Sree Pisharikkal Bhagavathy Temple , Kadalassery

Dating back to ancient times, the legend tells of the Goddess being brought by Sree Keezhokkara Nambootiri from Kanchipuram. This story is connected to the visits of Namboothiri with Tiruvalannoor Bhattatiri and Komarath Menon ( please refer Oorakathu Ammathiruvadinpost). In ancient records, the temple is referred to as the Kadalayi temple. Legend has it that one of the karanavars of Avanaav mana was a renowned Vishahari (a physician treating poison-affected patients). Before his passing, he surrendered all his powers at the feet of the Goddess of this temple. From then on, the Goddess became known as Vishaharikal or Pisharikkal Bhagavati. She is highly revered, believed to possess the ability to cure all types of poison-afflicted diseases.

Currently, the temple is under the ownership of Oomampilly mana, which directly manages its affairs.

The temple complex covers an area of only 17 cents. The structures within include a sreekovil with a mukhamandapam, chuttambalam, vilakkumadam with agra-mandapam, deepastambham, wells, and a tank.

The square dwi-tala sreekovil, of sandhara type and facing west, features a granite adhishthanam with various mouldings such as padukam, jagati, vrutta-kumudam, kumuda-padi, gaļam with projections and vajana motif, gaļa-padi, uttaram, kampam, galam, gala-padi, valaru, and padi. Within the sreekovil is a mukha-mandapam, and the sopanam has four direct steps with a vyali-face at the top of banisters. There are two pranalams, one for the sreekovil and the other for the mukha-mandapam, both featuring a vyali-face at the base, multi-faceted Sundu with rings, and a go-mukha end. Lustral water flows into a vessel held by a Bhoota-gana in a standing pose, from which the Bhoota-gaņa is seen to sip the water. The walls are constructed with granite stones and have three ghanadwäras and a functional door, while the roof is tiled. Inside the mukha-mandapam, there is an idol of Lord Siva. The shrine of Lord Ganapati, facing south, is located on the southern side of the mukha-mandapam but outside of it. The well is situated northeast of the akatte-balivattam.

The chuttambalam features three entrances, facing west, north, and east respectively. The titappalli is positioned at the southeast. The vilakkumadam is a separate structure with approximately 150 pillars arranged in seven rows, each row holding lamps. The valiya-balikkal is within the agra-mandapam, and a granite deepastambham is installed at the front. Eastern side of the temple houses a well, while the tank is also located on the eastern side.

The greeva of the sreekovil features wooden motifs depicting figurines and flowers, while the exquisite Dwara-palakas, made of granite stones, showcase intricate carvings.

The sila idol of Goddess Durga stands in a pose (30 cm tall) with four arms holding a conch, disc, club, and lotus. Other idols in the temple include Lord Siva in the form of a linga (30 cm tall) and Lord Ganapati, also in linga form (15 cm tall).

The temple is open from 4 to 8 AM and again from 5:30 to 7 PM. Three poojas are conducted daily: usha-pooja at 5:30 AM., uccha-pooja at 7:30 AM., and attazha-pooja at 7 PM.

The prominent vazhipat offerings at this temple include motifs of snakes and their eggs made of gold or silver. Other popular vazhipadu include offerings of kadali (plantain), sarkara payasam, trumadhuram, and pushpanjali.

Two significant festivals hold importance in this region. The first, Vaavu-aarattu, takes place at 12:30 p.m. on the New Moon day of Thulam month by the Manali River, drawing a large crowd of devotees. This Goddess is also a key participant in the Aarāttupuzha Pooram.

The second festival, pooram-purappadu, occurs on the night of the Karthika asterisk. It begins with the kodiyettam, a nighttime ritual around a temporary dhwajam (an arecanut tree) following the associated rites. This is followed by aarattu at kadalayi kadavu ( or river bank), then Sree bhootabali, concluding by 4 a.m. with vilakku.

On Rohini day, aarattu and para eduppu are performed at Oomampilli mana, with all expenses covered by the mana. The expenses for the Makeeryam asterisk are covered by Valiyannoor Bhattatiri. The arattu of Sree Amma Tiruvadi follows only after the Makeeryam purappadu

Tiruvatira day highlights aaratu, kadavil-pooja, irakki-poojas at Vadakkeppatu,Thekkeppatt , and Avanav mana concluding with a return to the temple. During punarthan asterisk, the procession includes visits to Vallacchira temple and irakki-pooja at Thaikattusheri before reaching Chathakudam temple. After local visits, the procession concludes with sree boothabali. On Pooyam asterisk, the Goddess joins the festival at Peruvanam. On aayilyam asterisk marks aarattu at Pidikkaparambu temple tank, followed by the return for sree boothabali. Makam day sees the procession heading to Mulangu temple (via. Kunduukadav) for Variyathu para, arattu at ambala-kadav, and finally arriving at Keezhottukkara Kadalayi mana for irakki-pooja, where Oorakattamma also joins. The procession then returns to the temple, receiving processions from Chathakudam, Chitti-Chathakudam, Tottippal, Arattupuzha, and Thaikkattusseri temples. In the evening, there is a trip to Arattupuzha for the Pooram festival, with the arattu! performed at an auspicious time (muhoorttam). Utram day features various other rituals at the temple, including Brahmani paattu, with the festival concluding on the Attam asterisk. This description provides an overview of Sree Bhagavati’s involvement in the festival.

Details regarding the tantri who installed the idol remain unknown. The current tantri is from Elamanna mana, while the Santikkaran is appointed from Malayala Brahmins. Additionally, the temple staff includes a kazhakam.

The temple is located 13 km south of Thrissur at the Poocchanipadam junction on the Irinjalakuda. From there, it’s two km east at Vallacchira junction and then one km north at Kadalassery on the Pidikkaparambu road. You can reach the temple via a tarred road.