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| Chettikulangara
Devi Temple |
The Chettikulangara Temple |
Many followers of the theory of Kerala’s
genesis by Parasurama firmly believe that he had established 108 Durga
temples, 108 Siva temples, numerous Sasthatemples, besides 108 Kalaris
(place to learn traditional martial arts in front of the deity), Sakthi
Kendras etc. Besides he had established five Ambalayas. Jagadambika
of Chettikulangara, the Goddess of Oodanadu, is among the five Ambalayams.
Though enough historical evidences and authentic study materials are
not available to support, it is believed that this temple dates back
to more than1200 years.
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| 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. 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.
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| On 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. (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 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.
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Thanthri Plangudy Unnikrishnan Namboothiry
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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.
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| 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. |
| Sponsored by various Karas, 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, believe the locals. |
| Major Festivals |
| Parayeduppu Ulsavam, Kumbha
Bharani, Ethirappu Ulsavam and Aswathy Ulsavam |
| Kuthiyottam |
| Kuthiyottam is probably the single
largest and unique Vazhipadu(devotee offering) prevalent in Kerala,
or in any part of the country, in terms of the expenditure involved.
According to the present circumstances and market conditions, the
expenditure for even a minimum scale Kuthiyottam runs to at least
Rs.Two to Rs.Three lakhs. There are instances of devotees conducting
Kuthiyottams by spending over Rs. 5 to Rs.15 lakhs. |
| It is believed that it is compulsory to feed
all those who visit the house to witness Kuthiyottam, and a major
portion of the spendings are on this department. A big lunch feast
is also offered for the people of Kara on the eve or on the Bharani
day. |
| Kuthiyottam – a rare
folklore |
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Kuthiyottam is in fact a ritualistic symbolic
representation of human ‘bali’( homicide). Folklore exponents
see this art form, with enchanting well structured choreography and
songs, as one among the rare Adi Dravida folklore traditions still
preserved and practiced in Central Kerala in accordance to the true
tradition and environment. Typical to the Adi Dravida folk dances
and songs, the movements and formations of dancers (clad in white
thorthu and banyan) choreographed in Kuthiyottam are quick, peaks
at a particular point and ends abruptly. A few exponents also cite
similarities for Kuthiyottam in Padayani, another popular folklore
of Central Travancore. Similarly, the traditional songs also start
in a stylish slow pace, then gain momentum and ends abruptly. |
| Kuthiyotta Kalaris’, run by
Kuthiyotta Asans (Teachers or leaders), train the group to perform
the dances and songs. Normally, the training starts about one to two
months before the season. |
| The songs are mainly in four rhythms, popularly
known as ‘Padams’, and it is compulsory to sing all the
four Padams every day. The songs elaborate on the great deeds of Bhagavathi,
how she killed Asuras like Sumbani Sumbas, Darika etc., and aims to
please her by singing her virtues. There are also Sanskrit mixed songs
based on the popular legends from Puranas. Some old songs, rich with
lyrical quality, show the creative talents of Chettikulangara’s
forefathers. The festival goes on for seven days from Sivarathri day
to Bharani asterism. During this duration, the man who makes the offering
teaches young boys of between 8 and 14 years certain religious rites. |
| Early in the morning on Bharani, after the feast
and other rituals, the boy's body is coiled with silver wires, one
end of which is tied around his neck, and an areca nut fixed on the
tip of a knife held high over his head. He is taken in procession
to the temple with the accompaniment of beating of drums, music, ornamental
umbrellas etc. Tender coconut water is poured on his body,till they
reach the temple. At the end of it, the boy stands at a position facing
the Sreekovil (Sanctum Sanctorum) and begins to dance. The ceremony
comes to an end with the presentation of prizes to the Gurus (teachers).
This dance if performed in pairs is called Iratta Kuthiyottam. |
| On this day, just after mid-day, the residents
of the locality bring out the floats with huge decorated effigies
of chariots, horses, Bhima, Panchali, Hanuman etc. During the night,
the image of Devi is carried in procession to the effigies stationed
in the paddy field. This is what is known as Kettukazhcha. On the
next day these effigies are taken back to their respective Kavus (place
of worship of different families). |
For more details - www.chettikulangara.org
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