Sree Ramaswamy Temple, Triprayar

Datable to ancient period, the legend is that a local chieftain by name Vakkayil Kaimal saw in a dream at night some mysterious persons appearing before him and telling him that four idols had been washed off the coast of the nearby Lakshadweep Sea and that they should be consecrated at four different places with the sankalpam of Sree Rama,Sree Bharata, Sree Lakshmana and Sree Satrughna. Next day morning Kaimal went to the seashore and to his great surprise, he saw four beautiful idols of Lord Vishnu. All these idols were installed, Sree Rama at Triprayar, Sree Bharata at Irinjalakuda, Sree Lakshmana at Thirumoozhikkulam and Sree Satrughna at Payammal. Since all were four-armed Vishnu idols, the identification of the idols was made through deva-prashnam. Auspicious time (muhurta) was also fixed for installing these idols. When the muhurta for the installation of Sree Rama’s idol was being fixed, an incorporeal voice was heard saying that a peacock would fly high above the sky and that the idol be fixed at the spot below. It can be presumed that the Lord himself chose the place for the installation of His idol for the benefit of His devotees. When the consecration rites were in full swing a devotee came there with a bunch of peacock feathers. Assuming the devotee to be the peacock itself the consecration of the idol was
performed. A few moments later a peacock appeared in the sky, and all were greatly puzzled. However, as predicted, they installed the valiya-balikkal below the spot where the bird appeared. For several years after installation, the valiya-balikkall kept moving until Naranathu bharanthan with his great yogic powers stopped its movement by fixing a nail on the balikkal. The point where the nail was put can be still seen. He also installed the idols of Goddess Sreedevi and Goddess Bhoomidevi inside the garbhagram in order to prevent
the decline of the power of the deity. There is another legend also associated with the installation of the idols of these Goddesses. The story is that once Vilwamangalath Swamiyar came here for worship. He could see a wonderful sight of two Goddesses entering through the western door of the sreekovil and worshipping the Lord. Since it occurred to the Swamiyar that the presence of the two Goddesses was essential for strengthening the powers of the Lord he offered poojas to the Lord and the Goddesses and closed the western door to prevent the Goddesses from leaving the sanctum-sanctorum. Thereafter the power of the Lord increased manifold and thus the temple became an important Sree Rama shrine on the southwestern coast of India.

There is a Palaeographic inscription on the jagathi of the adhishthaanam mentioning the details of a gift by one Sankara Kunrappolan of Muruganat and Sinnan ruling over Nedumpurayoor for meeting the expenses related to burning the lamps etc. This inscription may be of eleventh century, which suggests the undisturbed condition of the earlier adhishthaanam even when a faithful reconstruction was held later.

During the fourteenth century, as revealed in the Kokasandesa written by an unknown poet, the name of the place was Purayar. As it is a revered place ‘Tiru was used as a prefix and the place was known as Tirupurayar. In course of time by constant usage it was shortened
as Triprayar.

During the Mysorean invasions this temple also was attacked. Since the forces knew that the temple was very famous they decided to test the power of the deity. First of all they cut the hand of the idol. All of a sudden blood oozed out from the wound. Then they threw the kathina (veti) kept there into the river and challenged the deity that if He was so powerful the kathina should burst in the wet waters. In no time the wet kathinas in the water burst.

Realizing the power of the Lord, Tippu Sultan donated a portion of the land that he had seized from the British for the proper maintenance of the temple. The temple is also associated with Avanankottu kalari of Chathan. The daily poojas at that Kalari start onlyafter the Uccha-pooja in this temple. The belief is that Chathan (Vishnu maya) is at the Triprayar temple till Uccha-pooja.

In ancient period the temple was owned by a Namboothiri yogam consisting of 42 manas. Out of these, 39 manas became extinct and the Ooranma fell on three manas viz. Cheloor, Punnappilli and jnaanappilli. In 1000 K.E. (1824 A.D.) these three ooralar families had to resist the power of Blahayil Nair, the local chieftain. For six months the temple remained closed. Blahayil Nayar administered the temple from 1826-1840 A.D. and after that the old ooralar families managed the temple. In 1040 K.E. (1864 A.D.) the Government of Cochin took over the administration of the temple and managed it till it was transferred to the Cochin Devaswam Board in 1950. The day-to-day affairs are managed by the Devaswam Officer appointed by the Cochin Devaswam Board.

The temple earlier owned large extent of land including 679 acres of paddy fields lying in the erstwhile Malabar. At present the temple owns only five acres of land of which one acre constitutes the temple complex. The structures thereon are sreekovil, namaskara-mandapam, chuttambalam with agra-mandapam, sub-shrines,valiya-balikkal, pradakshina-vazhi, deepastambham, Vedippura, office, counter,oottupura, nada-panthal, building for mel-Santi, gopuram, compound wall, well and tank.

The circular eka-tala sreekovil of sandhaara type and facing the river at the east has granite upa-peetham and adhishthaanam,
laterite walls and copper-sheet covered roof. The mouldings of the upa-peetham are paadukam, padma-padukam, utharam and Pati, while those of the adhishthaanam are paadukam, jagathi, octagonal kumudam, kumuda Pati, galam with flower motif, gala-Pati, kampam, valabhi, kampam, Pati, valaru, kampam, galam with flower motif, gala-pati, valaru and pati. The sopanam has seven direct steps with vyaali-figurine on the top of banisters. There are seven steps in front of the western door also. The pranaalam has makara-simha face at the base, multi-faceted sundu with rings and go-mukha end. Below the pranaalam there is also a bhoota figure of standing pose supporting the go-mukham end with his head. He is seen blowing a conch also. The walls have three functional doors (at east, west and south) while there is a ghanadwaaram at the north. Perhaps originally there were four doors specific for the sarvatobadra type. During later renovations the number of doors might have been reduced to three. It is believed that earlier the laterite walls had punctured recesses and returns which are absent now. At the inner side there are 36 pillars in two rows, inner row of 12 (bigger in size)
and outer row of 24: It has a very impressive conical roof covered with copper sheets. The temple has an equally impressive namaskara-mandapam (side: 7.38 m.) with 16 pillars (four inner and 12 outer) carrying a pyramidal copper roof. The ceiling of the mandapam is profusely sculptured with wood carvings. It is believed that Sree Hanuman is always present in this mandapam. The well is at northeast of the akathe-balivattam.

The chuttambalam has entrances at east, west and north. Thidappali are located at northeast and southeast of the chuttambalam. There is another sub-shrine of Lord Ganapati at the southwest corner of the chuttambalam.

The valiya-balikkall is within the agra-mandapam. There are nada-panthal at the eastern and western sides. The sub-shrine at the southern side facing east is believed to be older than the main shrine of Lord Rama. There is another sub-shrine dedicated to Lord Krishna on the northern side facing east. At the southeastern corner the Vedippura is located. The counter for Vedippura and the office building are on the western side. The gopuram is also at the western side. Oottupura and Mel-Santi madom are at the northern side. There is also tank in the temple. Steps have been provided from the temple to the river flowing on the eastern side.

On the pillars of the walls of the sreekovil, wooden figurines of deities on elephants are carved. On the wooden doors, figurines of Lord Ganapati, Goddess Saraswati and motifs of lotus are carved. Dwarapalakas are made of sila.Mural paintings on the walls of sreekovil depict Anantasayanam, Prahladan, Markandeya, Sree Rama with bow and arrow in hands, Sree Arddhanareeswaran, Sree Bhadrakali
and dance of Sree Nataraja. Modern paintings are seen on the walls of chuttambalam.

The sila idol of Lord Rama covered with a pancha-loha golaka is of standing pose (90 cm.) and four-armed with conch and disc in the left hands and with kodanda (bow) and aksha-mala (garland) in the right hands. The sankalpam of the Pratishtha is that of Sree Rama
after killing Khara. The idol of Sree Dakshinamoorthy is of sila-linga form (30cm.) while that of Lord Ganapati, also made of sila is of sitting pose (15cm.). All other idols outside the sreekovil are also made of sila, Lord Ganapati in sitting pose (45 cm.), Lord Sastha in Veerasana pose (45 cm.) and Lord Krishna in standing pose (45 cm.).

The temple is kept open from 4 a.m. to 12 noon and from 4 to 8-30 p.m. The palliunarthal is at 3 a.m. and the temple is kept open for nirmalya darsanam at 4 a.m. Five poojas are done daily, usha-pooja at 5 a.m., ethirthu-pooja at 6 a.m., panteeradi-pooja at 8-30 a.m., Uccha-pooja at 11-30 a.m. and Athazha-pooja at 7-30 p.m.

Sreebali (Sheeveli) is performed at 7-30 a.m., 12 noon and 8 p.m. Navakam (kalabhabhishekam) is performed at 10-30
a.m. On important days there may be slight variations in these timings.

The important vazhipadu are vedi, aval-nivedyam and Meenoott! (offering of rice, sharkara and kadali plantain to fishes in the river), done in respect of the Lord’s Matsyavatar in the river. All these vazhipadu are popular. Koothu is also an important vazhipadu. The
legend associated with the koothu is that it was the practice to hold koothu when at least one Brahmin was present in the audience. Once there was no Brahmin in the audience and the Chakyar was reluctant to commence koottu. Then he heard a voice from the sreekovil that “Koottu is staged not for a Brahmin but for me”. Thereafter koottu became a regular vazhipadu in the temple.

The most important and famous festival of the temple is Triprayar -ekadasi, celebrated on the Ekadashi day in the Krishna-paksha (dark fortnight) of Vrischikam. The festival starts on the previous day, Dashami day.

It is remarkable that on that day Lord Sastha is taken for vela- ezhunnellath instead of Lord Rama. But for Dasami-vilakk, utsava vigraha of Lord Rama is taken. On Ekadashi-day the rituals start at 3 a.m.

After special rites by the Tantri the utsava-vigraha of Lord Rama is taken out after the panteeradi-pooja. In this spectacular ezhunnellath about 33 caparisoned tuskers take part with drummers and other accompaniments.

It is seen that elephants for the festival are given as vazhipadu either by the owners of the elephants or by the devotees. The noon-ezhunnellath concludes by 1 p.m. The evening ezhunnellath will be over before dusk followed by fireworks. The nira-mala at dusk is a festival of lights. The well-known vilakku ezhunnellath starts just after mid-night. An important ritual at that time is offering of coins (kanikkayituka) to the Lord with respects and great faith. Panchari-melam is then held followed by panchavadyam. By 4 a.m. the utsava vigraha is taken back to the sreekovil marking the end of the Ekadashi-festival.

The seven-day pooram utsavam which is part of Arattupuzha-pooram starts in Karkadakam rashi ( ascendant) on the Makiryam nakshatram of Meenam. The flag hoisting ceremony is absent in this temple. On that day the utsava vigraha (tidambu) is taken out and kept at the mandapam. At that time Brahminipattu is performed. Before placing the idol on the mandapam there is a ritual of asking all present there ‘sankatakkar undo’ which means is there anyone with any grief. It is the time for devotees to pray to the Lord for fulfilment of their desires and for remedy for their griefs.
Then the tidambu is taken out of the chuttambalam and kept on elephant’s head. At that time three kathina-vedis are fired followed by 1001 usual vedis. After ezhunnellath aarattu is held at sethukulam tank, located one km. southwest of the temple and the procession returns to the temple for performing the next ritual, chembil-arattu. Then the tidambu is taken back to the garbhagriha.

On the second day also, there is ezhunnellath held known as Kattoor-pooram. The procession to Kattoor starts at 4 p.m. and returns at 3 a.m. (next day) after para at the illam of Moossad and aarattu at Puthankulam.

On the third day the aarattu is held at Kannambilli chira sponsored by Blahayil taravadu. In the evening aarattu is held at  urukkankulam.

On the fourth day the arattu is held at Vennikulam located about four km. away. That day’s main rituals conclude by the arattu at
Ramankulam at Nattika, On the fifth day morning arattu at Puthankulam is held. In the evening is the ritual of leaving for Cheloor pooram by crossing the river in a small canoe.

Till the return on next day at 11 a.m. the devotees of Triprayar are supposed to be in a pensive mood as the Lord had left the place to attend Janappillipara, arattu at Kattankulam and irakki-pooja at Kattankulam Sasta temple. On return aarattu is held at Puthankulam. 

On the sixth day procession to Padinjare-mana leaves at 5-30 a.m.After visiting the mana and performing the rituals there, Lord visits temples at Vaittlasseri and Chazhoor.The para given by Avanankottu Panikkar, representing Avanankottu Chathan is important. Then the tidambu is taken back by 11 a.m. and aarattu is performed at Puthankulam.

On the concluding day the Lord leaves for Arattupuzha to attend the famous Arattupuzha-pooram. It is a touching scene when the tidambu is taken across the river to Arattupuzha.

On the way the Lord is honoured with special poojas. The places through which the procession moves include Chirakkal, Koodalmanikyam temple at Irinjalakuda, Inchamuti etc. and finally it reaches Kaithavalappu. As and when the procession reaches there, Sree Arattupuzha Sastha who was there till that time leaves for His temple, facilitating Lord Triprayar Thevar to preside over the remaining items of the festival. All the small poorams would have left by that time and the remaining ones are of Sree Cherpu
Bhagavathi and Oorakattamma Thiruvadikal. Meeting of this trio is known as Kootti-ezhunellatt. The legend says that once Sree Vilwamangalath Swamiyar witnessed the koottiezhunellath he had a thrilling experience. He saw Triprayar Thevar in lying pose with His head resting on the lap of Sree Cherpu Bhagavathy and feet on the lap of Sree Oorakattamma Thiruvadikal. Swamiyar immediately
took pradakshinam of all the three elephants carrying the tidambu. Even today devotees perform pradakshina to get the blessings of all the three deities.

Vilwamangalath Swamiyar could also see both Ganga and Yamuna emerging out of the waters of Mandaram kadavu where the holy dip of
deities is held.Considering the sanctity of the waters during the holy dip devotees also take dip in the waters at that moment.

When Trprayar Tevar returns Sree Arattupuzha Sasta accompanies the former for a distance that covers nine fields. On the way back parayetuppu and uccha-kanji at Ventasseri temple are performed. The procession reaches back by 3 p.m. On that day night there is aarattu at Sethukulam followed by the famous uthram-vilakku.

The Pratishtha-day is observed on Chitra nakshtaram of Edavam.During festival days kathakali, chakyar-koottu etc. are staged

Details of the Tantri who installed the idols are not known. The present Tantri belongs to Tharananelloor mana. The main shanthikkar are purappata-santis ( they are not allowed to go outside the temple premises). The other staff includes kuta-mani, trkkalgati,
nivedyam, adiyantiram, tavil, naadaswaram and kazhakam.

Situated 18 km. from Guruvayoor or Kodungalloor at Triprayar Temple junction on NH-17 and thence 150 m. east and on the western bank of Triprayar river, the temple is connected by tarred road. Facilities for stay are available at Guruvayoor, Kodungalloor and Triprayar.