Chettikulangara Devi Temple
Encyclopedia
Chettikulangara Sree Bhagavathi temple (Malayalam: ചെട്ടികുളങ്ങര ശ്രീ ഭഗവതി ക്ഷേത്രം) is one of the most renowned temples in Kerala
. The temple is located at Chettikulangara
in Mavelikkara taluk of Alappuzha
district in the south Indian state of Kerala
. The temple is situated about 4 km west of Mavelikkara
, 7 km north of Kayamkulam
on SH6 (Kayamkulam - Thiruvalla Highway)
in the morning, as Maha Lakshmi
at noon and Sri Durga
or Bhadrakali
in the evening.
The 1200-year-old temple has 13 Karas (territories). The temple is at the centre of the oldest four Karas–Erezha South, Erezha North, Kaitha South and Kaitha North and the rest of the Karas Kannamangalam South, Kannamangalam North, Pela, Kadavoor, Anjilipra, Mattam North, Mattam South, Menampally and Nadakkavu surround this temple.
This is the second largest temple in terms of income under the control of Travancore Devaswom Board
, second only next to Sabarimala
. It is estimated that the temple has earnings worth many crores per year. In 2009 it earned around 1.7 crore Rupees from a single type of offering called Chanthattam. A major part of the Nellu offered to the Bhagavathi is also used to make Appam and Aravana prasadams at Sabarimala
. The income from the temple is also helpful to run the daily rituals and Poojas at various temples under the Travancore Devaswom Board.
, and performed 12 days long Bhajanam to please the Goddeess. It is said that the Devi came in their dreams 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.
A few days later, while the kadathukaran (local boatman) 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[ mannan /washer man] 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.
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 dishe of Kanji (Rice porridge) 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. They approached famous astrologers, it was confirmed that the Bhagavathi had reached Chettikulangara.
According to one version, this temple was consecrated by Padmapadacharyar (a leading disciple of Adi Shankara) on the Uthrittathi(Uttara Bhadrapada) day of Makara month in A.D. 823. There is a firm argument that the goddess here was a family deity, and later emerged as the village and regional deity. Local historians oppose the argument that the temple is not as ancient as the nearby Kandiyoor Mahadeva temple or Mavelikara Krishna Swamy temple as it had not been mentioned in Unnuneeli Sandesam written in the 14th century. According to late Kandiyoor Mahadeva Shasthri, Samudra Bandhan–a leading courtier of Ravi Varman, an ancient King of Venad
had visited this temple and wrote poems on Bhagavathi.Similarly Aadithya Kulasekharan, the King of Venad (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 two centuries old. Local historians say that the temple infrastructure and the surroundings were developed by various local chieftains from time to time. The present Sreekoil was revamped during A.D.1540. Because of a small fire at this temple, the Chuttambalam was slightly modified during the Malayalam year 1002.
It is also believed that Chettikulangara Amma (the main deity) is the daughter of Kodungallur Amma, brought to that place for the well being of all people at Onattukara(Mavelikara).And it also says that some Chettyar
families from Tamil Nadu was related to the name Chettikulangara.
The main Upadevathas in the temple premises are
There is a small temple for Moolasthanam (primary abode).
A Kavu (a patch of small forest which houses the serpent Gods, and is common in central Travancore). A Karimbana
and Chembakam
tree on the premises are places of worship on the belief that they house Gandharvas
and Yakshis
, the supernatural elements who accompany Bhagavathy, their master, during her trips, termed Varutthu Pokku in local parlance.
As followed for many centuries, elephants are not taken to the western side of the Nalambalam, fearing that the fairy creatures residing at the Chembakam
may kill them.
. The festivals continue to the end of Medam
. The main part of Parayeduppu is the Jeevatha constructed in the model of the temple structure itself. This box-like carriage for the deity rests on two teakwood poles about two meters long, and is in the form of a palanquin . The front resembles "Thidambu" behind which is a kind of pettakam (small chest) built as per Thachusaasthra calculations. Up front is a woollen cloth embroidered with shining, colourful pictures and gold trinkets. Behind that is kept the deity's holy dress, starched and pleated, and decorated with small mirror pieces. More than 100 families form the entourage of Parayeduppu Bhagavathy's - five month long visit to the homes of people who lives in her Karas
The rhythms used during Jeevatha Ezunnallathu (procession) are quite noteworthy. Starting with very slow beats, it builds up a crescendo and ends in fast beats. The ensemble consists of Veekkan chenda, Uruttu chenda (both drums), Elathaalam (cymbals), Kombu and Kuzhal (both, wind instruments).
Although Jeevatha Ezunnallathu and Parayeduppu are centuries old customs, the "Chuvadu Vechu Kali" (a peculiar dance with unique steps) is recent.
This is in the month of march or April. The date is determined according to the Malayalam Calendar
KollaVarsham. The Chettikulangara Bharani is in the month of Kumbha
and the day which has the star Bharani and hence the name Kumbha Bharani. The highlight of the festival is Kuthiyottam
and Kettukazhcha.
The preparation for Kumbha Bharani starts days before the actual day and usually that day will be the Shivarathi. People who had pledged for Kuthiyottam will start training their children for the offering on that day. All these days these people will host public get-togethers and arrange food for them. The children will be taught a special dance steps called Kuthiyoota chuvadukal. Meanwhile the people from 13 karas of chettikulangara will arrange for the construction of Kettukazhcha to the temple.
The Kuthiyottam processions starts early morning on that day and will last until afternoon. Those who had offered Kuthiyottam to Devi will bring their children to the temple as a procession and will offer the children before Devi as sacrifice. The boys will be playing the Kuthiyootam dance before the Devi.
During the evening hours it will be turn of the Kettukazhcha. People from each area will pull the Kettukazhcha from the construction sites (usually in their respective karas itself) to the temple to preset them before the Devi 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 Kettukazhcha stationed in the paddy fields. On the next day these structures will be taken back. A big bazaar known as Bharani Chanda is also held at Chetikulangara as part of this festival.
During the rituals at the temple Thottampattu is sung. Thottampattu is a devotional song sung by a certain section of the community residing in the far off Trivandrum. This song is sung in the temple only during the Etheralpu festival.
Performance of classical arts and other temple arts are conducted in the evening in the temple premises
, this festival is attracting a large number of visitors. This festival is imagined as a send off to the deity on her journey to visit her mother at Kodungallur
. In the evening, 100 odd decorated [Kettukazhcha] and different effigies are brought to the temple mainly made by the children.
Though the size of these Kettukazhcha are comparatively smaller than the ones made for Bharani festival, the number of Kettukazhcha provide a visual impact even challenging the aesthetic effect of Bharani.
During the day, Bhagavathy visits the four karas surrounding the temple for Parayeduppu and official Anpolis are given by Kara leaders at Kuthirachevudu, the place where Kuthiras are made. After that she visits and blesses the offerings displayed at the temple premises.
By dawn, she decides to leave, and seeks their permission to leave for Kodungallur. The people of the first four karas make Polavilakku (a large structure drawn on wheels decorated with tender banana stem and lighted with numerous traditional lamps) during her farewell procession. They offer her a grand farewell procession with Aappindi [a unique slow paced dance carrying a pyramid shape box on head). Aappindi will be embellished with crackers, pookkula (cluster of coconut flowers - inflorescence), and will be covered with tender banana stems and Thalapppoli (traditional sacred lamps carried by ladies).
People from Kaitha North and Kaitha South participate in the function with Thiruvantham. It is said that Thiruvantham, a palanquin type structure with fireballs and carried by four people, is the light of Darika
, which incenses the Bhagavathy. She scares them away. After the procession, she again visits the Upaprathishtas and asks the people and other gods to let her visit her mother at Kodungallur.
By dawn, she proceeds with lightning sped towards west. Normally, within the 100 meters, the Poojaris carrying the Jeevatha will fall down unconsciously, and the Jeevatha will be taken back to the temple.
The temple will remain closed for the day, and will be opened only the day after. The Aswathy festival concludes the five month long festivities at this temple.
and Hanuman
. All the temple cars, chariots and the icons are all incredibly gigantic in size and are many times larger than any other similar Kuthiras and Therus built during the festivities at other temples in the Central Travancore region.
On the move, these out of the world sky scrapping colourful decorations are electrifying, and will create an unforgettable artistic impression in union, especially during the night in the back drop of illuminated lights. Chettikulangara Kettukazhcha heralds the architectural and aesthetic acumen of the ancient people of Chettikulangara, who could convert an improbable out of the world concept to an enormous artistic reality, achieved by collective hardships and will power.
Lineage according to historians
Historians attribute the concept of ‘Kettukazhchas’ - similar to the architecture of the Buddha
tradition in square, rectangular and pyramid shapes, to the remnants of the Buddha culture which was widely prevalent in the Central Travancore region a few centuries ago.
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 km 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 surprise, 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.
Kuthiras
Kuthiras have a height of about 70 to 75 feet, and are a union of four parts– Adikkoottu, Kathirakal, Edakkodaram, Prabhada and Melkkoodaram, one above the other respectively.
Adikkottu the basic structure also known as Vandikkoottu, form the basic foundation which consists of four big wooden wheels interconnected with four other beams above it. Kuthiras have Thandu, two long huge wooden poles helpful to control the direction while on the move. Thandu and the basic structure are interconnected and have reinforced wooden bearings similar to the modern shock absorbers.
Kathirukal with about 35 feet height, consists of four long poles interconnected with Arecanut poles known as ‘Alaku’ and reinforced with coir and Panavalli knots. These are again strengthened with ‘Kuthukathrika’ or criss cross formation of Alakus. Kathirakal is again bifurcated to two parts–the lower portion consisting of four to five extended layers of Thattu and Charippu (slanting pyramid shaped boxes, made of interconnected Alakus and coir formation, then decorated with white cloth known as Vella, colourful glittering clothes and embellishments called ‘Thookku’.
Prabhada consists of exquisite wooden carved sculptors narrating stories from the Puranas, elephant caparisons called Nettipattoms, Thalekkettu and Aalavattom displayed in the backdrop of colourful clothes and sculptors. Many of the Prabhadas have stories like Gajendramoksham, Vasthrapaharanam,Krishnavatharm.
Edakkoodaram almost half the size of Kathirakal with four to five Charippu made as in the lower portion, comes above the Kathirakal. It also has glittering different clothes and Vella, interlaced with colourful Thookku embellishments.
Melkkoodaramthe top structure is exactly having a pyramid shape, and pivotal to it is an extended long sculpted wooden pole in white colour known as ‘Nambu’. All the separate units are pulled up and placed one above the other with the help of wooden pulleys, giant coir ropes called Vadams with a length of over 100 fts.and with huge iron structures, drawn by hundreds of people.
Theru
Theru does not have the Prabhadas and Edakkoodarams. Their illithattu and charippu are larger than that of the Kuthiras and diminishes in size upwards. Therus are also smaller than the Kuthiras height.
Bhima and Hanuman
The wooden icons of Bhima
made by Mattom North and Hanuman
brought by Mattom south are probably the largest of its kind in the world, and are sure to be the largest in Kerala. Bhima's icon is postured as the Pandava en route to kill Baka on Pothu Vandi (vehicle drawn by buffalos) with food for the Rakshasa King. Mattom south kara also brings the icon of Panjali
along with Hanuman
Preparations for constructing the Kettukazhchas start from Shivarathri, about six to ten days prior to Kumbhabharani. On the evening of Kumbhabharani, the Kettukazhchas are dragged to the temple by hundreds of people, and are paraded at the paddy field in front of the temple. After Bhagavathi's Ezhunnellippu to bless the Kettukazhchas and people, the Kettukazhchas are taken back to the respective Karas by next morning. The dismantled parts of Kettukazhchas are kept at the 'Kuthirappura' of each Karas.
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.
Kerala
or Keralam is an Indian state located on the Malabar coast of south-west India. It was created on 1 November 1956 by the States Reorganisation Act by combining various Malayalam speaking regions....
. The temple is located at Chettikulangara
Chettikulangara
Chettikulangara is a gram panchayat situated in Mavelikkara taluk of Alappuzha district of kerala state. It is one of the beautiful villages in Alappuzha. It is an area of paddy and sesame fields, and tapioca cultivation.It has many higher secondary schools, a public health center, panchayat...
in Mavelikkara taluk of Alappuzha
Alappuzha
Alappuzha , also known as Alleppey, is a town in Alappuzha District of Kerala state of southern India. As per 2001 census Alleppey is the sixth largest city in Kerala with an urban population of 177,029. Alleppey is situated to the south of Kochi and north of Trivandrum...
district in the south Indian state of Kerala
Kerala
or Keralam is an Indian state located on the Malabar coast of south-west India. It was created on 1 November 1956 by the States Reorganisation Act by combining various Malayalam speaking regions....
. The temple is situated about 4 km west of Mavelikkara
Mavelikkara
Mavelikara is a town in Alappuzha district of Kerala, India, spread over an area of 12.65 km2. It is in the southern part of Alappuzha district on the banks of the Achankovil River. Mavelikara is located 8km east of National Highway. Mavelikara is known as the capital of...
, 7 km north of Kayamkulam
Kayamkulam
Kayamkulam is a town and a municipality in Alappuzha district of the Indian state of Kerala. It is an ancient maritime trading centre. One of the largest power plants in Kerala, run by the NTPC, is located in Kayamkulam. Krishnapuram Palace is located nearby and an old cashew factory.Kayamkulam is...
on SH6 (Kayamkulam - Thiruvalla Highway)
Overview
One important aspect of the Chettikulangara Sree Bhagavathi temple is that the deity appears as Maha SaraswathiSaraswati
In Hinduism Saraswati , is the goddess of knowledge, music, arts, science and technology. She is the consort of Brahma, also revered as His Shakti....
in the morning, as Maha Lakshmi
Lakshmi
Lakshmi or Lakumi is the Hindu goddess of wealth, prosperity , light, wisdom, fortune, fertility, generosity and courage; and the embodiment of beauty, grace and charm. Representations of Lakshmi are also found in Jain monuments...
at noon and Sri Durga
Durga
For the 1985 Hindi Film of Rajesh Khanna see DurgaaIn Hinduism, Durga ; ; meaning "the inaccessible" or "the invincible"; , durga) or Maa Durga "one who can redeem in situations of utmost distress" is a form of Devi, the supremely radiant goddess, depicted as having eighteen arms, riding a lion...
or Bhadrakali
Bhadrakali
Bhadrakāli , is one of the forms of the Great Goddess mentioned in the Devi Mahatmyam. In Sanskrit, the word Bhadra means "blessed", "auspicious", "fair", "beautiful", "good", "fortunate", "prosperous"....
in the evening.
The 1200-year-old temple has 13 Karas (territories). The temple is at the centre of the oldest four Karas–Erezha South, Erezha North, Kaitha South and Kaitha North and the rest of the Karas Kannamangalam South, Kannamangalam North, Pela, Kadavoor, Anjilipra, Mattam North, Mattam South, Menampally and Nadakkavu surround this temple.
This is the second largest temple in terms of income under the control of Travancore Devaswom Board
Devaswom boards in Kerala
Devaswom is a socio-religious trust with government or society/community nominated members as trustees to manage temples and its assets and ensure smooth functioning of temple as per traditional rituals and customs...
, second only next to Sabarimala
Sabarimala
Sabarimala is a Hindu pilgrimage center located in the Western Ghat mountain ranges of Pathanamthitta District in Kerala. It is the largest annual pilgrimage in India with an estimated 45–50 million devotees visiting every year. Sabarimala is believed to be the place where the Hindu God Ayyappan...
. It is estimated that the temple has earnings worth many crores per year. In 2009 it earned around 1.7 crore Rupees from a single type of offering called Chanthattam. A major part of the Nellu offered to the Bhagavathi is also used to make Appam and Aravana prasadams at Sabarimala
Sabarimala
Sabarimala is a Hindu pilgrimage center located in the Western Ghat mountain ranges of Pathanamthitta District in Kerala. It is the largest annual pilgrimage in India with an estimated 45–50 million devotees visiting every year. Sabarimala is believed to be the place where the Hindu God Ayyappan...
. The income from the temple is also helpful to run the daily rituals and Poojas at various temples under the Travancore Devaswom Board.
Early history
There are many popular beliefs 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 en route and reached KodungallurKodungallur
Kodungallur is a municipality in Thrissur District, in the state of Kerala, India on the Malabar Coast. Kodungallur is located about 29 km northwest of Kochi city and 38 km Southwest of Thrissur, on National Highway 17 . Muziris the ancient seaport at the mouth of the Periyar River was...
, and performed 12 days long Bhajanam to please the Goddeess. It is said that the Devi came in their dreams 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.
A few days later, while the kadathukaran (local boatman) 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[ mannan /washer man] 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.
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 dishe of Kanji (Rice porridge) 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. They approached famous astrologers, it was confirmed that the Bhagavathi had reached Chettikulangara.
According to one version, this temple was consecrated by Padmapadacharyar (a leading disciple of Adi Shankara) on the Uthrittathi(Uttara Bhadrapada) day of Makara month in A.D. 823. There is a firm argument that the goddess here was a family deity, and later emerged as the village and regional deity. Local historians oppose the argument that the temple is not as ancient as the nearby Kandiyoor Mahadeva temple or Mavelikara Krishna Swamy temple as it had not been mentioned in Unnuneeli Sandesam written in the 14th century. According to late Kandiyoor Mahadeva Shasthri, Samudra Bandhan–a leading courtier of Ravi Varman, an ancient King of Venad
Venad
Venad Swarupam was one of the three prominent late medieval Hindu feudal kingdoms on Malabar Coast, south India, along with Kingdom of Calicut and Kingdom of Cannanore. In the early 14th century, Venad ruler Ravi Varma Kulasekhara had established a short-lived supremacy over southern India...
had visited this temple and wrote poems on Bhagavathi.Similarly Aadithya Kulasekharan, the King of Venad (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 two centuries old. Local historians say that the temple infrastructure and the surroundings were developed by various local chieftains from time to time. The present Sreekoil was revamped during A.D.1540. Because of a small fire at this temple, the Chuttambalam was slightly modified during the Malayalam year 1002.
It is also believed that Chettikulangara Amma (the main deity) is the daughter of Kodungallur Amma, brought to that place for the well being of all people at Onattukara(Mavelikara).And it also says that some Chettyar
Chettiar
Chettiar , also spelled Chetty, is a title used by various castes in South India especially in Tamil Nadu. In Kannada, it appears as Setty, Shettar and Shettigar, who are Padmashalis in Andhra Pradesh....
families from Tamil Nadu was related to the name Chettikulangara.
Sub-deities
There are many Upadevathas (sub-deities) adjacent to the temple, and a few Prathishtas were either revamped or added according to the Deva Prashnam by expert astrologers recently.The main Upadevathas in the temple premises are
- YakshiniYakshiniYakshinis are mythical beings of Hindu, Buddhist, and Jain mythology.-Description:A yakshini is the female counterpart of the male yaksha, and they both attend on Kubera , the Hindu god of wealth who rules in the mythical Himalayan kingdom of Alaka. They both look after treasure hidden in the...
- GanapathiGaneshaGanesha , also spelled Ganesa or Ganesh, also known as Ganapati , Vinayaka , and Pillaiyar , is one of the deities best-known and most widely worshipped in the Hindu pantheon. His image is found throughout India and Nepal. Hindu sects worship him regardless of affiliations...
- NagarajavNagarajaNagaraja is a Sanskrit word from naga and raj meaning King of Snakes. It is applied to three main deities, Anantha , Takshak, and Vasuki. Anantha, Vasuki and Takshak are brothers, children of Kashyap and Kadru, who are the parents of all snakes...
- Balakan
- Muhurthi
- Naga Yakshi
- Thevara Moorthy
- Kannamballi bhagavathi
- Rekshas (a fierce supernatural creature who feeds on humans)
- Vallyachan (Central Travancore parlance for family chieftains; they are worshiped by his descendants after death)
There is a small temple for Moolasthanam (primary abode).
A Kavu (a patch of small forest which houses the serpent Gods, and is common in central Travancore). A Karimbana
Borassus
Borassus is a genus of six species of fan palms, native to tropical regions of Africa, Asia and New Guinea. They are tall palms, capable of growing up to 30 m high. The leaves are long, fan-shaped, 2 to 3 m in length...
and Chembakam
Michelia
Michelia is a genus of flowering plants belonging to the Magnolia family . The genus includes about 50 species of evergreen trees and shrubs, native to tropical and subtropical south and southeast Asia , including southern China.-Description:The Magnoliaceae are an ancient family; fossil plants...
tree on the premises are places of worship on the belief that they house Gandharvas
Gandharva
Gandharva is a name used for distinct mythological beings in Hinduism and Buddhism; it is also a term for skilled singers in Indian classical music.-In Hinduism:...
and Yakshis
Yakshini
Yakshinis are mythical beings of Hindu, Buddhist, and Jain mythology.-Description:A yakshini is the female counterpart of the male yaksha, and they both attend on Kubera , the Hindu god of wealth who rules in the mythical Himalayan kingdom of Alaka. They both look after treasure hidden in the...
, the supernatural elements who accompany Bhagavathy, their master, during her trips, termed Varutthu Pokku in local parlance.
As followed for many centuries, elephants are not taken to the western side of the Nalambalam, fearing that the fairy creatures residing at the Chembakam
Michelia
Michelia is a genus of flowering plants belonging to the Magnolia family . The genus includes about 50 species of evergreen trees and shrubs, native to tropical and subtropical south and southeast Asia , including southern China.-Description:The Magnoliaceae are an ancient family; fossil plants...
may kill them.
Parayeduppu
In the numerous temples of Onattukara, the "Parayeduppu" period is the festival season. It all begins when the deity ("Devi") of Chettikulangara temple is taken out in procession for Parayeduppu on the Makayriam star of the Malayalam month MakaramMalayalam calendar
Malayalam calendar is a solar and sidereal Hindu calendar used in Kerala, India. The origin of the calendar has been dated as 825 CE....
. The festivals continue to the end of Medam
Malayalam calendar
Malayalam calendar is a solar and sidereal Hindu calendar used in Kerala, India. The origin of the calendar has been dated as 825 CE....
. The main part of Parayeduppu is the Jeevatha constructed in the model of the temple structure itself. This box-like carriage for the deity rests on two teakwood poles about two meters long, and is in the form of a palanquin . The front resembles "Thidambu" behind which is a kind of pettakam (small chest) built as per Thachusaasthra calculations. Up front is a woollen cloth embroidered with shining, colourful pictures and gold trinkets. Behind that is kept the deity's holy dress, starched and pleated, and decorated with small mirror pieces. More than 100 families form the entourage of Parayeduppu Bhagavathy's - five month long visit to the homes of people who lives in her Karas
The rhythms used during Jeevatha Ezunnallathu (procession) are quite noteworthy. Starting with very slow beats, it builds up a crescendo and ends in fast beats. The ensemble consists of Veekkan chenda, Uruttu chenda (both drums), Elathaalam (cymbals), Kombu and Kuzhal (both, wind instruments).
Although Jeevatha Ezunnallathu and Parayeduppu are centuries old customs, the "Chuvadu Vechu Kali" (a peculiar dance with unique steps) is recent.
Kumbha Bharani
The major festival at Chettikulangara is Kumbha Bharani.This is in the month of march or April. The date is determined according to the Malayalam Calendar
Malayalam calendar
Malayalam calendar is a solar and sidereal Hindu calendar used in Kerala, India. The origin of the calendar has been dated as 825 CE....
KollaVarsham. The Chettikulangara Bharani is in the month of Kumbha
Malayalam calendar
Malayalam calendar is a solar and sidereal Hindu calendar used in Kerala, India. The origin of the calendar has been dated as 825 CE....
and the day which has the star Bharani and hence the name Kumbha Bharani. The highlight of the festival is Kuthiyottam
Kuthiyottam
Kuthiyottam is one of the main offering at the Chettikulangara Devi Temple.It is a ritualistic symbolic representation of human bali .KaliGoddess KaliMain article: Kali...
and Kettukazhcha.
The preparation for Kumbha Bharani starts days before the actual day and usually that day will be the Shivarathi. People who had pledged for Kuthiyottam will start training their children for the offering on that day. All these days these people will host public get-togethers and arrange food for them. The children will be taught a special dance steps called Kuthiyoota chuvadukal. Meanwhile the people from 13 karas of chettikulangara will arrange for the construction of Kettukazhcha to the temple.
The Kuthiyottam processions starts early morning on that day and will last until afternoon. Those who had offered Kuthiyottam to Devi will bring their children to the temple as a procession and will offer the children before Devi as sacrifice. The boys will be playing the Kuthiyootam dance before the Devi.
During the evening hours it will be turn of the Kettukazhcha. People from each area will pull the Kettukazhcha from the construction sites (usually in their respective karas itself) to the temple to preset them before the Devi 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 Kettukazhcha stationed in the paddy fields. On the next day these structures will be taken back. A big bazaar known as Bharani Chanda is also held at Chetikulangara as part of this festival.
Ethirelpu Ulasvam
This is the annual temple festival. On the tenth day following the Kumbha Bharani the annual festival is celebrated in the temple for 13 days. Each day of the festival is organized by residents of each Kara numbering 13. special rituals are held in the temple premises. Every afternoon, cultural processions start form each Kara to the temple premises, with the accompaniment of drums, ornamented umbrellas, kuthiyottam songs, display of events from the Mahabharatha and the Ramayana, classical art forms, folk art form, different type of music, decorated structures and caparisoned elephants.During the rituals at the temple Thottampattu is sung. Thottampattu is a devotional song sung by a certain section of the community residing in the far off Trivandrum. This song is sung in the temple only during the Etheralpu festival.
Performance of classical arts and other temple arts are conducted in the evening in the temple premises
Aswathy Ulasvam
The unique rituals during the Aswathy festival clearly convey the firm bondage and human pathos at the time of separation between the people and their beloved Bhagavathy. Held in the Aswathy day in the month of MeenomMalayalam calendar
Malayalam calendar is a solar and sidereal Hindu calendar used in Kerala, India. The origin of the calendar has been dated as 825 CE....
, this festival is attracting a large number of visitors. This festival is imagined as a send off to the deity on her journey to visit her mother at Kodungallur
Kodungallur
Kodungallur is a municipality in Thrissur District, in the state of Kerala, India on the Malabar Coast. Kodungallur is located about 29 km northwest of Kochi city and 38 km Southwest of Thrissur, on National Highway 17 . Muziris the ancient seaport at the mouth of the Periyar River was...
. In the evening, 100 odd decorated [Kettukazhcha] and different effigies are brought to the temple mainly made by the children.
Though the size of these Kettukazhcha are comparatively smaller than the ones made for Bharani festival, the number of Kettukazhcha provide a visual impact even challenging the aesthetic effect of Bharani.
During the day, Bhagavathy visits the four karas surrounding the temple for Parayeduppu and official Anpolis are given by Kara leaders at Kuthirachevudu, the place where Kuthiras are made. After that she visits and blesses the offerings displayed at the temple premises.
By dawn, she decides to leave, and seeks their permission to leave for Kodungallur. The people of the first four karas make Polavilakku (a large structure drawn on wheels decorated with tender banana stem and lighted with numerous traditional lamps) during her farewell procession. They offer her a grand farewell procession with Aappindi [a unique slow paced dance carrying a pyramid shape box on head). Aappindi will be embellished with crackers, pookkula (cluster of coconut flowers - inflorescence), and will be covered with tender banana stems and Thalapppoli (traditional sacred lamps carried by ladies).
People from Kaitha North and Kaitha South participate in the function with Thiruvantham. It is said that Thiruvantham, a palanquin type structure with fireballs and carried by four people, is the light of Darika
Darika
Darika is a character in Mudiyettu, a ritualistic dance from the Bhagavathi or Bhadrakali cult, usually performed only in the Kali temples of Kerala...
, which incenses the Bhagavathy. She scares them away. After the procession, she again visits the Upaprathishtas and asks the people and other gods to let her visit her mother at Kodungallur.
By dawn, she proceeds with lightning sped towards west. Normally, within the 100 meters, the Poojaris carrying the Jeevatha will fall down unconsciously, and the Jeevatha will be taken back to the temple.
The temple will remain closed for the day, and will be opened only the day after. The Aswathy festival concludes the five month long festivities at this temple.
Kettukazhcha
Kettukazhcha is an offering of the people of Chettikulangara to their beloved deity known for her spontaneous blessings on true devotees as a mark of gratitude, devotion, unflinching faith, and for showering prosperity and protection to their lives. Kettukazhcha displays deftly sculpted and decorated forms of six temple cars known as ‘Kuthira’ (Horses), five Theru’ (Chariots ) and icons of BhimaBhima
In the Mahābhārata, Bhima is one of the central characters of Mahabharata and the second of the Pandava brothers...
and Hanuman
Hanuman
Hanuman , is a Hindu deity, who is an ardent devotee of Rama, a central character in the Indian epic Ramayana and one of the dearest devotees of lord Rama. A general among the vanaras, an ape-like race of forest-dwellers, Hanuman is an incarnation of the divine and a disciple of Lord Rama in the...
. All the temple cars, chariots and the icons are all incredibly gigantic in size and are many times larger than any other similar Kuthiras and Therus built during the festivities at other temples in the Central Travancore region.
On the move, these out of the world sky scrapping colourful decorations are electrifying, and will create an unforgettable artistic impression in union, especially during the night in the back drop of illuminated lights. Chettikulangara Kettukazhcha heralds the architectural and aesthetic acumen of the ancient people of Chettikulangara, who could convert an improbable out of the world concept to an enormous artistic reality, achieved by collective hardships and will power.
Lineage according to historians
Historians attribute the concept of ‘Kettukazhchas’ - similar to the architecture of the Buddha
Buddha
In Buddhism, buddhahood is the state of perfect enlightenment attained by a buddha .In Buddhism, the term buddha usually refers to one who has become enlightened...
tradition in square, rectangular and pyramid shapes, to the remnants of the Buddha culture which was widely prevalent in the Central Travancore region a few centuries ago.
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 km 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 surprise, 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.
Kuthiras
Kuthiras have a height of about 70 to 75 feet, and are a union of four parts– Adikkoottu, Kathirakal, Edakkodaram, Prabhada and Melkkoodaram, one above the other respectively.
Adikkottu the basic structure also known as Vandikkoottu, form the basic foundation which consists of four big wooden wheels interconnected with four other beams above it. Kuthiras have Thandu, two long huge wooden poles helpful to control the direction while on the move. Thandu and the basic structure are interconnected and have reinforced wooden bearings similar to the modern shock absorbers.
Kathirukal with about 35 feet height, consists of four long poles interconnected with Arecanut poles known as ‘Alaku’ and reinforced with coir and Panavalli knots. These are again strengthened with ‘Kuthukathrika’ or criss cross formation of Alakus. Kathirakal is again bifurcated to two parts–the lower portion consisting of four to five extended layers of Thattu and Charippu (slanting pyramid shaped boxes, made of interconnected Alakus and coir formation, then decorated with white cloth known as Vella, colourful glittering clothes and embellishments called ‘Thookku’.
Prabhada consists of exquisite wooden carved sculptors narrating stories from the Puranas, elephant caparisons called Nettipattoms, Thalekkettu and Aalavattom displayed in the backdrop of colourful clothes and sculptors. Many of the Prabhadas have stories like Gajendramoksham, Vasthrapaharanam,Krishnavatharm.
Edakkoodaram almost half the size of Kathirakal with four to five Charippu made as in the lower portion, comes above the Kathirakal. It also has glittering different clothes and Vella, interlaced with colourful Thookku embellishments.
Melkkoodaramthe top structure is exactly having a pyramid shape, and pivotal to it is an extended long sculpted wooden pole in white colour known as ‘Nambu’. All the separate units are pulled up and placed one above the other with the help of wooden pulleys, giant coir ropes called Vadams with a length of over 100 fts.and with huge iron structures, drawn by hundreds of people.
Theru
Theru does not have the Prabhadas and Edakkoodarams. Their illithattu and charippu are larger than that of the Kuthiras and diminishes in size upwards. Therus are also smaller than the Kuthiras height.
Bhima and Hanuman
The wooden icons of Bhima
Bhima
In the Mahābhārata, Bhima is one of the central characters of Mahabharata and the second of the Pandava brothers...
made by Mattom North and Hanuman
Hanuman
Hanuman , is a Hindu deity, who is an ardent devotee of Rama, a central character in the Indian epic Ramayana and one of the dearest devotees of lord Rama. A general among the vanaras, an ape-like race of forest-dwellers, Hanuman is an incarnation of the divine and a disciple of Lord Rama in the...
brought by Mattom south are probably the largest of its kind in the world, and are sure to be the largest in Kerala. Bhima's icon is postured as the Pandava en route to kill Baka on Pothu Vandi (vehicle drawn by buffalos) with food for the Rakshasa King. Mattom south kara also brings the icon of Panjali
Draupadi
In the epic Mahābhārata, Draupadi, also known as ' is the "emerged" daughter of King Drupada of Panchāla and the wife of the five Pandavas. When Yudhisthira becomes the king of Hastinapura at the end of the war, Draupadi becomes the queen of Indraprastha...
along with Hanuman
Preparations for constructing the Kettukazhchas start from Shivarathri, about six to ten days prior to Kumbhabharani. On the evening of Kumbhabharani, the Kettukazhchas are dragged to the temple by hundreds of people, and are paraded at the paddy field in front of the temple. After Bhagavathi's Ezhunnellippu to bless the Kettukazhchas and people, the Kettukazhchas are taken back to the respective Karas by next morning. The dismantled parts of Kettukazhchas are kept at the 'Kuthirappura' of each Karas.
Kuthiyottam
Kuthiyottam is performed as an important offering to the deity. This is a ritual dance practiced and perfected through several centuries. It used to be done only in houses in the 13 Karas of the Chettikulangara Temple but after a recent Deva Prashnam it was allowed to conduct Kuthiyottam in the houses outside of the 13 Karas . The houses are decorated, and the portrait of the deity is installed in temporary structures. 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. Feasts are also provided for all the people.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.