Sree Poornathrayeesha Maha Vishnu Temple, Tripunithura

Datable to very ancient period, there are many legends associated with the temple. One of them is that Lord Arjuna who got an idol after the famous episode of Santanagopalam (Sreemad Bhagavatam Skanda 10, chapter 89) installed the idol at this place. Based on this legend, the Lord here is worshipped as Sree Santhanagopalamurthy. At this place there was a shrine dedicated to Lord Ganapati when Arjuna reached there. He removed the idol of Lord Ganapati and in that place installed the idol of Lord Vishnu. The idol of Lord Ganapati was installed within the garbagriham itself facing south.

As per the legend the pratishtha-day relates to Dwapara-yuga and prior to the swargarohanam of Lord Krshna.

One of the inscriptions relating to the period of Kodai Ravi Varman (917-944 AD) of Kulasekhara Empire mentions about the installation (presumably re=-installation) of the idol in 947 A.D. The Granthavari mentions that the period of Cheraman Perumal was over in 3444th year of Kaliyuga corresponding to 340 A.D. and immediately thereafter Vataka army (presumably from Hoysala) invaded this place and destroyed the then temple and threw away the idol of Lord Vishnu into the tank. Centuries later the idol was taken back and worshipped. In the Narayaneeyam Bhasha Champu of Neelakantha, who wrote Chelloor nathodayam and Tenkala nathodayam, there is reference of this temple.

It is believed that in those days the temple belonged to Kuru(Kureekkat)swaroopam. When that swaroopam became extinct. Perumbadappu swaroopam took over the temple. The pancha-tatwa aradhana system was introduced by Sree Sankaracharya at the early ninth century. In this system mention is made about Lord Ganapati, which indicates the presence of powers of Lord Ganapati in this temple. At one time the temple was known as Sree Narayanaswami kovil.

In the work of Kerala Mahatmyam also the details of the idol of the temple are given. Similarly in Umakeralam of Ulloor S. Parameswara Iyer (sarga 11. slokas 35 to 37) the temple is vividly described.

The present beautiful idol of Lord Poornatrayesa was recast in 445 K.E. (1270 A.D.) by a Moosari of Pangarappilli. There is a legend associated with it. He had to cast this bimba several times. Each time a portion of it broke away. At last he asked his son, a young boy at that time, to pray to the Lord for His blessings. When he was about to complete the casting the Moosari felt that again it would break. He then embraced the hot mould resulting his soul and mortal remains to form part of the bimba. To commemorate the sacrifice and dedication of Moośäri, the utsavam held in Chingam is known as Moosari-utsavam.

The Structures werer built at different times, the western gopuram in 952 K.E.(1744 A.D.), sreekovil and namaskara mandapam in 1000 K.E. (1825 A.D.). chuttambalam in 1008 K.E. (1833 A.D.). Vilakkumaatam in 1015 K.E. (1840 A.D.) and natappura and eastern gopuram in 1024 K.E. (1849 A.D.). A major event is the devastating fire of 5 Tulam 1096 K.E. (October 1920 A.D.) in which the temple was raised to the ground. By the timely action of some devotees, the thidambu was taken out from the flames and the idol was covered with a big vessel and sand. Luckily the idol remained intact after the fire. The thidambu was taken to Puthan Bungalow and rites performed for the Lord. After three days of fire, the site was cleared. On 9th Tulam the thidambu was taken back to the temple and rites resumed. All structures except Pathayapura, oottupura and aanakkottil were completely destroyed in the fire. The destroyed structures of sreekovil, namaskara-mandapam and chuttambalam with agra-mandapam and natappura were re-built in concrete in 1107 K.E. (1932 A.D.) under the guidance of Echara varier. The dhwajam was also installed in the same year.

Earlier the administration of the temple was vested with the sanketam (Nambootiri-yogam) called Pera Patteris (Bhatttiris). Previously melkoyima sthanam was with the Perumbadappu Swaroopam and pura-koyma with four families of Moothathu (Keezhmana, Ilayatatt, Tekkețatt and Vatakketatt) and aka-koyma with Pintanivallam Swaroopam (Paravoor Nambyatiri). Menokki belongs to the hereditary family of Mepparamba family. At present Moothathu and Menokki are responsible for the management of affairs relating to inside the temple. The duties of Moothathu include the rights in the ceremony of ascension of Mel-shanthi and those relate to Sree-bali, thidambu-ezhunellatu etc.. while Menokki’s main duties are keeping accounts and correspondences relating to the temple.

The pradakshina-krama in this temple is elaborate as given below:

1 Eastern Baniyan tree
2 Enter eastern gopuram and worship the mirror idol dedicated to Goddess Renuka Devi
3 Balikkall located close to the pradakshina-vazhi on the southern wall which is dedicated to Vilwamangalam Swamiyar
4 southwestern balikkall in memory of Silpi and Moosari
5 Baniyan tree outside western gopuram having Kalyani-Yakshi and proceed to balikkall pura at the front and enter
6 Kadgham (sword) carved on the southeast pillar facing east
7 Sharam(arrow) carved on the northeast pillar facing east
8 Enter ida nazhi of chuttambalam and worship bronze chakra (disc) idol at the south
9 worship bronze sankh (conch) idol at the north
10 carved figure Brighu Maharshi (facing north) at the central pillar at the northern end of valiyambalam
11 Nandikeswaran close to the mizhav at the koottambalam
12 Nangipennu at the sreckovil
13 valiyavilakk at the śreekovil
14 Sree Poornathrayeshan
15 Dwarapalakkar (Jayan&Vijayan), Sankhu and Chakra at the sopanam
16 Khageswaran at the centre of the mandapam
17 Garudan and Pavanan at the western side
18 Lord Ganapati, Lord Dakshinamoorthy and Goddess Durga at the southern pillars
19 Ananthan through the hole at the rear of sreekovil
20 Circular balikkall at northeast (tantri who installed the deity)
21 Eastern side of mandapam facing the deity
22 At the base of dhwajam facing the deity
23 Arjuna. Pisharikovil Bhagavati and Vatekkekulam (teertham) all facing northern pond
24 Valiyabalikkall
25 Kshetrapalan
26 finally again main deity.

The temple was managed by the Cochin Royal family till 1950 when it was transferred to the newly formed Cochin Devaswam Board. The Devaswam Officer supervises the day-to-day affairs of the temple. A local committee called Sree Poornatrayeesa Seva Sangham was registered in 1975 and functions. effectively. It has 15 members including: five office-bearers and they are elected once in a year.

Earlier, the temple had large extent of properties. Now the temple owns about 2 acres which constitute the temple complex. The structures thereon are sreekovil, namaskara-mandapam. chuttambalam with agra-mandapam, valiya balikkall, dhwajam, pradakshina-vazhi, aanakkottil, deepastambhas, Maalika and pattayappura, oottupura, counter-cum office, gopuras, seva-sangham office and pond.

The circular eka-tala sreekovil of sandhara type and facing east has granite adhishthanam with mouldings of padukam, jagati, vrutha-kumudam, galam with flower motifs, uttaram, galam with flower motifs, valaru and pati. The sopanam has four direct steps with vyali-face on top of banisters. The pranalam has makara-simha face at the base, multi-faceted sundu with rings and go-mukha end. The walls are made of granite stones and covered with bronze sheets. It is of sarvato-bhadra type facing functional doors on all sides but usually only the eastern and southern doors are opened. The roof is recently changed to wood as per the traditional style with copper-sheet coverings on the top. Motifs made of brass adorn the outer walls of the sreekovil depicting themes such as gajendra moksham others taken from santangopalam. Siva-Parvati, Vaikuntham. Ganapati etc. The dwarapalakas ( at the sides of the front door are covered with brass. The namaskara-mandapam has sixteen granite pillars, four inner pillars and 12 outer. The well is at northeast and within akathe balivattom.

The chuttambalam has entrances from all sides. Two tidappalis exist one at southeast and the other at northeast of the nalambalam. The room for mala kazhakam is at the southwest corner of the naalambalam. The valiya-balikkall is within the agra-mandapam. The vilakku maatam has two lamps between two pillars and there are nine rows of lamps. Thus there are 345 wooden pillars covered with brass and a total of 6,264 brass lamps (eastern side: 72 pillars and 1,314 lamps: south: 101 pillars and 1,818 lamps: west: 74 pillars and 1,350 lamps and north: 98 pillars and 1,782 lamps).

The first dhwajam was installed in 708 K.E. (1533 A.D.) by Kuru swaroopam. It fell down in 829 K.E. (1654 A.D.). The second dhwajam was installed next year 830 K.E. (1655 A.D.). This one started tilting on 15 Meenam 995 K.E. (1820 A.D.) and fell down three days later. In its place a third dhwajam made of bronze and having a height of 28 kolu and 8 angulams was installed in 1002 K.E. (1827 A.D.). The devastating fire of 1096 K.E (1921 A.D.) consumed this dhwajam. In its place the fourth dhwajam, covered with 39 gold-plated copper paras was installed on 29 Meenam 1107 (March 1932 A.D. It is reported to be the tallest dhwajam having a height of 28 kolu and 8 angutams. As the vihana on the top of the dhwajam was damaged it was replaced by a five hooded Anantha on 4th idavam 1120 K.E. (June 1945 A.D.). Thepradakshina-vazhi is laid with granite stones. The pradakshina vazhi extends to the southern and western gopuras. Bronze deepastambham having seven layers of lamps is installed within the aanakkottil. Similar deepastambhas are also installed on other sides. Practically on all sides of maryada there are structures, counter-cum-office at northeast, aanappura at southeast, malikas at south, pathayappura at west and agrasala at north. Three gopuras are built of which those at east and west are tritala and at south dwi-tala. The eastern gopuram, built in laterite stones, has niches, panjaras, wooden Vyali-mukhas supporting roof etc. Its roof is covered with copper sheets. The western gopuram has also similar exquisite woodcarvings. besides motifs of navagrahas and also having copper-sheet roof. The Seva Sangham office is at northwest and temple pond at north. Bronze deepastambham having 17 layers of lamps is installed at the eastern side while that at the western side has 9 layers of lamps.

The temple is rich in woodcarvings, particularly at the western göpuram. Stone carvings exist in pillars of namaskara-mandapam. valiyambalam and agra-mandapam. No mural paintings exist now. The mural paintings existed earlier around the sreekovil were destroyed at the time of fire.

The pancha-loha idol of Lord Vishnu with the sankalpa of Sree santhanagopalamurthy is seated on the folds of Anantha (or Adi-Sesha) whose five hoods are spread as a protective umbrella over it. The total height is 153 cm. The left leg of the idol is of suspended pose. The right leg is in squatting pose over the folds of Ananta. The four-armed idol has Sree Chakra in right upper hand, conch in left upper hand and lotus in right lower hand, while the left lower hand rests over Ananta.

The temple is kept open from 4 to 11 AM and from 4 to 8 PM .Five poojas are held daily.

1. Usha-pooja (5 AM)
2. Eetrttu-pooja (6 AM)
3. Pantheeradi pooja (8 AM)
4. Ucha-poojaa-pooja (11 AM)
5. Aattazha-pooja (7:30 p.m)

Sreebali is performed daily at 6:30 AM, 10:30 AM and 8 PM The idol is taken on an elephant for morning and evening Sreebali on ordinary days and for all timings during festival days.

Olappenna (Gingelly Oil), pal-panteerunazhi(pal-payasam), koottu-payasam, kalabham, niramala, Appam, Ada etc. are the main vazhipadu, besides pushpanjali. Of these olappenna is important and has a tradition. It is believed that when Arjuna brought Maha Vishnu idol from Vaikuntha and installed here, a lamp having three layers, was lit using the oil obtained by crushing gingelly seeds with his hands. wicks borrowed from a traveller and fire generated by churning Arani. The general belief is that this lamp burns at the sreekovil for centuries except for a short spell of three days when the fire destroyed the sreekovil. Offering gingelly oll for this lamp is known as olappenna. It is considered as a misfortune for the people and the country if the flame, accidently or not, is extinguished.

There are three festivals of eight-day duration each in an year. Moosari-utsavam of padahadhi type held in Chingam, Mandala utsavam of anguradhi type, Nangi penninte-utsavam or para-utsavam of dwajadhi type held in Kumbham. In all these festivals aarattu is performed in Thiruvonam Nakshatram. Eight days prior to these dates the Kodiyettam is performed. Each festival has a legend. The legend of Moosari festival associated with the casting of the idol had been narrated earlier. The festival in Vrischikam is unique of which the fourth-day festival is known as Triketta-Purappaddu. It is believed that on this day Sree Vilwamangalam Swamiyar came here for worship of the Lord. He could not see Lord within the sreekovil and saw Him playing over the elephants kept within the aanapantal. At the request of Vilwamangalam Lord seated on the elephant and Swamiyar offered kaanikka. Even now this ritual continues. An important ritual of the Vrishikolsavam is the Triketta-Purappaddu having 15 caparisoned elephants. The central elephant is decorated with golden nettipattam, kolam and umbrella. Earlier all the other 14 elephants also had gold kolams and umbrellas. The Raja of Cochin, Rama Varma (1895-1914), sold these ornaments of elephants for laying the railway line connecting Shoranur Junction with Cochin at a time when Lord Curzon, Viceroy of India, refused to allot funds. It was opened for goods traffic on 2nd June 1902. In short the whole economic development of Cochin State could be achieved by the magnanimity of the Raja who utilized the ornaments with the permission of the Lord by conducting a prasna. The entire population of the State have to remember with gratitude this benevolence of the Lord. The third eight-day utsavam is held with aarattu on thiruvonam Nakshatram of Kumbham. All important utsava rites are done at this occasion. Parayezhunnellippu is done on all days with irakki-poojas at Poonittura palace, Pisharikkovil,Kannankulangara Siva temple, at the illam of Nange antarjanam (Vadakkedath Mana) and Peruninakulam Siva temple. The visit to the illam of Nangeamma has a significance. Even from young age she selected Lord Poornatrayesan as her husband but the family members decided otherwise. She was very sad at the thought if discontinuing her daily worship to the temple after her wedding. On the previous night of her wedding. she had a vision of the Lord patting her and asking her to have courage to come to the temple next day. Next day she went to the temple wearing wet clothes and prayed standing at the front of the sopānam. She had a feeling that the Lord was stretching out His hands and calling her. She immediately entered the sanctum sanctorum and embraced the idol whereupon she merged with the idol. The mel-santi who heard ringing of bells entered the shrine but could find out only the wet clothes, as her mortal remains had already become part of the idol. Thereafter the event is celebrated as Nangi-penninte utsavam (the festival of the girl named Nangi).

The idol is believed to have been installed by Lord Arjuna. The present tantri belongs to Puliyannoor mana. The shanthis are appointed from Seevolli Brahmins. The temple has Purapeda shanti. The avarodham (swearing) of mel-santi is an important event. The other staff includes keezh shantis (for nivedyam, trkkovil and teertha mani), kazhakam, adichu tali, watcher,vadyakärs etc.

Situated at the heart of Thripunithura town, the temple is well connected by tarred road. Thripunithura Railway Station is one and a half km. east of the temple. Facilities for stay are available at the town.