religious/economic/administrative convention) is convened. The distribution of prasadam on auspicious occasions are distributed by the kaaranavrs at this place. This is believed to be the sacred spot where 'Guru" has the sankalpa prathishta. Lamps are lighted in front of the koottappura in the morning and evening sandhyas.Kuri
Monthly kuri is a ceremonial function where the ooralars attend formally to discuss matters pertaining to the temple administration.This vestigeal custom from feudal times is an administrative ceremony where matters of socio-religious and economical consequences for the oor or grama (village) under the patronage of ooralars, were discussed. By tradition, an ooralan who was absent for the previous meeting can attend the subsequent meeting only after being penalised for his earlier absence. The penalty normally is to stand at the entrance of the meeting area till such time as the absentee is invited to attend.Pattathanam(Annual festival)
Pattathanam is a traditional annual festivity that extend for several days in the Malayalam month of Kumbham (Feb-Mar). The festivities are held under the patronage of the Ooralar families, the temple devaswom and the people. The festivities included performances of classical music, dances and other art forms.Vettakkorumakan Paattu and Pantheeraayiram / Thengamuttum Pattu
The ritual of Vettakkorumakan Paattu (meaning "song in praise of the son born during a hunting trip) is performed to propitiate Vettakkorumakan. This ritual is performed by either Nambudiris authorised for the purpose or the Karol Panicker/Nayar. The deity worship is done either as the son of Kirathan or as his Vapuss (body), with a difference in the base hymns (apaadu - Nambudiris or Karol Panicker, in this case) carries the idol to the temple and accompanied by the drumming and music with special lyrics. The oracle now represents the deity and wears a red dress (Thattuduthu Pattuchutty) and red flower garland. The oracle performs a peculiar dance with the accompaniment of drums. This is called Eedum Koorum. Having two specialist drummers (Maaraars) ensures correct method of drumming (Chenda rhythms similar to the one in ThayambakaThayambaka
Thayambaka or tayambaka is a type of solo chenda performance that developed in the south Indian state of Kerala, in which the main player at the centre improvises rhythmically on the beats of half-a-dozen or a few more chenda and ilathalam players around.A thayambaka performance on the chenda has...
or Thodayam in Kathakali
Kathakali
Kathakali is a highly stylized classical Indian dance-drama noted for the attractive make-up of characters, elaborate costumes, detailed gestures and well-defined body movements presented in tune with the anchor playback music and complementary percussion...
). Usually he completes at least two Eedu and three Kooru.
The specialist artist (Kallattu Kurup, a sub - caste) would have by then completed a large colourful picture of Vettakkorumakan with colour powders (white, yellow, red and green) . The oracle then slowly steps around (Kalapradakshinam) this figure in special rhythms, completing at least seven rounds (representing seven Kundalini
Kundalini
Kundalini literally means coiled. In yoga, a "corporeal energy" - an unconscious, instinctive or libidinal force or Shakti, lies coiled at the base of the spine. It is envisioned either as a goddess or else as a sleeping serpent, hence a number of English renderings of the term such as 'serpent...
cycles) and then leaves the venue. The Kurup sings a number of songs in praise of the God, after which the oracle returns, cuts the cordon around the figure with dagger, enters on to the figure and dances (Kalam Kaanuka). Later he goes to the pond, bathes, returns, cuts the hanging decorative palm-leaves (symbolic of cutting the forest, removing the dirt in the mind) with the dagger and slowly and rhythmically erases the figure. The final item is for the oracle to break unhusked coconut
Coconut
The coconut palm, Cocos nucifera, is a member of the family Arecaceae . It is the only accepted species in the genus Cocos. The term coconut can refer to the entire coconut palm, the seed, or the fruit, which is not a botanical nut. The spelling cocoanut is an old-fashioned form of the word...
(Cocos nucifera) by throwing them on a stone slab. Anywhere from three to twelve thousand coconuts may be broken continuously in a single sitting. Again, symbolically, this is supposed to be a form of surrender of the mental propensities and is done for the purpose of eliminating all troubles and problems of the family. The coconut represents head and the throw represents surrender. The fifty ganglias (controlling the fifty mental propensities) namely Moolaadhaaram (4), Swaadhistthaanam (6), Manipooram (10), Anaahatham (12), Visudhi (16), and Aajna (2), with each performing inside and outside the body, totally make up 100 instances. These 100 instances when performed in the ten different specific directions make the total instances one thousand. These thousand instances when performed in 12 difference zodiacs (Raasi) escalate the total figure to 12,000. This performance is known as Pantheeraayiram (twelve thousand). Believing that these 12,000 coconuts carry the mental problems of worshipers, they usually donate coconuts for this purpose ..
Thitambu Nritham (dance with the replica of the deity)
Thitambu Nritham is a dance form carrying the thitambu (replica of the deity) and is regulated by, rhythm (Thaalam) which is Layam. Surprisingly, it has not been included among the temple arts of Kerala, though connoisseurs admit that this is an art, and a ritualistic one. It is mainly performed only by select by Nambudiris or Embrandiris of north Kerala and is one of the special attractions of Sree oorpazhachi Kavu during pattathanam. As the priestly dancer comes out carrying the replica of the idol on his head, the Maaraar (hereditary drummer in temples) makes the characteristic drumming when Tantric rites are performed. The word Thitambu suggests the direct manifestation of the deity. Dancing with the replicas of the deities on ones heads, is a unique feature of north Kerala. The origin of Thitambu Nritham cannot be easily traced. Some opine that brahmins who had migrated to the north of Kerala at the time of Chirakkal RajaChirakkal Raja
Chirakkal Raja is the title of the senior most king of the Chirakkal branch of the Palli division of the Kolathiri dynasty of the erstwhile feudal state of Kolathunadu in North Malabar, Kerala state, South India. Chirakkal Rajas and Kolathiris traces their ancestry back to the Mushika dynasty of...
may have introduced this dance from Karnataka
Karnataka
Karnataka , the land of the Kannadigas, is a state in South West India. It was created on 1 November 1956, with the passing of the States Reorganisation Act and this day is annually celebrated as Karnataka Rajyotsava...
where a form of Nritham called Darsana Bali was in vogue. Replicas are made of bamboo
Bamboo
Bamboo is a group of perennial evergreens in the true grass family Poaceae, subfamily Bambusoideae, tribe Bambuseae. Giant bamboos are the largest members of the grass family....
with which a beautiful frame with intricate designs is created. The priestly dancer, clad in the traditional style after performing the usual rituals, comes out of the sanctorum, and standing under the flag, holds aloft the replica weighing about 10 kg on his head and starts the divine dance. The dance begins with Kotti Urayikkal (drumming to make the dancer possessed). The drumming in different Thaalams accompanied by scintillating music coaxes the performer to dance to each rhythm, creating a holy atmosphere. Each circumlocution is regulated by a different Thaalam.
Churika Kettu (anointing the hereditary trustee)
It is an ascension ritual. During this, the eldest male member of each of the nine matrilinial Ooralar family on becoming the Ooralan ascends to his respective family post in the temple. It is performed only once in the lifetime of an Ooralan and is the ceremony that officially makes him one. The ceremony requires the acceptance of the Ooralan as legitimate by member of the Kottayam Royal family. Only after the churikakettu, shall such a kaaranavar (eldest male) be allowed to participate in the temple customs and practices in the capacity of an ooralan. The eldest member along the matrilineal line is identified and receives the title of Family name + achan from a prince of the part-dominion (Koor-vazcha Thampuran). Presently, it is being taken from the Royal family of Kottayam (Malabar)Kottayam (Malabar)
Kottayam is a former Hindu vassal feudal city-state in the erstwhile province of Malabar in present day Kerala, in the Indian subcontinent. Kottayam is famed for Pazhassi Raja , one of principle leaders of Wynaad Insurrection .-Geography:The Kingdom of Kottayam covered what is today Talassery...
. Towards this, initially a delegation of Kaaranavrs and Komaram (Oracle, usually dressed in red and carrying a sword and a large brass anklet) represent the matter of succession of the tharavad (matrilineal line) to the Kottayam Raja who in turn bestows upon the supplicant the title of achan of the respective tharavadu after a perusal of his credential as the senior most male member within the tharavadu. Churika kettu is not only a symbolic anointing ceremony to ascert to the members of family but also to the naattukootam (assembly of people) of the anointing of an ooralan.
Vilakkil-enna (oil from the sacred lamps)
Vilakkil-enna (oil taken from the lamp with in the sanctum sanctorum) is offered to devotees till noon as prasadam (blessed consumable) . As per legend Sree HanumanHanuman
Hanuman , is a Hindu deity, who is an ardent devotee of Rama, a central character in the Indian epic Ramayana and one of the dearest devotees of lord Rama. A general among the vanaras, an ape-like race of forest-dwellers, Hanuman is an incarnation of the divine and a disciple of Lord Rama in the...
suffered a fall during his boyhood while attempting to approach Surya
Surya
Surya Suraya or Phra Athit is the chief solar deity in Hinduism, one of the Adityas, son of Kasyapa and one of his wives, Aditi; of Indra; or of Dyaus Pitar . The term Surya also refers to the Sun, in general. Surya has hair and arms of gold...
(sun). Consequently, Sree Hanuman suffered from a facial injury which the Vayu
Vayu
Vāyu is a primary Hindu deity, the Lord of the winds, the father of Bhima and the spiritual father of Lord Hanuman...
deva (Lord of air) cured with the help of vilakkil-enna provided by Sree daivathar (who is also Vaidyanatha/divine physician) resident at Oorpazhachi kavu. Thus vilakkil-enna has become the oushada prasadam (blessed consumable thought to have curative benefits) at Oorpazhachi kavu.
Eduthu oppikkal (request for specific cure/protection.. an offering of surrender )
The thondachan shrine is also where devotees can offer silver icons of body parts requesting for cure or protection of that respective anatomical part. This is usually mediated by vellattom and the ooralar. The devotee places the icon with the ooralan who then transfers the same to the vellattom who then requests for the protection. Its also a symbol of complete surrender unto the divinity offering each parts of the human body.The total surrender of the body ego unto the deity with the head bowed with folded hands , in front of the vellattom ritual symbolizes the self realization, the blossoming of the divine lotus in oneself in a rare ritual performed at this temple daily at 1200noon .
Thazhe kottam (lower citadel)
Thazhe kottam (lower Citadel) is considered to be the holy groves where shaiva bhootha ganas (companions of shiva), Dharma Devatha and Gulikeswara are worshipped. Their original deva sthana (sacred residence) was at Eduppidikkeri (one of ancestral sites of the ooralar families) from where their deva chaitanya (sacred spirits) were carried to thazhekottam . The family at Thazhppulukkiyil is presently overseeing the maintenance of this kottam (Citadel).However as the land of Eduppidikkeri has the sthira rashi (resident presence) these spirits are always present in Eduppidikkeri as well.Naagasthanam (Sacred groves of the serpents)
Adjoining the temple is a patch of virgin vegetation which is referred to as Naagasthanam (Sacred grooves of the snakes).In its precincts are Naga Prathishta (consecrated idols of snake gods) and Nitya Bali (daily offerings) are performed to venerate the serpent Gods.Navarathri Pooja (worship on the 9 holy nights)
- Importance of Grantham Vekkal ( worship of books/treatises of knowledge)
- SaraswatiSaraswatiIn Hinduism Saraswati , is the goddess of knowledge, music, arts, science and technology. She is the consort of Brahma, also revered as His Shakti....
Pooja (worship of the goddess of knowledge)
Sthalamaahatmya of Oorpazhachikavu (Glory of sacred landmarks in and around the temple precincts)
- Importance of Eachil ( a herb) at Mele kottam (upper citadel)
- The Arayal (Ficus religiosa) : one near the mele kuttippadi (entrance barrier); two near the aarattu thara ( citadel of procession); one in front of the temple.
- The different species of trees belonging to the genus ficusFicusFicus is a genus of about 850 species of woody trees, shrubs, vines, epiphytes, and hemiepiphyte in the family Moraceae. Collectively known as fig trees or figs, they are native throughout the tropics with a few species extending into the semi-warm temperate zone. The Common Fig Ficus is a genus of...
( malayalam names : Athi, Ithi, Aal, Peral), ponchembakam (Magnolia champaca) , chandanam (Santalum albumSantalum albumSantalum album or Indian sandalwood is a small tropical tree, the most commonly known source of sandalwood. This species has been utilised, cultivated and traded for many years, some cultures placing great significance on its fragrant and medicinal qualities. For these reasons it has been...
) and other oushadha sasyangal (herbal plants) in and around kaavil thazhe (lower temple precincts), and mele kuttippadi (entrance barrier) and nagasthaanam (sacred grove of the serpent gods). - Maalikaparamba (originally known as kaalika paramba or the ground of the Goddess Kali) and Karimbappara (black rock)
- Mele kulam (upper pond) and Thazhe kulam (lower pond)
- Gosai kinar (well) near the naagasthanam (sacred grove of the serpents)
Naveekarana kalasam (restoration and renovation)
Apart from the normal daily worship rituals for propitiating the deities, there are many esoteric rituals (Taantrika Kriyaas) aiming at increasing the glory and power of the deities and sometimes for atonement for any fading of such power. These restoration and renovation include rituals namely- Dravya Kalasam
- Ashtabandha Kalasam and
- Naveekarana Kalasam and are performed as and when prescribed after an astrological investigation.
- Mele kottam Naveekaranam and Punahprathishta (Restoration and reconsecration of the idol in the upper citadel)
- Naveekarana kalasam and Ashtabandha kalasam (esoteric rituals aiming at increasing the glory and power of the deities and for atonement for any fading of their power)
- Nitynidanam nischayikkal (Redetermining the details of daily worship and ceremonial aspects)
External links
Kerala°N date=December 2010°W