Oorpazhachi Kavu

''Sree Oorpazhachi Kavu'' is a prominent Hindu temple in the Edakkad grama panchayat, a ''grama panchayats'' in Kannur District of Kerala state in southern India.

Etymology

''Sree Oorpazhachi Kavu'' (''ooril pazhakiya eachil kavu or ooril pazhakiya achi kavu''). The name of this temple renders itself to two etymological interpretations. The former meaning ''pazhakiya'' (ancient) ''kavu'' (grove) surrounded by ''Eachil'' (a herb) and the latter meaning ''pazhakiya'' (ancient) ''achi'' (mother goddess) ''kavu'' (grove). Irrespective of what may be the more authentic interpretation for ''Oorpazachi Kavu'', it is the presence of this temple at Edakkad that imparts historical significance to the area.

History

Legends of the deities

The Sree Oorpazhachi Kavu temple has three main deities namely, ''Bhagavathy'', ''Sree Oorpazhachi Daivathar'' and ''Kiratha sunu'' (''Vettakkorumakan'') within the inner courtyard (''naalambalam''), lending itself the rare significance of ''Shaiva'' - ''Vaishnava'' - '' Shaktheya'' sanctums within a single temple enclave. Apart from this, a shrine of ''Thondachan'' is present at the upper citadel (''Mele Kottam''). There are several legends associated with the temple at the deities.

Kali to Gauri

The deity of ''Bhagavathy'' represents Mother Goddess. The legend associated with the ''Bhagavathy'' at ''Sree Oorpazhachi Kavu'' is related to how ''Kali'' (the dark complexioned Goddess '' Parvathi'') became ''Gauri'' (the fair complexioned Goddess ''parvathi'').

Legend has it that once Lord ''Shiva'' repeatedly addressed Goddess ''Parvathi'' as ''Kali'' to an extent that she inferred it to be a taunt at her dark complexion. Feeling insulted, sad and angered she said, "Wounds from arrows can heal and axed trees can regrow during the rain but a heart broken by impolite words cannot be made". After promising herself that she will rejoin her husband only after attaining a fair complexion, Goddess ''Parvathi'' departed her husband’s abode for ''Madhya adavi'' to perform penance. Standing single legged in between ''Shaabara'' trees, she performed hard meditative penance for a hundred years with the sole objective of attaining a fair complexion. Pleased with her penance, Lord ''Brahma'' granted her the colour of a lotus tendril (''gaura varnam'') and thenceforth became ''Gauri''. It is to be remembered in this context that ''Sree Oorpazhachi Kavu'' till recent past was in possession of a nearby vast area of land called ''Malikaparambu'' (thought to be a corruption of the word ''Kalikaparambu'' or Kali’s land).

It is believed that performing ''swayamvara pushpanjali'' for the ''Bhagavathy'' brings about a good marital alliance.

Sree Oorpazhachi Daivathar

The deity of ''Sree Oorpazhachi Daivathar'' is ''Vaishnava amsham''. There are two main legends associated with Sree ''Oorpazhachi Daivathar''.

The first legend associated with ''Sree Oorpazhachi Daivathar'' has it that, once Lord ''Vishnu'' happened to laugh harmlessly at his consort, Goddess ''Lakshmi''. Unfortunately for him, she misinterpreted this to be an act of mockery aimed at her. Angered as she was, she cursed her husband, "May you lose your head and be handicapped thus". Lord ''Shiva'' and'' Brahma'' were worried at the new fate of'' Vishnu'' and approached Goddess ''Lakshmi'' requesting her to redeem ''Vishnu'' from the curse. Goddess ''Lakshmi'' replied, "''Para Shakti'' (the mother equivalent to the holy trinity) itself is a feminine concept. Despite this,'' Kali'' (an ''amsha avathara'' of ''Para Shakti'' herself) was insulted by Lord ''Shiva'' and consequently was in a state of penance at ''Madhya adavi'' to attain fairer complexion (''gaura varnam'')!!. Thus even the trimurtis (holy trinity) have at times exceeded their idea of fun. So let my curse on ''Vishnu'' for insulting me (an act along the lines of what ''Shiva'' did to ''Kali'' as well) be a lesson for all. If you desire ''Vishnu'' to be redeemed from the curse, oh Lord ''Brahma'', you should first reward ''Kali'' with the object of her penance. The accursed Lord ''Vishnu'' should then approach the appeased ''Kali/Gauri'' for his redemption. He will definitely attain it from her and will thenceforth be known as ''Sree oorpazhachi''. He may then along with his friend (with ''Shaiva amsham''), rule the lands (''irunnum nadannum ooru vazcha nadatham'') ". As per this advice, Lord ''Brahma'' granted Goddess Kali, the object of her penance (gaura varnam). Lord Vishu then reached Madhya adavi and pleased Goddess ''Kali/Gauri'' through his penance. A pleased ''Kali/Gauri'' not only granted him a redemption from his curse but also invited him and his friend (with ''Shaiva amsham'') to stay beside her in ''Madhya adavi'' as guests forever. In course of time, the guest (''Sree oorpazhachi'') and his friend (''with Shaiva amsham'') attained greater significance in the temple than the Goddess herself. The ''Ketti adikkal'' (Oracle dance) of ''Sree Oorpazhachi'' seen all over North Malabar places ''Sree Oorpazhachi Kavu'' as its natal point.

The second legend deals with how ''Sree Oorpazhachi'' became ''Sree oorpazhachi Daivathar''. Lord ''Kiratha sunu'' (''Vettakkorumakan'') was a great warrior but his self pride was a source of distress to the Gods. On a request from the Gods, Lord ''Vishu'' disguised himself as a hunter and engaged ''Vettakkorumakan'' in a duel with bow and arrows. During the duel ''Vettakkorumakan'' sensing a divinity in his opponent, asked, " ''Daivathil aar'' ?" To which he received the reply "''Daivathar''". In the course of the duel, in the spirit true to a great warrior, ''Vettakkorumakan'' became soon interested in a novel and additional weapon (''Churika'') that he observed in the waist band of his opponent ''Daivathar''. Sensing the desire, ''Daivathar'' put forth the condition that if he desired so, ''Vettakkorumakan'' may shift his bow and arrows to the left hand and take possession of the ''churika'' in the right under the condition that he will never place it down on the earth. ''Vettakkorumakan'' did so with great delight, but to his dismay, the ''churika'' began increasing in weight by minute. Troubled by this new development he went in for a truce and befriended ''Sree Oorpazhachi Daivathar'' abandoning his vane self-pride .

Lord Vettakkorumakan

The deity of ''Vettakkorumakan'' is ''Shaiva amsham''. As per legend, in order to teach a lesson to Arjuna, who had become too proud of his abilities, ''Shiva'' and ''Parvathi'' go in disguise as tribal hunters to where he was doing penance (Tapas). A boy is born to the couple during the hunting trip. The boy becomes extremely naughty and disturbs the peace of the people including saints. Based on their request, Mahavishnu also disguises as a hunter and humbles the boy, gives him a dagger (''Churika'') and, when eventually pleased, blesses him. This son of Shiva was deified as ''Vettakorumakan''.

Thondachan (Grand ancestor/temple custodian

The deity of ''Thondachan'' represents ''Kshetrapalan'' (temple custodian) and is believed to be the grand ancestor. The shrine of ''Thondachan'' is at the upper citadel (''mele kottam''). The offerings for him include, beetle leaves, arecaunut and dried rice. His idol is that of a bearded divinity with bow and arrow on his left hand and a ''churika'' in his right. His citadel serves as the site of performance for two forms of oracle dances namely ''Vellattom'' and ''Kaliyattom''. The former representing ''Vaishnava'' and the latter representing ''Shaiva'' elements respectively.Bhaskaran, K. Ooril pazhakiya oru achi kavinde katha, Sree oorpazhachi kshetra seva samiti, 1997. ''Thondachan'' is thus revered as ''Vishnu-Shiva'' in single form (as ''Guru'' and ''Vaidya'' (physician)).

Shaneeshwara Sankalpam (Saturn worship)

In addition '' Melekottam'' is also the sanctum for the worship of ''Shani'' ( Saturn).As per legend ''Sree Oorpazachi kavu'' has been a centre of worship of Shani. It is believed that ''Sree Rama'' after the ''Vala prathishta'' at ''Sree Peru Valasseri'', also performed the ''Sankalpa Shani Prathishta'' (consecration of Lord saturn) at ''Sree Oorpazach kavu'' in order to mitigate the Shani Dosha (of himself and the parivarams) as he believed that the delay in Sree Hanumaan to reach with the idol of Lord Siva for prathishta at Sree Peruvalasseri was due to Shani kopa (anger of saturn). This legend states that Sree Rama visited the holy grove of Eachil and received the blessings of Sree Oorpazhachi Bhagavathy to redeem him of his Shani Dosha and facilitate the destruction of Ravana and his contingent of demons. Hence then ''mele kottam'' has also been considered as the place of worship of saturn. It is believed that attending the ''Vellattom'' and/or ''Kaliyattom'' (oracle dances) helps devotees to relieve their Shani Graha dosha (astrologically unfavourable Saturn). ''Shaneeswara'' (Lord Saturn) blesses and relieves the devotees of the shani graha doshas as they attend this ritual propitiating sun god through vellattom.

Legends of Vilwamangalam Swaamiyaar

It is generally believed from oral tradition that Vilwangalam Swaamiyaar visited Oorpazhachikavu. Lord Krishna in his infant form had chided the Swaamiyaar to meet again in the Ananthan forest. Consequently, the Swaamiyaar become a peripatetic devotee in search of Krishna and in one such journey had paused at a distance that was just 24 minutes (1 ''Naazhika'') in walking range north of Oorpazhachi Kaavu, owing to an injury in his leg by a thorn. Due to the resultant overwhelming pain he rested there and was subsequently met by two Brahmin by-travellers. These by-travellers applied herbs to soothe the Swaamiyar's pain and advised him to rest in the nearby Oorpazhachi-Kaavu for the night. Around sunset when the exhausted Swaamiyaar reached the premises of Oorpazhachi-kavu, he was told that it was a Shivite temple. Owing to his oath that he will not partake food from any Shivite sanctuary, he bathed in the nearby pond and soon fell asleep on the banks of the pond due to the overwhelming exhaustion. Later that night two Brahmins came to the bank of the pond and invited him to Oorpazhachi-Kavu for food. When the Swaamiyaar informed them of his oath not to consume any food from Shivite sanctuaries, they informed him that Oorpazhachi Kavu is a Vaishnavite sanctuary. Although suspicious, the Swaamiyaar entered the temple and to his surprise envisioned in the sanctum sanctorum a divine persona with Shankhu-Chakra-Gadhaa-padmam, Chandra-kala and Ganga and a crown of peacock-feathers. After proper salutations of this surprising deity, the two Brahmins offered him food in the ''Thidapally'' (place where food is prepared to be offered to the deities) after which these Brahmins disappeared. The Swaamiyar was thus simply wonderstruck and impressed with the miraculous-illusion (Maaya) experienced by him in the premises of the deities of Oorpazhachi-Kavu. Next day, during morning ablutions the Swaamiyaar once again injured his leg, this time by striking a stone. Therefore, after the appropriate propitiation of the three deities at Oorpazhachi Kavu, the Swaamiyaar applied the ''Vilakkilenna'' at the site of his injury and to his surprise was relieved of the pain immediately. Impressed by his experiences here, his faith in the deities of this Kavu manifold. Therefore, before continuing with his journey further, he dispersed "blessed-sand" (''japicha manal'') within the walled premises of the temple, inside the ''Manikkinar''-well and the old-pond and stated that as long as these sand particles remain there, the fame, money and the curative properties of the ''Vilakkilenna'' will remain. Reminiscent of this, even today, one observes unique customary practices during sweeping or weeding of the walled premises of this temple, whence, the garbage is thrown out but the sand is never thrown out. In addition, the water of the ''Manikkinar''-well which is usually kept closed with a wooden plank to prevent animals from falling and which has thereby limited exposure to sunlight and rain, still retains its purity and superior quality. A miracle attributed to the blessing of the Swaamiyaar.

Ooralars (hereditary trustees) and their origin

The term ''Oor'' means village and ''Ooraalan'' (''Ooraalar'', if joint partnership) means master (masters) or proprietor in these villages. The ''Sree Oorpazachi Kavu'' temple was the seat of such a socio-political body that enjoyed partial autonomy and administered the region. Nine prominent Nambiar families were ''Ooraalar'' and constituted the village and temple assembly that arbitrated local administration. They belonged to a further endogamous denomination among Nambiars called ''Randu Illam Vargam'' (As they derive their ancestry from ''Mullapalli Illom'' and ''Velloor Illom''). As per legend two ''Nambudiri'' youths who were scions of ''Mullapalli'' and ''Velloor illoms'' respectively, visited the fort at Balussery. Before returning from the fort, the two youths married ladies from the family of two nayar chieftains (''Kavullavan Nambiar'' and ''Vennapalan Kurup'' ) and brought them to ''Edakkad''. They were settled in two separate residences at ''Kuliyambethu'' and ''Edupidikkeri''. The area surrounding their residences were filled with ''eachil'' groves. After a while, when these ladies ventured into the ''eachil'' grove nearby, they observed milk and blood overflowing from detached ''eachil'' leaves, and immediately reported it to the ''Nambudiri'' youths.

The ''Nambudiri'' youths inferred that it is an omen that the spirit of ''Vettakkorumakan'' (the presiding deity of Balussery fort) had accompanied their wives and required to be enshrined within the temple precincts. The descendants of the two matrilineal stems of ''Kuliyambethu'' and ''Edupidikkeri'', fathered by ''Mullapalli'' and ''Velloor'' illoms, later expanded into eight separate ''taravads'' formed an endogamous sub-clan (referred to as ''Randu illom vargam'') and inherited the proprietership of the ''Oorpazhassi Kavu'' and ''desam'' (Ooraima) from ''Mullapalli'' and ''Velloor illoms'' as a ''danam'' (gift/grant). The ''danam'' (grant/gift ) was ''achandratarame santatipravesame'' (for the descendants as long as moon and stars last) showing the permanent, hereditary nature of the grant. Each taravad referred to a family tracing descent from a common ancestress and with ''mudal sambandham'' (relationship of property ) and ''pula sambandham'' (relationship of pollution). Since four taravads arose from ''Eduppidikkeri'' and the other four from ''Kuliyambethu'', they formed two blocks with four sibling taravads in each block and considered their respective matrilineal stems (Kuliyambethu and Edupidikkeri) as their '' gotra''. In essence, each block represented a wider matrilineal kin group that was knit by symbolic ties prominently in sharing birth and death pollution and a memory of common ancestor. Marriages within taravads of the same block are prohibited. In later years it was observed that at any given time if a death or birth occurs simultaneously in either blocks, the temple administration was jeopardized as none of the eight Ooralars were not able to officiate the temple proceedings. The predicament was presented to the then Raja of Chirakkal (Kolathiri) who proposed the adoption of a ninth family into the ''ooralar'' conglomerate as a solution. As a result, the ninth family (namely ''Kolathattil'') was adopted as equivalent to the original eight matrilineial lines and included in the endogamous sub-clan and thus now there are nine Ooralar families as under:-

The nine ''Ooralar'
families
are as follows.

#Vannarath
#Thyngoli
#Chettianbrath
#Keethari
#Kaappiath
#Keloth
#Thykandi
#Paarayil
#Kolathattil

Nambiar men of the ''Randu illom vargam'' were addressed as Family name + ''achan'', Kaikkor (possibly equivalent to the south Kerala title Kaimal). The women were referred to as name + '' amma'' or family name + ''amma'' or as ''Moothamblakka''.

After the '' Land Reforms Ordinance'' was enacted by Kerala State Government and the breaking of ''Janmi- kudiyan'' (feudal tenancy relationship) system ''Sree Oorpazhachi Kavu'' and the Ooralar families do not have any socio-political influence in the area. However the eldest-male from these matrilineal families still perform their role as ''de facto Ooralar'' in the ''Sree Oorpazhachi Kavu'' temple administration during ceremonial events. One finds reference to this famous temple in the Malabar Manual by William Logan, the British collector of Malabar.

Jeevitham (Pension/Purse)

The ''jeevitham'' is the pension entitled to each ''Ooralan'' for officiating his dignity. It is a due in respect of his station and his sacrifices and proportionate to relative contributions of individual families in the past that he stands to represent. In the very old past the expenditure of the temple was solely dependent on income from donation-box-revenue (''Bhandara-pirivu'') and offerings (''Vazhipaadu'') alone. There was no fixed source of stable income. Therefore, the then 9 ooralars donated most of their family lands in the name of their family deities as donation with the objective that this pool of property will generate a stable income for the temple. This pooled capital was the source of subsequent financial prosperity of our Kavu and lead to the Kavu using the profit from this initial donation to acquire more land and expand its income exponentially thereafter. In due memory of this sacrifice and respecting dignity of their station, when the income of the Kavu increased, a traditional pension scheme called jeevitham was permanently instituted for the Ooralars. The ''Jeevitham'' pension was in terms of measures of paddy called ''seer''. The history of the Kavu has shown that they have always readjusted the nature of the original ''jeevitham''-pension from time to time to suit the financial income of the temple. When the land reforms and land ceiling was introduced in Kerala and further loss of land to tenants resulted in drastic reduction of income, the ''Ooralars'' once again made a magnanimous sacrifice. They revised their ''jeevitham'' pension from huge measures of paddy to an obsolete and paltry rupee equivalent of it ( 1 and odd rupees !) and accepted that as a token due to their dignity. In recent times HR & CE and Malabar Devaswom board revised the pay-scale of Malabar temple employees while completely neglecting to revise the due ''Jeevitham''-pension of ''Ooralars''

Oorpazhachi Devaswom

The administration of Sree Oorpazhashi Kavu, the shrines attached thereto and all the properties movable and immovable are administered by the hereditary trustees constituted as Board of Trustees. members of the Board of Trustees are the senior-most males along the matrilineal line of the nine Nambiar lineage of Randu illom Vargam. The regulations in the modified scheme specified in OA No.14 of 1960 of the Hindu Religious and Charitable Endowments (HR & CE) Act is the basis of temple administration and the scheme reiterates that the ownership of the movable and immovable property of the temple remains exclusively with the progeny of the trustees lineage. The elected Chairman of the Board of Trustees with assistance of the Executive Officer appointed by the Board of Trustees manage the day-to-day activities of the temple.

Invasion of Malabar by Tipu Sultan and the temple

During Tippu Sultan's military exploits (''Padayottam'') in the 1790s, the temple administration (''devaswom'') to escape from the looting of temple, fled carrying the idols and valuables and took refuge in a confidential sanctuary of ''Akkaraveettil Tharavad'' in Thalassery and was brought back and re-consecrated only after the withdrawal of Tippu sultan from Malabar. The Akkaraveetil family later donated their ''Thevarappura'' (worship house) to the devaswom as it had been used for housing the deities during the said invasion. Deivathaar madam at Tellicherry is the aforesaid 'thevarapura', which is under the ownership of Oorpazhachi Devaswam; however the ritualistic practices at Deivathar Madam are conducted there by a local committee of devotees. Tipu, seemingly took a route through the coastal plain much west of Madhyaadavi, converting the Namboodiris of Kizhunna padinjaar and Erinjikkal and this diversion of route helped Oorpazhachi kaavu and randillam vargam to retain their identity even today.

Re-construction of Oorpazhachi Kavu in the nineteenth century

Kappiath Chandu Nambiar undertook the reconstruction of the temple to the massive structure that we know of it as today during the period from 1845 to 1899. The cost of this half a century long re-construction process under his leadership was ~50,000 Rupees. The temple reconstruction was envisaged then because by the first quarter of the 19th century the annual income of the previously small Kavu had increased to an astonishing high of 1 lakh seer paddy (93,000 kg) and 4500 rupees in rent (paattam) in addition to devotee donations. Therefore, all the nine ooralars decided to expand the temple structure. Kappiath Chandu Nambiar was born in 1825 and died in 1906. He was popularly known among the masses as "Shakthan Kappeeshan". He was so reputed for his intelligence, administrative efficiency, popularity and political contacts that the other 8 Ooralars unanimously entrusted upon him the sole and complete rights to undertake the reconstruction of our temple. The sanctum sanctorums, the ''naalambalam'', the ''Agra-shaala'', the ''Koottappura'', the wells, the ''bhajana''-rooms, the magnificent new pond beneath the temple steps were all re-constructed under his command to the present form. The completion of this reconstruction was in 1899 corresponding to the Kollam Era 1074 on 14th of ''Edavam'' with ''Dwaja-prathishta'' .

The copper roofing of ''Mele-kottam'' was a donation of a Prince of Chirakkal Kovilagam for having been cured of a ''Prameha-kuru'' (diabetic sore/eruption) after offering prayers at ''Mele-kottam''. Apart from the copper roofing of ''Mele-kottam'', this prince also invested an annual contribution of 101 ''Nazhi'' rice (for ''paayasam'') regularly during Thriputheri festival. This contribution has become extinct. Late Keezhattil Raman Nambiar (The assistant surgeon who died in 1922) added to the magnificence of our temple by contributing the five-tiered ''Deepasthambams'' (Huge bronze Lamp).

Worship and festivities

Pooja (worship) and Tantra (esoteric rituals)

The daily ''pooja'' (worship) is done by brahmins (of the house ''Chandra Mana'') whereas the rights to ''Tantra'' are retained with ''Mullapalli'' and ''Velloor illoms''.
#Abhishekam (holy bath)
#Usha pooja (morning worship)
#Uchcha Pooja (mid day worship)
#Sankunatham (sounding the conch)
#Deeparaadhana (worship with lamps)
#Athaazha Pooja (last worship of the day)
(in all the three ''sree kovils'')

Mandala Vilakku (holy 41 days from Mid November to end December)

#Starting on Vrischika Sankramam
#Ending on Dhanu Pathu
#Importance of Appa nivedyam (rice cakes) for athazham (dinner)

Shivarathri Mahotsavam (The night in glory of Shiva)

#Kodiyettam (flag hoisting)
#Utsavam (festival)
#Aarattu (holy procession)
#Beginning of the festivities for the next year with aarattuthara Ezhnnellpuu in the night. (Though the Utsavam for the year comes to an end by aarattu in the midnoon and, the Ezhneellippu in the night of the aarattu day is a unique festivities performed very rarely in temples.)

Vellattom and Kaliyattom (ritualistic oracle dances)

Daily at mid-noon as vertical rays of the sun falls directly perpendicular on the ''sanctum sanctorum'', the ''Daivatar Vellattom'' (ritualistic oracle dance) is performed. A similar ritualistic oracle dance called ''Vettakkorumakan Kaliyattam'' is occasionally performed at mid-night. These rituals are rarely seen in any other shrines or temples.

Guru Sankalpam

The ''kannimoola'' (prime corner) of the inner courtyard of the temple is known as ''koottappura'' (assembly room). This is the place where monthly ''kuri'' (socio-religious/economic/administrative convention) is convened. The distribution of prasadam on auspicious occasions are distributed by the kaaranavrs at this place. This is believed to be the sacred spot where "Guru" has the ''sankalpa prathishta''. Lamps are lighted in front of the ''koottappura'' in the morning and evening sandhyas.

Kuri

Monthly ''kuri'' is a ceremonial function where the ''ooralars'' attend formally to discuss matters pertaining to the temple administration. This vestigeal custom from feudal times is an administrative ceremony where matters of socio-religious and economical consequences for the ''oor'' or ''grama'' (village) under the patronage of ''ooralars'', were discussed. By tradition, an ''ooralan'' who was absent for the previous meeting can attend the subsequent meeting only after being penalised for his earlier absence. The penalty normally is to stand at the entrance of the meeting area till such time as the absentee is invited to attend.

Pattathanam(Annual festival)

''Pattathanam'' is a traditional annual festivity that extend for several days in the Malayalam month of ''Kumbham'' (Feb–Mar). The festivities are held under the patronage of the ''Ooralar'' families, the temple ''devaswom'' and the people. The festivities included performances of classical music, dances and other art forms.

Vettakkorumakan Paattu and Pantheeraayiram / Thengamuttum Pattu

The ritual of ''Vettakkorumakan Paattu'' (meaning "song in praise of the son born during a hunting trip") is performed to propitiate ''Vettakkorumakan''. This ritual is performed by either ''Nambudiris'' authorised for the purpose or the'' Karol Panicker''/''Nayar''. The deity worship is done either as the son of ''Kirathan'' or as his ''Vapuss'' (body), with a difference in the base hymns (''apaadu'' – ''Nambudiris'' or ''Karol Panicker'', in this case) carries the idol to the temple and accompanied by the drumming and music with special lyrics. The oracle now represents the deity and wears a red dress (''Thattuduthu Pattuchutty'') and red flower garland. The oracle performs a peculiar dance with the accompaniment of drums. This is called ''Eedum Koorum''. Having two specialist drummers (''Maaraars'') ensures correct method of drumming (''Chenda'' rhythms similar to the one in ''Thayambaka'' or ''Thodayam'' in '' Kathakali''). Usually he completes at least two ''Eedu'' and three ''Kooru''.
The specialist artist (''Kallattu Kurup'', a sub-caste) would have by then completed a large colourful picture of ''Vettakkorumakan'' with colour powders (white, yellow, red and green). The oracle then slowly steps around (''Kalapradakshinam'') this figure in special rhythms, completing at least seven rounds (representing seven ''Kundalini'' cycles) and then leaves the venue. The'' Kurup'' sings a number of songs in praise of the God, after which the oracle returns, cuts the cordon around the figure with dagger, enters on to the figure and dances (''Kalam Kaanuka''). Later he goes to the pond, bathes, returns, cuts the hanging decorative palm-leaves (symbolic of cutting the forest, removing the dirt in the mind) with the dagger and slowly and rhythmically erases the figure. The final item is for the oracle to break unhusked coconut (''Cocos nucifera'') by throwing them on a stone slab. Anywhere from three to twelve thousand coconuts may be broken continuously in a single sitting. Again, symbolically, this is supposed to be a form of surrender of the mental propensities and is done for the purpose of eliminating all troubles and problems of the family. The coconut represents head and the throw represents surrender. The fifty ganglias (controlling the fifty mental propensities) namely ''Moolaadhaaram'' (4), ''Swaadhistthaanam'' (6),'' Manipooram'' (10), ''Anaahatham'' (12), ''Visudhi'' (16), and ''Aajna'' (2), with each performing inside and outside the body, totally make up 100 instances. These 100 instances when performed in the ten different specific directions make the total instances one thousand. These thousand instances when performed in 12 difference zodiacs (''Raasi'') escalate the total figure to 12,000. This performance is known as ''Pantheeraayiram'' (twelve thousand). Believing that these 12,000 coconuts carry the mental problems of worshipers, they usually donate coconuts for this purpose.

Thitambu Nritham (dance with the replica of the deity)

''Thitambu Nritham'' is a dance form carrying the ''thitambu'' (replica of the deity) and is regulated by, rhythm ('' Thaalam'') which is ''Layam''. Surprisingly, it has not been included among the temple arts of Kerala, though connoisseurs admit that this is an art, and a ritualistic one. It is mainly performed only by select by ''Nambudiris'' or ''Embrandiris'' of north Kerala and is one of the special attractions of ''Sree oorpazhachi Kavu'' during ''pattathanam''. As the priestly dancer comes out carrying the replica of the idol on his head, the ''Maaraar'' (hereditary drummer in temples) makes the characteristic drumming when Tantric rites are performed. The word ''Thitambu'' suggests the direct manifestation of the deity. Dancing with the replicas of the deities on ones heads, is a unique feature of north Kerala. The origin of ''Thitambu Nritham'' cannot be easily traced. Some opine that brahmins who had migrated to the north of Kerala at the time of Chirakkal Raja may have introduced this dance from Karnataka where a form of ''Nritham'' called ''Darsana Bali'' was in vogue. Replicas are made of bamboo with which a beautiful frame with intricate designs is created. The priestly dancer, clad in the traditional style after performing the usual rituals, comes out of the sanctorum, and standing under the flag, holds aloft the replica weighing about 10 kg on his head and starts the divine dance. The dance begins with ''Kotti Urayikkal'' (drumming to make the dancer possessed). The drumming in different ''Thaalams'' accompanied by scintillating music coaxes the performer to dance to each rhythm, creating a holy atmosphere. Each circumlocution is regulated by a different ''Thaalam''.

Churika Kettu (anointing the hereditary trustee)

It is an ascension ritual. During this, the eldest male member of each of the nine matrilineal ''Ooralar'' family on becoming the ''Ooralan'' ascends to his respective family post in the temple. It is performed only once in the lifetime of an ''Ooralan'' and is the ceremony that officially makes him one. The ceremony requires the acceptance of the ''Ooralan'' as legitimate by member of the Kottayam Royal family. Only after the ''churikakettu'', shall such a ''kaaranavar'' (eldest male) be allowed to participate in the temple customs and practices in the capacity of an ''ooralan''. The eldest member along the matrilineal line is identified and receives the title of Family name + ''achan'' from a prince of the part-dominion (''Koor-vazcha Thampuran''). It is being taken from the Royal family of ''Kottayam (Malabar)''. Towards this, initially a delegation of ''Kaaranavrs'' and ''Komaram'' (Oracle, usually dressed in red and carrying a sword and a large brass anklet) represent the matter of succession of the ''tharavad'' (matrilineal line) to the ''Kottayam Raja'' who in turn bestows upon the supplicant the title of ''achan'' of the respective ''tharavadu'' after a perusal of his credential as the senior most male member within the ''tharavadu''. ''Churika kettu'' is not only a symbolic anointing ceremony to ascert to the members of family but also to the ''naattukootam'' (assembly of people) of the anointing of an ''ooralan''.

Vilakkil-enna (oil from the sacred lamps)

'' Vilakkil-enna'' (oil taken from the lamp within the sanctum sanctorum) is offered to devotees till noon as ''prasadam'' (blessed consumable). As per legend Sree Hanuman suffered a fall during his boyhood while attempting to approach Surya (sun). Consequently, ''Sree Hanuman'' suffered from a facial injury which the ''Vayu deva'' (Lord of air) cured with the help of ''vilakkil-enna'' provided by ''Sree daivathar'' (who is also ''Vaidyanatha''/divine physician) resident at Oorpazhachi kavu. Thus ''vilakkil-enna'' has become the ''oushada prasadam'' (blessed consumable thought to have curative benefits) at ''Oorpazhachi kavu''.

Eduthu oppikkal (request for specific cure/protection.. an offering of surrender )

The thondachan shrine is also where devotees can offer silver icons of body parts requesting for cure or protection of that respective anatomical part. This is usually mediated by ''vellattom'' and the ''ooralar''. The devotee places the icon with the ''ooralan'' who then transfers the same to the ''vellattom'' who then requests for the protection. It is also a symbol of complete surrender unto the divinity offering each parts of the human body.
The total surrender of the body ego unto the deity with the head bowed with folded hands, in front of the vellattom ritual symbolizes the self-realization, the blossoming of the divine lotus in oneself in a rare ritual performed at this temple daily at 1200noon .

Thazhe kottam (lower citadel)

Thazhe kottam (lower Citadel) is considered to be the holy groves where shaiva bhootha ganas (companions of shiva), Dharma Devatha and Gulikeswara are worshipped. Their original deva sthana (sacred residence) was at ''Eduppidikkeri'' (one of ancestral sites of the ooralar families) from where their ''deva chaitanya'' (sacred spirits) were carried to ''thazhekottam''. The family at ''Thazhppulukkiyil'' is overseeing the maintenance of this kottam (Citadel). However, as the land of ''Eduppidikkeri'' has the ''sthira rashi'' (resident presence) these spirits are always present in ''Eduppidikkeri'' as well.

Naagasthanam (Sacred groves of the serpents)

On the South West direction of the temple, at kanni moola, is the ''Naagasthanam'' (Sacred grooves of the snakes). South West is one of “the most important” direction as per vastu shastra. The ruling planet of this corner is Rahu. Nagaprathishta (consecrated idols of snake gods) and daily naga bali (daily offerings) adds to the importance of this kannimoola to the temple structure and its rituals.

It should also be noted that OORPAZHACHI KAVU is one of the rarest temples where NITYA BALI is offered at Nagasthanas. Kannimoola is also known as the Nruthi kon .

Unlike other seven directions where the Devathas rule it, Niruthi kon is ruled by asura Niruthi who is considered to be an in tempered asura ( kshipra kopi). It adds to a benign belief then that OORPAZACHI has its strongest guardian of asura combination on its kannimoola with the serpents !

Navarathri Pooja (worship on the 9 holy nights)

#Importance of Grantham Vekkal ( worship of books/treatises of knowledge)
#Saraswati Pooja (worship of the goddess of knowledge)

Sthalamaahatmya of Oorpazhachikavu (Glory of sacred landmarks in and around the temple precincts)

#Importance of ''Eachil'' ( a herb) at ''Mele kottam'' (upper citadel)
#The ''Arayal'' ( Ficus religiosa) : one near the ''mele kuttippadi'' (entrance barrier); two near the ''aarattu thara'' ( citadel of procession); one in front of the temple.
#The different species of trees belonging to the genus ficus ( Malayalam names : ''Athi, Ithi, Aal, Peral''), ''ponchembakam'' ( Magnolia champaca), ''chandanam'' (Santalum album) and other ''oushadha sasyangal'' (herbal plants) in and around ''kaavil thazhe'' (lower temple precincts), and ''mele kuttippadi'' (entrance barrier) and ''nagasthaanam'' (sacred grove of the serpent gods).
#''Maalikaparamba'' (originally known as ''kaalika paramba'' or the ground of the Goddess Kali) and ''Karimbappara'' (black rock)
#''Mele kulam'' (upper pond) and ''Thazhe kulam'' (lower pond)
#''Gosai kinar '' (well) near the ''naagasthanam'' (sacred grove of the serpents)

Naveekarana kalasam (restoration and renovation)

Apart from the normal daily worship rituals for propitiating the deities, there are many esoteric rituals (''Taantrika Kriyaas'') aiming at increasing the glory and power of the deities and sometimes for atonement for any fading of such power. These restoration and renovation include rituals namely
*''Dravya Kalasam''
*''Ashtabandha Kalasam '' and
*''Naveekarana Kalasam'' and are performed as and when prescribed after an astrological investigation.

#''Mele kottam Naveekaranam'' and ''Punahprathishta'' (Restoration and reconsecration of the idol in the upper citadel)
#''Naveekarana kalasam'' and ''Ashtabandha kalasam'' (esoteric rituals aiming at increasing the glory and power of the deities and for atonement for any fading of their power)
#''Nitynidanam nischayikkal'' (Redetermining the details of daily worship and ceremonial aspects)

See also

* Temples of Kerala
* North Malabar

References

External links

History of Randillam Nambiars
* https://m.youtube.com/watch?v=fQpn73Zy7AQ&feature=youtu.be
edakkadnambiars.net

{{Hindu temples in Kerala

Hindu temples in Kannur district