Literally, Thiruvananthapuram aka Ananthapuri, the Capital Metropolis of Kerala, owes not only its name, but its richness in culture, tradition as well as its prosperity to the principal deity of the place, Sri Anantha Padmanabha Swamy familiar to millions of Hindus by his unique posture of '
Anantha Shayanam' (Eternal Repose). Lord Sree Padmanabha is considered as the family deity of Thripappur Swaroopam(Travancore aka Venad rulers). The temple, situated at the heart of the city surrounded by forts on three sides, is still under the direct control of the Travancore Royal Family.
Of exotic antiquity, the temple of Sri Padmanabha Swamy, one of the
108 thirupathies (according to Alvars, Sree Padmanabha Swamy temple is the 59th) sacred to Vaishnavites, is held in high veneration. There is a lore that the God of the temple is believed to have been worshiped by demi-gods like Chandra and Indra.
Nammalwar, who flourished in the ninth century, has sung eleven verses in praise of this place and Lord Padmanabha. The temple is also considered as a 'Samadhi' temple because of the presence of the 'Samadhi' of sage Agasthya below the feet of the main idol. Very rarely we can see the 'trinity' in a single sanctum and it represents 'Srishti'(the creation), 'Sthithi' ( the preservation) and 'Samhara' (the destruction).
Different stories are in vogue about the origin of the temple which stands in an area formerly known as
'Ananthankadu'. One account has it that a woman who was weeding field when she heard the piercing cry of a baby. She found the infant and fed it. After she went back to her work, a five-headed serpent is said to have removed the child to a hole in a tree and sheltered it from the sun with its hood. The news reached at the ear of the then ruler, who ordered a temple to be constructed in that place.
Another version of the story traces the origin of the temple to the renowned sage,
Vilwamangalam Swamiyar (some say that it is sage
Divakara) who became annoyed with a child, who was constantly disturbing his rituals and meditation. At first Vilwamangalam Swamiyar kept his cool as he thought that it is all due to the child's natural tendency to distort things. One day, child took a Salagram and put it in his mouth. Vilwamangalam Swamiyar saw this and became angry. He pushed the child aside rudely. Displeased with sage's attitude, the child left the sage telling him that he could be seen again only at 'Ananthankadu'. Suddenly, Vilwamangalam Swamiyar realized that the child is none other than Lord Krishna himself. The grief stricken sage went in search of 'Ananthankadu', which was a place nobody ever heard before, guided only by the tinkling of the bells wore by the invisible child which also vanished at some distance. With the help of a woman, he found 'Ananthankadu' and as he enter into that forest, a huge Illuppa tree (Indian Butter tree) came down with a loud crash and Lord Vishnu appeared as reclining on Adishesha with his four arms,
extending from Thiruvallam to Thrippapur, a distance of about
eight miles. Lord Vishnu's head was seen at Thiruvallam, body was seen at Thiruvananthapuram and feet was seen at Thrippadapuram (Thripappur). Vilwamangalam Swamiyar could offer only small green mangoes on a coconut shell to the Lord which he accepted with pleasure. Lord Vishnu reduced his size and assumed the present form as it was virtually impossible for Vilwamangalam Swamiyar to circumvent the gigantic form.
Later a temple was constructed in that place. Even today, a successor of the Vilwamangalam Swamiyar performs daily rite (Nitya Pushpanjali) at the temple. It is said that the coconut shell, in which Vilwamangalam Swamiyar offered oblation to the deity, is now covered with gold and used for daily offerings. The 'Moola Vigraham' or the primary idol is carved of wood taken from the Illupa tree.
Sree Anantha Padmanabha Swamy's idol is seen through
three doors in the sanctum. Through the first door, one can see the face of the Lord and a
Shiva Linga under the right palm of the Lord. Through the second door, one could see the stomach area as well as a lotus that arises from the Lord's naval with
Lord Brahma on it. The third door gives us a chance to view the Lord's feet. The three doors symbolize the birth, life and the death of a person. By having a view of the God through all the three doors, one is absolved of the sins that he had committed in this life.
33 crore demi-gods are also believed to be bowing before Lord Vishnu inside the sanctum. There are also idols of
sage Bhrigu and sage Markandeya as well as the idols of
Lakshmi Devi and Bhoomi devi. Certain rites, like Pushpanjali, are done by Namboothiris from Thrissur Naduvil Matt and Munjira Matt, alternately, for a period of six months.
Inscriptions in the temple reveal that King Bala Marthanda Varma caused it to be rebuilt from the Vimana down to the bottom (Deepasala) and installed the
Ottakkal Mandapam (a five-foot high monolithic structure) as well as the images of Padmanabha, Lakshmi Devi, Bhoomi Devi and the serpent-couch. The work commenced on 1729 AD, and took four years to be completed. The daily services in the temple consist of prayers and offerings at three times a day (Trikala pooja). The morning pooja begins at about 4 AM, the forenoon puja at 11 AM, and the evening puja at 6 PM. The idol is decorated with lot of jewels, sandal paste and flowers. Worshipers often perambulate the innermost enclosure as well as through the Sribalippura (Sheeveli Mandapam) and sing verses in praise of the deity.
Every day, both in the evening and at night, the idols of the Gods are taken in procession around the Sheeveli Mandapam with display of various musical instruments, silver and gold umbrellas, elephants, horse and bull. At night, the procession is very picturesque because there is the additional attraction of the temple being illuminated. The Maharaja walks in the front, before the procession in ordinary costumes.
The Padmanabha Swamy temple is a treasure house of ancient works of art, such as sculpture in stone and bronze, mural paintings and wood carvings. The mural paintings which represent incidents from the Puranas are remarkable for their lustre, colour and magnificence. Some mural works that are worth a watch are Pradosha Dance, War between Rama and Ravana etc. Precious relics of a 14th century painting belonging to the reign of His Highness Aditya Varma Sarvanganatha, a king of Travancore, are found in the temple. Many others have been copied and exhibited in the Chitralayam Art Gallery, together with wonderful examples of Tibetan, Chinese and Japanese paintings.
Numerous devotees come from far and near to take part in the two festivals, conducted annually at the temple, one of them during the month of Thulam(October) and the other in the month of Meenam (March). The Maharaja of Travancore himself, leads the procession twice daily during the ten-day celebrations. The celebrations conclude with 'Palli Vetta' (symbolic of a hunt performed by Kings) on the ninth day and the 'Arattu' (holy bath at the
Sanghumugham beach, two miles from the temple) on the tenth day. An attraction of the Meenam festival is the 'Velakali' which depicts the Kurukshetra war between the Pandavas and the Kauravas.
Besides these, there are the
'Bhadradeepams' of seven day duration celebrated twice a year. At the end of twelve such Bhadradeepams, that is on every sixth year, there is a major celebration called the
'Murajapam' (chanting of Vedas and Vishnu Sahasra Nama). The Travancore of Maharaja, Marthanda Varma, had conducted many wars against petty principalities, which were scattered. The first such Murajapam was held in 1750 AD, to expiate the sins of war and annexation of territory. The '
Laksha Deepam' (a lakh of lights) around the temple, marks the conclusion of the 'Murajapa celebrations'.
The rulers of Travancore functioned as 'Padmanabha Dasas' (servants of Lord Padmanabha), from the days of Marthanda Varma, who after annexing several regimes, dedicated the entire State to Padmanabha by placing his 'Udavaal' (Sword of the King which he uses for self-protection) at the feet of the deity in December 1749 AD. Since that time, the people of Travancore have had a devotional attachment to the Palace. The King thus, tactfully combined politics and religion. Elaborate rituals are conducted in the temple, due to the presence of
12008 sacred '
salagramas' which constitute the idol made of '
Kadusarkara Yogam'. These 'salagramas' were taken from the banks of Gandaki river in Nepal and were brought to the temple on elephant top.
Quite a few gorgeous processional 'vahanas' in the temple were designed and dedicated by Maharaja Swati Tirunal. The entire codification of the details of rituals and ceremonies observed in the temple and during the nine days festival of Navarathri, reveal his touch. Raja Swati Tirunal, the great composer and musician, whose 150th birthday was celebrated all over India in 1965, has composed many songs in praise of Sri Padmanabha.
An exquisite piece of stone work is the
Kulasekhara Mandapam (Ayirankal Mandapam aka 1000 pillared platform) which is seen at the Sri Padmanabha Swamy temple in its full beauty. It was built during the time of His Highness Karthika Tirunal Dharmaraja. Kulasekhara Mandapam possesses
'Musical Pillars' which could create the seven musical notes aka 'Saptha Swarams'. It is also adorned with 24 marvelous stone figures. Similar Musical Pillars can be seen only in 11 temples across India. It is to be noted that no other temple in Kerala is embellished with such an architectural extravaganza. Padmanabha Swamy temple is the only specimen of the Dravidian style of architecture to be found not only in Tiruvananthapuram, but in the whole of Kerala State. The entrance tower of the temple is a fine example of South Indian architecture. It is about 35 metres in height and is seven-tiered. The foundation of the present tower was laid in 1566 AD, and the structure was completed in 1604 AD. The flag-mast (eighty feet high) in front of the temple was erected in 1565 AD. Later, it was covered with gold.
The temple stands by the side of a tank, named
Padma Theertham. The temple has a corridor with 365 1/4 sculptured granite-stone pillars with elaborate carvings. This corridor encompasses and leads one from the eastern side into the sanctum sanctorum. The ground floor under the gopuram (main entrance tower in the eastern side) is known as the 'Nataka Sala' where the famous temple art, Kathakali was staged in the night during the ten day festival conducted twice a year, during the Malayalam months of Meenam and Thulam.
The 'Bali Peeda Mandapam', 'Mugha Mandapam' and the 'Navagraha Mandapa', the ceiling of which displays nine planets in front of the Krishna shrine, are the other visual extravaganzas of the temple. The Sheeveli Mandapam, the tower and the outer pathways bear the imprint of master sculptors. The pillars of which are decorated with stone-carved Deepalakshmis. An example of the fine craftsmanship is seen in a piece of carving which has the figure of an elephant on one side and that of a bull on the other. Their forms are intricately blended that the horns of the bull appear as the tusks of the elephant when viewed from the other side and the rolled up trunk of the elephant serves as the hump for the bull.
Actually the consecration of the Shiva Linga is related to a story of Maha Vishnu cross-dressing as a beautiful girl named Mohini. Two times Vishnu took the avatar of Mohini, one is during churning of the 'Ocean of Milk' and another is to save Lord Shiva from the hands of an asura named Bhasmasura. In Hindu mythology Bhasmasura was a demon who, after praying to Lord Shiva received a boon. Bhasmasura asked that he be granted the power that anyone whose head he touched with his hand should immediately turn into ashes. Siva granted this request but unfortunately Bhasmasura thereupon attempted to touch the head of Lord Shiva himself with his hand to test the validity of the boon he received. Shiva fled and was chased by Bhasmasura. Eventually, Lord Vishnu in the form of Mohini tricked Bhasmasura into touching his own head, and the demon immediately fell dead. Thus to symbolize the rescue of Lord Shiva, the Shiva Linga is placed under the hands of Lord Sri Padmanabha. Hence, it is believed that Lord Ananthapadmanabha of Trivandrum is the one who is supreme and could save even Lord Shiva from his troubles.
The symbology of 'Ananthashayanam' is pregnant with the meaning of transcendent state, 'Shudha chaithanya'.
It is 'prabodham' or 'all awareness' but yet deep, calm and compose, as sound sleep. The snake on which the Lord sleeps is the symbol of the cosmic energy or the Prakrithi. The five heads represents the'Pancha Bhoothas' aka five elements of the Prakriti - Sky, Air, Fire, Water and Earth. Though Prakriti alternates between Activity and Rest, Maha Vishnu is beyond this alternating changes, in unchanging awareness, and eternal blaze of pure Consciousness(One who is free of Maya). Vishnu means divine infinitude and is the cosmic intelligence. The creative power called the Brahma sprouts from the naval of this Cosmic Reality. The three turns of the serpent symbolizes Trigunas.
There are other important shrines inside the temple for Narasimha -
Thekkedam Narasimha Swamy(in fierce disposition), Krishna - Thiruvambadi Krishnan, Swayambhoo Sastha, Agrasala Ganapathy, Sri Rama, Lakshmana and Sita,
Vyasa with Aswadhamavu etc. Many other small shrines like Kshetrapala(who guards the temple), Vishwaksena(Nirmmalya moorthi), Ashtanaga Garuda and Dasa Hanuman. One could also see a silver flag-mast in front of the Sri Krishna's shrine.
Thiruvambadi Krishna was the deity worshipped by a Yadava leader named Krishnavarma. He was the leader of 72 families who ran away from Dwaraka after it got immersed under the Sea. They later settled in Gujarat. Unfortunately, they were haunted by recurring mishaps. One day, while sleeping, Lord Krishna appeared in the dream of Krishnavarma and told him that they should go to Anantapuri. Thiruvambadi Krishna idol which they had been worshipping in a temple at Gujarat was also carried along with them. His Highness Udayamarthanda Varma, the then ruler of Venad, accepted the idol and honorably consecrated it inside the Sree Padmanabha Swamy temple. In the earlier times, the idol was worshipped as Goshala Krishna, the divine cow herder but is now being worshipped as
Parthasarathi, the divine charioteer of Arjuna.
Tantric rights of the temple are vested with Tarananelloor Mana.
Trivia of the day:-
Temple Name: Sri Padmanabha Swamy Temple
Alias Name : Ananthapuri
God : Sri Anantha Padmanabhan aka Thamarai Manaalan
Goddess : Sri Hari Lakshmi Thayaar
Pushkarni : Matsya Theertham, Padma Theertham
Vimanam : Hemakoota Vimanam
Location : Trivandrum
Wonders :
1. One could hear the sound of Omkara while placing his ears on the northern window of the Srikovil.
2. Milk was seen sprouting through the fissures on the floor of the main sanctum.
3. Servants while cleaning at morning often hear the distant sound of 'Chilambu' (an ornament wore on foot by the dancers) near Thiruvambadi temple.
4. Serpents were seen inside the main sanctum with raised hoods.
5. Ringing of bells inside the sanctum during nights.
6. Roar of a Lion is often heard from the sanctum of Narasimha Moorthi.
7. Lord Hanuman himself came to resist the fire of 1934.
8. Sri Swati Tirunal was saved by Lord Narasimha Swami from an assassination scheme planned by the rivals with elephants during the Aarattu procession.
9. The left foot of Dwarapalaka seen near the golden flagmast got elongated during the time of Sri Chithira Tirunal.
The Onavillu Offering
The tradition of offering
'Ona Villu', a typical colourful bow to the presiding deity of Sree Padmanabha Swamy Temple, Sree Padmanabha Swamy, on the Thiruvonam day (which happens to be accepted as the Lord's birthday) in the month of Chingam continues to this day.
While not much is known about the origin of the event, the temple records date it back to 1502 AD during the reign of the then ruler of Travancore, Veera Iravi Iravi Varma.
It is interesting to note that many of the rituals, traditions and customs of the
Sree Adi Kesava temple in Thiruvattar (Kanyakumari district) and those in the Sree Padmanabha Swamy Temple are similar and this may be on account of the strong bond between the two temples. In the former temple too, the tradition of offering 'Ona Villu' continues.
The royal desire to offer an 'Ona Villu' at the Sree Padmanabha Swamy Temple on Thiruonam day was carried out by the senior Thiruvati of Thrippappoor (Travancore is actually belongs to Thripappoor Swaroopam) by issuing instructions to the carpenter, Putanangadi Kannalen Mathevan Kumaran Asari of Karamana, whose descendants adhere to this age-old custom even to this day.
The 'Ona Villu,' or the bow, is not the normal bow but a flatter and broader version that is a piece of solid wood made of 'Kadamba' wood. The Villus are made in four different sizes, ranging from three-and-a-half to four-and-a-half feet in length and about three-fourth inch in thickness.
Five different colours, all made of vegetable dyes, are used for painting the images of the avatars of Lord Vishnu on the bow. The eight oval-shaped bows, made in accordance with Vastu traditions, are painted red on one side with illustrations of Lord Vishnu and his incarnations on the other.
The largest of the bow, 'Anantashaynam', is four-and-a-half feet in length. With the 'Anantashaynam' as the main theme, other deities like Lord Shiva, Bhoomi Devi, Goddess Lakshmi, Markandaya, sage Bhrigu and the various saints in the main sanctum of the Padmanabha Swamy temple are also represented on the bows. The two bows are kept inside the sanctum of the main deity. The 'Dasavataram Villu', which is four feet in length, and symbolises all the incarnations of Lord Vishnu. The two bows are kept inside the sanctum of the Narasimha Moorthi.
The smallest of the Villu, three-and-a-half feet in length, is the `Shree Krishna Leela', which is kept inside the sanctum of the Thiruvambadi Krishna Temple. The latest addition was a pair of bows (from 1994) with the Sri Rama Pattabhishekham as its main theme. These two bows are kept inside the sanctum of the Sri Rama swamy Temple.
The submission of 'Ona Villu' is an elaborate ceremony conducted every year.
On Thiruvonam day, these eight bows are brought by two members of the carpenter family and placed on a cloth in the Natakasala Mughappu at the eastern entrance of the temple at about 5.30 AM. The Kurupu carries the bows inside and performs the rituals along with the executive officer and the temple staff.
Then accompanied by the `Panchavadya' and the sacred lamps, the bows are taken in procession round the temple. After the circumambulation, the bows are then placed on the 'Abhisravana Mandapam'.
The 'Periya Nambi'(chief priest), performs the pooja and decorates the bow with silk threads in red with tassels tied as bow strings along with strands of cadjan followed with Deeparadhana.
The ritual completes as the respective Nambies take the bows to the respective sanctums and position them near the idols. The bows are kept there from Thiruvonam till the Ucha Pooja of Chatayam (fourth Onam), which comes two days hence, after which it is removed and sent to the Maharaja.
The privilege of the first view after the pooja and the placement of the bows, however, is the prerogative of the carpenter.
