Sree Pisharikavu Bhadrakali Temple, Kollam-Koyilandi, Kozhikkode District

Sree Kollam Pisharikkavu Bhagavathy Temple is a must visit temple in the North Malabar region of Kerala. Pisharikavu Temple is located at a pristine village near Kollam-Koyilandi in Kozhikode district. It is about 30 kms from Kozhikkode town and is situated on the NH-17. One can easily reach there by bus or train. The nearest railway station is Koyilandi.

It is believed that this temple was once situated in the Kollam region of Erstwhile Travancore district  and was shifted here by Bhagavathy's devotees when they had fled from their native place. Bhagavathy is worshipped as fierce Bhadrakaali here and the sword of Bhadrakali, known as "Nandhakam" is being offered with Pujas at the Sanctum Sanctorum. Here the main deity Bhadra is facing North, and there is a Shiva temple facing East. Sree Sastha is the  sub-deity of this temple. The huge temple pond here is called "Chira" and it is a visual treat to the devotees visiting here.

Legend:

Once, a clan of families from Pandya kingdom belonging to 'Vaisya' tribe came to the Kollam district in Travancore desam and settled there to expand their business in Gold and silk. The eldest of the family was an ardent devotee of "Sree Porkkali Bhagavathy" and he did penance for many years praying for Her blessings. Devi became pleased with his devotion and appeared in his sleep and offered her sword "Nandhakam" to the family as a symbol of Her blessings. He found the divine sword beside him when he woke up. he took it to Kollam and built a temple there for worshipping Bhagavathy and her divine sword. Since this devotee was also a famous "Visha haari" ie. one who cures some one from poison death, this temple came to be popular as "Visha hari kavu" and later to "Visharikkavu". 

By worshipping Bhagavathy the Vysya family grew their business very quickly with overseas trades and their wealth knew no bounds. Slowly they became very proud and egoistic and even challenged the King of Travancore. The angry King deported the eight families of Vysyas and they fled in boats along Arabian sea with their possessions and the "Nandhakam"sword given by Bhagavathy. They reached Koyilandi coast belonging to Kurumbanadu Raja and descended there to start anew.

They bought land for their settlements from the King and obtained permission to build a temple for Sree Bhadrakaali. They built a grand temple at Mannanmangalam village near Koyilandi and with respect to their old temple named it as "Kollam Visharikkavu" which later came to called as "KOllam Pisharikkavu". They placed the "nandhakam sword" in the sanctum along with Bhadrakaali idol. The eldest Vysya of the family did the pujas and offerings at the temple and the family prospered there.Devi was worshipped according to the "Kaula" rituals and meat and toddy were offered to her for the "naivedya'. Later a brahmin family was appointed as  the priests and these rituals were stopped. Then Bhagavathy's powers multiplied manyfold and it became impossible for devotees to enter the temple. Then the brahmin priests were stopped and "vattoli moossath" were bestowed with the duties and the earlier rituals were started again.

Offerings:

Valia vattala guruthi is the main offering and booked for several years. Udayasthama pooja, Niramala, Rakthapushpanjali, Palpayasom are a few of the other offerings. 

Festivals:

Kaliyattam:

Kodiyettam

This grand festival is celebrated annually in the malayalam month of "Meenam" and lasts eight days. The "kodiyettam" or festival flag hoisting is done on a long bamboo pole. On the first 6 days of festival the idol of Bhagavathy is taken out for procession and on the last two days the "Nandhakam" sword is taken out. On the seventh day is the "Valiya Vilakku Mahotsavam" and on the eighth day "Kaliyattam" is performed. An oracle or "velichappadu" holds the Sword during procession on a decorated female elephant. This festival attracts thousands of devotees from near and far. 

Traditional art forms of Kerala are staged in the temple during festival days. Thayambaka, pachavadyam, padhakom, ottanthullal, chakyarkoothu are also performed on these days. 

Navarathri festival is also celebrated in this temple in a grand manner.

                                  

Significance of Ekadashi

"Ekadashi" is a Sanskrit word, which means 'the eleventh'. It refers to the eleventh day of a fortnight belonging to a lunar month. There are two fortnights in a lunar month—the bright and the dark. So, Ekadashi occurs twice in a month, in the bright fortnight and the dark fortnight. The special feature of Ekadashi, as most people know it, is a fast, abstinence from diet. This is how it is usually understood. 'We do not eat on Ekadasi', is what people understand. In this country (India) it has become a routine to be abstemious, if not observe a complete fast on this day. The significance of this particular observance is not merely constituted of a fast, physically, though it is also an essential element; it has other deeper aspects. In fact, the fast is only a practical expression and a symbol of something else that we are expected to do, which is of special significance to our personality.

In the Mandala punyakala, three ekadashis come and out of these three, Thriprayar Ekadashi and Guruvayoor Ekadashi are observed with great reverence. But these days observation of Ekadashi confines to simply following certain rituals without understanding its significance. This blog tries to throw some light on how a conscious observation of Ekadashi Vrata helps to bring health and vibrance to the system and helps a person in his spiritual journey. 

Those who know astronomy as something which tells about the inter-relation of the planetary system, the stellar world, would be aware that we form a part of this planetary or solar system. Astronomy studies the movements of planets and stars, and astrology the effects they produce on the contents of the system. The Ekadasi observance is an astrological phenomenon and it is observed due to this relation we have with some of the planets in the system. The entire personality of ours is tremendously influenced by the movement of planets. There is no use imagining that the planets are above our heads. They are everywhere. There is a relative movement of planets among which the earth is one. Each planet tells upon our system and we cannot get rid of the influence of theirs as long as we are in this planet, of which we are a part. 

The sun is said to influence the centre of our personality; hence the sun is called 'Atmakaraka'. He is the soul-influencer of the human body. In the Rig-veda, the sun is identified with the soul of the universe as well as the soul of the individual. The different limbs of our body and different parts of our system are supposed to be influenced by different planets. The sun is capable of influencing the entire being. He is, thus, the Atmakaraka. Karaka is doer, manipulator, director.

The moon is supposed to influence the mind. The mind is also made up of material substance, very subtle, gathered through senses and memory. Ekadasi is particularly relevant to this relation of moon and mind. 

How, is Ekadasi related to the movement of moon and mind?

We have certain centres called 'Chakras' in the body. The Chakras are nothing but energy-centres which whirl in some direction as water whirls in a river. Chakra is a wheel or circular motion. They move in a spiral shape. They are not physical; but psycho-physical and psychological. These Chakras are neither in the mind nor in the body; they are in the astral body. The moon's influence physically on the body has an influence on the Chakras, which tells upon the mind ultimately. The mind moves through these Chakras. The passage of the mind is through these Chakras, up and down. When this operation takes place consciously, it is called Yoga; When done unconsciously by the mind, it is just influence. When the moon waxes or wanes, the mind is vehemently influenced. So people who are not normal in their minds become very affected on the full-moon and new-moon days. 

Another important aspect is the seat of the mind which is also twofold. The mind has several abodes or centres of energy called Chakras, of which two are its own. The seats of the mind in this personality of ours are:

1. the subtle spot in the astral body corresponding to the centre of the two eye-brows, in waking,called Ajna Chakra and 

2. the heart, in the state of deep sleep,called Anahata Chakra 

In both these centres, the mind feels at home and is at ease, because it is nearer to itself. In other centres it is extrovert. In the Ajna and the Anahata Chakras it finds itself at home. In the two fortnights, in its movement, it finds itself at the Ajna Chakra and the Anahata Chakra on the eleventh day ie. on Ekadashi day. Since these two Chakras are its own abode, the mind is at home here, i.e., it gets concentrated and collected easily. This has been the experience given out by our ancients, and this is taken advantage of by Sadhakas. You are capable of deep meditation when the mind is naturally in its home. So, the Ekadasi day in both fortnights is the occasion when the mind finds itself in its place—in the bright fortnight in the Ajna Chakra, and in dark fortnight in the Anahata Chakra. Seekers and Yogis take advantage of these two days and try to practise deep meditation. This helps sadhakas to elevate themselves in their spiritual seeking.

Fasting on Ekadashi:

The reason for fasting on Ekadashi is because the planet itself is in a certain state on that day, so if we keep our body light and available, our awareness will turn inward. The possibility of opening the door within is more on that day. If you have a full stomach, and you are unaware and dull, you will not notice it. So to stay alert and also to purify the body, you go without food on that day – you ate dinner the previous day and the next thing you eat is dinner on Ekadashi.

If you are unable to go without food –  because your activity levels are such and you do not have the sadhana to support you – you can go on 'phalahara' or fruit diet, which is light on the stomach so that your inner doors will open. Forceful denial of food is not the point. The point is to make everything into a conscious process.Fast is supposed to cause buoyancy of feeling and not fatigue. 

Apart from all these, there is a necessity to give the physiological system some rest once a while. It may be over-worked due to a little over-eating or indiscrimination in diet. These irregularities unconsciously done during the fourteen days get rectified in one day.  Thus the observance of Ekadasi has many advantages—physical, astral, spiritual—and because this day has connection with the relation of the mind with its abode together with the moon, you feel mysteriously helped in your meditation and contemplation,—mysteriously because you cannot know this outwardly,but you can feel this for yourself by observing it.  

Sri Kannenkavu Bhagavathy Temple, Nannamukku village, Changaramkulam, Malappuram

Kannenkavu Bhagavathy Temple, the abode of Goddess Bhadrakali, is situated in the spiritual village of Mookkuthala, near Changaramkulam in Malappuram district. The Bhadrakali consecrated here is in a very fierce and powerful mode, yet quick to please and shower her blessings on her ardent devotees. Kannenkavu is part of a temple complex comprising of Mookkuthala Bhagavathy Temple( Melkkavu)and Durga Temple( Keezhkavu). The legends of all these temples are connected with Adi Sankaracharya, who consecrated Bhagavathy here.

Legend:

At the age of 10, when Sankaraacharya set out for his travels, he happend to come to a thick forest land on crossing the 'Narineenthi' river. He witnessed a powerful light emanating from a rukraksha rock and he meditated to find out the source of this divine light. Then , first Yogamaya with Vaishnavite powers appeared and he placed Her in Melekavu. Then Durga appeared and she was consecrated in Keezhkkavu. Upon meditating again on the still flowing light, the powerful and fierce Bhadrakali appeared and Sankara placed Her onto the right of Melekavu. She was came to be worshipped as the famous Kannenkavu Bhagavathy.

Hearing about these wondrous events the landlords and village folks came to that place and prayed to Sri Sankara to guide them about further rituals regarding the divine Goddesses established there. The erstwhile Aazhvanchery Thambrakkal had also come there, and he immediately promised to build a temple for Sri Bhadrakali and handle all expenses regarding her poojas and temple upkeep. Thus Aazhvanchery Thambrakkal came to own the Kannenkavu temple.

Sankara had decided the brahmin families to perform poojas in each temple. When brahmins started performing poojas to Bhadrakali according to Tantric rituals, her power kept on incrementing and it became impossible for devotees to enter the temple even during day time. She even came to be referred to as "Bhayankari" and out of fear people stopped going there even during the annual festivals. Then the Thamprakkal and tantris decided to stop the brahmin tantriks performing poojas there and appointed an "Ilayathu" for the same. Gradually, Bhagavathy's power diminished and devotees could enter the temple fearlessly for worship and her fame reached all over the land.

Significance:

As per Sri Sankaracharya , Sri Bhadrakali has to be revered with equal importance as the Parasakthi at Mookkuthala temple. Whatever Naivedya is offered at Mookkuthakla temple has to be offered at Kannenkavu too. Still the 'vella nivedyam' at melekavu is offered to  Kannenkavu Bhadrakali at the sanctum steps by the priest.

Festivals:

Kannenkavu Pooram:

The main festival here is the 'Pattu Thalappoli' or Pooram  held every year on the first Friday of the malayalam month Makaram, falling in January. This is a grand festival where in Idol of the Bhagavathy is taken out on a caparisoned elephant procession along with percussions (panchavadya) to bow to Mookkuthala bhagavathy and is received back with a 'thalappoli'. 

There is also a 'Kalam pattu' throughout the month of "vrishchika" and ending on the pooram day. The fireworks display ('vedikkettu") during festival attracts large crowd from near and far.

Mandala Vratham - What, Why and How?

The Essence of Observing Mandala Vratham

In the Indian yogic system, it has been adviced that any form of practice or sadhana be done for one Mandala i.e 48 days, because it is the length of time that is needed for the practice  to take root in your system. Just as the embryo needs to spend enough time in the womb to become a fully formed child, a yogic practice needs its time to mature within our system. It takes some time for our food to digest and give us energy. Similarly, it will take some time for the practices to integrate with our system and offer us benefits.

While adopting yogic practices newly, we create a space in our mind for it. We also make the necessary adjustments in our environment to accommodate the new habit, say an adjustment in our time schedule. It takes time for the mind and body to be tuned to this. Hence don’t be quick to judge, keep practicing for a Mandala and then beyond.Forty-eight days or a mandala, a time period when the system goes through a certain cycle. This is also the reason why in Ayurveda for example, medicine is usually given for 48 days.

When we say "Sadhana" or any spiritual practice, we are talking about using every aspect of life – both internal and external – so that it is a continuous nurturing for your life. Because the very nature of a human being is such, unless there is some dynamism, some movement in his life towards betterment within and outside of himself, he will feel frustrated. He has to keep moving to a newer and newer possibility. Sadhana is an act which facilitates that. Everything can be sadhana. The way you eat, the way you sit, the way you stand, the way you breathe, the way you conduct your body, mind and your energies and emotions – this is sadhana. Sadhana does not mean any specific kind of activity, sadhana means you are using everything as a tool for your wellbeing.

The Mandala vratam is designed to cleanse and enhance the physical, mental and spiritual realms of the aspirant. In order to achieve this, the vratam directs the aspirant to adopt an austere life – getting up early every day, taking a bath in cold water, praying to the Lord, doing  mantra chants and bhajans,focusing on good aspects of life, maintaining Trikarana shuddhi (purity in thoughts, words and deeds) every wakeful moment, bathing and worshipping in the evenings, participating in satsangs with other devotees, adopting a monastic dress code, not wearing footwear, eating and drinking simple satvik food in moderation that are spiritually enhancing etc.

The essence of practicing a sadhana or a mandala vratham is that one becomes more receptive to the Divine Grace or tto the tremendous possibilities of inner transformation.

Sabarimala Mandala Vratham:

November 16, 2016 marks the beginning of the Sabarimala Mandalam season this year - the transit of Sun into Scorpio – called vrischika sankramanam – and is the first day of kartikai. To millions of devotees of Lord ayyappan around the world, the day marks the start of the Mandala vratam, a six week period of austerities which will culminate in their pilgrimage to see the Lord in His abode on the Western Ghats (Shabari malai) and submit their iru-mudi at His feet. Most devotees are familiar with the vratam and its significance; every Guru swami will have expounded on this prior to the start of the vratam by the formal wearing of the mudra mala. 

  

That also means, we do not just do vratam, we assiduously practice it – the samskrit word ‘Anushtanam’ (implying strict, well-thought out and regular practice) is normally used to describe it. It is not appropriate to take the vratam as a casual, do what you can activity – it is a regimen that requires commitment. Proper vratams have rules, not just guidelines. In addition, this vratam is guided by our preceptor, the guru , who initiated us in this vratam by gracing us with the mudra mala.Your body, your mind and your emotions have to be disciplined to channel your energies to the right direction. 

Such an observance is an eight-step process, called 'Ashtanga yoga'. These progressive steps are: Yama (control), Niyama (discipline, following established procedures), Asana (proper posture), Pranayama (regulated breathing), Pratyahara (regulated consumption), Dharana (forbearance), Dhyana (meditation, contemplation), and samadhi (stilled senses, thoughts, in complete repose). In its ideal state, our vratam is to get us to 'yo mam pashyati sarvatra, sarvam cha mayi pashyati - one who sees Me everywhere, and sees everything as Mine' that state of devotion that Lord Krishna mentions in the Geeta. This is why we say 'Swami sharanam' to every one, and begin/finish all transactions with this phrase.

The guidelines for a devotee wishing to observe  Sabarimala Mandala Vratha:

do's:

Maladharanam:- For SABARIMALA YATRA, the prime exercise is Maladharanam or rosary wearing. The Mala can be of either Rudraksham or Tulasi. The Mala should be worn through Guruswamy with whom the Bhaktha is intend to perform the Yatra. If Guruswamy could not be contacted or unavailable, the wearing of the Mala can be had through his mother or father or at any temple .

Mandala Vratham:- As a main principle, Mala should be worn first and then the vratham starts which should be observed for a minimum of 41 days and to be completed before the commencement of the Yatra.

Nitya Pooja :- From the day of Maladharanam and commencement of Vratham, the Bhaktas should take bath twice every day, i.e., early in the morning and after Sun set and to do small pooja at both the times. Also should chant Ayyappa Swami Saranams before the end of the daily Pooja.

Brahmacharyyam:- Should be observed very strictly during the entire 41 days of Vratham and continue till the end of Dharsanam, Abishekam at Sabarimala & mala visarjanam.

Mita Aharam:-During the Vratham period, Bakthas should take only moderate quantity of food as required to subside the hunger.

Mita Bhasha & Satya vaakku:-During this period always speak TRUTH and Talk LESS.

Karye Daivam:-What ever may be your daily work, you have to do for your livelihood, do it with full devotion on the Supreme Lord and discharge it in the correct manner.

Sarva Prani Samanatvam:- Treat all living creatures with love, as they are also created by the GOD, like us.

Taraka Mantram:-While talking with others (whether they are Ayyappa Swamis or not) the main Taraka Manthram, i.e. "Swami Sharanam "should be uttered with every sentence you use.

Swami Samuham:- As far as possible try to be in the company of small Ayyappa group so that you will not be deviated and also can gain more knowledge about the Divine creator, Punya Yatra or pilgrimage and Vratham.

Swami Bhajana:-During this period, as far possible, try to take part in the Poojas and Bhajans.

Annadanam:-Before the date of commencement of Yatra, within your capacity, if possible, do a small Pooja and do a small scale ANNADANAM to poor and needy people. The guidance in all the connected books clearly says that Ayyappas should do ANNADANAM to poor. 

Nigraham:- Try always to be calm and even when you are being provoked by others, control your temper and say the only word “ SARANAM AYYAPPA”

Maligapuram & Manikanta:- Address all men as “Ayyappa or Swami” (Not only Vratham Ayyappas) and ladies and girls, including your wife as “MALIGAPURAM” and boys as “Manikanta”. 

Sarvamata Samanatvam:-The main principle of Ayyappa Deeksha is, that all religions and castes are to be treated as ONE. Any body (Whether they are Christians, Muslims or other religion) having faith in Ayyappa, can worship Him. Ladies can participate in Poojas and Bhajans, but only girls below 10 years who have not attained Maturity and Ladies who have reached menopause, after certain age, can very well perform the Yatra duly observing the Vratham.

Manasa-Vaacha-Karma:-Manasa, Vaacha and Karmana (with mind, word and duty) have full devotion to Lord.

Vastradharanam:- Though there is no prescribed dress to wear during this Vratham and Yatra period, to distinguish you as Ayyappa on Deeksha either black, blue or saffron dresses can be worn.

Wishing all devotees a successful sadhana and blissful darshan!

Vettakkorumakan Temple, Nilambur Kovilakam, Malappuram

Vettakkorumakan Temple, located in Nilambur of Malappuram district is a must-see temple for Hindu mythology enthusiasts and  devotees alike. This temple built around 200 years ago, is managed by the Royal family of Nilambur, the Nilambur Kovilakam. This grand temple  constructed in traditional kerala style architecture is very visually appealing and is located in a serene landscape adjacent to the river Chaliyar.The six-day festival called the 'Nilambur Pattu Utsavam' held here is very famous and attracts many tourists for its unique and colourful rituals.

History:

Vettakkoru Makan (Malayalam: വേട്ടക്കൊരുമകന്‍) is a Hindu deity worshipped in parts of North Kerala and North-Western Tamil Nadu. This deity is alternately referred as Kiratha-Sunu (son of Kirata) in Sanskrit. Vettakkorumakan is believed to be the son of Lord Shiva by his consort Parvathi, born when he assumed the form of a Kirata (hunter) to deliver a weapon known as Pashupathasthra to Arjuna.It is believed that the words, “Vettakkaran Makan” which means son of the hunter became “Vettakkorumakan”.  He is mostly and exclusively worshipped in Malabar region of Kerala.Traditionally, He was the deity of hunting, in northern Kerala, people who went for hunting used to give oblations (vazhipadu) at the shrines of Vettakkarumakan. The most famous temple of this deity is the Balussery Kotta Vettakkorumakan temple about 25 km from Calicut. This was once the fort of the Rajas of Kurumbranad. Other prominent temples are at Nileshwar, Kottakkal, Nilambur, Karaparamba and various places in Kannur district and Kasargod district. He is the family deity of the Rajas of Chirakkal, Nileshwar, Kottakkal, Nilambur Kovilakam, Kalathil Kartha's , Aluva, Amarambalam Kovilakam and Randu Illam Vargam Nambiars. Those families among the erstwhile nobility of Malabar who have Vettakkorumakan as their family deity are connected in one way or other incidentally to either Balussery Fort or Kurumbranad.

Legend:

Vettakkorumakan is the son born to Lord Siva and Goddess Parvati, when they took the "Kiratha" form. Arjuna underwent penance as per the guidance of Lord Krishna to please Shiva. His aim was to get the magical weapons, especially the “Pasupathasthra” from Shiva. Pleased with his devotion, Lord Shiva and Parvathy appeared in front of him in disguise of tribal couple who were on hunting and blessed Arjuna with Pasupatha Asthra after thouroughly testing him.After blessing Arjuna, Shiva and Parvathy spent many days inside the forest in disguise of tribal hunters. During this period they had a son born of extraordinary effulgence and that is Vettakkorumakan or 'son born during hunting', to put it roughly. The boy was very mischievous. During his hunting he killed many asuras. But making free use of his bow and arrows he also gave endless trouble to the Devas and Rishis. Unable to bear his mischief they first approached Brahma who expressed his helplessness as the boy was the son of Shiva. Then they besought the help of Shiva Himself who however dismissed them by saying that he being a boy would be naturally naughty and he would be all right when he grew up. As a last resort they approached Mahavishnu who took the form of an old hunter and went to the boy. Vishnu displayed before the boy a golden "churika",(dagger-cum-sword) which was so beautiful that it attracted the boy who begged him to make a present of it. Vishnu agreed provided he would behave in a responsible manner by giving up his bow and started protecting the people instead of harming them. The boy accepted the condition and with the 'churika' took leave of his parents from Kailasa and went to the land of Parasurama, Kerala. He crossed several mountains and forests and rivers and reached North Kerala where he first entered the Balussery Fort. Hence the importance of the Balussery temple dedicated to Vettakkorumakan though the Lord later visited other places where He was revered and worshipped. Thus Lord Vettakorumakan reached Nilambur, befriended the King and promised to remain there to protect the people from all evil fates.

Festivals:

Pattu Uthsavam:

Originally called 'Nilambur Valiya Kalam Pattu' now turns to Festival of Nilambur called 'Pattulsav & Tourism Festival'. This is a 6 day festival is held annually in the malayalam month of Dhanu (January). In this "Kalam Patu”, the image of Vettakkorumakan will be drawn using five natural colors and will be rubbed off with tender coconut leaves by dancing in tune with songs that praise Vettakkorumakan.Royal family members sing along with the tribal people and in between the song they break 12,008 coconuts as an offering to the Lord.

Jain Temple, Jainmedu, Palakkad. (Manikya Pattanam Sree Chandraprabha Digambara Temple)

Chandranatha Temple at Jainmedu after Renovation

The Jain temple, dedicated to Chandraprabha, the eighth 'Thirthankara', is one of the few surviving structures in Kerala featuring typical Jain architecture. According to Jainism,  a Thirthankara is a human being who achieves ‘moksha' through asceticism, and then becomes a role model and teacher for those seeking spiritual guidance. This temple is now managed by Manikya Pattanam Sree Chandraprabha Digambara Basti Trust.

Significance of the Temple:

One of its types in Kerala, also known as Chandranatha temple, the Jain temple is located on the western side of Palakkad. The Jain temple was constructed in the 15th century by a family of diamond merchants from Karnataka. This historic temple is of 32ft long and 20ft wide and is made of Granite.  It is the one of the few places in Kerala where Jainism still prevails. The location of the temple is accordingly known as Jainmedu. 

It is at a Jain house here that the legendary Malayalam poet Kumaranasan wrote his monumental poem "Veenapoovu" or The Fallen Flower.

This temple is built about 500 years ago by Inchanna Satur, for the jain sage Chandranathaswamy. This area was once occupied by more than 400 jain families whose number is very scarce now. There is four divisions in the temple, 1st of an idol of Chandranthan, 2nd of Vijayalakshmi Nathan 3rd of Rish abha and 4th of Padmavathi.The 32-feet high structure comprises four ‘aras' (divisions) with walls devoid of glittering ornamentations and decorations.

The temple was renovated in 2013 and a Panch Kalyana prathishta was performed.A large number of devotees from Kerala and neighbouring states of Karnataka and Tamil Nadu turned up to worship at the shrine as its portals were opened ,followed by elaborate installation rituals connected with the ceremony, known as `Chandraprabha Panchakalyana Prathishta Mahotsavam."

  Legend:

Palakkad is famous for its Jain caves and monuments spread over many parts of the district. Jainism was spread across Kerala once; ample evidences prove that Palakkad, along with Wayanad, was one of their major settlements.According to many historians, the Jain monks entered Kerala through three routes — namely Mangalore, Wayanad and Konghunadu enclosing Salem and Coimbatore of Tamil Nadu.

Legend says that the Jainimedu temple was constructed in a 12-acre plot by a family of diamond traders who came from Kanahalli in Karnataka 500 years ago.After one of its male members died during a routine business visit to the area, his brother, Inchana Satur built the temple in memory of him as per a sage's advice.In course of time, their family settled around the shrine. Following them, hundreds of Jains, most of them diamond merchants from across the country, came and settled here.  Thus Jainimedu was known as ‘Manikyapattanam' (Diamond town) and ‘Muthupattanam' (Pearl town). The eastern part of Palakkad town — Chandranagar — was also said to be a Jain settlement.An elaborate chariot festival used to be held here in its golden days. 

The legacy of this temple, which had 24 wells, began to wane with the arrival of Tipu Sultan in Palakkad. The temple wall was demolished and the bricks were used for constructing a fort. The Jain community later fled to Wayanad district.

This temple is set in a very calm and tranquil place and offers a peaceful atmosphere for meditation  or  spiritual retreat.

Kalpathi Ratholsavam ( Temple Car Festival )

Kalpathi Ratholsavam 2016 : November 13 (Sunday) to November 15 (Tuesday)

Decorated Chariot drawn through the kalpathi agrahara veethi

Kalpathy Ratholsavam is a ten day long festival, known for its unique rituals. Situated in Palakkad district and nestled by the banks of Kalpathy River, the Sri Visalakshi Sametha Sri Viswwanatha Swamy temple, is considered to be one among the oldest Siva temples in Kerala. The main ceremony of the festival is the religious procession of decorated temple chariots through the streets of Kalpathy amidst Vedic chants. The origin of this ritual dates back to antiquity.According to the Legends the Festival is about 700 years old. The temple of Sri Visalakshi Sametha Sri Viswanatha Swamy dates back to 1425 A.D. The similarities to the famous Varanasi Kashi Vishwanath temple on the banks of the Ganges in North India gives this temple the moniker: "kasiyil pakuthi kalpathy"—Kalpathy is half Kashi.  Kalpathi   village or agraharam in which the temple is situated ,is an early Tamil Brahmin settlement.

Intricately carved chariot

The annual ten-day chariot festival conducted here during the month of November is one of the most remarkable festivals of Kerala. Vedic recitals and cultural programmes are held in the temple during the first four days of the festival. On the last three days, thousands of devotees gather together to draw decorated temple chariots through the streets.The procession is next in grandeur to the famous car festival of Puri Jagannatha Swamy Temple in Orissa.

The main deities of this ancient temple, situated by the side of Kalpathy River, are Lord Siva and his consort Visalakshi, which is another name for Goddess Parvati. As part of the festival, deities are taken out from the temple and are placed in chariots that have been beautifully decorated.While the first chariot is meant jointly for the main deities, Lord Vishwanatha and Goddess Visalakshi, the second is meant for Lord Vigneswara and third chariot is for Lord Subramanya. The sight of these intricately carved chariots decorated with flags and flowers making their way through the street, as soul stirring chants fill the air, is worth watching.Rest three chariots are from the nearby temples of Manthakkara Maha Ganapathy, Lakshminarayana Perumal of Old Kalpathy, and Maha Ganapathy of Chathapuram. 

Devarathasangamom

Beautifully decorated with flowers, flags, sugarcane, coconuts etc, the cars are ceremoniously drawn through the streets by thousands of devotees.This is known as ‘Devarathasamgamam‘.The procession is accompanied by caparisoned elephants and percussion. It is believed that pulling the chariots will wash off all the sins for a lot of generations.

An elephant giving a helping hand to push the chariot

The traditional streets of this age old Tamil Brahmin settlement come alive with devotion and joyous celebration all throughout the ten days of this festival. The first four days of the festival are marked by definite Vedic rituals. Later, the deities are all taken out for the pompous procession.The most important days of the festival are the last three days when chariots from the satellite temples, adjoining the Kalpathy Sree Viswanatha temple,new Kalpathy, old Kalpathy and Chathapuram  also blend with the main procession.

On the concluding day,the chariots will return to the temples at night. After ‘abhisekam,’ the deities will be redecorated and taken out in procession in floral palanquins at midnight. The palanquins will return to the temple at dawn on the first day of the Tamil month of Karthigai, coinciding with the Kadamukham festival in Mayiladuthurai.

The Kalpathy Carnatic Music and Car Festival, organised from November 7 to 15 every year, is centred around the Sree Viswanathaswamy Temple (Kundampalam) situated on the banks of Nila (Kalpathy river). The festival is of international renown and boasts a great tradition. The festival with its unique temple chariot processions and carnatic music concerts by maestros attract people from different parts of the country making it a national festival. Many foreigners also visit Kalpathy every year to take part in the colourful celebrations.

The main attraction of Kalpathy car festival, is the colourful long line of stalls ,locally referred to as the "Ther kadai or Theru kada". Both young and old wait alike for the "Ther kadais" to come alive for a joyous festival shopping. Children will be looking for new type of toys, girls may want fashionable ornaments and homemakers may be on the lookout for household goods, utensils, etc. Though the festival will draw to a close on Thursday, hundreds of shops set up at Kalpathy will continue to do business for a month. In these days, traders and merchants dealing in household utensils such as ‘kalchattis(stone wares),Man chattis(earthen wares) piece goods, and other consumer items frequent the festival.

The festival, which is conventionally observed during the last week of Aippasi month, is initiated with Dwajarohanam (flag hoisting) and ends with ceremonial Deva Rathasangamom. The temple also hosts many cultural programs as part of the festival. The chariots are decked up in such a way that they glorify the deities that are placed in them.

Watch videos of the famous Kalpathi Car Festival here:

http://www.festivalsofindia.in/kalpathi_ratholsavam/

Sree Chemattiya Bhagavathy Temple, Kaliingal, Palakkad

http://chemattiyabhagavathytemple.in/

Sree Chemattiya Bhagavathy Temple is situated at  Kallingal,a tranquil village off Palakkad- chittur Road, about 5 kms from Palakkad Town. This is an ancient temple dedicated to Goddess Durga. Consecration at this temple has a legend associated with Sage Parasurama,who had found the divine presence of Goddess at the luscious forests here. The name "Chemattiya Kavu" was drawn from "Parasurama Chavittiya Kavu" or the forest stepped in by Sri Parasurama.

Legend of the temple:

Sri parasurama, after finishing the consecration of the 108 durga Temples, happened to come to a beautiful forest on the banks of Shokanashini river.Inside this forest, he had the divine darshan of Goddess as the "Vana durga". Astounded by the beauty of the powerfull Goddess, sage parasurama started singing praises of Devi and worshipped Her with poojas and offerings. Devi was pleased with his devotion. Upon turning back, Parasuma encountered a pious Brahmin, called Makaramattathu Nambothiri who had followed him. With instructions of building a Durga temple at that place, Parasurama donated that forest land to the brahmin. Then Parasurama gave his sacred "Parasu or Mazhu" to the Makaramattathu Namboothiri and disappeared through a big pond. The pious brahmin, shocked with surprise and fear, threw the sacred weapon of parasurama to the same pond and went away. This pond can be seen now also at the west side of the present temple, and it seems to have a well at the middle which is closed with a big boulder.It is believed that having the darshan of devi after a dip in this divine pond, will cure one of his fears and diseases.

The brahmin family moved away from that place before beginning the consecration of the temple. and the place remained to be a thick forest for long. Once a tribal man,called Kori, came to this forest for cutting bamboo trees. while he was sharpening his knife on a stone, the stone began to bleed profusely. He ran away from there with fear, and informed people about the incident. Then the elder of the Makaramattathu family, who owned the forest land was summoned and "Ashtamangalya Prasna"was done And Goddess Durga's presence awas established. Thus the present Chemattiya Bhagavathy Temple was built at that place, after clearing the forest land.

Significance of the Idol:

The Devi idol here is Vanadurga form, having four hands and vaishnava bhava .Parashuram’s worship and poojas are believed to have given her the vaishanava shakthi.The Devi has axe on her right hand, shanghu on her left hand and the hands below are in the blessing mode . The idol is facing East. Mondays and Thursdays are the important days in this temple unlike Tuesdays and Fridays in other Devi temples. It is believed that the Devi idol is growing gradually. Hence the idol is not fixed on seat and is immersed onto an opening in the sree moolasthana.

The Devi idol is believed to have an immense energy, hence no other upadevatha idols are in the main temple compound.The doors of the main temple are made of copper plates. Above the entrance door there are two figurines holding bow and arrow carved in wood. The water used for poojas is taken from the well situated inside the temple itself.

offerings:

Trimadhuram made with double sweetness,raktha pushpanjali,trikala pooja are some of the main poojas done here.Archana,chorron,niramala,panappayasam,vivaham etc are also done in this temple.

Upadevathas:

• Chemmalakkori:

The kori (harijan) who sharpened his tool on Devi’s idol,got ill after seeing the blood and died after twenty one days. He was erected and worshipped on the north east side, outside the temple. As he came from the southern hill side to cut the bamboos, he is called chemmalakkori. There are no poojaris to do the pooja for kori.People themselves do the pooja for removing their worries and other difficulties of life. ‘Iravuri” neivedyam is the main offering for the kori. As the Devi is a calm goddess, people pray to kori to get rid of bad omens and to take revenge on their enemies. People believe that, if they satisfy chemmalakkori, Devi would bless them.

• Kaalabhairavan:

Kaalabhairava is placed on the south east of the temple. The poojas done for the chemmalakkori are done for bhairava also.People do the poojas directly which is done mainly for the welfare of pet animals.

• Komaram:

Velichappadu is considered as the incarnation of Devi. The last velichappadu of this temple was Thiruvalathur Madhavan Nair after which, till now, there are no komarams for the temple.Velichappadu is believed to give the orders of devi directly to the people and so the people in this area are hoping to get a komaram soon.The komaram starts from the Puthoor house in kodumbu.

• Pungala pushkaran:

In the south-east corner of the temple, there is a Sastha temple, wherein  Sreesastha is worshipped with his consorts Poorna and pushkala.

• Sarpa vigrahangal:

Near to the Sastha temples, the Sarpa idols are worshipped and in the Aayilyam star of Kanni month special sarpa poojas are performed.

• Shankara maman:

He was a pious man who lived near the premises of the temple and was an extreme devotee of Devi.He had predicted many things which came out to be true. He is believed to have passed away inside the temple itself while meditating, so he is supposed to have been erected on stone under the banyan tree on the north side of the temple.People believe that if they tie a raksha after praying him,they will get rid of all their troubles and difficulties.

Festivals:

• Vela Festival:

The Vela Festival is celebrated on the first Thursday of the Malayalam month Meenam every year.  The Vela Festival which had not been observed for a long time, had been restarted from 1996 and it is getting bigger and prominent with each year. On the Vela day caparisoned elephant procession with percussion Panchavadya is a treat to the eyes. On that day cultural festivals and temple art forms are performed at the temple premises. There is a special "vedikkettu"on Vela Day.

The most important offering to Devi, Kathina Vedi Vazhipadu is done on Vela Day.

• Prathishta Dinam:

On the Makayiram Day of Month Medam, the day of consecration of the idol is observed as Prathishta Dinam. Special Poojas and Kathina Vazhipadu is done on this day.