Mamankam Monuments: Nilapaduthara history behind
Mamankam festival was held at Thirunnavaya on the banks of
Bharathappuzha. It was considered as the greatest cultural event and trade
fair in those days. But the political significance of the mela shouldn’t be
under estimated. The twenty-eight-day long festival ends on the makam day
of magham month. The word Mamankam literally means great makhamasa. Maa
means maha or great. makhamasa is a month in Hindu calendar that falls in
between mid-January and mid-February. Mamankam derived from maakha-makam
suggests that the festival is celebrated during the 28 days ending on the
star of makam which falls on the waxing phase of the moon. At the grand
finale which was a great assembly of rulers the new king of Kerala was
selected. It was a practice to hold a conference of chieftains, Naduvazhis
and Deshavazhis to set their approach and strategies on the administrative
and political policies for the coming twelve years. Two of the earlier
kings who abdicated their thrones following this route were Kulasekhara
Alwar eighth century and Cheraman Perumal AD 825.
After the end of the Kulasekhara rule the title to conduct the Mamankam
was vested with the rulers of Perumpadappu.Later it was passed to the
rulers of Valluvanad.The special right to stand as Raksha purusha was
considered as a unique consideration. Rakshapurushan (protector) who
presides over the great festival Mamankam.
Thirunnavaya was captured from Vellaattiri the ruler of Valluvanad by
Samoothiri in between 1351 and 1363. He declared himself as Raksha purusha
who bears the right to the much coveted Nilapaduthara surrounded by
hundreds of armed soldiers. Thus, the basic objective of Mamankam,
selecting a new king was never fulfilled, instead a game of revenge
continued throughout the festival. Vellaattiri, the king of Valluvanad did
not recognize the Zamorin as legitimate Raksha purusha.
Vellaattiri began to hold a pooram festival in the place of
Mamankam at Angadippuram. Thirumanthankunnu Bhagavathy was the tutelary
deity of Valluvanad king. He stood on a raised granite platform in the
temple premises, like Nilapaduthara the other rulers in the region
(Naduvazhikal) used to send flags as a sign of regard. But the rulers of
Valluvanad used to send suicide squads. If the suicide squads kill
Samoothiri, the right of Vellaattiri would be re-established. The
Samoothiri was well protected by more than thousand soldiers. Chavers or
suicide warriors fought until death their dead bodies are believed to be
laid in Manikkinar and elephants pressed the mass of carcasses there
the manikkinar
can be located a few meters away from the Nilapaduthara. Manikkinar,
the written account of the attack is given by Hamilton and William Logan.
“Amid much din and firing of guns the Morituri, the Chaver Nayars, the
elect of four Nayar houses in Valluvanad, step forth from the crowd and
receive the last blessings and farewells of their friends and relatives.
They have just partaken of the last meal they are to eat on earth at the
house of the temple representative of their chieftain; they are decked with
garlands and smeared with ashes. On this particular occasion it is one of
the houses of Putumanna Panikkar who heads the fray. He is joined by
seventeen of his friends – Nayar or Mappila or other arms-bearing caste-men
– for all who so wish may fall in with sword and target in support of the
men who have elected to die.
Armed with swords and targets alone they rush at the spearmen
thronging the palisades; they wind and turn their bodies, as if they had no
bones, casting them forward and backward, high and low, even to the
astonishment of the beholders, as worthy Master Johnson describes them in a
passage already quoted. But notwithstanding the suppleness of their limbs,
notwithstanding their delight and skill and dexterity in weapons, the
result is inevitable, and is prosaically recorded in the chronicle thus:
The number of Chavers who came and died in the early morning the next day
after the elephant began to be adorned with gold trappings – being
Putumanna Kantur Menon and followers – was 18. At various times during the
ten last days of the festival the same thing is repeated. Whenever the
Zamorin takes his stand on the terrace, assumes the sword and shakes it,
men rush forth from the crowd on the west temple gate only to be impaled on
the spears of the guardsmen who relieve each other from day to day.” This
War Despatch with deadly climax was scribbled by Logan during the 1683
Mamankam festival.
Quiet Flows the Nila At Thirunnavaya! “In Anno 1695, one of these
jubilees happened when the tent was pitched near Ponnany, a seaport of his
(Samoothiri’s) about 15 leagues to the southward of Calicut. There were but
three men that would venture on that desperate action, who fell on with
sword and target, among the guards, and after they had killed and wounded
many, were themselves killed. One of the desperadoes had a nephew of
fifteen or sixteen years of age, that kept close by his uncle in the attack
on the guard, and when he saw him fall, the youth got through the guard
into the tent and made a stroke at His Majesty’s head and had certainly
dispatched him, if a large brass lamp which was burning over his head, had
not marred the blow; but before he could make another he was killed by the
guards, and I believe the same Samoothiri reigns yet. I chanced to come
that time along the coast and heard the guns for two or three days and
nights successively.” This is the description of Mamankam 1695 written by
captain Alexander Hamilton, the 15-year-old boy mentioned was Chandrath
Panicker.
The history of the suicide squads probably begins in Kerala with the advent
of The Chera kings. The Chera kings with the help of efficient suicide
squads defeated Chola armies during the period of between 990 and 1105.
Thus, Ramavarama kulashekhara imparted the cult of suicide squads for the
first time! Zamorin would stand waiting at the Nilapadu thara surrounded by
a huge contingent of soldiers and a battle was fought between the Chavers
(NOT DEVARS AS WRITTEN ELSEWHERE) and the soldiers of the Zamorins. .
Nilapaduthara was a raised platform made of granite and Laterite blocks.
The platform is rectangular in shape, and it is spread over more than a
thousand square feet. Certain granite structures of strange cylindrical
shape and circular shape enhance the tone of the mysterious past.
Nilapaduthara, one of the prominent monuments of Mamankam festival lies in
the premises of Kodakkal tile factory. Nilapaduthara was renovated and
restored its lost glory under the Nila tourism project with the support of
archaeology department. Nilapaduthara is a monument notified as a valuable
part of the world’s cultural heritage. This is a sort of place where
clattering sounds of shining swords echoes in our ears. The smell of blood
still lingers in the air. The solid granite structure must have stories to
tell. Thou the artefact is not so exquisite in architectural aspects.
Comparing the raised platforms of sumerians, it bears the destiny of the
young soldiers who poured out the red sweet wine of youth.
On Sun, 4 May 2025 at 11:51, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *THIRU NAVAYA SRI NAVA MUGUNDHA PERUMAL TEMPLE- MALAPPURAM DISTRICT-
> KERALA-**COMPILED*
>
> Dear friends,
>
> Today my posting is about nava Mukunda Perumal temple at Tirunavaya in the
> Malappuram District of Kerala. The temple is on the Northern side of
> Nila/Bharatha puzha.
>
> Earlier the temple was under the control of Kozhikkode Samoothiri and
> famous for Mamangam conducted on the banks of Bharathapuzha at
> Tirunavaya.
>
> This temple is very famous for Bali Tharpanam . Hope a divine reading.
>
> *Gopalakrishnan 4-5-2025.*
>
>
>
> Introduction
>
> Thirunavaya Navamukunda Temple is an ancient Hindu temple at Thirunavaya,
> central Kerala, on the northern bank of the Bharathapuzha/Nila (River
> Ponnani), dedicated to Navamukunda (Narayana-Vishnu).
>
> The temple is glorified in Divya Prabandha, an early medieval Tamil
> collection of hymns by the Vaishnava Alvars. *It is one of the 108 Divya
> Desams dedicated to god Vishnu, who is worshipped as Navamukunda Perumal at
> Thirunavaya*. The temple has no pond or well, and water from the river is
> used for all rituals.
>
> The presence of Cherutirunavaya Brahma - Siva Temples across the River
> Ponnani at Tavanur makes it a Trimurti sangama.
>
> The river bank in the temple is considered as holy as Kasi and the ritual
> offering practices for forefathers *(bali tarpan/shraddha puja) are
> similar to the ones done there. *
>
> Ganapati (Adi Ganesa/Gajendra), Lakshmi ("Malarmangai Nachiyar") and
> Ayyappa Swami are the associated pratishthas. *Goddess Lakshmi has a
> separate sri kovil in the temple, unlike most of the other Narayana-Lakshmi
> temples.*
>
>
>
> The temple was *the venue of the Mamankams, a festival celebrated once in
> 12 years from at least the 8th century AD. *
>
> The temple building was attacked and destroyed during the invasion of
> Kerala by the Sultan of Mysore Tipu (18th century AD), and later attacked
> in 1921 during the Mappila Rebellion. *The present temple building is
> constructed in the indigenous Kerala Temple Architecture style.*
>
> Legend
>
> The Vishnu is called "Navamukunda Perumal/Tevar '' as it is believed that *the
> idol was the ninth one to be installed in the temple by a group of nine
> Hindu yogis known as "Navayogis' '. *The first eight idols sank into the
> Earth as soon as they were placed there and the ninth sank to its knees
> before it was forcibly stopped.
>
> As the location of the sunken idols were not known, devotees used to make
> pradakshina on their knees. Even Alvancheri Tamparakkal and Tirunavaya
> Vaddhyans were not exempted from this practice. Thirunavaya is also
> known as "Navayogisthala".
>
> *According to the legends, goddess Lakshmi and Gajendra, the king of the
> elephants, worshiped god Vishnu here with lotus flowers from a lake nearby;*
> with the two devotees using flowers from the same source, its supply
> dwindled, and Gajendra appealed to Vishnu, who took Lakshmi by his side on
> the same throne and accepted worship offered by Gajendra.
>
> History
>
> The temple is believed to have been built centuries ago. The Navamukunda
> Temple is one of the oldest Vishnu temples in the state of Kerala . The
> temple has been renovated several times. The temple structure that stands
> now was renovated by *Vettath Raja around 1300 years ago*. It is
> dedicated to Lord Vishnu and the deity worshipped as Navamukunda Perumal
>
> Architecture
>
> The present temple is built in Kerala Temple Architecture style, which is
> almost common in all temples in Kerala.
>
> A rectangular wall around the temple, called kshetra-matil pierced by the
> gateways, encloses all the temples. The metal plated flag-post (dhwaja
> stambha) is located axial to the temple tower leading to the central
> sanctum and there is a deepasthambham, which is the light post.
> Chuttambalam is the outer pavilion within the temple walls. The central
> temple and the associated hall is located in a rectangular structure called
> nalambalam, which has pillared halls and corridors.
>
> Between the entrance of nalambalam to the sanctum, there is a raised
> square platform called namaskara mandapam which has a pyramidal roof.
> Thidapaali the kitchen used to cook offerings to the Navamukunda is
> located on the left of namaskara mandapam from the entrance. Balithara is
> an altar used for making ritualistic offerings to demi-gods and the festive
> deities. The central temple called Sri kovil houses the idol of the
> Navamukunda. It is on an elevated platform with a single door reached
> through a flight of five steps. Both sides of the doors have images of
> guardian deities called dwarapalakas. As per Kerala rituals, *only the
> main priest called tantri and the second priest called melsanthi alone can
> enter the sri kovil.*
>
> The central temple has a square plan with the base built of granite,
> superstructure built of laterite and conical roof made of terracotta tile
> supported from inside by a wooden structure. The roof projects in two
> levels to protect the inner structure from heavy rains during monsoon. The
> roof of the temple and some of the pillars have lavish wood and stucco
> carvings depicting various stories of epics, Ramayana and Mahabharata. The
> outer walls around the sanctum have a series of wooden frames housing an
> array of lamps, which are lit during festive occasions.
>
> Deities
>
> The idol of Navamukunda is portrayed only from above the knee, the rest of
> the idol being concealed within the *ground*. There is believed to be a
> bottomless unexplored pit behind the idol in the sanctum. The idol of the
> Navamukunda is 6 ft (1.8 m) tall, and is made of stone and covered with
> pancha loha. The idol is in a standing posture, with four hands carrying
> Panchajanya conch, lotus flower, Kaumodaki mace and the terrible Sudarshana
> discus. The idol is facing east.
>
> Goddess Lakshmi has a separate sri kovil in the Thirunavaya Temple. The
> sri kovil is in the north-west of the nalambalam, to the left of
> Navamukunda, and the idol is facing east. The idol only has two hands,
> with varada abhaya mudra.
>
> The specialty of this sthalam is the thaayar Periya Pirattiyar Lakshmi
> devi is in a separate sannadhi and it is one of the specialties among the
> Malayala Nattu Divyadesam.
>
> The specialty of this sthalam is the thaayar Periya Pirattiyar Lakshmi
> devi is in a separate sannadhi and it is one of the specialties among the
> Malayala Nattu Divyadesam.
>
> In this sthalam, the perumal Naavaay perumal is treated as the father,
> Lakshmi piratti as mother and Gajendran is treated as their son. Thus, this
> sthalam explains the relationship between the perumal (father) and Lakshmi
> (mother) and between the perumal (father) and Gajendran (son).
>
> Since, the thaayar, Lakshmi piratti doesn’t want Gajendran to dedicate the
> Lotus flowers (Malar), the *thaayar is named as “Malar Mangai
> Naachiyaar”.*
>
> Ganapati (Adi Ganesa/Gajendra), Lakshmi ("Malarmangai Nachiyar") told
> already and *Ayyappa Swami are the associated pratishthas.* Goddess
> Lakshmi has a separate sri kovil in the temple, unlike most of the other
> Narayana-Lakshmi temples.
>
> Temple opening and Pooja timings
>
> The temple is open from 05.00 am to 10.00 am and 04.00 pm to 07.00 pm on
> all days leaving festive days.
>
> Poojas as in other Vishnu temples in Kerala by kerala Nampoothiri priests.
>
> Festivals
>
> Mamankam festival celebrated in the temple was the most prominent festival
> in Kerala in the Middle Ages.
>
> The Annual Utsavam is also held during May with flag hoisting. Elephant
> procession, too, remains one of the important events of this temple.
>
> Devotees perform prayers for their separated souls (pitrs) in the banks of
> the River Ponnani in the temple.
>
> It is believed that the Karkidaka Vavu Bali Tharpanam is performed for
> ancestors of three generations. Those who performed Bali Tharpanam had
> fasted yesterday after eating only one meal of rice food
>
> Offerings
>
> The major religious practices are Naivilakku, Thamara mala, Palpayasam,
> Malar pala and Thali Charthal
>
> Mangalasasanam:
>
> Nammalwar – 11 Paasurams. Thirumangai Alwar – 2 Paasurams. Total 13.
>
> Pushkarani: The pushkarani is named as “Sengamala Saras' '. Since the
> pushkarani is found full of Senthamarai (Lotus), it is named so.
>
> Vimanam:
>
> Veda vimaanam. Since, the sthala perumal is worshipped by *Nava yogis and
> they are said to be great in their Vedic Knowledge, the vimaanam is named
> as “Veda Vimaanam”.*
>
> Specials:
>
> The specialty of this sthalam is the thaayar Periya Pirattiyar and Lakshmi
> devi are in a separate sannadhi and it is one of the specialty among the
> Malayala Naatu Divya Desam.
>
> Pitru Tharpanam or Thithi or Pinda pradhanam
>
> This temple is famous for pitru tharpanam. Like most of the temples in
> Kerala, One has to pay charges at the ticket counter which is hardly less
> than 100 rupees, And dip in the river(clothes the male needs to wear is
> mundu or dhoti or veshti) and in the wet clothes offer the tharpanam. *All
> the ritual pooja items will be provided by the temple*. After the ritual
> is complete, the wet clothes have to be changed. The temple strictly does
> not allow pants or other non Indian wear. Strictly men have to be in dhoti
> and their shirts removed.
>
> Pitru Tharpanam or Thithi or Pinda pradhanam
>
> This temple is famous for pitru tharpanam. Like most of the temples in
> Kerala, One has to pay charges at the ticket counter which is hardly less
> than 100 rupees, And dip in the river(clothes the male needs to wear is
> mundu or dhoti or veshti) and in the wet clothes offer the tharpanam. *All
> the ritual pooja items will be provided by the temple*. After the ritual
> is complete, the wet clothes have to be changed. The temple strictly does
> not allow pants or other non Indian wear. Strictly men have to be in dhoti
> and their shirts removed.
>
> Benefits of worshipping Thirunavaya Navamukunda Perumal
>
> The riverbank here is regarded as holy as the sacred Varanasi or Kasi, and
> people perform ancestral worships here, similar to Kasi.
>
> The temple itself is famous for Pitru Tharpanam, the ceremony in memory of
> the departed ancestors when people make ceremonial offerings to forefathers
> like Bali Tarpana or Sradha puja. *It is believed that this powerful
> worship can provide the departed ancestors, tranquility, and salvation
> while blessing the performers and their families with welfare, prosperity,
> peace, and joy.*
>
> Benefits of worshipping Thirunavaya Navamukunda Perumal
>
> The riverbank here is regarded as holy as the sacred Varanasi or Kasi, and
> people perform ancestral worships here, similar to Kasi.
>
> The temple itself is famous for Pitru Tharpanam, the ceremony in memory of
> the departed ancestors when people make ceremonial offerings to forefathers
> like Bali Tarpana or Sradha puja. *It is believed that this powerful
> worship can provide the departed ancestors, tranquility, and salvation
> while blessing the performers and their families with welfare, prosperity,
> peace, and joy.*
>
> Administration
>
> Presently, the Thirunavaya temple (Malappuram Division, Grade: Sp) is
> administered by Samutiri of Kozhikode (Zamorin of Calicut) as the managing
> trustee under *Malabar Devaswom Board, Government of Kerala*.
>
> About the Temple & Location:
>
> This place is situated 1 mile away from Edakkulam railway station in
> Kerala. We can also reach this place by traveling by bus from Shoranur to
> Kuttippuram. This sthalam is a small village and as such, there is no
> proper lodging facility available. This sthalam is on the shore of
> Bharathappuzhi river which is 1 mile away from Edakkulam along the south
> direction.
>
> Accommodation
>
> Accommodation is provided by the temple administration. *Affordable
> accommodation is provided here*. Rooms and common dormitories are
> available. One can contact the temple administration for advance bookings.
>
> Lord Siva and Brahma
>
> Opposite to the Bharathapuzha river, a separate temple for Lord Shiva and
> Brahma deva are found. So, we can get the seva of all the Tri-Moorthies in
> this Thiru Naavaay divya desam.
>
> Since the Perumal is also found with Lord Shiva, this sthalam is said to
> be equal with Kasi.
>
> How to reach Thirunavaya Navamukunda Temple
>
> By Air-The nearest airport is Calicut, about 43 km from the temple.
>
> By Rail-There is a railway station in Thirunavaya, not far from the
> temple.By Road-People can avail of the services of buses and private
> vehicles to reach the temple from many towns and cities of Kerala.
>
> Temple Address and Phone number
>
> Address: Tirur - Kuttippuram Rd, Dist, Thirunavaya, Kerala 676301. Phone:
> 0494 260 3747
>
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