Sree Siva-Narayana Temple Nayathodu

This temple dates back to ancient period. There are different views regarding the origin of the temple. One view says that Cheraman Perumal was with his Guru when the latter was attaining samadhi. The Guru told him that in his life time he had committed a sin for which he would be reborn as a dog. The Guru gave him the exact details of the time, place etc. of his rebirth and also the details of his death. He also informed him that only after that rebirth he would get salvation. As directed by the Guru, he proceeded to the place and identified the dog. Since he knew that the Guru would get salvation only after the life as dog,he immediately killed the dog by God’s will. However, Perumal felt that by killing the dog he had committed a great sin of Brahmahatya. As a remedy for the sin. he built a temple dedicated to Lord Siva at the same place where the dog (Naya in Malayalam) was killed. Thereafter the place got the name Nayathodu. For the mukti or salvation of Guru he also made a sankalpa-pratishtha of Lord Vishnu on the same peetham of Lord Siva. Since the temple has the chaitanya of Lord Siva and Lord Vishnu, the deity of this temple is called Lord Siva-Narayana. a rare combination of sankalpas.

Another legend is that Sree Adi Shankaracharya used to visit this temple with his blessed mother Arya Antarjanam. At that time there was a Vishnu shrine at this place. While worshipping the Lord of this shrine he used to recite slokas of Lord Siva also. Once he saw Lord Siva also standing by the side of Lord Vishnu. He then installed an idol of Lord Siva there and the Vaishnavite shrine turned to be a Siva shrine keeping the presence of Lord Vishnu very much there. The local Brahmins and Ambalavasis were against Sree Sankaracharya and did not co-operate to perform poojas in the temple. Therefore he elevated ten Nair families to the status of Ambalavasis. Even today Nair ladies are permitted to take kuttu vilakk in the front for temple rites.

These two legends relate to two different periods, Shankaracharya during 788-820 A.D. and Cheraman Perumal during 1090-1102 A.D. and hence the period of origin of the temple is shrouded in mystery.

It is reported that earlier the temple was known as Sree Parameswaramangalam temple,though later it took the name Sree Thirunayathodu Siva-Narayana temple.

The temple has also some rare rituals. For utsavam two temporary dhwajas are installed in a single pit. Another feature is that it is a must that kotiyettam is performed only after staging chakyarkoottu by Vallacchira Chakyar. Earlier there were two tantris for the temple; Nedumbulli-Tharananelloor and Kaupra manas, but later the latter gave up the tantram in favour of the former. There is a peculiar vazhippadu by name “Parvatimangalyam” for mangalya-siddhi (for getting good spouses). It is the offering of one idangazhi (an olden measure) of boiled raw rice to the Lords. Poojas start for Lord Siva up to peetha-pooja and then change over to those for Lord Vishnu. In structural aspects also the temple is unique with agra-mandapam to chuttambalam on all sides as against the general pattern at the front alone.

Mahakavi G. Sankara Kurup, who got the first Jñanapeetham award (in 1965) was a great devotee of the temple and earlier he was an idakka artist of this temple who used to sing ashtapadhi in praise of this Lord.

Seven Nambootiri families were the ooralars of the temple in the earlier period. Avanangott, Muringott, Koshappali, Chalaparambu, Vezhaparambu, Pariyaram and Kaipathoor. Prior to the transferring of the temple to the Ooranma Devaswam Board in 1972, four families (Moothamana, Koshappilli, Paravattam and Udayamangalam manas) were the hereditary ooralars. A committee, consisting of eleven-members and who are elected by local devotees, functions there.

Prior the implementation of the Land Reforms Act, the temple owned 102.40 hectares of dry land. besides paddy fields which fetched 12000 paras of paddy as paatam per annum. At present only the dry land remains. The structures there on are sreekovil, sub-shrine, namaskara mandapam, thidapilli, chuttambalam with four agra-mandapas, oottupura, malika,well, gopurams, puramathil (outer wall)and Pond.

The circular dwi-tala Sreekovil of sandhara type and facing east has granite adhishthanam with mouldings of padukam, jagati, triple-faceted kumudam, kumuda padi, galam with flower motifs, gala-padi,kampam, galam, gala-padi, uttaram with gaja-mukha motif, galam with flower motifs, gala-padi, valaru and padi. The sopanam has five direct steps with vali faces on top of banisters. Motifs of conches are carved on the lower part of banisters. The pranalam has makara-simha face at the base, multi-faceted sundu and sliced end. The figurine of a standing Bhootagana supports the pranajam with his head. The walls are made of laterite stones. The outer walls have two doors. Granite dwara-palas exist on all sides. The eka-tala part has granite roof while the roof of dwi-tala is made of copper sheets. At southern antharala of the sreekovil there is a sub-shrine with the deities of Lord Ganapati and Lord Dakshinamoothy. The namaskara mandapam has 16 pillars, four in a ruined condition and the other 12 square in shape. The thidapilli is a projected structure from the northern nalambalam. The well is at the eastern side of the thidapilli.

The chuttambalam has agra mandapam on all sides. In addition, there are two doors at the sides (north and south) of vaatilmaadam. The vaatilmaadam is large size and of peculiar shape with projection to the front. At the northern and southern sides, there are two rooms. the northern one used as Kurup’s room and the other is for the use of Chakyar. The southern valiyambalam is used for performing koottu. The valiya-balikkall (is at the eastern agra andapam. The laterite stone puramathil (outer wall) takes the shape of elephant’s back. There are two gopurams, one at east and the other at west of which the eastern one is dwi-tala. The oottupura and malika are at southwest and within the maryada.

Dwarapalakas, supported by Bhootaganas, are seen installed on the sides of all the four doors of sreekovil. On the greeva carved granite stone gajamukha motifs are seen. Vyali figurines, Lord Krishna and Vettakkorumakan are the wooden carvings on the greeva and roof of the sreekovil.On the ceiling of namaskar-mandapam, gaja-figurines and Devaganas are seen. Ashta Dikpalakars exist at the ceiling of the gopuram. Mural paintings depicting themes taken from Kumara Sambhava, Mahabharata and Srimad Bhagavatam are painted on the outer walls of the sreekovil.

The idol of Lord Siva is of linga form of height 72 cm. There is no idol for Lord Vishnu but there is the sankalpa of Lord Vishnu in the peetham of Lord Siva. hence the sankalpa of the deity known as Sree Siva Narayana. The sila idols of Sree Dakshinamoorty and Sree Ganapati are of sitting poses of 30 cm. each.

The temple is kept open from 5 to 9 AM and from 5-30 to 7-30 PM Five poojas are done daily,
usha-pooja (5 AM),
Ehtirthu-pooja (6 AM).
Pantheeradi-pooja (8 AM).
Uccha-pooja (9 AM)
Athazha-pooja (7 PM)

Parvati-mangalyam and Sankhabhishekam are the main vazhippadu of which, the first one is famous. Jaladhara is not done as there is the presence of Lord Vishnu in the idol.

The ten-day annual festival starts with the kotiyettam on Makara samkrama day. All utsava rites are done on this occasion. For the koothu on the samkrama day a member of Cheriya Parisha Chakyar family has to be present with the headgear. A Brahmin then nominated as Samudiyam. At the same time four oorilars (Moothamana, Koshappilli, Paravattam and Udayamangalam mana) reach the temple and take up specific tradional positions on the mandapam. Samudiyam then seeks permission from ooralars to host the flag of the deity and lower it after aarattu. If they say in the affirmative then Pipi-koff is performed before proceeding to cut the flag staff Pallivetja and ara are performed with great pomp. Chikya koottu, kathakali and tullal are staged on festival days, besides modern entertainments.

The idol is believed to have been installed by kovattadikkal. The present tantri belongs to Nedumbulli-Tharananelloor mana. The shanthikkaran hails from Nambootiri family The other staff includes kazhakam, adichu thali, conch blower, vadyam and watcher.

Situated one and a half KM, southeast of Angamali at Nayathodu road junction on M.C.road and thence one and a half KM. southeast at Nayathodu junction and thence 750 m. east on temple road, the temple is connected by tarred road. Facilities for stay are available at Angamali.