BHAGAVATHY TEMPLE KERALA
A great place of worship, devoted to Goddess Parvathy. Festival during
Nov-Dec is worth witnessing, it is said to be auspicious to offer "PARA",
***a traditional vessel full of grains, cereals, jaggery etc of devotee's
choice during the festival. Only lady elephants are used to carry the "
THIDAMBU"*** of Goddess. A real place for eternal satisfaction and peace.
Kumaranalloor Devi temple is considered as one of the most important Devi
temples among the 108 durgalayas in Kerala. Jagadguru Adi Shankaracharya
Swami has described Kumaranalloor Devi temple as one among the Pancha
mahakshetrams(five main temples) in India where you will feel the full
presence of Devi and he has given the first position to this temple.
According to the Śākta exposition of Advaitavāda, Māyā is not an
unconscious (jada) principle but a particular Śakti of Brahman. Being
Śakti, it is at base consciousness, but as Māyā-Śakti it is Consciousness
veiling Itself. Śakti and Śaktimān are one and the same: that is, Power and
its Possessor (Śaktimān). Therefore, MāyāŚakti is Śiva or Cit in that
particular aspect which He assumes as the material cause (Upādāna-kārana)
in creation. Creation is real; that is, there is a direct causal nexus
between Śiva as Śakti (Cit Śakti and Māyā Śakti) {Soundarya Lahari:
SIVASKTYA YUKTO YATI BHAVATI SHAKTI PRABHAVITUM} and the universe. In short
Śiva as Śakti is the cause of the universe, and as Śakti, in the form of
Jīva (all manifested forms), He actually evolves. Comparing these two
views; — Sankara says that there is in absolute truth no creation and
therefore there can be no question how it arose. This is because he views
the problem from the transcendental (Paramārthika) standpoint of
self-realization or Siddhi.
The Śākta Śāstra, on the other hand, being a practical Sādhanā
Śāstra views the matter from our, that is the Jīva, standpoint. To us the
universe and ourselves are real. And Īśvara the Creator is real. Therefore,
there is a creation, and Śiva as Śakti creates by evolving into the
Universe, and then appearing as all Jīvas*. This is the old Upanishadic
doctrine of the spider actually evolving the web from itself, the web being
its substance in that form*. *A flower cannot be raised from seed unless
the flower was in some way already there*. Therefore, as there is an “Ahaṃ”
and “Idaṃ” in our experience, in some way it is in the supreme experience of
Paraśiva or Parāsaṃvit. *** But the Idaṃ or Universe is not there as with
us; otherwise, It would be Jīva. Therefore, it is said that there are two
principles or aspects in the Brahman, namely, that Prakāśa or Cit aspect,
and Vimarśa Śakti, the potential Idaṃ, which in creation explicates into
the Universe. But in the supreme experience or Āmarśa , Vimarśa Śakti
(which has two states) is in Its supreme form. The subtler state is in the
form of consciousness (Cid Rupini); the gross state is in the form of the
Universe (Vishva Rupini). The former is beyond the universe (Vishvottīrnā).
But if Vimarśa Śakti is there in the form of consciousness (Cid Rupini), it
is one with Cit. Therefore, it is said that the Ahaṃ and Idaṃ, without
ceasing to be in the supreme experience, are in supreme Śiva in
undistinguishable union as Cit and Cid Rupini. *This is the Nirguṇa state
of Śivaśakti*. As She is then in undistinguishable union with Śiva, She is
then also simple unmanifested Cit. She is then Caitanya-rūpāor *Cid Rupini:
a subtle Sanskrit expression which denotes that She is the same as Cit and
yet suggests that though in a present sense She is one with Him, She is yet
in a sense (with reference to Her potentiality of future manifestation)
different from Him*. {In short, one and multi are ONE only; and the multi
is a MAYA.} She is Saccidānandamayī and He is Sachidananda. She is then the
manifested universe in the form of undifferentiated Cit. The mutual
relation, whether in manifestation or beyond it, whether as the imperfect
or Ideal universe, is one of inseparable connection or inherence
(Avinābhāva-sambandha, Samankaya) such as that between “I-ness” (Ahantā)
and “I” (Ahaṃ), existence and that which exists (Bhāva, Bhavat), an
attribute and that in which it inheres (Dharma, Dharmin), sunshine and the
sun and so forth.
The Pañcarātra School of the Vaiṣṇava Āgama or Tantra, speaking
of the Mahāśakti Lak ṣmī says, that in Her supreme state She is
undistinguishable from the “Windless Atmosphere” (Vasudeva), existing only
as it were in the form of “darkness” and “emptiness” (that is of
unmanifested formlessness). So the Mahānirvāṇa Tantra speaks of Her “dark
formlessness.” {HENCE Durga, kali, Maha kali, Bhagvati, samayapuram,and so
many shaktis are dark or green}
In the Kulacūdāmani Nigama Devī says (I. 16-24)—“I, though in
the form of Prakṛ̣ti(MAYA) , rest in consciousness-bliss” (Ahaṃ
prakṛtirūpāchet cidānandaparayanā). Rāghava Bhatta in his commentary on the
Śāradā Tilaka (Ch. I) says “She who is eternal existed in a subtle (that
is, unmanifested) state, as consciousness, during the final dissolution”
(Yā anādirūpā caitanyādhyāsena mahāpralaye sūkṣmāsthitā). It would be
simpler to say that She is then what She is (Svarūpa) namely Consciousness,
but in creation that consciousness veils itself. These terms “formless,”
“subtle,” “dark,” “empty” all denote the same unmanifested state in which
Śakti is in undistinguishable union with Śiva, the formless consciousness.
The Pañcarātra (Ahirbudhnya Saṃhitā, Ch. IV), in manner similar
to that of the other Āgamas, describes the supreme state of Śakti in the
dissolution of the Universe as one in which manifested Śakti “returns to
the condition of Brahman” (Brahmabhāvam brajate). “Owing to complete
intensity of embrace” (Atisaṃkleshāt) the two all-pervading ones Nārāyana
and His Śakti become as it were a single principle (Ekam tattvam iva). This
return to the Brahman condition is said to take place in the same way as a
conflagration, when there is no more combustible matter, returns to the
latent condition of fire (Vahni-bhāva). There is the same fire in both
cases but in one case there is the activity of combustion and in the other
there is not. It follows from this that the Supreme Brahman is not a mere
knowing without trace of objectivity. In It the Ahaṃ is the Self as Cit and
the Idaṃ is provided by Cidrūpiṇī-śakti. There is Ātmārāma or play of the
Self with the Self in which the Self knows and enjoys the self, not in the
form of external objects, but as that aspect of consciousness whose
projection all objects are. Śakti is always the object of the Self and one
with it. For the object is always the Self, since there is nothing but the
Self. But in the supreme experience the object is one in nature with Shiva
being Caitanya-rūpain the universe the object seems to the Jīva, the
creation of and subject to Māyā, to be different from the Self as mind and
matter. (KERALA ADOPTED SHAKTAM AND TANTRI8C AS A FORM OF WORSHIP}
Parāsaṃvit is Niṣkala Śiva or the changeless Brahman aspect ;
and Śiva-Śakti is the aspect of the supreme Brahman from which change
comes and which appears as its products or changing forms. Both are
Śiva-Śakti. When, however, Śiva is kinetic, He is called Śakti. Regarding
the matter from the Śakti aspect both are Śakti. Neither ever exists
without the other, though Śakti is in one aspect Cidrūpini, and in the
other in the form of the Universe (Vishvarūpinī). In themselves and
throughout they are one. The divergence takes place in consciousness, after
it has been subjected to the operation of Māyā, the effect of which is to
polarize consciousness into an apparently separate “I” and “This.” Parāsaṃvit
is not accounted a Tattva, for It is beyond all Tattvas (Tattvātīta). Śiva
Tattva and Śakti Tattva are counted separately, though Śakti Tattva is
merely the negative aspect of Śiva Tattva. Śiva Tattva and Śakti Tattva are
not produced. They thus are, even in dissolution. They are Saguṇa-Brahman;
and Parāsaṃvit is the Nirguṇa Brahman. The first evolved Tattva is Sadāśiva
or Sadākhya Tattva of which the meaning is Sat ākhyāyatah, or that state in
which there is the first notion of Being; for here is the first incipiency
of the world-experience as the notion “I am this” which ultimately becomes
a separate “I” and “This.” In my “Garland of Letters” I have with more
technical detail described the evolution of Jīva-consciousness. Here I will
only shortly summarize the process. {NOW HOW THE SCIENCE FROM ONE POINT OF
THE UNIVERSE DISCOVERED ATLEAS LONG AGO AS FAR AS OUR MINDS CAN REACH; AND
HOW THE MODERN SCIENCE IS TRYING TO EVOLVE NOW; MATTER AND ANTI MATTER
EQUAL TO; I WROTE A FEW DAYS BACK} {The shetra is one of the Maha shakti
shetra; and why? Because of the adi Shankara advaithic principles he gave
thus; which will show that, temples are stones superficially; but they have
a broad principle; unless, we try to know, all will appear only as
unconnected to the minds. They are not complex-jargons. Science told in a
pattern}
As already stated, the Ahaṃ and Idaṃ exist in an unitary state
which is indescribable is Parāamvit. Śakti Tattva is called negative
because negation is the function of Śakti (Niśedha-vyāpāra-rūpāŚaktih).
Negation of what? The answer is negation of consciousness. The universe is
thus a product of negation. Where there is pure experience there is no
manifested universe. {EXPERIENCE HAS NO MFORM; SO THERE DISAPPEARS EVEN THE
EXISTENCE EHERE EVEN THE EXISTENCE MIGHT BECOME MAYA. SO THE TERM MAYA IS
NOT MAGIC; IT IS THE PERCPTION OF THE MIND; ALL ARE REAL DVAITHM IS BUILT
UP TO VISISHTADVAITHAM OF HALF IN REAL ANDD HALF IN UNREAL; TEN MIND GOES
TO THE ADVAITHAM. THEN EVEN THE ADVAITHAM BECOMES AN EXPERIENCE. AHAM
BRAHMASMI} Sakti negates the pure experience or consciousness to the extent
that it appears to itself limited. Sakti disengages the unified elements
(Ahaṃ and Idaṃ) which are latent in the Supreme Experience as an
undistinguishable unity. How? The answer is one of great subtlety.
The Puruṣa at this stage has experience of the multiple worlds of
the twenty-four impure Tattvas. Thus, from the supreme “I” (Parāhantā)
which is the creative Śiva-Śakti aspect of Parāsaṃvit which changelessly
endures as Sachidananda, Consciousness experiences Itself as object
(Sadākhya, Īśvara, Sadvidyā Tattvas) and then through Maya and the
limitations or contractions which are the Kañcukas or Saṅkocas it loses the
knowledge that it is itself its own object. It sees the separate “other”;
and the one Consciousness becomes the limited experiencers which are the
multiple selves and their objects of the dual universe. Śakti who in
Herself (Sverūpa) is Feeling Consciousness (Cid Rupini) becomes more and
more gross until physical energy assumes the form and becomes embedded in
the “crust” of matter vitalized by Herself as the Life-Principle of all
things. Throughout all forms it is the same Śakti who works and appears as
Cit-Śakti and Māyā-Śakti, the Spirit and Matter aspect of the Power of the
Self-Illumining Pure Super-Consciousness or Cit. (PANCHA MAHASHAKTI}.
Bhagavatī (भगवती).—The words Bhagavān and Bhagavatī mean
Paramātmā (universal self) and Prakṛti (Nature and its modifications)
respectively. Prakṛti is also called by the name Śakti. The following
elucidation once given by Mahāviṣṇu about Bhagavān and Bhagavatī is greatly
illuminating.
1 ) Bhagavatī (भगवती) refers to the “Supreme Goddess” as a
general epithet.—Durgā and all great Kaula goddesses are ‘Bhagavatī’.
‘Bhagavatī’ is the feminine of the word ‘Bhagavat’ which is a manner of
referring to the Supreme God in general but is most commonly used in the
Sanskrit sources with reference to Viṣṇu. Although the goddess is
represented as Viṣṇu’s Māyā in the Devīmāhātmya she is not specifically
connected with him. She is called ‘Bhagavatī’ in a generic sense simply to
indicate that she is the Great Goddess (Mahādevī). In North India and
Nepal, Bhagavatī is particularly Durgā .
2) Bhagavatī (भगवती) refers to the “triple goddess”, according to the
Manthāna-bhairava-tantra, a vast sprawling work that belongs to a corpus of
Tantric texts concerned with the worship of the goddess Kubjikā.—The Point
is the Command which is threefold because of the three lineages that emerge
from it. So the goddess who resides in the Yoni in the centre of the
Triangle exerts her threefold authority and is called the ‘triple goddess’
(bhagavatī). Thus the Command spreads out by means of the sacred seats from
where the Siddhas who founded the lineages reside. This Command is the
Liṅga that arises in the centre from the Yoni. [...]
3) Bhagavatī (भगवती) refers to one of the eight Kaula consorts
(dūtī-aṣṭaka) associated with Tisrapīṭha (located in the ‘end of
sound’—nādānta), according to the Manthānabhairavatantra.—[...] The eight
Kaula consorts (dūtyaṣṭaka): Revatī, Bhagavatī, Rāmā, Rohiṇī, Kṛttikā,
Khecarī, Khaṇḍinī, Kṣānti
ChatGPT
"Pancha Maha Sakthi" refers to the five great powers or energies in
Hinduism and some other Indian spiritual traditions. These energies are
associated with various aspects of the divine and are often represented as
goddesses or forms of Shakti, the primordial cosmic energy.
The five Maha Shaktis are typically:
Brahmi: Associated with creation and knowledge, often linked with
Saraswati, the goddess of wisdom and learning.
Maheshwari: Associated with preservation and sustenance, often linked with
Parvati or Durga, the goddess of power and motherhood.
Koumari: Associated with youthful energy and transformation, often linked
with Kumari or Skanda Mata, the goddess of fertility and youth.
Vaishnavi: Associated with destruction and transformation, often linked
with Vaishnavi or Kali, the goddess of destruction and renewal.
Varahi: Associated with concealment and absorption, often linked with
Varahi, a fierce form of the goddess often depicted with a boar head.
These five forms of Shakti represent different aspects of feminine energy
and power in Hindu mythology, each embodying unique qualities and
strengths. They are revered and worshipped for their respective roles in
the cosmic order and their ability to influence and shape the world.
Brahmi: There isn't a specific temple dedicated solely to Brahmi as an
individual goddess. However, Brahmi is closely associated with Saraswati,
the goddess of knowledge and learning. Temples dedicated to Saraswati can
be found across India, with prominent ones such as the Saraswati Temple in
Basar, Telangana, and the Saraswati Temple in Pushkar, Rajasthan.
Maheshwari: Maheshwari is associated with Parvati or Durga, the goddess of
power and motherhood. Temples dedicated to Durga are widespread in India.
Some famous ones include the Vaishno Devi Temple in Jammu and Kashmir,
Kamakhya Temple in Assam, and Durga Temple in Varanasi, Uttar Pradesh.
Koumari: Koumari is associated with Kumari or Skanda Mata, the goddess of
fertility and youth. The most famous temple dedicated to Kumari is the
Kumari Temple in Kanyakumari, Tamil Nadu. Skanda Mata is also worshipped
during Navratri in many parts of India.
Vaishnavi: Vaishnavi is associated with Kali, the goddess of destruction
and renewal. Kali temples are prevalent throughout India. Some notable ones
include the Dakshineswar Kali Temple in Kolkata, West Bengal, and Kalighat
Kali Temple in Kolkata.
Varahi: Varahi is a fierce form of the goddess often depicted with a boar
head. Temples dedicated to Varahi can be found, though they are less common
compared to other forms of Shakti. One significant temple is the Kurumbera
Temple in Odisha, which has a shrine dedicated to Varahi.
IN KERALA, In Kerala, temples dedicated to Mahashakti Durga, also known as
Bhagavathi or Bhadrakali, are revered for their spiritual significance and
cultural importance. Here are five notable Durga temples in Kerala:
Attukal Bhagavathy Temple, Thiruvananthapuram: This temple is famous for
the Attukal Pongala festival, where millions of women gather to cook a
special offering (Pongala) for the goddess. The Attukal Bhagavathy Temple
is one of the most visited temples in Kerala.
Chottanikkara Temple, Ernakulam: This temple is dedicated to Goddess
Bhagavathy in her forms of Rajarajeshwari (Bhadrakali), Sridevi, and
Bhuvaneswari. The presiding deity is worshipped for healing mental illness
and other afflictions.
Kodungallur Bhagavathy Temple (Kodungallur Devi Temple): Located in
Kodungallur, Thrissur district, this ancient temple is dedicated to Goddess
Bhadrakali. The temple has historical significance and is associated with
the legend of Kannagi from the Tamil epic Silappatikaram.
Kanjiramattom Bhagavathy Temple, Ernakulam: This temple is located in
Kanjiramattom near Kochi and is dedicated to Goddess Durga. It is renowned
for its annual festival called "Kodikuthu Mahotsavam."
In Kumaranalloor Bhagavathy Temple, she is worshipped with great devotion
and fervour by devotees seeking her blessings for various aspects of life,
including protection, prosperity, and spiritual well-being.
K Rajaram IRS 24 6 24
On Mon, 24 Jun 2024 at 00:59, 'gopala krishnan' via iyer123 <
iyer...@googlegroups.com> wrote:
> KUMARANALLOOR BHAGAVATHY TEMPLE, KOTTAYAM (COMPILED)
>
> Dear friends,
>
> In 2003 when I went to Ghaziabad for a specialised training about OCB 283
> type exchanges, there was an Assistant Engineer from Kottayam by name
> Vijayakumar came for the training. He became very close with me and desired
> when I visit Kottayam next time, positively I must call him. So later when
> I went for inspection of Kottayam side exchanges with my colleague Sankara
> Narayanan, I just made a call to him.
>
> In the evening he met us and after evening coffee and snacks, he desired
> any temple we wish to go. I told any temple nearby. He chose Kumaranallur
> Bhagavathi temple about 4 KM from Kottayam Telephone exchange and we went
> in his car to the temple .
>
> On return while talking he himself told us- I selected the temple because
> our family is associated with the temple. One of his cousins is having
> Karanma at that time.
>
> Kumaranallur Bhagavathi temple is a private temple and it is well managed,
> very neat and tidy. It was the first time I was visiting the temple. Hope
> a divine reading in the morning.
>
> Gopalakrishnan 24-6-2024.
>
> 1 Overview
>
> Located at a distance of 4 kms from Kottayam in Kumaranalloor,
> Kumaranalloor Devi Temple enshrines Bhagwathi- the mother Goddess.
> Considered as one of the most important Hindu temples among 108 Durgalayas
> (Devi temples) spread across Kerala, the shrine is said to be 2400 years
> old as per historical, mythical and scientific sources.
>
> Sprawling over a vast area of 15000 square metres, the temple has a
> notable architectural pattern with a unique structure of nalambalam and
> sreekovil (sanctum sanctorum), both of which are rarely found in generic
> temple architecture.
>
> Believed to be an equivalent of Madhura Meenakshi Temple by the devotees,
> Kumaranalloor Devi is supposedly installed by sage Parasurama.
>
> Goddess Kathyayani presides the temple complex and is worshipped in five
> different forms including Saraswati, Lakshmi, Parvathi, Durga and Vana
> Durga.
>
> The temple is believed to be an ancient cultural centre, and is in one of
> the 32 gramams made by sage Parasurama.
>
> Originally, the shrine was called 'Thingalkkadu’ which was later changed
> to ‘Indu Kananam’ . In some prehistoric books, the temple is called
> Mahishari kovil (temple).
>
> Some inscriptions trace the history of the temple to an 11th century AD
> Shiva temple. Much later, it was converted to a Durga Temple.
>
> 2 History/Legend
>
> The most prominent legend associated with Kumaranalloor Devi Temple is
> dated back to the time of the reign of Cheraman Perumal. The emperor began
> construction of two temples simultaneously- one at Udayanapuram and the
> other Thingalkkadu (which later came to be known as Kumaranalloor) where he
> wanted to get the idol of Lord Kumara installed.
>
> While the construction was at its peak, a disturbing incident took place
> in Madurai Temple in Tamil Nadu. The gem studded precious nose ring of the
> Devi was stolen. The king immediately ordered an enquiry on the priest. The
> failure to find the ring resulted in a death penalty for the temple priest
> in 41 days. The priest was innocent and out of helplessness, he spent days
> and nights praying to the Devi.
>
> On the 40th night, he had a dream where the Devi appeared before him and
> asked him to quit the place and to follow a divine light (thejas). The
> priest woke up and followed the light which led him to the construction of
> the Kumaranalloor Temple where the idol of Lord Subramonia(kumaran)
> installation was the only thing left to do. The light entered the sanctum
> sanctorum (sreekovil) of the temple at the suitable time of installation
> (pratistha). The name of the place thus became- Kumaran- allatha- oor
> which became Kumaranallur later.
>
>
>
> *At that time, the priest heard a celestial announcement stating the
> universe’s will to install the idol of the devi instead of the Kumara*.
>
> Perumal, on this news, got perplexed. However, he reached Kumaranalloor
> and following the God’s will decided to install the idol of Devi. He found
> an idol lying at vedagiri and bought it. At the time of installation, a
> Brahmin sage appeared, installed the deity within seconds and vanished
> immediately after. To this day, people believe that the Brahmin sage is
> Parasurama.
>
> The Brahmin priest, who followed the thejas from Madurai, became the
> priest of the temple. His residence is known as Madurai illam. His
> successors worship the Devi even today.
>
> 3 Architecture
>
> The temple has a rare architectural pattern with an incorporation of
> Nalambalam and Sreekovil (sanctum sanctorum). Both of the structures follow
> a sreechakra style (ring like item with a handle, which is placed in the
> right hand of the devi).
>
> The temple has four gopurams(towers) one each in the east, west, north and
> south; the chief one of which is located in the eastern side. On entering
> the shrine from the main gopuram, the golden flagstaff (dhwajom) present a
> divine picture. Besides, there are elaborate carvings and sculptures of
> several deities including Ganapathy, Shiva and others. The Nalambalam,
> Sreekovil and main mandapam are surrounded with paths paved in stone.
>
> The outer walls of the temple are adorned with fine paintings and murals
> showcasing different gods, goddesses and depictions from Ramayana and
> Mahabharata. It is believed that the frescos are made from natural colours
> and medicinal plants.
>
> 4 Deities
>
> *Lord Shiva presides to the right of the sreekovil and Bhadrakali temple
> is situated to the south of the temple.*
>
> The idol has four hands with Shamgha Chakra Varada Kadi Bandham. Since
> this idol had made of soft black stone, there is no Vedi
> Vazhipadu(fireworks) and Chandanam Charthal(Sandal cream pasting) in this
> temple.
>
> Devi’s idol is unique and made of Pathalanjanshila(soft black stone).
> Devotees believe Lord Parasurama worshipped this idol for thousands of
> years and immersed it in the Mokshasarassu in Vedagiri near Ettumanoor.
> Later Cheraman Perumal brought the idol from there, and Parasurama
> installed it in this temple.
>
> Bhadrakali temple is situated on the south of the temple along with the
> full stretched surrounding path on carved stones for the whole temple.
>
> 5 Temple times
>
> The kumaranalloor temple morning timings are 04:00 am to 12:00 pm, and the
> temple evening timings are 05:00 pm to 08:00 pm.
>
> 6Sevas Timings:
>
> Nirmalyam 04:00 am to 04:15 am
>
> Abhishekam 04:30 am Usha Puja 05:45 am
>
> Ethirettu Puja 06:30 am Seeveli 07:00 am
>
> Pantheeradi 08:00 am Ucha Puja & Bavagam 10:30 am
>
> Ucha Seeveli 11:15 am
>
> Athazha Puja 07:00 pm
>
> Deeparashana 07:30 pm
>
> Athazha Seeveli 07:45 pm
>
> 7 Festivals
>
> The most important festival of Kumaranalloor Temple is the Kumaranalloor
> Thrikkarthika Utsavam celebrated in the month of Vrischikam
> (November–December).
>
> *The festival is marked on the Karthika day when it is necessary to make a
> naivedyam (offering) inside the Udayanapuram and Thrissur Vadakkunnatha
> temple premises.*
>
> The story behind the festival states that the gods in the two temples were
> greatly charmed by the beauty of the Devi returning from her Karthika bath.
> So to have a glimpse of her, they crossed the boundary walls to have a
> glimpse of the Devi. The priests of the respective temple frantically
> looking for the gods found them here. *Ever since, the Karthika pooja is
> performed over the walls of those temples.* The highlight of the event
> is the display of dazzling lights in the evening popularly known as Karthika
> Vilakku.
>
> 8 Other festivals include Meena Pooram, Uthrittathi vallamkali,
> Navarathri, Maha Shivarathry, Dhwaja prathishta day. Vishu, and
> Thiruvonam .
>
> The carnatic krithi 'Sri Kumara Nagaralaye' is a popular kshethrakrithi
> (composition about the deity of a particular temple) of Maharaja Swathi
> Thirunal set in Atana Raga and Adi Thalam, and many legends including
> Semmangudi Srinivasa Iyer, M S Subbulakshmi etc. popularized it.
>
> 9 The best time to visit the temple
>
> The best time to visit the temple is during November - December, at the
> time of the annual Karthika Pooja ceremony. The temple is decorated with
> lights and diyas and reverberates an atmosphere of pleasant festivities and
> grandeur.
>
> 10 Procedure to enter the temple
>
> 1. Only Hindus are allowed inside the temple premises.
>
> 2. The eastern side of the temple houses the pond. Devotees are expected
> to take a dip in the pond to cleanse themselves and then enter the temple
> preferably in wet clothes.
>
> 3. The temple restricts entry in shirts and vests for men. And footwear of
> any kind for anyone.
>
> There are special facilities outside the premises to deposit the same.
>
> 4. Do not take mobile phones, tape recorder, cameras etc. inside the
> temple wall.
>
> 5. Do not take camera inside Nalambalam without permission from the
> authorities.
>
> 6. Do not touch Balikkallu (the big altar stone) by foot.
>
> 7. Newly wedded couple are requested not to enter the Nalambalam.
>
> 8. Children and babies are requested not to be held for too long within
> the Nalambalam.
>
> Refrain from touching Balikkallu (the big altar stone) by foot.
>
> 11 Main offerings
>
> Some of the main offerings to goddesss include Bhadradeepam, Kadum
> Payasam, Manjal Abhishekam, Pantheerayiram Archana and chuttuvilak. Special
> offerings include Udayasthmana puja, Chathushatham, Navagraha Puja and
> Kalamezhuthu
> Pattu.
>
> 12 Management
>
> As per historical evidence, the temple was built by the great Kerala King
> Cheraman Perumal. During this period, the temple was installed and the
> assets for this temple were given by the king Perumal. *He formed the
> Ooranma and other Nattukoottams (groups of villages) for the day-to-day
> activities of the temple* and for the villages surrounding the temple.
>
> During this period Kumaranalloor became one of the Malayala
> Gramam(village). King Perumal built the necessary activity centres
> belonging to the temple. This temple was the epic centre of social,
> cultural and political activities. During his generations in power,
> Kumaranalloor temple and village had all the privileges and his keen
> interest and faith in Kumaranalloor Devi made the temple famous.
> Kumaranallur is situated on the banks of Meenachil river.
>
> Presently temple administration is done by a panel of members.
>
> 13 Udayanapuram and Kumaranallur
>
> He travelled to Udayanapuram to install the idol of Kumara, at the temple,
> which was under construction. On the way, Perumal encountered some
> obstacles but finally managed to reach Udayanapuram and install the idol of
> Subramanian at the sreekovil of the temple.
>
> 14 Educational institutions
>
> The temple also manages some Educational Institutions which are:
>
> Devi Vilasam LP School, Devi Vilasam UP School and Devi Vilasam
> High School
>
> Devi Vilasam Vocational HS School (Specialisation in Medical Laboratory
> Technology and Computer Application)
>
> Devi Vilasam Public School (English Medium up to 7th standard)
>
> 15 A Century old History of the School
>
> In the year ME 1081 (AD 1905), the School Inspector (Northern Range) Sri M
> Raja Raja Verma visited the temple and was honoured. He saw many young
> Namboothiri boys who were not English educated and offered to establish a
> special school for them. Sri CN Thuppan Namboothiri, the then Administrator
> of the temple were entrusted with the task. As per his instructions and
> supervision, with 12 students, on the Vidya Arambham day, the school was
> established. Sri Kumanam K Govinda Pillai, who was present on the occasion,
> served in the school for 6 months. Sri Kakkanattu Padmanabha Pillai,
> Thiruvatta Govinda Warrior and such eminent personalities also served in
> the school. Within 6 months, Rs 19 was allocated as grant and the balance
> had to be collected from various sources.
>
> The first Anniversary Meeting was held in the month of Kumbham in ME 1083.
> School Inspector Sri R Eswara Pillai presided over the meeting and
> suggested many ideas for the development of the school. But, the school
> could not function for a long time. Later when Sri CN Thuppan Namboothiri
> became the Member of Legislative Council (MLC), based on the memorandum
> submitted, the school was again reopened with up to 7th Standard. Since the
> school did not have its own building, after collecting donations from
> Namboothiri's the present big building was established.
>
> The new school building was inaugurated by the then Diwan of Sri
> Travancore Mannath Krishnan Nair. Dr. Gill, was a special invitee to the
> meeting and made a felicitation on the occasion. There was a boarding
> facility also for Namboothiri boys from other places. A Government Grant
> was sanctioned (Rs. 500) for the boarding facilities. The extra money
> required for the building, was collected through donations.
>
> This school functioned for 4 years. Afterwards, Diwan Raghavaiya visited
> the school and as per his directions, converted the school into an English
> medium school. Due to financial difficulties, the school had to close down
> again for some time. Later, as per the directions of Maharaja of
> Travancore, the school was converted into a Sanskrit school for the
> development of which people and devaswom started supporting. Later the
> school had been open to all as an academic school. Sri CN Thuppan
> Namboothiri was appointed as the Manager (for lifetime) of the school, but
> later resigned from the post. The children of this locality started to get
> the benefit of this school. Moreover, donations were received from many
> sources, and among them NSS College requires special mentioning. The
> (Kumaranalloor Uranma) Devaswom had to spend more than it could actually
> afford for the noble cause of this school.
>
> Some of the facilities provided in the Schools are:
>
> Arts and cultural training, Sports and Games, Bharat Scouts and
> Guides.
>
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