DIVINEINFORMATION PART 46
There are 1130 words in this posting counted by the computer. Approximately 113 sentences Respected friends, While going through one of my external memory device, I came acrosssome good information stored from websites. Ithought of sharing interesting ones from them as a series. In part 46, I am starting with 157TH item in this posting. Kindlynote the series is a compilation. Sincerely, Gopala Krishnan 30-6-21 157 TheChettikulangara Temple Many followers of the theory of Kerala’s genesis byParasurama firmly believe that he had established 108 Durga temples, 108 Sivatemples, numerous Sasthatemples, besides 108 Kalaris (place to learntraditional martial arts in front of the deity), Sakthi Kendras etc. Besides he had established fiveAmbalayas. Jagadambikaof Chettikulangara, the Goddess of Oodanadu, is among the five Ambalayams. Though enough historical evidences and authenticstudy materials are not available to support, it is believed that this temple dates back to more than1200years. According to one version, this temple wasconsecrated by Padmapadacharyar(a leading disciple of Adi Shankara) on the Uthrittathi day of Makara month in A.D. 823. There is afirm argument that the goddess here was a family deity, and later emerged asthe village and regional deity. Local historians oppose the argument that thetemple is not as ancient as the nearby Kandiyoor Mahadeva temple or Mavelikara Krishna Swamy temple asit had not been mentioned in Unnuneeli Sandesam written in the 14thcentury. According to late Kandiyoor Mahadeva Shasthri, Samudra Bandhan – a leading courtier ofRavi Varman, an ancient King ofVenad had visited this temple and wrote poems on Bhagavathi. Similarly Aadithya Kulasekharan, the King ofVenad (1374 A.D. to 1389 A.D.) also had visited the Chettkulangara temple,argues them. However,it is to be said that the present Sreekovil of the temple is only 450-480 years old, and the Chuttambalam is not more than twocenturies old. Local historians say that the temple infrastructure and the surroundingswere developed by various local chieftains from time to time. Thepresent Sreekoil was revamped during A.D.1540.Because of a small fire at thistemple, the Chuttambalam was slightly modified during the Malayalam year 1002. | "1001 Vilakku"- Asia's largest bronze lamp at the temple | 157A On Prathishta There is also an argument that the present premisesof the temple belonged to a big ‘Kavu’ (a traditional Central Travancore smallsacred forest) and the Mahashilayuga Vigraha of Bhagavathi was relocated from‘Moolasthanam’ to this place. (Some argue the place belonged to a marshy land). According to the directions of Padmapadacharya,temporary consecration was performed by Chengannur Thazhaman Thanthri and Kattuvallil ValakkodIllam Namboodiri. A yearlater, Padmapadacharyar came here, and Prathishta Karma was performed after 21days of rituals headed by 31 Brahmanas. Jagadambika’s chaithanyam(divine power) was absorbed into a Sri Chakra with SapthaDalas (seven spokes representing Saptha Mathrukkal). The Prathishta here is said tobe in Rurujith style, and has Thamogunaalong with Sathva and Rajo Gunas. In order to reduce theintensity of the Prathishta’s mounting fierce powers, an imaginary Mahavishnu prathishta is believed tobe in place near the Prathishta. On the Bharani day of every month,the Kshethram Thanthri performs Poojas to reduce the mounting powers ofthe prathishita. A few centuries ago, a Salagramadonated by the Kayamkulam Maharaja was also installedinside the Garbhagrihamof Sreekovil. The Ganapathi Vigraha, adjacent to the Sreekoil is believed to be donated by the Aazhvancheri Thamprakkal during the time of consecration. 157 B Poojas 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 deityconceived as Sri Durga or Bhadrakali. Sponsored by various Karas, 41 days of Kalamezhuthuand Pattu is conducted since first of Vrichikam every year. On the last day, Puram Kurithi ( homicide outside) isperformed. Its Prasadam is capable of providing immunity against Small Pox andsimilar contagious diseases, believe the locals. 157COfferings Devotee offerings include Kumkumarchana, Raktha Puzhpanjali, Panthirunazhi,Bhagavathi Seva, various types of Payasams, Niramala and Vilakku, Chanthattam(advance booking is necessary for this very special Abhishekam (bathing thediety) performed with a distilled black coloured liquid that oozes from burntteak wood.), Udayada, lighting the Aaluvilakku (both outside andinside), Archana, Vedi, garlands etc. Special Poojas are performed on Tuesday, Friday andSundays. Bhagavathi’s ‘Ezhunnallathu’[The deity is taken out and goes round the temple thrice on Jeevatha - Palanquin, with herentourage] is performed on Bharani days since Vrichikam to Meenam. Devi will betaken out on ‘Kai Vattaka’by Melshanthi during the Ezhunnallathu of Vrichika Masam. 158 Thottampattu It is animportant ritual performed at the Pattambalamin the temple premises during the 13 day Ethirelppu festival. Bhadrakali’sMudi (imaginary hair of Devi – ablackboard size wooden piece with Bhadrakali’s sculpted portrait) is brought to the temple by the people of ErezhaSouth as part of their Urulicha,and will be installed at the Pattambalam. Thottampattu is performed before this Mudiwith necessary rituals and Orukku (preparations and paraphernalia). Kuruppassans of a familyfrom Kaniyapuramnear Trivandrum sings Thottampattu, (songs aimed to invoke Bhadrakali) thrice during every day of the festival. Mainly, the traditional songs inThottampattu include Darika Vadham(Killing of Darika), Balaka’s birth etc. Peoplebelieve that children would cure and develop immunity from Sanni (fits) andPakshi Badha (possibly, an ancient local term for Polio) by hearingThottampattu, a main ritual atBhadrakali temples of Central Travancore. 159 Upadevathas Themany decade old Chembakam in the temple premises The Black Palm tree(Picturesnot added ) There are many Upadevathas adjacent to the temple,and a few Prathishtas were either revamped or added according to the DevaPrashnam by expert astrologers recently. The mainUpadevathas in the temple premises are Yakshi(a typical Central Travancore concept of bewitchingly attractive fairy witches who feed on humanblood, especially that of children, and with super natural powers), Muhurthi,Rakshas (a fierce super naturalcreature who feed on humans), Thevara Moorthy, Kannamballi bhagavathi, Ganapathi, Nagarajav(King of serpents), Naga Yakshi,Balakan, Vallyachan ( Central Travancoreparlance for family chieftains, and they are worshipped by his descendantsafter death) etc. Besides, there is a small temple for Moolasthanam. A Kavu (apatch 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 beliefthat they houses Gandharvas and Yakshis,the fairytale supernatural elements who accompany Bhagavathy, their master, during her trips ‘ termed as Varutthu Pokku’ in local parlance. Asfollowed for many centuries, still elephants are not taken to the western sideof the Nalambalam, fearing that the fairy creatures residing at the Chembakammay kill them. My note- I havevisited the temple once in 2013. On theway to Alleppy, in the evening I could see the 1001 lamp alilavilakku from 1 KM away from the temple and drums beating from the temple. I willcontinue in next posting -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/20710987.4438813.1625067459717%40mail.yahoo.com.
