Sree Durga Bhagavati ( Oorakathu Amma thiruvadi ) Temple, Oorakam

Datable to ancient period, the deity is also known as Sree Tiruvalayannoor Bhagavati. The temple is close to the famous Peruvanam Sree Mahadeva temple. The legend says that the deity is the same as of Sree Kamakshi of Kanchi in Tamil Nadu. The residents of Perumanam gramam felt the need for a powerful Goddess to shape their destiny and as revealed in a deva Prashna set forth to Kanchi for propitiating the Goddess. The mission was entrusted to Valayanur Bhattatiri, (Keezhoţtukara) Namboothirippad and Komarath Menon. They reached Kanchi and performed Bhajanam for months. One day the Goddess, pleased with their ardent prayers, appeared in dream and told them simultaneously that her presence would be experienced when they return home. The presence of the Goddess was felt by Keezhottukara Nambootirippad and Komarath Menon and they installed two temples, Sree Kadalasseri Pisharikkal Bhagavati temple and Pallissery Bhagavati temple respectively. Both families worshipped Goddess Kamakshi as their tutelar deity.

The presence of Sree Kamakshi was felt by Valayannoor Bhattatiri in a different way. One day a strange incident happened at the mana. The antharjanam of Bhattathiti and her small child were taking bath in their pond. The boy saw the olakuda (palmyrah umbrella) of his mother, that had been kept at the bank of the pond whirling on its stick. The boy showed it to her mother by uttering the words ‘Amme Thiriyuna Vatti’ which means “Mother, see the rotating stick’. A deva prashna was held which revealed that the Goddess had shown her presence in the olakkuda and immediate steps had to be taken to install her in the sankalpa of Goddess Kämäkshi. The Anjana Shila idol of the Goddess was obtained from a well at northeast of Illamkunnu a place close to Oorakam. Valayannur Bhattathiri was overwhelmed with joy and he surrendered all his wealth at the feet of Goddess. A temple was then built and the Goddess took the name Sree Amma thiruvadai from the utterings of the child when he first saw it. Thereafter the Goddess is popularly known as Orakattamma Thiruvadi. When Shakthan thampuran banished the family or Valayannur Bhattathiri from Oorakam the family set forth towards north. By the grace of the Goddess they reached Poomulli mana and took refuge there. Poomulli mana later became the rulers of the temple. Even today Brahmani Amma of Poomully mana has special privileges in this temple.

The temple is also associated with the legends of Mazhamangalam Nambuthiri and Talakkulattoor Bhattatiri. The temple as stated earlier, was taken over by Shakthan Thampuran and its control was vested with Kingdom of Kochi. When the Cochin Dēvaswam Board was formed in 1950 its control was vested with the Board Its day-to-day affairs are managed by the Devaswam Officer of Oorakam Devaswam.a

Full details on the properties owned by the temple earlier are not known. It is reported that the temple owned 2.34 acres of dry land and paddy fields which fetched 30,000 paras of paddy as paattam per annum. At present only the dry land remains of which 1:20 acres constitute the temple complex. The structures thereon are Sreekovil with mukha mukha-mandapam, namaskāra-mandapam, receipt counter, Chuttambalam, Vilakkumaatam, Agra-Mandapam, Nada-Panthal,Pradikshna Vazhi, Oottupura, compound wall, gõpuram, office, wells and tank.

The square dwi-tala sreekovil of Sandhaara type and facing west has granite adhishthanam with mouldings of padukam, jagati, Vrutha-kumudham, Kumudha padi, galam with rail-motif, gala-padi,Kampam, galam with flower motif, gala- padi, valaru and Padi. The Sopanam has five direct steps . The banisters are covered with brass sheets that have motifs of Goddess on sides. The pranalam has makara-simha face at the base, multifaceted sundu with rings and gomukha end. The lustral water falls into a granite tub. The walls have six ghanadwaras, niches and the roof is supported by full vyali-figurines. The walls have four doors and as such comes under Sarvatobhadra type.

The roof is covered with copper sheets. The namaskara-mandapam has eight granite pillars and copper-sheet roof. The receipt counter and the well are within the akathe-balivattam.

There are three entrances to the akatte-balivattam, from west, north and cast. The Thidapalli is at the eastern nalambalam. The sub-shrine at southwest facing east has deities of Lord Ganapati and Lord Shastha,

The Vilakkumaatam is a separate structure and has nine rows of metal lamps.

The valiya-balikkall is within the agra-mandapam built on six granite pillars. The eight pillared nada panthal on the westerns side has in it the dhwajam made of teak and covered with copper paras

The Pradikshna Vazhi is paved with granite stones. On the eastern side and between the Pradikshna Vazhi and Vilakkumaatam is the Sreemoolasthanam. Within the Sreemoolasthanam that faces west there are a jackfruit tree, Baniyan tree and an Ashoka tree. This Sreemoolasthanam is surrounded by a parapet wall with opening at west. There is a baniyan tree at southeast and beneath it there are three idols of Nagas. The L-shaped oottupura is at the northern side. There is a well and water tank at the western side of the oottupura. gopuras exist on both sides. On the northern side of the eastern gopuram is the Devaswam office. The laterite stone compound wall encompasses the temple area with the top taking the shape of elephant’s belly ( Aana palla). The temple tank which has ruined steps is located at northwest. The front door of naalambalam Valiyabalikkal, steps and doors of Sreekovil,saptha matrukkal and other balipeetas are covered with brass.a

There are inscriptions on the wall of the vaatilmadam and on the adhishthanam sila of Sreemoolasthanam. On the ekatala part of the wall of the sreekovil, there are motifs of Devaganas and Vyalis supporting the roof. At the greeva there are four figurines, Lord Narasimhamurthy at west, Lord Brahma at north, Lord Vishnu at east and Lord Siva at south, all in sitting poses. On the ceiling of eastern gopuram, there are wood carvings of ashta-dhikpalakas and stories taken from puranas (palazhimadhanam (Churning of celestial ocean),Kiratham story etc).

The anjanashila idol of Goddess is of standing pose(90 cm.) having four arms with conch in left upper hand, disc/Chakra in right upper hand and lotus in right lower hand. The left lower hand looks like holding a club, but no club is seen. Thus the idol is of Vaishnava nature. This idol has a golaka in silver plated with gold. However, a peculiar feature is that the thidambu is of Sree Mahishasuramardhini(the Goddess standing on Mahisha) and there is a crescent at the top of the thidambu, all indicative of a Shaiva sankalpa. The vaahana on the top is lion which indicates that the idol is that of Sree Durga. It is also reported that the sankalpa of the deity is that of kanyaka (maiden). In a nutshell the Goddess can be said to have powers to be worshipped in all forms. The other two idols in the temple are made of sila, Lord Ganapati and Lord Sästa, both in sitting poses.

The temple is kept open from 4 AM to 10:15 AM and from 5 PM to 8 PM. Six poojas are done daily;

Usha pooja (5:30 AM)
Ethiruthu pooja (6:15 AM)
Pantheeradi pooja (7:45 AM)
Navakam (9:15 AM)
Ucha pooja(9:45 AM)
Attazha pooja (7 p.m.).

sreebali is done thrice, at 6:40 AM, 9:45 AM and 7:30 PM. The õlakkuta is used as protection to the Lord when the Goddess is taken around for Sree bali. There is the accompaniment of pandi melam also. It may be noted the Melshanthi walks behind the idol during sreebali as against the procedure in other temples where the melshanthi walks in front to lead.

Pushpanjali, Ghee lamp, Appam, otta appam, and Neipayasam are the main vazhipadu and all are popular.

The trikarthika, the Pooram festival from Makiryam to Atham in Meenam month as per malayalam calendar, Navaratri, Puthari Nivedyam, uthram in Chingam, Illam Nira in Karkatakam etc. are some of the important days in the temple besides the mandala period.

The rituals in the month of Meenam deserve special mention. The festival commences on Revati Nakshatram prior to Peruvanam-Aarāttupuzha pooram. The main rites performed on Rohini Nakshatram are suddhi kalasham, Vasthu Bali. Rakshograhomam etc. Next day, chatusuddhi and Dhara are the main items. On Bharani Nakshatram prashictha homam, shanthi homam and panchagavyam are the rites performed. Tatwakalasham is held on Karthika Nakshatram. On Rohini day pari kalasam and Brahma kalasam are performed .On the same day night after sreebhootabali, Rohini vilakku with five caparisoned clephants is done
followed by melam. On thiruvathira Nakshatram again aarattu is performed at the Mampilli temple pond, which is known as thiruvathira aarattu followed by Navakam and sreebali. On Punartam Nakshatram aarattu is performed at Narukuļangara temple pond. Pooyam day is very famous, being Peruvanam Pooram day. After participating in it the aarattu is held at thodukulam. Next day there is Para from the manas of tantris followed by aarattu at Pidikakkaparambu temple pond. Irakki-poojas at Pidikakkaparambu siva temple and Chattakutam Shastha temple are also very significant. On Makam Nakshatram the main items are parayetuppu at Cheruvathoor mana, meeting Aarattupuzha Sree Sasta called Tharakkal Pooram and then reaches Kezhottukara mana and the return to the temple. On Pooram Nakshatram it is believed that Goddess visits Kanchipuram and returns to the temple. On that day a utsavam is held at Kancheepuram also. On the next day of Aarattupuzha Pooram, the famous ritual of kooti ezhunallippu is held. On the left side of Sree Triprayarappan, the ezhunnallathu of Sree Amma thiruvadi takes position with 31 elephants. The presence of the Goddess by the side of Sree Rama reminds the sankalpa of the deity as Sree Lakshmi Devi (Vaishnavite sankalpam). Then both deities perform art at the mantharakadavu and then return. Then the concluding ceremony starts after Brahmanivilakk, pakalpooram near thodukulam, Kootti ezhunallippu with Sree Thiruvullakkavu Shasta and Sree Pisharikkal Bhagavati and then bidding farewell to Sree Chathukudam Shastha. After returning to the temple is the kodikkal para and rooting up of the temporary dhwajam.

Details of the tantri who installed the idol are not known. The present tantri belongs to Thekkedath and Vadakkedath manas. The shanthis are appointed from Malayāla Brahmins. The other staff includes mala kazhakam, adichu thali, sambhandhi marar ,Vadyakkar, cleaners of vessels etc.

Situated 12 km. south of Thrissur at Oorakam Central junction on Irinjalakuda road and thence 250 m. southwest, the temple is connected by tarred road. Facilities for stay are available at Thrissur.