Sree Koodalmanikyam Bharata temple, Irinjalakuda

The temple dates to ancient period. Irinjalakuda gramam was one of the 64 gramams mentioned in Keralolpathi and, therefore, the temple was a grama-Kshetram.

There are different opinions regarding the origin of the temple. One view is that it was a Jaina shrine.According to this school, the Bharata idol installed prior to the present one was that of Bharata, the brother of Jina Bahubali. The argument is that during Brahminical upsurge, the temple was converted into a shrine of Lord Bharata well before the ninth century.

Another view is that in the Kulasekhara period, the Siva shrine existed earlier was converted into that of Sree Sangameswaran, the Lord with the powers of different deities. There is an interesting legend associated with this name. It is said that once a pious Malayala Brahmin belonging to Perinchalloor gramam went on a pilgrimage. He had an intention to establish a temple at his own place with a deity possessing the powers taken from all famous Shaivite and Vaishnavite temples in India. While visiting each renowned temple, he invoked the power of that deity into his conch. When he reached the temple here, he tried to invoke the power of the deity of this temple also. 

At that time by accident his conch fell from his hand and was broken into pieces. He could then experience that all powers, which he had
invoked from various temples, had merged with the powers of this deity. Thereafter, the Lord took the name Sree Sangameswaran or Lord possessing unified powers of all deities. Thus, the Lord has unified powers of both Shaivite and Vaishnavite faiths.

Another view is that the Lord got the name from geographical location of the site. Earlier, Chalakudi and Kurumali Rivers had their confluence (samgam) at this place and the Lord at that place was known as Sree Samgamam-Iswaran or Sangameswaran. Even today aarattu of this temple is held at Kudappuzha kadavu in Chalakudi river and Rappal kadavu in Kurumali river in alternate years, proclaiming that once the aarattu was performed at the confluence of these rivers.

The temple rose to importance, as per the legend, after the installation of the idol of Lord Bharata given by Vakkayil Kaimal, who obtained it from the sea. The legends are that one night Vakkayil Kaimal had a strange dream in which some mysterious persons appeared before him and told that four idols with powers of Lord Vishnu in different concepts had been washed ashore the seacoast west of Triprayar.

In pursuance of the directions in the dream Kaimal proceeded to the seashore and to his great surprise he found four beautiful idols with features of Lord Vishnu. As revealed in the dream, these idols were installed at four places, at Triprayar, with the sankalpam of
Sree Rama, at Irinjalakuda as Bharata, at Payammal as Satrughna and at Moozhikkulam as Lakshmana. The distances from Irinjalakuda to these temples are Triprayar at northwest – 20 km. (via Kattoor), Payammal at south-8 km. and Moozhikkulam at southeast- 45 km. (via Mala-Poovathusseri).

As per the legend, the temple site has great importance. It is known that Sree Kuleepini Maharshi performed meditation and yagas to
propitiate Lord Vishnu in this place. It is believed that Lord appeared before him and blessed him saying that he would remain in this place in His ethereal form. The yaga-kundhas of Sree Kuleepini Maharshi are believed to be beneath the sreekovil, namaskara-mandapam and the teerthakulam.

Another aspect to be considered is about the origin of the name of Koodalmanikyam. As per the legend, once a blazing bright light emanated from the forehead of the idol. The reason for this phenomenon was unknown and the devotees were greatly confused. One of the devotees by name Kumara Kurup belonging to a very rich taravadu of Onattukara (Kayamkulam) volunteered to help them in assessing the nature of brightness.

He suggested that the light could be compared with that of a precious gem available with the Kayamkulam Raja. All present there agreed to the suggestion and by his influence with the Raja he could manage to bring a manikyam (gem) of the size of an egg and he handed over
the same to the mel-shanti or the main priest.

When the mel-shanti took the gem near the forehead of the idol, the gem was soon attracted by the idol and was fixed to the idol. Though the mel-shanti tried to take back the gem he could not do it. The merging (koodal in Malayalam) of the Manikyam (gem) with the
idol resulted in giving the name Sree Koodalmanikyam to the idol. Kumara Kurup was in great grief, as he could not give back the gem to the Raja.

Since he could not fulfil his promise the Raja of Kayamkulam demanded mel-koyma right over the Koodalmanikyam temple and the
temple authorities had no other option but to accept it. This incident took place in 517 K.E. (1341 A.D.). The power of administering the temple was thereafter vested with a nominee of Kayamkulam Raja, known as Thachuda Kaimal. The word Thachuda means ‘protector’
and the Kaimal so appointed as considered to have full right over the administration of the temple. The first Thachuda Kaimal was Kumara Kurup. The stipulation for holding this post was that the person appointed should be a Nayar Sannyasin.

The second Kaimal did not hold the post for long as he deviated from the principle of brahmacharya. This happened in 684 K.E. (1509 A.D.). For the next 250 years there was no Kaimal in this temple. The third Kaimal ascended to the post in 903 K.E. (1728 A.D.). He
died in 1783 A.D. After the accession of Kayamkulam with Travancore in 1746 A.D., the mel-koyma right of the temple was vested with Travancore. In exercise of the powers, the Raja of Travancore appointed the fourth Kaimal in 983 K.E. (1868 A.D.).

He was very powerful, and he obeyed only the orders of Travancore Raja and neglected the orders of Cochin Raja.

With the result that even the British Resident Morin had to interfere and settle the dispute associated with the conduct of ritual of kalabhabhishekam to the Lord. He died in 1026 K.E. (1851 A.D.). The next Kaimal ascended to the post in 1881 A.D. and lived till
1912 A.D. The sixth and the last Thachuda Kaimal was held on 30th November 1917. After the death of the last Thachuda Kaimal, the fight of giving koora and pavitram for the festival got vested with Kulamannu Moossad.

It is part of the history that Tippu’s forces did not spare the temple during his invasions in 1789 A.D. The damages caused by him were rectified by Shaktan Thampuran renovated the temple and rectified all damages done by Tippu.

There are two inscriptions, one at the wall on the western naalambalam and the other at the top of southern entrance of the naalambalam. The former is in Vattezhuthe and the latter in Malayalam. H. Sarkar in his famous book Architectural Survey of Kerala (P.163) mentions that “the Bharata temple at Irinjalakuda has yielded an inscription of Sthanu-Ravivarman (844- 885), a senior contemporary of Aditya-Chola (871-907). Dated in his eleventh regnal year it refers to the temple-trustees and servants”. The Malayalam inscription dated 23rd Kumbham 1094 K.E. (March 1919 A.D.) gives details on laying the foundation stone for the renovation of the chuttambalam by Sir Rama Varma Maharaja of Travancore.

The teerthakulam has a legend associated with it. It is believed that it has been built at the site of one of the three homa-Kundha of
the great Kuleepini Maharshi. The other two are within the present akathe-balivattam of the temple. Because of this, all these places are treated as sacred.

There are special vazhipadu in this temple like tamara-mala (Lotus Garland), vazhutananga-nivedyam (made out of
Brinjal), ariyidal, meenoott, mukkudi etc.

The procedure for pradakshina also needs some elaboration. It is reported that in ancient days the eastern gopuram was exclusively used by the Rajas and Brahmins and others were not allowed to use this. Of late, this restriction has been lifted, but even then,
the pradakshina has to be done as follows. Proceed up to the Valiya-balikkal and then turn left and circumambulate koottambalam and following pradakshina-vazhi reach western nada and enter the chuttambalam and turning left by pradakshina reach the northern side of sopanam and worship the Lord.
After worship return by the same route to western nada, continue the pradakshinam of both western naalambalam and teerthakulam, and reach the eastern entrance. In short full pradakshina within the akathe-balivattam is not allowed. Those who enter through the western gopura-nada have to follow the same principle of pradakshina.

On 10th March 1971, the temple was taken over by the Kerala Government under the Koodalmanikyam Temple Act 7
of 1971. The Act 22 of 1975 amended this Act. As per the amended Act, the District Collector is the Chairman, and the Government nominates the other members. 

The Government appoints the Administrator, and he is responsible for the management of the day-to-day affairs of the
temple.

The temple owns 12.79 acres of land of which, the temple complex proper has an extent of 9.50 acres. The structures thereon are Sreekovil, namaskara-mandapam, chuttambalam, Valiya-balikkal, dhwajam, deepastambham, koottambalam, oottupura, pathayapura-cum-Manager’s office, teerthakulam, Vedippura, gopuras and compound wall.

The circular dwi-tala sreekovil of sandhaara type and facing east has granite adhishthaanam with mouldings of paadukam, jagathi,
triple-faceted kumudam, kumuda-Pati, galam with flower motifs, gala-Pati, kampam, utharam, kapotham, kampam, galam, gala-Pati, valaru and vedi.

The sopanam has six direct steps with vyaali-face on the top of banisters and a figurine of dancer with musical instruments on the southern side and motif of Nira-para on the northern side.

The inner garbhagriha has five direct steps with the result that the idol is at a level of four metres above the ground level. The pranaalam has makara-simha face at the base, multi-faceted sundu with rings and go-mukham end.

The walls are made of wood and have beautiful figurines of deities. The roof is covered with copper sheets. The Sreekovil has a recessed mukha-mandapam. The namaskara-mandapam (side: 7.67 m.) has sixteen pillars. It is a spacious cloister and is rich in wooden
ornamentation. The thidappali, a separate structure at southeast, is within the akathe-balivattam. There is the sankalpam of Lord Hanuman within the thidappali. The water in the tank is used for preparing nivedyam and for abhishekam.

The chuttambalam has entrances from all sides. There is an agra-mandapam at the east. The valiya-balikkal has a height of 3.30 m. and is an art-piece. The dhwajam plated with gold has a height of 16 m. There is also a bronze deepastambham at the front.

The pradakshina-vazhi, made of granite stones, has a width of 1.44 m. and a thickness of 15 cm. Nada-panthal with sixteen pillars are seen at the eastern and western sides.

The koottambalam is very attractive. In size it is the second, the first being that of the Sree Vadakkumnathan temple, Thrissur (length 23.5 m. x 15.5m.). The measurements of the koottambalam of this temple are length 21 m. and width 15.8 m. It has a square
Ranga-peetham of 6 m. and Nepathya (aniyara) of size 6 m. x 3 m. there are good carvings on pillars of the koottambalam. It has two entrances, at north and west.

Two oottupura exist within the maryaada, one at the northeastern side of the southern gopuram, and the other at the southwestern side. The pathayapura-cum-office is located at the northwest.

The tank, known as Kuleepini teertham, is very extensive and occupies almost the entire northern side of the temple complex. Meenuttu of the tank is important where the fishes, supposed to be Devas, are fed by devotees for cure from respiratory diseases.

There are three gopuras, at east, south and west. The compound wall (maryaada) has a height of 2.92 m. and takes the shape of elephant’s belly at the top. The length of the compound wall is 201.16 m., while the width is 194.40 m. In addition to the teerthakulam there is another tank also in the temple complex.

The temple is rich in stone, woodcarvings, and also mural paintings. Stone carvings are noticed in the adhishthaanam and on the pillars of koottambalam, besides dwaarapalakas. Wooden carvings are seen on the walls of the sreekovil like the feet of serpents, figurines of
elephants, warrior, a sage, soldier standing on a horse with sword in hand etc. Deities in different poses also are depicted.

The woodcarvings on the top of the front door of chuttambalam depict Sree Mahalakshmi with elephant on either side. Of the mural paintings, the prominent ones are the figurines of Sree Brahma at east, Goddess at south, Sree Narasimha at west and Lord Vishnu at
north. On the southern and northern pillars of the agra-mandapam, mural paintings depicting Goddess Durga and Sree Bhadrakali are seen.

Devotees worship them. Some modern paintings are seen on the walls of the chuttambalam the themes of which are taken from Ramayana, Bhagavat-Geeta and Bhagavata.

There is only one consecrated idol in this temple. The main sila idol of Lord Bharata is of standing pose (179 cm.) with four arms having bow in the right upper hand, abhaya-pose for the right lower hand, chakra (disc) in the left upper hand and conch in the left lower hand resting at the waist.

The sankalpam of the deity is that of Lord Bharata performing poojas to the padukas (wooden slippers) of Lord Rama.

Even though there are no sub-shrines, there is a sankalpam of Lord Hanuman within the thidappali. Devotees also worship Sree Durga and Sree Bhadrakali on the pillars of agra-mandapam.

The temple is kept open from 3 AM to 11:30 AM. and from 5 PM to 8:30 PM. Three poojas are done daily, ethirthu-pooja
at 7:45 AM, Uccha-pooja at 11 AM and Athazha-pooja at 7:45 PM . There is no daily sreebali.

The important vazhipadu are offering of tamara-mala (lotus garland), vazhutananga (brinjal)-nivedyam, koottu-payasam, ariyidal, meenoott, mukkudi, kalabhabhishekam and Nitya-pooja.

The offering of lotus garland is meant for fulfilment of all desires. Some devotees offer this vazhipadu to get relief from troubles due to devastation caused by heavy rains. vazhutananga -nivedyam (offering of brinjals) is famous as it is considered remedy for all stomach ailments. The legend associated with this nivedyam is that once a devotee had stomach-ache and he prayed to the Lord for cure. One night the Lord Himself appeared in dream and told him to take 101 brinjals from his garden and offer them to the Lord. He did it and got cured of the ailment permanently. The famous musician Chembai Vaidyanatha Bhagavatar has also a similar experience.

Koottupayasam, another vazhipadu, is offered for getting male child while vella-nivedyam is for female child. Ariyidal is also meant forgetting progeny. Meenoott at the Kuleepini theertham is performed for relief from all respiratory diseases.

Thirpputhari is held on Thiruvonam nakshatram in the month of Thulam. On that day a great feast is held in this temple. Next day is the day for taking the Ayurvedic medicine called Mukkudi, the formula of which is kept a secret by the famous Kuttancheri Moossad. The
legend associated with it says that once Sree Vilwamangalam Swamiyar came to the temple, and he could not see the Lord at the sreekovil. He went in search of the Lord. He found Lord on the southern side collecting some Ayurvedic herbs (Mukkuti) for His own stomach ailment, which He got after taking the grand feast on Thiruvonam day. Thereafter, Mukkudi-nivedyam became an important
offering of the temple. It is said that the ingredients of Mukkudi used to be obtained from a particular spot. The procedure was to sprinkle cow-dung mixed water at a particular spot (presumably the place where Lord collected the herbs) and to cover the place with a big vessel. Next day morning when the vessel is lifted with prayers to the Lord one could see fresh sprints of some herbs. They would be collected, and medicine prepared out of these herbs.

The legend says that once a person lifted the vessel out of curiosity and all of a sudden, he lost his eyesight. Thereafter this ritual of obtaining the herbs from that place was discontinued and the preparation of this medicine became a privilege of Kuttancheri Moossad. Anguleeyangam-koothu is another vazhipadu for cure from ailments. Taking of offered ghee is believed to be a cure for the disease of piles.

The eleven-day annual festival, known as Thiru-utsavam is held in the month of Medam, the last day being Thiruvonam
asterisk. This festival is considered to be the last major festival of the season in Kerala, this season heralded by the Vrischikolsavam at Sree Poornathrayeesha temple, Tripunithura spread over a period of 6 months from Vrischikam.

It is believed that this festival started in 944 K.E. (1769 A.D.) after the renovation of the temple in 943 K.E. under the supervision of Paliath Achan. The festival commences with the handing over of Koorum pavitravum by Kulamannil Moossad around 8 PM. The 10 day-festival items begin from next day. The important ritual on the first day of utsavam is kodippurathu vilakku held between 10 PM. and 12 mid-night. The important rite on the second day is the Sreebali ezhunnellath at 5-30 AM, which continue up to 12 noon. Thisritual continues all days of the festival.

The vilakku festival at night from 9-30 PM. for three hours is also important and this also is held on all days. On the next day of utsava is the Palliveta. At 9-30 p.m. on that day Palliveta- ezhunnellath is held followed by vedikettu(fireworks), pandi-melam etc. and the festival for that day concludes with pallikurup (royal sleep). On the tenth day of the utsavam, the important rituals are pali-unarthal, ezhunnellath (9 a.m. to 1 p.m.) tiricchu-ezhune|latt (5 p.m), pancha-vãdyam and panti-melam (9 p.m. to 1 a.m.) followed by akathe- ezhunnellippu after kodikkal-para and kanikya. On all these days important performing arts and modern entertainments are staged like religious discourses, Concerts, kathakali, ottam-thullal, nadaswara-kacheri, dances, besides thayambaka and other items.

The other important days of the temple are puthari-nivedyam on Thiruvonam nakshatram of Thulam, Mukkudi nivedyam on Avittam  Nakshatram of Thulam, Illam-Nira in Karkadakam etc.

Details of Tantri who installed the idol are not known. Earlier there were two thantris for the temple from Tarananelloor mana and Animangalam. Later tantri-hood was assigned to the Othikkan of the temple belonging to Velookkara Nagaramannu, When Tarananelloor mana was partitioned each branch continued to exercise Tantri-hood. These tantric manas are Nedumballi Tarananelloor, Veluttetatt Tarananelloor, Kidangasseri Tarananelloor and Tekkiniyedath Tarananelloor. Thus there are six thantris for the temple at present. Earlier the mel-shanti belonged to Pudakkutti mana but later replaced by Puthillath mana of the erstwhile Kurumbranat taluk of Malabar.It is traditionally held. The other three keezhsantis are also Malayala Brahmins.The other staff includes a Marar, a thrikkovil-pravartika, two kazhakams, a purana-parayana, seven adichu-tali (two for inner and five outer), a Naadaswaram artist, a thavil artistand a talam artist, clerk-typist, besides the administrator.

Situated 21 km. southwest of Thrissur at Irinjalakuda, the temple is connected by tarred road. Irinjalakuda railway station isat Kallettumkara, eight km. southeast of Irinjalakuda. Facilities for stay are available at Irinjalakuda.