Tirumanthamkunnu Temple|Angadipuram|Kerala

Dedicated to Goddess Bhadrakali, this is an important pilgrim centre in Malappuram district.The temple deity,Thirumandhamkunnilamma,  was the para devatha (official goddess) of the kings of Valluvanad.The "principle deity" of temple is the Lord Shiva. Other deities include goddess Bhagavathi, locally called as Thirumandhamkunnilamma and the elephant god Ganesha, for whom the famous Marriage Offering {Mangalya puja(This is the pooja for Ganapathy at Sree moolasthanam with kadali Fruits, Appam, Ada and Payasam praying for the yearly marriage of youths and maiden. It is believed that through is grace all obstacles overcome and a perfect alliance obtained.Three mangalya poojas one each every year for 3 consecutive years is obligatory. Even if the marriage takes place during this period the poojas remaining to be done should be performed without break. Earlier mangalya poojas used to be held on the first Friday in Thulam.But due to rush of devotees this pooja is performed on all Fridays, Sundays and Tuesdays.)}is performed. The annual Pooram festival celebrated in March /April attracts large numbers of devotees. Rigveda laksharchana and Chandattam are other important poojas.


History
 The King Mandhatha of surya dynasty ruled the country for long period. He then gave away the kingdom to his successors and chose to meditate on lord Siva and attain the lord's feets at the end. Siva was pleased with his penance appeared before the king and offered him any boon. The king prayed to the lord for an idol to worship till his death. Siva gave him the most holly Siva linga at Kailas, which was too dear to him and which used to be worshiped by Parvathy and the disappeared.
Carrying the Siva linga on head mandhatha started his downward journey from Kailas and reached the hill now known as Thirumandhamkunnu.A spring with crystal clear water flowed along the northern slop of the hill. Many beautiful birds chirped in the jungle. Wild animals like lion, tiger, and elephant roamed about in the wilderness in full harmony forgetting their traditional enimity. Different kinds of trees and plants grew in the region and gave out sweet smell in to the atmosphere. The surrounding attracted the king. Feelings of idol on his head heavy he placed it on the ground at immediately the linga got stuck in to the earth.
Lord Siva had gifted the linga to the king when his consort parvathy was away for her bath. When parvathy turned up for worship the Siva linga was not there. She got upset on enquiry she know that it was presented to the king mandhatha, by her husband. Being too much attached to it she wanted the linga back. Siva tolled her that he had no objection in her trying to get it back. Parvathy no offered bhadrakali and a host of bhoothas to rush up and get back the Siva lingam from the king. With the army of Bhoothas Kali reached the northern slope of Thirumandha hill. The brightness emitted by the Linga installed by Mandnatha was so great that it dazzled the eyes of kali and bhoothas and they were unable to move up the hills. So they started throwing up the weapons from the foot of the hill. The ascetic attending on mandhatha were unarmed but tried to defend themselves with whatever things they had. These being insufficient to protect them they plucked Attanga nuts from their creeper plants, which were available in plenty and threw them at the enemy. Because of the power of Lord Siva and the mandra power of Mandhatha the nuts got changed in to arrows instantly. Kali and her Bhoothas could not resist them the fight lasted for 15 days.
The age old custom of "ATTANGA YERU" on first of Thulam (The Malayalam month) on the new moon day of the same month in the forenoon before pantheerady pooja refers to the legendary fight between mandhatha and kali.Expecting defeat Mahamaya took her viswaroopa. She had an elephant in an ear and a lion in the other as earring. Seeing this form the ascetics fell down senseless. When mahamaya in this form reached the hilltop mandhatha was also helpless. He embraced the sivalinga kali tried to capture it by force. In this struggle that followed the linga got split into two. In the "Jyothis" that arose from it "THRIMOORTHIS" (Brahma, Vishnu and Siva) and Parvathy appeared on the spot.
Parvathy told Mandhatha this idol was very dear to me. Still I do not want to take it away from you against the wishes of my husband. Separation from it is also difficult for me. So I will enter that linga and remain here forever. My daughter kali is not different from me. Actually she came here first. Let her also be installed near me facing north and have all poojas and festival performed. So same parvathy disappeared into the idol. This spot is the "SREEMOOLASTHANAM". The sivalinga here is still split condition .Its position is below the "peedam" and "Prabhamandalam" and can be seen only during the abhisheka before the ushapooja and "Malarnivedia" to the deity.As ordered by Parvathy, Bhagavathy with Sapthamathrukkal, Veerabhadran and Ganapaty were installed facing north. This is called "Mathrusala". Pooram, Pattu and all such festivals intended for this goddess.
When Sree Parvathy appears infant Ganapathy was also with her. This infant ganapathy also been installed at sreemoolasthanam.
Sree Parvathy appeared facing west. The installations of Sivalinga at Sreemoolasthanam were facing east. It was thus for necessary to have two darshan openings one to the east and the other to west. The family descendants of "Valluva Konathiri" do not generally open the one on the west except for darshan. On either side of the doorway here are two openings through which other worshippers can have darshan of the diety. But in recent past the restrictions has been modified. After each pooja the door is keept open for some time for darshan of the deity by devotees.
Mandhatha spent many years at thirumandhamkunnu in meditation and thapusu. At last he knew it was time for him to leave this world. He was thinking of entrusting the temple to someone for perfect upkeep and maintenance when two Brahmins came there. Mandhatha told them his desire gave them a Grandha containing instructions on the performance of poojas and entrusted the shrine to them. He then retired to the jungle near by now known as "KUKSHIPPARAKKAD" and freed himself from this world of mortals by his yogic powers. Bhakthas who go round this jungle paying homage pick out a leaf from the growing plants and keep it in hair with at most reverence. This area is still a protected jungle. In the Devaprashna conducted in 1959 it was observed that an idol of mandhatha should be installed here and poojas, performed. The temple priests before pooja every Malayalam month. The annual pooja on Chithra in midhunam on Mandhatha is on special significance.
Two Brahmins entrusted with the upkeep of temple, one cleared the jungle around the idol and hence came to be known as "KATTILLAMUTTAM" .The other prepared pavilion for prathishta and came to be known as "PANTHALAKODE". The thanthri of thirumandhamkunnu temple is still a descendent from either of these families. The nair karyasthan who was with them was given the title "chathathumarar" and made the blower of holy conch in the temple. The Namboodiri's informed the news to Vadakkara swaroopam raja that was subordinate chieftain of valluvanadu raja holding the title mannarmala raja. He immediately rushed to the spot (Seeing the over-lord of the hill the goddess got up and paid homage to him. This humility of Devi-the sustainer of three worlds-made the raja blink in shame and) he prayed to the goddess to see him as a son. He then presented an elephant to the goddess and worshipped her from its rear, standing in its shadow. His descendants also followed the same practice. Even now direct darshan of thirumandhamkunnu Bhagavathy is not permissible to mannarmala raja.
The first Vallavaraja who took over the control of the temple entrusted its upkeep and maintenance to the local feudal lords "ETTUVEETIL ACHANS" and made them trusty. Erukalikara nair was made kavudaya nair. Sreemoolasthanam does not have a roof, which is an evidence of it having been a kavu. The painting on the walls of the mathrusala throws light to this legend. These paintings which are in lying with the wall painting at suchindram, Pundarikkapuram,vaikom and Guruvayoor were executed in the year 1944.

 Getting there
The temple stands prominently on the top of a hillock with an attractive look and majestic apperearance.The scenic beauty, the bliss of solitude and mental pease imparted by this place will ever be in the mind of a devotee who had at least been once to this place. 
Nearest railway station: Angadipuram Railway Station, about a km; Cherukara Railway Station is about 10 km and Tirur Railway Station is about 40 km away
Nearest airport: Karipur International Airport is about 40 km away

Kunnathoor Devi Temple

Pallivaalu

Navagraha Dampathikal

Nagadaivangal

Kunnathoor Devi Kshetram is situated at Kuttemperoor, Mannar, Alappuzha district.The temple is located 4 km away from Mannar Town.The main deity of this temple is Sri Durga accompanied by Lord Siva, Mahavishnu, Ganapathy, Nagadaivangal, Navagraha Dampathikal, Yakshi and Murthi.The main Festival of this temple is Paraykkezhunnallippu(In Jeevitha).During Parayeduppu Devi visits each and every house of her village and takes away the share (it may be paddy, rise, sugar etc: the villagers offer different kinds of para as per their financial capability) meant for her.There is also a ritual called tirali vazhipadu, in which the devotees get sweets for doing the ritual.

Kollur Mookambika temple.(1)

Festivals In Mookambika Temple - Kollur, Karnataka
The Pancha Pooja and Thrikala Bali festivals are important festivals of the Mookambika temple. Pakshot- savam–Fortnightly ritual---->>This fortnightly ritual involves carrying the deity on all new moon days and full moon days. After the night bali pooja the Devi’s idol is carried to the Saraswathi Mandapam located on the west. This street procession is rigorously followed and there after the idol goes back and the Kashaya Thirtha is given to the devotees.Navarathri Festival--->>Navarathri festival at Kollur Mookambika Temple is considered to be the most auspicious time to offer prayers to goddess Shakthi and its other forms. Millions of pilgrims visit the temple on these nine days. In South India, it is a belief that Vijayadashami is an auspicious day for small children to start their education called Vidya Arambam, hence pilgrims throng the temple from 4 am onwards for aksharabhishekam.Navarathri begins with Mahalaya Amavasya and this falls in the October month and it coincides with the lunar calendar. The first day ritual or celebration starts with the Punyaha Kriya, Ghata Sthapana also known as Navakshari Kalasha, followed by Kalpoktha Pooja and Suvasini Pooja. On the fifth day the Lalitha Vrutha commences. Days other than the above Kalpoktha pooja, Suvasini pooja and Ranga pooja are conducted. The eight day is said to be the Durgashtami. Mahanavami falls on the ninth day and it is considered to be the most important day among all other days of the Navarathri. On this day Maha Chandika Yaga and pushparathothsavam are performed. During the procession of the Kollur Devi coins are thrown from the Pushparatham and those devotees who happen to get these coins are said to have the divine blessings of Sri Mookambika. After this ceremony Udbhava lingam or Abhisheka is showered with Navakshari Kalasha. Kadiru habba, Navanna Prashana or meals made of new rice harvested, Vijayothsava and Vidyaramba are coducted on this Vijayadasami day along with the procession to Shukla thirtha. On this Vijaya dasami day Vidyarambam starts at 4’O clock in the morning.
Devi Mookambika(Kollur Devi) as  
Goddess of Learning-->>Sri Devi Mookambika is very generous in offering her blessings to all her devotees and she considers them as equal with out any disparity. It is solely said that it is the sincerity of the individual that matters when it comes to getting her support in all their pursuits.This Goddess of learning and fine arts blesses her devotees with knowledge and wisdom. Confidence, Concentration and accomplishment are the hallmarks of this deity. Every sincere prayer will help the devotees to improve their education and reap good results in the examinationIn order to achieve her blessings Mahatrimadhura is the important offering and it is said by consuming Mahathrimadhura for continuous period of 41 days makes the individual clever in studies. Great concentration in studies can be achieved by undertaking meditation at Sri Devi’s temple. Doing regular Alankara pooja,Payasa Nivedaya, Puspanjali for Sri Mookambika helps to improve their education at all levels.Goddess of Wealth-->>Aishwaryam or prosperity and good fortune accompany all who pray to goddess Sri Mookambika with sincere devotion. In order to earn her blessings and to improve the wealth regular Friday poojas like Sarvalankara, Sahasranama kunkuma archana, chandika homam besides maha poojas are recommended in order to get her blessings. Goddess of Health and Well Being-->>Shakthi Mookambika has excellent cure for all sorts of ailments. Doing regular Nithya nivedaya, Vidhi, Harivana nivedya, Mahathrimadhura, Parivarayuktha panchapooja,Chandika homa and Pushpa rathsova can help to maintain good health. Devotees firmly believe that Kollur Mookambika Devi can cure ailments with her immense power of healing.The Supreme Protector-->>Devi Mookambika ensures all round prosperity, health, progeny and protects devotees from all evil. Conducting regular poojas such as Shatha Rudrabhisheka, Chandi homams every day and particularly on Fridays helps to keep away enemies from doing any harm. Apart from the above performing Shaktheya pooja at Kutachadri and Mariamma temple proves very effective for the devotees.Goddess for business growth-->>Devi Mookambika helps devotees to nurture their business in a profitable way by doing simple poojas such as Lalki Utsava, Chandika homas, Maha pooja, Nithyanna nivedaya, Sheerabhisheka, Pushpanjali along with regular Friday poojas.Blesses the childless-->>Childless couple upon regular prayers to Devi and performing poojas like Maha pooja,Vidhi, Chandika homams and offering Thulabharam helps them to get children.Devi blesses for early marriage-- >>It is believed that marriage obstacles are set right by offering Mookambika with sarees,mangalsutra and by performing Chandika homam and thulabharam. Besides offering Thirumadhura, lighting ghee deepam, nanda deepam, sarvalankara pooja and offering payasa nivedaya.Other obstacles cleared by Devi-->>Sri Mookambika helps her devotees to clear many obstacles by conducting regular Friday pooja, Chandi homam, Vidhi and Ganapathi homam.The importance of Pushpa Rathotsavam-->>This type of offering can be done for Sri Mookambika for general wellbeing and it is highly beneficial for the whole family. Offering ghee deepam, sarees and gold mangalsutra is said to bring the desired effect.
How to reach Mookambika Temple - Kollur
By Road-->>3 hrs Approx    Mangalore city is only 50 km away from Udupi. Express buses ply between Mangalore to Udupi at regular intervals.From udupi we can reach Mookambika Temple - Kollur by bus from Udupi.By Train-->>The railway station at Udupi falls on the Konkan Railway network and there are trains to most major cities of the state.From Udupi we can reach mookambika temple by bus or by taxi easily.By Air-->>The nearest airport is the Mangalore airport located at Bajpe, 60 km away from Udupi. There are 2 flights daily from Mumbai,Bangalore and from other parts of  India.From their we can reach Kollur Mookambika Temple by car.
Kollur Mookambika Temple Pooja Timings
5:00 to 6:30 am-->>Ekadravya- Eka Nalikera Ganahoma6:30 am-->>Danthadhavana Pooja, Guda Shunti Naivedyam7:30 to 8:30 am-->>Morning Pooja with Panchamritha Abhishekam, Thrimadhura and Anna Naivedyam,Bali, Nithyothsava, Pallakki Uthsavam, Distribution of Thirthaprasadam & Thrimudram. Pooja to the Parivara Devatas.11:00 am onwards-->>Mahapooja with Panchamrithabhishekam, Mahanaivedyam.12:30 pm (noon)-->>Mahamangalarthi, Noon Bali Uthasavam2:00 pm-->>Kavatabandhanam (Door closure) In Mookambika Temple12:30 to 2:00 pm-->>Anna Prasadam- Free lunch for devotees.3:00 pm-->>Kavatodghatanam, Devidarshanam begins for the afternoon.6:30 pm-->>Pradoshakala Pooja begins In the Temple7:30 pm-->>Pooja with Panchamritham and Mahamangalarthi8:00 to 8:15 pm-->>Pooja to the Parivara Devatas, Mangalarthi8:00 to 10:00 pm-->>Anna Prasadam- Free meals for devotees8:15 pm-->>   Rathripooja, Rathri Bali, Nithyothsavam in palaquin Ashthvadhana Seva at Saraswathi Mantapa9:00 pm-->>Shayanothsavam, Kashaya Mangalarthi, Distribution of Kashaya Thirtham and then Kavatabandhanam(Door closure)

Kollur Mookambika temple

It is the only temple that is dedicated to goddess Parvathi. River Sauparnika has its attribute to the eagle called Suparna that did penance in this bank and attained salvation.This temple has a long history for its origin. It is said goddess Parvathi killed the Kamsasuran who lived here and who attempted to become all powerful through his penance. . Devi along with the help of Veerabadra, Ganapathi and Shiva initially made him dumb and he came to be called Mookasuran, mooka means to be dumb. Later the goddess killed him with her Chakra on the midnight of Shukla Astami. From then on Devi came to be called as Kollur Devi Mookambika. Then her divine energy became one with the lingam worshipped by Kola Maharishi. At the Sri Mookambika temple the Lingam is the main deity and is known as Jyothirlingam. Devi Mookambika has three eyes and four arms, with the divine disc and conch in her hands.Goddess Kollur Mookambika is adorned with flowers.The perennial Souparnika river’s pure water is used for theertham and puja.

Saraswathi Temple-Kollur.

Devi in GoldenChariot.

Saraswati Mandapa.

History Of Kollur Mookambika Temple, Karnataka

The history of Kollur Mookambika temple states that there lived a demon named Kaumasura who was unleashing a reign of terror upon all the gods with his special power given by Lord Shiva. When all the gods were trying their best to stay away from his vicinity, Guru Shukracharya brings good news to the gods that this demon would face death by a woman, that is Parvathi Devi. Knowing this Kaumasura undertakes severe penance, Lord Shiva asks this demon to ask for the boon, sensing grave danger if he his offered the boon, this goddess of speech makes this demon dumb. Hence this Kaumasura came to be known as Mookasura (mooka means to be dumb). Thereafter Devi mobilised all the powers of the gods and then this demon was killed by Kollur Devi Parvathi. She was hence forth called Mookambika. This place where Devi killed
Mookasura is known as Marana Katte.The Kollur Devi thereafter became the deity of  this place offering her blessings to all who sought her. She poses with all her radiance along with the shank and chakra in both her hands sitting in the padmasana posture.
Suyambulingam at Mookambika temple 
The Suyambulingam at Sri Mookambika temple is said to have come into existence when Parameshwara drew the chakra with his toe. This chakra is believed to be the Udhbava linga which has drawn its strength due its proximity to all divine beings. It is also very sacred since Kollur Devi is supposed to be merged with this Suyambulinga and that has made her acquire great power.Here she is said to have formed part of Lingam along with Lakshmi and Saraswathi on one side and Lord Brahma, Vishnu and Parameshwara on the other side. Apart from this there is also an carved image of Shiva said to be injured by during the clash with Arjuna known as Kiratharjuna and this is on the right side of this Suyambulinga.Adhi Shankaracharya is believed to be instrumental in Devi Mookambika taking this place Kollur as her abode. It is this place near the bank of Souparnika river that Adhi Shankarar stopped to fix the Chakram and on above it placed the Devi and this forms the central idol behind the Linga.
Sanctum of Kollur Sri Mookambika Temple
 The history of idol installation at Kollur Mookambika temple is early 1200 years old.King Halugallu Veera Sangayya is said to have laid the valuable stone to cover the inside premises and this was done by him under the instructions of Rani Chennamaji.The temple comprises of the sanctorum, a hall and the Lakshmi Mantapa at the rear.This Lakshmi Mandapam has four pillars and it is about 135 feet long. These four pillars are adorned with splendidly carved images of Indian deities.The beautiful sculptures are figurines of various Gods and Goddesses such as Vinayaka or Ganesh,Subrahmanya, Naga, Mahishasura Mardini and the mother goddess or Devi in various forms. The Garbagriha at this Kollur temple is contemporary and artisitic in value. A huge deepasthambam stands tall with its base like a tortoise’s head. This Deepasthambam has 21 beautiful concentric circles which appear very divine and similar to that of Makara jothi when all the lamps are lit and viewed from distance.The Navrathri festival begins with an invocation to Lord Ganesha who is on this pillar. As we move inside the corridor beyond the Garbhagriha there are four types of idols of  Ganapathi. Among them are Dasa bhuja Ganapathi and Balamuri Ganapathi which is beautifully sculpted using white marble.Then there is an image of a serpent that is worshipped by all Devi’s devotees in order to wade off the evil effects of Sarpodosa and other doshas. And it is believed that when touched while offeringprayers, the devotees are said to be blessed with good fortune.The outer side of the pradikshana we see the idol of Lord Muruga followed by the idol of Saraswathi, Pranalingeswara,Prartheshwar and Mukya Prana. This Mukya Prana is placed just opposite to Veerabadrasamy shrine to strike a balance for its dangerous appearance. This Veerabadrasamy is said to be the presiding deity here.

The River Souparnika’s origin

The source of this river Souparnika is from the Kodachadri hills lying near the temple as a backdrop. The mythology about this temple and river says that a Garuda named Suparna performed penance on this river bank in order to save his mother from the continuous misfortunes and sorrows. Then the Kollur Devi appeared before him to grant her good wishes and at this juncture this garuda requested Devi that this river be
named after him hence forth and thus this river came to be known as river Souparnika.The place where the Suparna garuda sat is popularly known as Garuda caves. This river is joined by two more rivers at the down stream. They are known as Bhrungisha and Pippalada that falls now under the Oluru region. There after it flows west ward to end at the sea near the Maharajaswamy temple.This river is said to be not only holy but also to contain rich extracts of valuable herbs as it passes through many mountains that has abundant herbs and rare plants.
CONTINUED.....

Mannar-KurathikaduPattambalam Devi-AnpoliAriparaMaholtsavam.(1)

Chennithala PuthuvilaDevi & Karayma Amma.
Believed that Karayma Amma is elder sister of Puthuvila Devi.

Mannar-Kurathikadu Pattambalam Devi-AnpoliAriparaMaholtsavam.

Chettikulangara Devi Temple- Aithihyams

Legend on the genesis of temple

There are many popular tales (Aithihyams) related to the origin of Chettikulangara temple. The most popular one is as follows. Many centuries ago, some local chieftains went to witness the annual festivities at the Koypallikarazhma Bhagavathi temple situated a few kilometers from Chettikulangara.The visitors were humiliated and ridiculed by the Koypallikarazhma temple authorities and the village chieftains there. Perturbed by the humiliation, and out of retribution, they decided to construct a Bhagavathi temple at Chettikulangara. People of Chettikulangara united for this cause, and headed by the Karanavars (Family Heads) of the four to five then leading families of the region decided to seek the blessings of Kodungallur Bhagavathi in this mission. They embarked on a pilgrimage visiting various temples enroute and reached Kodungallur, and performed 12 days long ‘Bhajanam’ to please the Goddeess.It is said that the Devi gave them ‘Swapna Darshanam’ to say that she would soon come to Chettikulangara.Next day, they happily returned to Chettikulangara with a sacred sword given by the Velichappadu of Kodungallur temple, and started civil works of the temple.

Devi shows her presence

A few days later, while the local boatman (Kadathukaran) of the nearby Karippuzha rivulet was winding up his work on a late evening, he heard an old woman requesting his help to ferry her to the other shore. He felt it was his duty to help this lonely lady, and decided to accompany her to Chettikulangara, the destination she was said to be heading for. On the way, they took rest beneath a wayside tree (the place now houses the Puthusseriambalam temple), and the Kadathukaran brought food for them from a nearby house. Soon he fell asleep, and when he woke up by early daybreak, the lady had vanished. (It is said that this boatman was a Christian, and for helping Devi to ferry across the Karippuzha thodu, the descendents of his family were entrusted with the job of ‘Vedi’,- (ritual fireworks at the temple).He elaborated about this mysterious incident to the people of Chettikulangara, and they felt the Devi has reached Chettikulangara.

Devi joins lunch with workers

The next day, annual maintenance works on thatched roof was going on at the Illam, (the traditional house where a community of Brahmins in central Kerala reside) adjacent to the present temple. While the Antharjanam of the house was serving the traditional local dishes like Rice Kanji, Muthirapuzhukku (a local special dish with ingredients of baked Horse Gram cereal and kneaded coconut) and Asthram (another side dish, a paste of different locally procured vegetables) for the workers, a strange old woman joined them for lunch. Soon after the food, the old lady moved to the western side of the house, and vanished in thin air with a bright glow. Antharjanam witnessed this, and she fell unconscious. Later she elaborated her experience to the people.The same day, Devi showed her presence to the village chieftains in their Swapna Darshanam. They approached famous astrologers, and in ‘Prasna Chintha’, it was confirmed that the Bhagavathi had reached Chettikulangara.The traditional kanji vazhipadu still followed at Chettikulangara

A meeting with Bhagavathy

Another legend related with one Kunju Varkey, a descendent of the traditional Vedi Vazhupadu family, is also popular. Like his predecessors, he was also a staunch believer in Bhagavathi.On the day after one Meena Bharani, he was visited by a group of his community to entrust him with the task of fireworks at the local church festivities. He diverted them to his brother, also an expert in fireworks, saying that he has to perform the traditional Vedi Vazhupadu while Bhagavathi returns to Chettikulangara. One of them ridiculed him and remarked whether he could witness Bhagavathi’s return from the tall Banyan tree adjacent to the temple. Kunju Varkey contemplated this, and out of curiosity, climbed up the tree in the night to secretly watch Bhagavathy’s return from Kodungallur. By early dawn, he saw a bright radiance approaching the temple at lightning speed, and could hear the sound of her Thala bangles. Bewitched and unable to withstand the sight, he fell down unconscious and soon lost his eyesight.Normally, the temple remains closed the next day of Meenabharani, the day of Bhagavathi’s visit to Kodungallur. Her return is confirmed by the broken branch of the Banyan tree in front of the temple.

Genesis of Kettukazhcha

Many historians cite that the famous Chettikulangara Kettukazhcha in the present form is not more than 180 to 200 years old, and was started during the early part of the 19th century.According to a popular legend, a group of village chieftains and their workers went for civil works to construct the Kollam – Chavara Thodu (canal), about 50 kms away from Chettikulangara, in accordance to the decision from the then ruler of the region.But they could not return to their native place due to the unforeseen inordinate delay in completion of the canal. They pleaded with the authorities, but their request was turned down. During the period, they got an opportunity to visit the temple festivities at Kollam Mulankagakam temple, and were attracted by the Kettukazhcha there. They vowed to their local deity Chettikulangara Bhagavathy, that they would construct Kettukazhchas for her every year, if they were allowed to leave for Chettkulangara immediately.To their surspise, they were allowed to return to Chettikulangara the very next day, and as promised, they made huge Kettukazhchas and took them to their Bhagavathy’s premises.

Bhagavathy Kandam

There are many legends and testimony to prove the powers and presence of Chettikulangara Bhagavathy. One popular legend is related to an incident during her Parayeduppu in the Kayamkulam region, which normally falls on the Makayiram day after Kumbha Bharani.Once, while the Bhagavathi was touring the Kayamkulam side, a local chieftain of the Krishnapuram area was farming Sesame at his Kandam (a piece of farmland), along with his workers. They could hear the accompanying Vadyams of Bhagavathy’s entourage at least two to three miles away. The work was about to be finished in a few minutes, and normally it would take at least half to one hour to cover the distance from where the sound was heard. The chieftain jokingly remarked that ‘ If this Bhagavathy has so much powers, she should come here before we finish our work. If so, I shall give her a ‘Para’ here itself’. Within a few seconds, they could hear the approaching Bhagavathy. The Poojaris who carry the Jeevatha (Devi’s palanquin vehicle) were possessed by mystic powers and they ran towards the Kandam within split seconds. Soon, rest of the entourage also emerged at the scene.The Chieftain was thunderstruck and amazed by the powers of Bhagavathi, and became a firm devotee. He immediately submitted a portion of the Kandam to Bhagavathy, and now this place is known as Bhagavathy Kandam.

Anpoli Vazhipadu at Laahe Mukku

Devotees believe that the nearby Mullikulangara Bhagavathy is sister to Chettikulangara Amma. There is an interesting legend in relation to the two sisters. Mullikulangara temple also had Kettukazhcha in ancient days, though it was not as famous and elaborate as at Chettikulangara. Over the years, the importance of Mullikulangara Kettukazhcha waned and it became extinct. Mullikulangara Bhagavathi accused Chettikulangara Amma responsible for this. Out of jealousy and as a revenge, Chettikulangara Bhagavathi was offered a cold reception during her ritual annual visit to the house of Mullikulangara Bhagavathi. Perturbed by the sister’s response, Chettikulangara Bhagavathy returned immediately.The village chieftains of Chettikulangara sought the help of astrologers, and decided to curtail the trip only upto Lahe Mukku, instead of going to the Mullikulangara temple. Within short time, Vasuri (small pox) spread in different parts of Mullikulangara, and people attributed it to the ongoing feud between the sisters. People from both the region prayed for reconciliation between the sisters. Both the Bhagavathis again met at Llahe Mukku, and spent a night there forgetting their differences. In order to commemorate this event and to please the Goddesses, people offer a joint Anpoli at Lahe Mukku.

Small Pox and Bhagavathy

It is believed that Chettikulangara Amma visits her mother Kodungallur Bhagavathi every year to participate in the Meena Bharani celebrations there.During one of her trips, the mother enquired her daughter on her life at Chettikulangara. Chettikulangara Bhagavathi replied it was ‘just pulling on’ meaning she was not able to meet her both ends. Kodungallur Bhagavathi gave her a small pack and told her daughter to strew the contents of it at Chettikulangara. She did as directed, and soon Vasuri spread all over the village. People approached their local deity Chettikulangara Bhagavathy, and offered her numerous Vazhipadus. Then onwards the income to the temple also increased manifold.

 Genesis of  Thottampattu

There is a popular legend related to the genesis of Thottampattu at this temple.Many centuries ago, a traveller from a distant place reached Chettikulangara and spent the evening at the Aalthara ( a rest place surrounding a banyan tree) in front of the temple. During day break, he sung enchanting songs in his beautiful voice. Soon a very beautiful lady emerged from the temple and asked him to sing a few songs in praise of Bhagavathi. Since it was unnatural to have a lady like her at the temple at that hour, he enquired who she was. Bhagavathi showed him her ‘Viswaroopam’ (original self). The traveller was bewitched by her presence and bowed to seek her blessings.She asked him to show his tounge, and wrote something with her Soolam ( a short sword with three forks and a long handle, the weapon of Bhadrakali). He wrote songs on Bhagavathy and sung them in front of the temple. Still, the descendants of his family visit here to sing Thottampattu without fail during the Ethirelppu festival time.

About Chettikulangara Devi Temple

According to one version, this temple was consecrated by Padmapadacharyar (a leading disciple of Adi Shankara) on the Uthrittathi day of Makara month in A.D. 823.It is located between Mavelikara&Kayamkulam.(Alleppey Dist.)

Prathishta

There is also an argument that the present premises of the temple belonged to a big ‘Kavu’ (a traditional Central Travancore small sacred forest) and the Mahashilayuga Vigraha of Bhagavathi was relocated from ‘Moolasthanam’ to this place.According to the directions of Padmapadacharya, temporary consecration was performed by Chengannur Thazhaman Thanthri and Kattuvallil Valakkod Illam Namboodiri. A year later, Padmapadacharyar came here, and Prathishta Karma was performed after 21 days of rituals headed by 31 Brahmanas. Jagadambika’s chaithanyam (divine power) was absorbed into a Sri Chakra with Saptha Dalas (seven spokes representing Saptha Mathrukkal). The Prathishta here is said to be in Rurujith style, and has Thamoguna along with Sathva and Rajo Gunas. In order to reduce the intensity of the Prathishta’s mounting fierce powers, an imaginary Mahavishnu prathishta is believed to be in place near the Prathishta. On the Bharani day of every month, the Kshethram Thanthri performs Poojas to reduce the mounting powers of the prathishita.A few centuries ago, a Salagrama donated by the Kayamkulam Maharaja was also installed inside the Garbhagriham of Sreekovil. The Ganapathi Vigraha, adjacent to the Sreekoil is believed to be donated by the Aazhvancheri Thamprakkal during the time of consecration. Pooja styles include Thrimadhuram, Cherupayasam and Malar (Corn rice) in the morning with prayers for Bhagavathi conceived as Maha Saraswathi, Uchapooja or lunch with Koottupayasam, Palpayasam and prayers offered as Maha Lakshmi, Atthazha Pooja or dinner with Neyyappam and Neypayasam with prayers for the deity conceived as Sri Durga or Bhadrakali.41 days of Kalamezhuthu and Pattu is conducted since first of Vrichikam every year. On the last day, Puram Kurithi ( homicide outside) is performed. Its Prasadam is capable of providing immunity against Small Pox and similar contagious diseases. There are many Upadevathas adjacent to the temple. The main Upadevathas in the temple premises are Yakshi (a typical Central Travancore concept of bewitchingly attractive fairy witches who feed on human blood, especially that of children, and with super natural powers), Muhurthi, Rakshas (a fierce super natural creature who feed on humans), Thevara Moorthy, Kannamballi bhagavathi, Ganapathi, Nagarajav (King of serpents), Naga Yakshi, Balakan, Vallyachan ( Central Travancore parlance for family chieftains, and they are worshipped by his descendants after death) etc. Besides, there is a small temple for Moolasthanam. A Kavu (a patch of small forest which houses the serpent Gods, and is common in central Travancore). Karimbana (Black palm tree) and the nearby Chembakam tree in the premises are also places of worship on the belief that they houses Gandharvas and Yakshis, the fairytale supernatural elements who accompany Bhagavathy, their master, during her trips ‘ termed as Varutthu Pokku’ in local parlance.

Chettikulangara DeviTemple-Kumbhabharani festival

Kala

Panchali

Bhiman

Hanuman

Kuthiyottam

Chariots

The Bharani festival celebrated in the month of Kumbham. The highlight of the festival is Kuthiyottam and Kettukazha.

Kuthiyottam

Kuthiyottam is performed as an important offering to the deity. Kuthiyottam starts a week before Bharani day. It is a type of folk dance performed by youths with the accompaniment of folk music and other musical instruments.Young boys between 8 to 14 years are taught this ritual dance in the house amidst a big social gathering before the portrait of the deity. Early in the morning on Bharani, after the feast and other rituals, the boys whose bodies are coiled with silver wires, one end of which is tied around his neck and an arecanut fixed on the tip of a knife held high over his head are taken in procession to the temple with the accompaniment of beating of drums, music, ornamental umbrellas, and other classical folk art forms, and richly caparisoned elephants.All through the way to the temple tender coconut water will be continually poured on his body. After the circumambulation the boys stands at a position facing the Sreekovil (Sanctum Sanctorum) and begins to dance. This ceremony ends with dragging the coil pierced to the skin whereby a few drop of blood comes out.

Kettukazha

On this day just after mid day the residents of the locality bring huge decorated effigies of Bhima,panchali, Hanuman and extremely beautiful tall chariots in wheeled platforms, and after having darshan the parties take up their respective position in the paddy fields lying east of the temple.During the night, the image of Devi will be carried in procession to the effigies stationed in the paddy fields. On the next day these structures will be taken back.