TEMPLE'S HISTORY AND FACTS:

The Vedic based temple culture of Kerala is centred on ancient Indian epics. The stringent adherence to the ancient practices of worship and the sanctified atmosphere result in the devotees feel they are in a different world when in temple precincts. The oil lamps and their influencing effects on devotees spread an air of serenity and mysticism to the Kerala temples.

Till 16th century the inscriptions found in the Kerala temples were of Vattezhuthu script of Tamil Nadu. From 16th century onward Malayalam script is seen. In Kerala, rebuilding or renovation of temples is a continuing process.

The history of ancient Kerala is closely related to the neighbour State, Tamil Nadu. This is simply because the Kerala mainly adopted the Tamil culture upto the 3rd century. This period was under the rule of Cheras. Few cave temples found in Kerala are attributed to the temple architecture of Tamil Nadu where such temples are not uncommon. Kerala temple architecture is based on utility value akin to Kerala’s old residential structures. Stressed on simplicity, sanctity and nature-friendly, a mixed medium of stone, laterite, brick and wood leads the Kerala temple architecture. This unique type of temple architecture is unseen anywhere else in the Indian sub-continent.

Majority of the temples in Kerala is cornered by Bhagawati and Shiva deities. Third position goes to Sastha temples. Shiva and Vishnu are worshipped in equal devotion in Kerala. Elsewhere it is not so.

During 15th and 16th centuries there were several literatures on Kerala temple architecture. The Bhakti literature of 16th century is a notable work among them which has helped mould the temple cutlture in Kerala to a great extent.

The Maharajas of Travancore were ardent patrons and devout promoters of temples and their philanthropical gesture has helped the proliferation of temples in Kerala.

There are five classes of temples in Kerala.

1. A village temple ("Graama Kshethram") in every village;
2. A "Desa Kshethram" in every "Desam", within a village;
3. Private family temples, where their "Paradevatha" (family deity) is worshipped. (Not every family has one.);
4. Sacred groves ("Kaavu"); and
5. Transplanted deity temples ("Kutiyiruthukal").

The supreme authority for all religious matters (i.e., "Vaidika-Thaanthrika Chatangukal") in each temple is vested with its designated "Thanthri".

There are minor variations in the ceremonial aspects of worship among the three main schools of thought ("Paksham"), though their fundamental concepts are identical. A spiritual relationship ("Aatma Bandham"), akin to that of a father and son, is presumed to exist between the manifest energy or aura ("Chaithanyam") of the main and other lesser deities in a temple and the person (and his heirs) who was instrumental in their glorification through his daily ritualistic worship. There are also some families to whom these qualities and authority were transferred for reasons such as the family becoming extinct with no male lineage.

There are many temples where the "Sraadhham" (annual rituals related to death) of such original Thanthris are performed by the god's representatives. Thaanthric procedures differ slightly among the followers of "Eesaana Gurudeva Padhhathi" (scheme), "Prapanchasaaram", "Thanthra Samuchayam", the "Anushthhaana Padhhathi" of the Tharananalloors and the "Kriyaa Padhhathi" of southern Kerala.

Important temples ("Mahaa Kshethrangal") will have the "Panchaprasaadams" and "Panchaprakaarams".
 

Also there will be the "Upagrihams" such as the boundary walls, "Gopurams', "Oottupura" (dining hall), "Pathaayappura" (store house), and "Bhajanappura" (prayer hall).

Customs In Temples

In majority of the temples in Kerala non-Hindus are not permitted to enter the area of sanctum sanctorum. However, in many temples there is no objection for non-Hindus entering inside the outer-walls of the temple. Once inside the outer-walls, standing in the Nadapura (sheltered front path) on can see the deity in the sanctum sanctorum.

Ladies during menstruation period are strictly prohibited entering even the premises of the temples. Likewise, if a death is occurred in the family, the blood relatives of the deceased are forbidden visiting temples during the mourning period of 14 days.

Male devotees entering the sanctum sanctorum are required to be bare-bodied. They can fling their shirt on the shoulder or hand. There is no objection in wearing pants or shorts. Wearing caps is disallowed. Smoking is also there in the prohibited list.

Ladies have no restrictions in their wear.

No footwear is allowed even inside the outer walls. However, socks have no bar.

In most of the temples the circumambulating path of the sanctum sanctorum and the outer temple are granite-laid. A devotee usually circumambulates the sanctum sanctorum three times, starting from the left. Some finish at one round. Having circumambulations in twos are inauspicious. After the circumambulation the devotee prays before the deity with folded hands when he/she inaudibly presents his grievances or wishes before the deity. Most of the devotees give some Vazhipad (offering) to please the deity. Once the praying is over the Santhi (priest) gives the Prasadam (the food of the deity) consisting of sandalwood paste and various flowers in a piece of plantain leaf. In Bhagawathy temples, instead of sandalwood paste, it is turmeric paste. The devotees apply the paste on the forehead. Some apply it on chest and upper-end of both the hands, in addition to the forehead. The devotees finally circumambulate the outer temple once or thrice.

In Shiva temples the circumambulation does not take full circle. If a full circle is taken, it is considered as inauspicious which may result in ill-effects.

The Shiva Lingam washed water is allowed to flow to the left side and there is a gap in the circumambulating path to flow the washed water. A devotee proceeds to left and reaches up-to the gap and returns and moves to the right and goes up-to the gap in the left and then returns to the starting point. By this procedure the devotee does not cover the full circle.

Following consecration ("Prathishttha") of the deities ("Moorthys") in major temples, they should be given all the prescribed "Shodasa Samskaarams". Only those persons who had received such Samskaarams or better are eligible to become the "Poojakans" (priests) there. If "Pooja" is performed by persons who had not received all such Shodasa Samskaarams, then the aura and glory of the deities will be diminished.

This festival is conducted in the month of Kumbha, i.e., in February or March and lasts for 10 days. The hoisting of the temple flag atop the flagstaff (Dwajastambham) about 70 feet high marks the beginning of the festival. On the 1st day, an elephant race is held.

The next 6 days, devotees can witness elephant processions in the morning, afternoon and night. In the morning, there is the Sribhuta Bali (offering of oblation at various altars). Besides this there are also various cultural programs. On the 8th day, during 'Utsavabali' (from 10 am to 4 pm) oblations are offered to the Lord's lieutenants. A sumptuous feast then awaits the devotees. Pallivetta or the hunting expedition of the Lord takes place on the 9th day. This hunt is symbolic of the destruction of Kama (desire), Krodha (anger) and other such evils that plague us in our life.

After that the Lord's idol is takan to the Rudratheertha (temple pond) for Aarattu, amidst the chanting of mantras. Thousands of devotees also take the dip, chanting the Lord's name to wash off their sins. Then noon Pooja (which takes place at night only on this day) is held at the Bhagavati shrine. Finally, the Lord returns to the sanctum sanctorum after 11 circumambulations. The temple flag is then lowered signifying the end of the festival.

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