GURUVAYUR.

GURUVAYUR

GURUVAYUR Location Deity Deity / temple history Temple Architecture
System of worship The temple servants Some pastimes associated with the Deity Other Deities and important places in/around the Temple complex Great personalities associated with the Deity Festivals Art forms Elephant sanctuary

Location Guruvayur is located 10.6 E, 76 N, mean altitude 80 ft (25m) above sea level, 33 kms from Thrissur in Thrissur district in Kerala. It is regarded as the Dvaraka of the South. This is the most important Krishna temple in Kerala and one of the most important and richest temples in all of South India. Lord Krishna is known here as Guruvayurappan. The name of the Deity means the Lord (Appan) of Guru and Vayu. Guruvayur is also known as Bhuloka Vaikuntha, “the spiritual world on the earth”.

Deity The presiding deity at Guruvayur is the charming childhood form of Krishna. The Lord here is also known as Unnikrishnan and Balakrishna. The Lord is four armed carrying the lotus, disc, conch and club. The Deity is made of an extremely sacred stone called ‘Patala Anjana Sila’.

Deity There are two more processional Deities - one of silver and the other of gold, the silver one being older. They are taken out for the seeveli and other processions. Generally the gold Deity is taken and the silver Deity is taken out only for Arattu and on a few special occasions.

Deity / temple history Before the installation of Krishna at Guruvayur, the area was famous for a very sacred lake called the ‘Rudra Tirtha’. This is the place where the Pracetas were instructed by Lord Siva in the ‘Rudra Gita’ and later they will enter these waters and meditate on Lord Vishnu for 10,000 years. Lord Vishnu will then be pleased to appear to the Pracetas and bless them. The following description about this incident is found in the 24th chapter of the 4th canto of Srimad Bhagavatam: “King Präcénabarhi begot ten children in the womb of Çatadruti. All of them were equally endowed with religiosity, and all of them were known as the Pracetäs. The great sage Maitreya continued: My dear Vidura, because of their pious nature, all the sons of Präcénabarhi very seriously accepted the words of their father with heart and soul, and with these words on their heads, they went toward the west to execute their father's order.

Description of Rudra Tirtha

Deity / Temple history Description of Rudra Tirtha
While traveling, the Pracetäs happened to see a great reservoir of water which seemed almost as big as the ocean. The water of this lake was so calm and quiet that it seemed like the mind of a great soul, and its inhabitants, the aquatics, appeared very peaceful and happy to be under the protection of such a watery reservoir. In that great lake there were different types of lotus flowers. Some of them were bluish, and some of them were red. Some of them grew at night, some in the day and some, like the indévara lotus flower, in the evening. Combined together, the lotus flowers filled the lake so full that the lake appeared to be a great mine of such flowers. Consequently, on the shores there were swans and cranes, cakraväka, käraëòava and other beautiful water birds standing about.

Deity / Temple history There were various trees and creepers on all sides of the lake, and there were mad bumblebees humming all about them. The trees appeared to be very jolly due to the sweet humming of the bumblebees, and the saffron, which was contained in the lotus flowers, was being thrown into the air. These all created such an atmosphere that it appeared as though a festival were taking place there. The sons of the King became very much amazed when they heard vibrations from various drums and kettledrums along with other orderly musical sounds pleasing to the ear.

Deity / Temple history The Pracetäs were fortunate to see Lord Çiva, the chief of the demigods, emerging from the water with his associates. His bodily luster was just like molten gold, his throat was bluish, and he had three eyes, which looked very mercifully upon his devotees. He was accompanied by many musicians, who were glorifying him. As soon as the Pracetäs saw Lord Çiva, they immediately offered their obeisances in great amazement and fell down at the lotus feet of the lord. Lord Çiva became very pleased with the Pracetäs because generally Lord Çiva is the protector of pious persons and persons of gentle behavior. Being very much pleased with the princes, he began to speak as follows.

Deity / Temple history

Deity / Temple history Now I shall chant one mantra which is not only transcendental, pure and auspicious, but is the best prayer for anyone who is aspiring to attain the ultimate goal of life. When I chant this mantra, please hear it carefully and attentively. This prayer was first spoken to us by Lord Brahmä, the master of all creators. The creators, headed by Bhågu, were instructed in these prayers because they wanted to create. When all the Prajäpatis were ordered to create by Lord Brahmä, we chanted these prayers in praise of the Supreme Personality of Godhead and became completely free from all ignorance. Thus we were able to create different types of living entities.

Deity / Temple history A devotee of Lord Kåñëa whose mind is always absorbed in Him, who with great attention and reverence chants this stotra [prayer], will achieve the greatest perfection of life without delay. Although rendering devotional service to the Supreme Personality of Godhead and worshiping Him are very difficult, if one vibrates or simply reads this stotra [prayer] composed and sung by me, he will very easily be able to invoke the mercy of the Supreme Personality of Godhead. The Supreme Personality of Godhead is the dearmost objective of all auspicious benedictions. A human being who sings this song sung by me can please the Supreme Personality of Godhead. Such a devotee, being fixed in the Lord's devotional service, can acquire whatever he wants from the Supreme Lord.

Deity / Temple history A devotee who rises early in the morning and with folded hands chants these prayers sung by Lord Çiva and gives facility to others to hear them certainly becomes free from all bondage to fruitive activities. My dear sons of the King, the prayers I have recited to you are meant for pleasing the Supreme Personality of Godhead, the Supersoul. I advise you to recite these prayers, which are as effective as great austerities. In this way, when you are mature, your life will be successful, and you will certainly achieve all your desired objectives without fail. All the Pracetä princes simply stood in the water for ten thousand years and recited the prayers given to them by Lord Çiva. At the end of ten thousand years of severe austerities performed by the Pracetäs, the Supreme Personality of Godhead, to reward their austerities, appeared before them in His very pleasing form. This appealed to the Pracetäs and satisfied the labor of their austerities.

Deity / Temple history The Personality of Godhead, appearing on the shoulder of Garuòa, seemed like a cloud resting on the summit of the mountain known as Meru. The transcendental body of the Personality of Godhead was covered by attractive yellow garments, and His neck was decorated with the jewel known as Kaustubha-maëi. The bodily effulgence of the Lord dissipated all the darkness of the universe. Lord continued: Those who remember you every evening of every day will become friendly with their brothers and with all other living entities.

Deity / Temple history ye tu mäà rudra-gétena säyaà prätaù samähitäù
stuvanty ahaà käma-varän däsye prajïäà ca çobhanäm Those who will offer Me the prayers composed by Lord Çiva, both in the morning and in the evening, will be given benedictions by Me. In this way they can both fulfill their desires and attain good intelligence. Previously, Rudra Tirtha extended up to Mammiyur and Thamarayur (about 3 kms) and was known for its lotus flowers. Melpathur's Narayaneeyam refers to it as the lovely lake of lotus.

Deity / Temple history The Gurupavanapura-Mahatmya which forms part of the Narada Purana alludes briefly to its history and sanctity. The story goes that King Janamejaya, son of King Parikshit, wished to avenge his father's death which was brought about by the deadly Takshaka, a Naga chief. He accordingly performed a sarpa yagna in which thousands of innocent reptiles perished. As a result of the victims' curse he become afflicted with leprosy. The disease manifested itself at the very touch of his bride, Jyotishmati of Avanti, on the very day of their marriage. He obtained no relief from medicines. In despair he was on the point of taking his own life when the sage Dattatreya appeared before him. Moved by the King's sufferings, the sage suggested a remedy: propitiation of Lord Krishna at Guruvayur. He then revealed to the monarch the glory of that deity.

Deity / Temple history "The deity at Guruvayur," said Dattatreya, "is the Supreme Personality of Godhead Narayana and Narayana Himself was the first to worship Him." At the beginning of the Padma Kalpa. He gave it to Brahma and it was by the grace of this deity that he was able to carry out his allotted task of creation.

Deity / Temple history At the beginning of the Varaha Kalpa, Sutapa and Prisni who had no children, prayed to Brahma for the gift of a son. The creator gave them the deity and said that their wish would be fulfilled by worshipping it. Pleased with their sincere and deep devotion, Lord Mahavishnu Himself appeared before them. Three times they asked Him for a son and every time He said, "Be it so" and added that He would be born to them as their son at three successive births and they would have the good fortune of worshipping the divine deity too during all the three janmas.

Deity / Temple history In due course, Prisni gave birth to a son, who was named 'Prisnigarbha'. In their second life, as Kasyapa and Aditi, the couple worshipped the same deity. The Lord incarnated Himself as Vamana in order to deliver the demon king Bali who was a threat to the demigods. Kasyapa and Aditi were born as Vasudeva and Devaki in their third life. They received the deity from Dhaumya and through its grace Lord Krishna was born to them. After slaying Kamsa, Krishna moved to Dwaraka where He built a temple in which He installed the deity of the Supreme Lord Himself and worshipped it after the death of His parents.

Deity / Temple history When the time came for the Lord's ascent to Goloka Vrindavan, Lord Krishna told His foremost disciple and devotee Uddhava that the purpose of His appearance was over and that He would soon disappear. Uddhava was plunged in grief thinking of the terrible fate that would befall the world in Kaliyuga during His absence. The Lord pacified His devotee by saying that He would manifest Himself in the deity and shower His blessings on His devotees and ward off the evil effects of Kaliyuga. He asked Uddhava to take good care of the deity during the impending submergence of Dwaraka in the sea and install it at a spot equally holy in consultation with Brihaspati (Guru), the preceptor of the demigods.

Deity / Temple history Accordingly, Brihaspati accompanied by his disciple, Vayu, the god of the winds, arrived at Dwaraka. Sri Krishna had already departed for His eternal Abode and Varuna, the sea-god was in occupation of Dwaraka. The deity was being tossed in the sea by the surging waves. At the suggestion of Guru and Vayu, Varuna withdrew. The wind god carried the deity on his head and both set out in search of a sacred place for its installation. After wandering through a lot of places in North India, at last, as they were entering Kerala through the Palakkad gap, they were met by Parasurama who had created Kerala and who Himself was going to Dwaraka in search of the very deity they were bringing.

Deity / Temple history At this time, Kerala was afflicted with rheumatism. Unable to bear the suffering people journeyed together to Parasurama's mulasthana or headquarters at Thrissoor and appealed to him to afford them some means of relief. At the same time, Narada muni happened to pass through Thrissoor. He was deeply moved by the sight of such a vast assembly of rheumatics writhing in pain. He advised Parasurama to bring the deity which Sri Krishna had worshipped.

Deity / Temple history They met Parasurama who guided them to Rudra Tirtha, where Lord Siva and Parvati eagerly received them and requested them to install the Deity there. Sprinkling the holy waters of the Rudrakupa on the deity and offering worship to it, Siva turned to Guru and Vayu and said "You two together should perform the installation; as you are the founders of this sacred temple, this place shall be known as Guruvayupura."

Deity / Temple history The deity of Guruvayur is endearingly called Guruvayurappan, the Lord (appan) of Guru and Vayu. Lord Siva and Parvati moved to Mammiyur and Guru and Vayu installed Krishna there. Hence the Deity became known as Guruvayurappan and the place as Guruvayur. After hearing this story of the Lord in full, Janamejaya, accompanied by the sage Dattatreya, went there and practiced devotional service for four months under his direction. He was present for all the temple programs and took only prasadam of the Lord. At last one night while asleep, Janamejaya felt the Lotus hands of the Lord pass over his body from head to foot. When he opened his eyes he found to his joy and wonder that the racking pains had ceased and the festering sores healed. He returned to his kingdom filled with devotion to the Lord of Guruvayur.

Deity / Temple history Vishvakarma, the architect of the demigods built the temple. The temple is built in such a way that on the day of Vishu (Summer equinox), the Sun offers his respects by touching his first rays straight on the Lord’s lotus feet. The installation was performed in the solar month of Kumbha (February - March) beginning from the seventh asterism of Pooyam and completed on the day of Anilam (Anuradha).

Deity / Temple history History during the Zamorins’ period
In 1716 AD, the Dutch raided Guruvayur. They looted treasures, gold of the flag staff, and set fire to the Western Gopuram. It was later rebuilt in 1747 AD. In 1755, the Dutch in war with the Zamorin destroyed Trikkunavay temple and the Brahmins fled from there. Later the Zamorin become the trustee of both Guruvayur and Trikkunavay, and also their Melkoyma (Sovereign protector). In 1766, Hyder Ali of Mysore captured Kozhikkode (Calicut) and then Guruvayur. He fined 10,000 fanams to spare the temple. This fine was paid but due to insecurity, pilgrims reduced , the supply of rice was stopped and the tenants stopped annual dues. On the request of the Malabar Governor, Srinivasa Rao, Hyder Ali granted a Devadaya (free gift) and the temple was saved from extinction. Again in 1789 AD Tippu Sultan invaded Zamorin's province.

Deity / Temple history Apprehending danger, the Deity was hidden underground and the Utsava vigraha was taken to Ambalapuzha by Mallisseri Namboodiri and Kakkad othikkan. Tippu destroyed the smaller shrines and set fire to the Temple, but it was saved due to timely rain. Tippu lost to the Zamorin and the English in 1792 AD. The Deity hidden underground and the Utsava vigraha were re-installed on September 17th, But the daily poojas and routines were seriously affected. The Ullanad Panickers rescued and looked after the temple for 75 years (1825 to 1900). Like Chempakassery Namboodiri and Deshavarma Namboodiri, the Panickers offered everything from service to property. Thus with their help daily pooja and Utsavam (annual festival) were once again restored. In 1900, Sri Konthi Menon , as a manager fixed the hours of worship and led the drive to keep the temple premises clean. He set up the big bell and reconstructed Pathayapura (granary). In 1928, the Zamorin once again become the administrator of Guruvayur.

Deity / Temple history The fire and renovation
On November 30, 1970, a massive fire broke out in the temple. It begin from the western chuttambalam and raged all around for five hours, but the main sanctum, the Deity, other sub-shrines and flag-staff remained unaffected. Many people, irrespective of age, caste, creed and religion fought the fire to set a glorious example. Later, the temple was once again re-built.

Deity / Temple history History of Guruvayur Chronicle of events
3000 BC – Guru and Vayu install the Deity at Rudra Tirtha 1030 AD - Sreekovil and Mandapam renovated. Koothambalam and Nalambalam reconstructed. 12th century - Western Gopuram constructed. 14th century - Tantra Samuchaya written by Chennas Narayanan Namboodiri. 14th century - Mentions of Kuruvayur in Tamil literature and Kokasandesam. 1587 – Narayaneeyam by Melpathur composed Temple records available in Kolezhuthu script The central shrine rebuilt.

Deity / Temple history Dutch raided Guruvayur and set fire to the Western Gopuram. Western Gopuram rebuilt by Panikkaveettil Ittirayicha Menon, Karyasthan. Dutch attacked and desecrated Trikkunavay ( Trikkana Mathilakam) to which Guruvayur was a Keezhedam (Subordinate temple) Dutch again attacked Trikkunavay temple and the Devaswom dissolved. Zamorin became the supervising trustee with Mallisseri as the co-trustee of Guruvayur. Hyder Ali attacked Guruvayur. "Devadaya" from Hyder Ali through Madras Governor Srinivasa Rao.

Deity / Temple history Tippu Sultan attacked Guruvayur - Utsavavigraha shifted to Ambalappuzha and Moolavigraha to a safe underground place. September 17 - Reinstallation of the Moolavigraha after the victory of Zamorins over Tippu with the help of British. Temple under the supervision of Court. Installation of Deepasthambam in front of the gate way. Government of Madras restored Devadaya appropriated by Tippu Sultan. The Eastern Gopuram rebuilt. Central shrine and mandapam covered with copper sheeting. A permanent flagstaff with bell metal covering set up. Dispute started between trustees . Even temple closed for over a week.

Deity / Temple history 1893 - Compromise was arrived between trustees.
Big bell was set up and Pathayapura (granary) was reconstructed. Deepasthambam at Eastern Gopuram installed by Shri Chettur Sankaran Nair. A court of wards assumed the management of Zamorin's Estate including Guruvayur temple. 1922 January 4th Nadayiruthal of elephant "Kesavan". Zamorins got back the administrative powers from the Court of Wards. 1930- A clear administrative scheme was framed by the High court of Madras with the Zamorin once again as the head. Guruvayur Satyagraham started.

Deity / Temple history Temple remained closed for 12 days without pooja, because of Guruvayur Satyagraham. Temple entry for all Hindus. January 30 - Flagstaff completely enclosed with gold. Sree Krishna College started. 1970 November 30 - Huge fire devastated the Temple. 1971 March 9 - Guruvayur Devaswom Act. Replaced the 1930 Scheme enacted by the Hon'ble High Court of Madras. The Kerala Government takes charge of the temple administration. The honor "Gajarajan" awarded to Kesavan on his Shashtiabda poorthi (60th birthday). 1974 October 31 - The temple renovation after fire completed.

Temple Architecture The temple faces eastern direction and has two Gopurams - in its eastern and western portion. The area between the two Gopurams is covered with tiles and is known as the Anapanthal. Right in the middle of Anapanthal is Nalambalam, a squared shaped pillared hall. Further, northeast of this shrine is the Koothambalam, a place which hosted the dance performances in olden times. The front side of Nalambalam has a pillar of light, Deepastambhas. There are a number of light pillars in the temple and they command special attention from the visitors. For example one of the Deepastambha rises to a height of 24 feet and has a total of 13 circular receptacles to hold the wicks. One of the other deepstambha at the temple is in the form of a tree. There is also a glittering gold covered Dwajastambha or flagpost soaring to a height of 70 feet.

Temple Architecture

Temple Architecture Sreekovil
The Sree Kovil or the Sanctum Sanctorum is square in shape and has two stairs and three rooms inside. The inner sanctum houses the main deity. The doors and roofs of Sree Kovil are plated with gold. Infact the bells, which number an auspicious 101, are also made of silver and plated in gold. Sopanam, the stairs that lead upto the Sanctum Sanctorum are constructed of stone and embellished with carvings and designs.

Temple Architecture The Sreekovil (Sanctum Sanctorum) is designed in 2 layers with copper sheet roofing plated with gold. There is repletion of traditional mural paintings on all the three sides, depicting sequences from puranic tales and Krishna leela. The old doors of Sreekovil are replaced with a new set secured with gold plated bars and embellished with golden bells. There are 101 bells, all made of silver and plated with gold. Sopanam, the steps leading to the Sreekovil, are made of stone with carvings and designs of attractive craftsmanship.

Temple Architecture Nalambalam
Ankana- It is the inner courtyard around the Sreekovil (central shrine) and its passage is flanked by vathilmatam. Vathilmatam- The two platforms on both sides of the Eastern entrance to the Sreekovil are called Vathilmatam. Melpathur meditated and composed his magnum opus Narayaneeyam sitting here on the eastern pillar on the southern Vathilmatam. The northern side was initially being used by the paradesa Brahmins and the southern side by the Kerala Brahmins for daily practices. Namaskara Mandapam -The mandapam is situated right in the center of the chuttambalam or Nalambalam and just right in front of the Sreekovil. The roof is supported by four granite pillars. The mandapam is plated with 100 kg copper and 25 kg gold

Temple Architecture Nalambalam (Chutambalam) - The roofed structure around the ankana is the Nalambalam. Before the 1970 fire, there was a chuttambalam (separate passage around Sreekovil between the Vathilmatam and the Vilakkumatam). Now all are made under single roof and one cannot find the chuttambalam in some places like the Ganapathy shrine. The southern side is divided in to five parts. Titappalli - is the place where the offerings to the Lord are prepared.

Temple Architecture Patakkalam- where the pata (cooked rice) offered to the Lord is being distributed. Turakka Ara, literally the unopened chamber, is an under ground cell where the reserve cash, gold and silver are believed to be hidden in ancient days. It remains closed with a huge granite stone. It is widely believed that this contains rare and precious stones including the "Syamanthaka mani". The treasures inside the chamber are supposedly closely guarded by innumerable serpents.

Temple Architecture Sarasvathi Ara- where the palm leaf manuscripts are kept for worship during the Navarathri festival. Now it is shifted to the Koothambalam. Chottara (Velichanna)- earlier coconut oil room [ now shifted] Nrithapura the northern part of chottara from where saint Bilvamangala had the darshan of Unnikrishna dancing.

Temple Architecture Ganapati shrine
Western Chuttambalam- In between the Ganapati shrine and the store room the temple priests prepare sandal paste and Variyar make garlands. Northern Chuttambalam is towards the east of store room. It consists of a small open hall, the chottara, where the temple servants keep the choru (cooked rice). Mulayara is the place where the pots filled with earth and ritually sown with different seeds and worshipped before the beginning of the Annual Utsavam every year. Koyma Ara, the office of the Akakoymas (in the old administrative setup), whose charge is to see that the poojas of the day are conducted properly.

Temple Architecture Sacred well- There is a deep well to the south of Nrithapura. Nowhere in the neighborhood, there is such clear and cool water. The water in the well maintains its level throughout the year. This water is used for the daily poojas and abhishekam inside Sreekovil. Nadappura Bahyankanam is the outer courtyard where the procession for the Seeveli takes place. It is open both on the south and the west. The northern courtyard was in the past covered by a tiled roof (now by a concrete roof) with a small opening near its western end for acharyabhivandanam, in commemoration of Sankaracharya`s forced landing. Beyond the Sastha shrine and the opening on the courtyard from the opposite side are the store rooms, the quarters for the temple priests, the Patinjare Gopuram, also the aduppukalam (big kitchen), where the rice and other items for the feasts are prepared.

Temple Architecture Gopurams - There are two storied Gopurams at the eastern and western entrances which house some of the rare frescos of the 16th century. These mural paintings are distinct from those found in other temples in their theme and style. Some of the paintings were damaged in the course of time and due to the fire in 1970 , and were then repainted.

Temple Architecture Nadappura - The roof expanse inside the temple between the Eastern Gopuram and the balickalpura is called Nadappura. 'Aanappanthal' is the northern portion of nadappura. It acquired the name from its giant size. (aana means elephant and panthal means pavilion). Here annaprasanam, thulabharam etc. are conducted . Formerly marriages were conducted under it but now marriages are shifted to the Kalyana Mandapam Dhvajasthambam or the flag-staff rises amidst the eastern bahyankana which has a tiled roof. The Dhvajasthambam is encased in plated gold at a height of 60 feet. The flag is hoisted to mark the beginning of the Annual Utsavam and is kept hoisted till the Arattu day.

Temple Architecture Vilakkumatam The massive array of metal lamps round the Sreekovil on the outer walls of the Nalambalam. Around 8000 brass metal lamps fixed on the wooden trellis, around the temple are lighted on the festival and special days or by an offering.

Temple Architecture Valiya mani - Situated south of Kizhakke Gopuram and near the south east corner of the bahyankana, is the valiya mani (big bell), announcing the time by its hourly chiming. Koothambalam - It is the stage or the theatre for presenting the Chakiyar koothu . Koothambalam is located in the front and to the right of the presiding deity. The pillars and the ceilings of it are profusely engraved , painted and lavishly embellished with ornamental filigrees and fittings. Tantrimadam - On the north-east bank of Rudratheertham in the Inner-ring road is the tantrimadam or the official residence of the Tantri.

Temple Architecture Kizhakke Nada - There were many residences on the right side of the street. The Pazhaya othikkans madam, the residence of the Thiyyarambalam priests, Mallisseri Malika and Chondath Malika on the Kizhakee nada are no more now. Till the temple entry of 1947, Thiyyas and other avarnas (lower cast people) were permitted to approach only up to Thiyyarambalam. About a furlong and a half from the Thiyyarambalam is Manjulal (the banyan tree). This is the starting point of the elephant race which precedes Kodiyettam (hosting of the flag) for the Annual Utsavam.

Temple Architecture Deepasthambams - Just in front of the temple there is a huge tower of light, it has thirteen discs including basement and is 24 feet in height. There are four Deepasthambams made of brass, inside the temple. One at northern wing was smashed by the Gajarajan Kesavan . The eastern tower, Kizhakke Gopuram (eastern tower) is 33 feet and Patinjhare Gopuram (western tower) is 27 feet in height.

Temple Architecture Rudra Tirtham - This is the tank behind the oottupura where the Lord has His annual Arattu. Siva washed and worshipped the deity when the Deity was brought by Guru and Vayu for installation to Guruvayur.

Temple Architecture Kovilakam - Towards the south from the Kizhakke Gopuram is Kovilakam, the place where Prince Manavedan had been residing during the days of composition of Krishna Geethi . This has been demolished and Sreevalsam rest house have come-up. Athani - On the northern bank of the Rudratheertham is an Athani (porters' rest), in memory of a Kantiyur Pattar, a trusted servant of the temple, who got murdered on an Utsava day. As a mark of respect, Lord's Arattu procession stops here for a minute.

System of worship Worship is performed according to the standards laid down by Adi Shankaracharya. These were later written in the ‘tantrasamuccaya’ by Chennas Narayanan Namboodiri (born in 1427). The Chennas Namboodiris are the hereditary Tantri (pujaris) of Guruvayur temple. The temple worship is done by Nambudri Brahmins, who are expected to live within the temple precincts during their term of worship. The temple schedule begins at 3 am with nirmalayam darshan (viewing the Deity), followed by abhiseka (bathing the Deity). The 3 am darshan is particularly auspicious.

System of worship Worship and darshans continue until 10 pm, when the Deity is put to rest for the night. Uchcha Puja takes place at midday. The temple is closed between 1 and 4:30 pm. Everyday, the temple opens at 3 a.m. and the Lord is awakened from his sleep with the melodious notes of nadaswaram. The Lord is seen adorned with flowers of the previous day. This is known as Nirmalya Darshanam. It is believed that celestial beings come and worship the Lord after the temple is closed.

System of worship Seeveli is a ritual which is performed thrice every day. The Utsava Vigraha of the Lord is mounted on an elephant and taken around within the four outer walls of the temple, three times, to the accompaniment of drums. There are beli Kallus representing the Lord's body guards, subsidiary deities and members of his entourage in the inner and outer prakara. The idea of Seeveli and the priest performing poojas at these places is that the Lord Himself stands by as offerings are made to his dependants. Guruvayur is a temple state with the Lord as its Head. Every night at the close of worship, the days account is read to the Lord even today.

System of worship Tulabharam is a common vow in which devotees donate to the Deity a quantity of an article equal in weight to their own bodies. Devotees are weighed on a scale against their choice of items such as silver, bananas, sugar, jaggery, or coconuts. On an average, about 100 tulabharams are offered a day, but on major festival days, the number goes up to over 200. The proceeds from tulabharams were Rs 2.25 crores ($600,000) in

System of worship Men must wear dhotis and enter the temple bare-chested and women have to wear a sari. Only Hindus (Indians) are allowed, but converted Hindus may be able to enter. Each evening hosts the main event of the day, a Deity procession between 7 and 8 pm. The Deity of Lord Krishna in his four-armed Narayana form sits on his golden throne (thidambu) and rides on top of a gold-bedecked elephant. Surrounded by priests bearing multicolored umbrellas and varieties of fans, musicians playing drums, cymbals, gongs, and trumpets, and exuberant devotees chanting the Lord’s names, the Deity is taken on a grand procession around the temple compound. The Deity is also brought out on an elephant around 6:30 am.

System of worship This temple has over Rs 45 crores in fixed deposits, three tons of silver articles, 600 kg of gold articles, priceless diamonds, and other jewellery. The temple had about acres of land until the Kerala Land Reforms Act came to force. Presently the Devaswom has 230 acres of land including that purchased after the Act. The major income of Devaswom is from the temple as Vazhipad by the devotees which amounts to about Rs.10 Crore annually. Other sources of income are the receipts from land and buildings, Guest houses, interest from investments and endowments, livestock, grants and fees etc.

The daily poojas are as follows:
System of worship The daily poojas are as follows: 3.00am to 3.30am Nirmalyam 3.20am to 3.30am Thailabhishekam, Vakacharthu, Sankhabhishekam 3.30am to 4.15am Malar Naivedyam, Alankaram 4.15am to 4.30am Usha Naivedyam 4.30am to 6.15am Ethirettu pooja followed by Usha pooja 7.15am to 9.00am Seeveli,Palabhishekam,Navakabhishekam, Pantheeradi Nivedyam, and Pooja 11.30am to 2.30pm Ucha pooja (the noon pooja)

Temple will be closed between 12.30 and 4.30pm and reopens at 4.30 pm
System of worship Temple will be closed between and 4.30pm and reopens at 4.30 pm 4.30pm to 5.00pm Seeveli 6.00pm to 6.45pm Deeparadhana 7.30pm to 7.45pm Athazha pooja Naivedyam 7.45pm to 8.15pm Athazha pooja 8.45pm to 9.00pm Athazha seeveli 9.00pm to 9.15pm Thrippuka, Olavayana 9.15pm The Sreekovil remains closed. On the day of Special illuminations called "Vilakku" The Thripuka is performed after that. The Sreekovil will be closed after Thripuka. Then the Krishnanattam, a colourful traditional dance-drama on Lord Krishna's life is enacted inside the Temple on specified days.

System of worship - LIST OF OFFERINGS
Naipayasam Palpayasam Sarkarapayasam Rice Nivedyam Appam Ada Avil Thirumadhuram Butter Nivedyam Sugar and Plantain Undamala Thirumudimala Niramala Annaprasam (Chorun) Bhagavathy Azhal Butter after Japam Kelikkayyu Archana Purusha sooktham Archana Ashtotharam Archana Sahasra namam Alankaram with Kalabham (6 Balls) Kalabham 1 Ball Kalabham 1 Packet Ghee Lamp Sreekovil Ghee Lamp (For one time a day) Sreekovil Ghee Lamp (For a full day) Sreekovil Ghee Lamp (For a full day including upadevas) Thali pooja Oil Abhishekam (250ml)

Malar Nivedyam Marriage Ashtapathi (One Chapter) Geetha (One Chapter) Bhagavatham (One Chapter) Bhagavatha Sapthaham Narayaneeyam (One Dasakam) Ganapathy Archana Sastha Archana Lalitha Sahasra nama Archana Palada Pradhaman Eratti Payasam Namaskaram (Approximate) Athazham (Approximate) Udayasthamana Pooja Ahassu Illumination (Chuttu Vilakku Illumination in Bhagavathy Temple Krishnanattam Malayidal (Sabarimala) Kettu Nira (Sabarimala) Thulabharam Thattil Panam Anayoottu Go-pooja Go-Preethi Maintenance of Elephants Alroopam Prasada oottu Vahana pooja (Heavy Vehicles) Vahana Pooja Car, Jeep etc Vahana Pooja Auto rikshaw, Motor cycle etc

Vidyarambham Saptha Sudhi Abhishekam Saptha Sudhi Abhishekam (Minimum) Veda Parayanam

The temple servants The old administration
The Lord is considered the sovereign proprietor of all estates. All deeds and documents are drawn up in His name. The last item in the daily routine before temple closure is the reading of the Tirthola (the sacred palm leaf), which details the day's expenditure. The Lord has also a private account of His own. All the remuneration, unused properties etc. are credited to the Lord's account.

The temple servants Uralars- The Lord handled the functions ofhis state through the committee of uralars (or uralans) - trustees. This committee consisted only of members elected by the yogam or assembly. Later it became hereditary. In the 17th century, there were only seven families and they were all uralars. Possibly committee of uralars consisted seven members representing seven illams of Chomana, Mallisseri, Jnelliyur, Trithala, Tathamangalam, Pillanazhi and Arimpur. Of these Mallisseri alone is extant. Yogam- It consist of the heads of all the Namboodiri families of Guruvayur, around 72 . When the urayma became hereditary , yogam lost the selection right as well as examination of previous accounts. Yogam used to meet to consider budget and arrangements for annual festivals and poojas. It also looked after extraordinary rites of Viswabali after the renovation and consecration of the Deity, attending major repairs in temples as well as hearing of the complaints and rendering the judgments

The temple servants The Meledam- As the parent settlement and apex of the order, Trikkunavay exercised a nominal control over the affairs of Guruvayur. Its consent was required for the annual festival , special worships like mandala pooja , Viswabali , renovation, installation and consecration etc. Normally its chief accountant, Kantiyur Pattar used to come with permission and supervised the ceremonies of Guruvayur.

The temple servants Kantiyur Pattar- 'Pattar' in Tamil means learned Brahmin or may be taken from Pattola karyakkar (ministry of accounts). Kantiyur is a village near Mavelikkara. It is not known how Kantiyur Pattar became the hereditary accountant of Trikkunavay. The Kantiyur Pattar was one of the dignitaries who accompanied the Arattu procession. In 19th century, one Kantiyur Pattar , who was accompanying the procession was murdered. In memory of this event, an Athani was set up here and the Utsava procession comes to halt at this point and silence is made for a minute. A member of the Kantiyur family comes forward and bowing before the lord reads a palm leaf, "Namukku sankatam tirnnu" (I am consoled). After this the procession resumes in its usual style.

The temple servants Pura koyma- Koyma is derived from 'ko' (means king) or 'kol' (means rod), wielder of the rod . In every big temple there were two koymas, Pura and Aka koyma. The purakoyma was concerned with all external matters like the protection of the temple and its property and the execution of the decisions of the yogam and uralars. The Zamorins - When Punnathur became subject to the Zamorins, the latter became the Melkoyma (presiding Lord). Zamorins later became the protector of Trikkunavay and in 1757, he succeeded to become the owner of all the keezhedams of Trikkunavay including Guruvayur.

The temple servants The Vanneri Nambidi- The Vanneri Nambidi was Punnathur's representative on the spot. His family seat was at Vanneri or Valiyankode. Later the family divided into two branches, the Kizhakke (Eastern) and Patinjare (Western) Vanneri. Kizhakke Nambidi was the elder branch and resided permanently at Guruvayur. He accompanied the Lord to Aarattukulam for Arattu and back to the temple as 'akampadi' (escort). He was the final authority on the celebration of Arattu. For the daily routines the two Nambidis sent their manushams. The superior staff in the administration were called Kovil adhikarikal, and lower staff as Kovil karmikal. The members of the staff were either given a monthly remuneration or assigned lands.

The temple servants Aka koyma - The Aka koyma had to see that all the poojas and routine were performed at the proper time. He was the koyma or the supreme authority in the akam (temple matters as far as administration is concerned). He had his own room called koyma room. Samudaya manusham - representative of the samudayam, consisting of the yogam and uralars. He was the chief executive, who does work in the name of Lord, as ordered by the uralar. As a servant he wasn't appointed from the Guruvayur Namboodiries. In ancient times, he was appointed by the uralar, subject to yogam approval. He used to get keys of Bandaram (cash box) with itangazhi (small measures). Since 1757, the Zamorins started appointing him and Mallisseri instructing.

The temple servants Variyar - The official with whom people come in direct contact was the Variyar . They received offerings and made arrangements for performing them and were known as Pana-pravarthikkaran. The rendering of daily Tirthola (daily accounts) at night was done by them. Three families of Chowallur, Vadakkeppat and Tiruvankatam performed these functions every ten days in turn. They were called pathukar (ten day men)

The temple servants The present system Tantri
The word tantra had a special meaning as applied to the temples of Kerala. It is both a science and an art. It deals with structural and functional aspects of the temples and Deities. The expert in tantra is called Tantri. Puzhakkara Chennas Namboodiri is the hereditary Tantri of Guruvayur. The Tantra Samuchaya according to which temples rites and rituals are performed in most of the temples in Kerala was written by Chennas Narayanan Namboodiri, born in 1427. The Tantri lives in the tantrimadam near the temple. He offers Utsava bali (offerings to the celestial attendants) on Utsava days and takes part in all special worships during the Mandalam.

The temple servants Othikkans
Derived from the Malayalam word 'oothuka'- to recite the Vedas. The othikkan is a person who chants as well as teaches the Veda. From the ancient times, Guruvayur has been having four othikkans, known from their house names, as Pazhayam, Munnoolam, Pottakuzhi and Kakkad .They assist the Melsanthi by performing the Pantheeradi pooja (the worship when the sun's shadow measures 12 feet). The Othikkans officiate for the Tantri during the utsavam and other festivals and also when the tantri is not available due to sickness or so.

The temple servants Melsanthi
The Melsanthi (Chief Priest) is appointed for six months at a time. In Guruvayur, the Melsanthi has to observe strict brahmacharya and has to live within the temple premises. He is now appointed by the Managing Committee. Before taking the charge of the office, he has to undergo a fortnight's probation under the Tantri and Othikkans. The Tantri imparts to him, the Dhyanasloka, and reveals to him the 'Moolamantra' or the secret syllables associated with deity. The Othikkans instruct him in ancient practices of the temple. Keezhsanthis The Keezhsanthis are the subordinate temple priests. The Melsanthi is assisted by two Keezhsanthis. They prepare everything for the daily worship and attend to the daily chores such as bringing water, making sandal paste, cooking the naivedyam (offerings for the Lord). They also distribute the prasadam such as flowers, sandal paste and the anointed oil.

The temple servants He takes the Utsava vigraha on the elephant's back for seevelis. They perform the annual Chempakasseri and Desavarma sradham on behalf of the Lord. They cannot however act for the Melsanthi, neither can the Keezhsanthis touch the Moolavigraha. The duties of the Keezhsanthis are being performed by fourteen Namboodiri illams of Karisseri (Puzhavy) by turn, two illams (houses) performing the various services month by month. There are about 900 permanant staff and many part-time and contract labourers working under the Devaswom.

Other Deities and important places in/ around the Temple complex
Keezhedams Keezhedams are subordinate temples under the main temple. Guruvayur itself was a Keezhedam to Trikkunavay until They lost the power due to repeated attacks by the Dutch and the Trikkunavay Devaswom got dissolved. Later Guruvayur asserted its independence and started to take in to its fold some small temples, most of them were shrines of the protector deities of the families which became extinct.

Now there are 10 temples under Guruvayur Devaswom in and around Guruvayur. Narayanamkulangara Thamarayur Anjur Vermanur Manganchira Thalakkottukara Punnathur Nenmini Kaveed Poonthanam

Poonthanam Vishnu temple It is situated on the Perinthalmanna - Nilamboor route , 60 kms away from Guruvayur at Poonthanam. Vishnu is the main deity here. But it is more famous for another deity of Lord Krishna, which was once worshipped by the great poet Poonthanam himself. The successors of Poonthanam Namboodiri gave this property to Guruvayur Devaswom.

Poonthanam Vishnu temple The Poonthanam Day and Navarathri are the main festivals. On the Poonthanam day, special cultural programmes and literary seminars are arranged in the Poonthanam illam. Another deity which is worshiped in the illam is the image of Thirumandamkunnu Bhagavathy.

The Parthasarathi Temple is dedicated to Lord Krishna as the charioteer of Arjuna. This temple is a few minutes walk from the eastern entrance of the Sri Krishna Temple. The Deity of Parthasarathi is believed to be over 1,000 years old and was discovered in the ruins of the temple in The former temple had lain in ruins for years. The Deity was reinstalled in a new temple in 1981. Half a km northeast of the Parthasarathi Temple is a temple dedicated to Venkata-chalapati, also known as Tiruvenkatam of Tirupati. There is a pleasant beach 3 km away in Chavakkad.

At Mammiyur, about half a km northwest of Guruvayur is the Siva temple. A half a km north of Mammiyur is a temple dedicated to the Goddess Narayani, who is Vishnu-maya.

Gokulam and Vrindavana estate Vrindavanam Estate is a 100 acre estate at Vengad in Malapuram District, about 55 Kilometers from Guruvayur under the possession of Devaswom. The estate has cultivation of coconuts, cashew trees etc. along with palm and other vegetation which provide not only cash crops but also feed for the temple elephants and cattle. Besides this, there is a 25 acre plot called Gokulam where cows offered to the Lord by His devotees are maintained. At present there are about 550 cows in the estate.

Some pastimes associated with the Deity
Sankaracharya’s Forced landing Once Sankaracharya was on his aerial journey to Shringeri. While above Guruvayur he smiled at the pompness and vividity of the procession of Sri Bhoota Bali (feeding celestial attendants) and tried to pass the temple without offering respects to the Lord. Suddenly he came crashing down and the procession stopped there at the northwest corner. He soon recovered and saw the Lord in all His glory. Realizing the cause of his fall, Sankaracharya prostrated before the Lord and appeased the Lord by compasing 8 slokas in praise of Govinda, known as Govindashtakam. The small opening in the roof over the North- West courtyard is in commemoration of this event. Sankaracharya instituted the Mandala Vilakku (lighting of lamps for 41 days).

Manjula Manjula was a virtuous and devout Variyar caste girl. Every night she used to bring garlands for the Lord. One day she was late and the temple got closed. She could reach only up to the banyan tree (from where elephant race starts during Utsavam), and started feeling guilty. Poonthanam, on his way back from the temple saw her crying near the banyan tree. He comforted her and said that she could place the garland on the stone at the foot of the banyan tree, since the Lord is everywhere. She was convinced, kept the garland there and happily went home. Next day morning, the Melsanthi removed all the garlands from the deity, but one garland remained stuck on the Deity. The devotees were puzzled but Poonthanam realized the previous night's event. It was the garland, which Manjula had placed on the stone at the foot of the banyan tree.

Poonthanam told the story to everyone and then the garland slipped down from the id Deity. Devotees started chanting the name of the Lord and excitedly collected the flowers from the garland. They then went to the banyan tree to offered their obeisances. Since then, the banyan tree came to be known as Manjulal.

Devotion of Nenmini Unni Once a Nenmini Namboodiri was the priest at Guruvayur temple. There was only one priest in those days and once he had to go out in an urgent and unavoidable situation. He told his 12 year old son to offer the Naivedyam to the Lord and left. At the prescribed time, Unni offered Naivedyam (cooked rice) to the Lord and thought in simplicity that the Lord will eat the rice, but the Deity did not move. Unni went outside and brought some salted mangoes and curd from neighborhood thinking that the Lord might like them and accept the Naivedyam. But the Deity remained still. Unni cajoled, requested, coaxed, yet the Lord did not move. Finally He started crying and pleaded the Lord that his father would beat him if he failed to offer Naivedyam.

Devotion of Nenmini Unni The Lord could not bear any more, and suddenly the Naivedyam disappeared. The boy then left the place with great joy. The Naivedyam offered to the Lord was the Variyar's prerequisite. On seeing the empty plate, he became very angry with Unni, but Unni could not understand and told Variyar that God ate up the rice with the curd and salted mangoes. This made Variyar more furious. On Namboodiri's arrival, Variyar complained that Unni himself had eaten the Naivedyam, and that he was making a false story. Though Unni told his version, his father could not believe it. He raised his hands to beat him, but just then a celestial voice was heard saying, "I am guilty, Unni is innocent".

Kittai’s coconuts On Arattu day, the Utsava vigraha is taken out and tender coconut water abhishekam is performed. An Elava family called Tampuran Patikkal brings these tender coconuts for this important rite. There is an interesting pastime behind this practice.

Kittai’s coconuts Once, on the Arattu day, one Keezhsanthi went to a Kittai of Tampuran Patikkal and asked for some tender coconut to quench his thirst. Kittai was a bit slow to get the coconut and the Keezhsanthi went away in a hurry. As soon as he left, the coconuts began to fall from the trees, on their own, one after the other. The Kittai was shocked on observing this and he took a head load full of 25 coconuts and ran to the temple. He met one of the uralars or trustees of the temple and described the whole incident. On enquiring it was found that neither of the two Keezhsanthis had gone that way. It was evident that the Keezhsanthi was none other than the Lord himself and that He wanted an abhishekam with tender coconut water. Thus started this rite of tender coconut water abhishekam on the Arattu day. The privilege of bringing the tender-coconuts was conferred on the descendants of that family.

Anayottam or Elephant race Once Guruvayur was a Keezhedam (subordinate temple) of Thrikanamathilakam (Trikkunavay). The festival of Trikkunavay used to finish two days before the beginning of Guruvayur Utsavam . The elephants used to come from Trikkunavay for the Guruvayur utsavam. Once they refused to send their elephants to Guruvayur for not making payment in time. The elephants were chained but they broke the chain and ran to Guruvayur without the mahouts on that night. From that day onwards the elephants used to leave Trikkunavay on Punarvasu to reach Guruvayur in time for the festival. Trikkunavay was destroyed by the Dutch in 1755.

Anayottam or Elephant race To keep the reminiscence of this unusual event, the elephant race (aanayottam) is conducted every year and this marks the beginning of the Guruvayur Utsavam. The elephants run from Manjulal, (the banyan tree half a kilometer away from the eastern entrance to the temple), enter the temple, take 7 rounds and touch the flagstaff in the end. The first elephant to touch the flagstaff will be given special privilege inside the temple on the days of Utsavam and will get the privilege of carrying the Lord's thidambu for the procession.

Anayottam or Elephant race

The Lord as assistant cook One day a devotee wanted a feast to be held for the Lord with a hundred measures of rice. In Guruvayur the intended offering to the Lord is to be prepared by the two Keezhsanthis. One of the Keezhsanthis was on leave due to illness. Mallisseri Namboodiri was worried and he spent a sleepless night pondering over how to make the next days' arrangements. He could do nothing other than pray to the Lord chanting His name overnight for a solution. The next day he went to the temple, looked around, and was relieved to see the Keezhsanthi who had been on leave returned and was preparing the feast. After completion of cooking the Keezhsanthi went to Rudratheertham for a bath but not to return. He was not seen the next day also. Mallisseri sent his man to enquire about him. To his surprise he learned that the Keezhsanthi was actually bed ridden ever since he had been on leave. It was the Lord himself who came and helped him out of the difficulty.

The Lord as Mangattachan On one occasion Poonthanam was travelling from his native Angadipuram to Guruvayur. The route from Angadipuram to Guruvayur lay across a forest infested with robbers. The sun had already set and Poonthanam found he had still six miles to go to reach Guruvayur. On the perilous path he sought courage from chanting of the Lord's names and singing from the Narayaniyam. Nevertheless he was waylaid by robbers. The only valuable thing the robbers found on him was the ring he wore on his finger. This the ruffians removed by force and beat him up. Poor Poonthanam fell on his feet giving himself up to the Lord's - his beloved Guruvayurappan's - care. In a flash he saw Draupadi praying to Lord Krishna to save her from the wicked Dussasana disrobing her in the open assembly of the Kauravas. He saw Gajendra offering flowers at His feet to save him from the jaws of the crocodile and Poonthanam also found himself praying:

draupadi traane ya tvaraa gajarakshakane mayyaarte karunaamoorte saa tvaaraakva gataa hare! Rescued he was! how? As he was praying to Sri Guruvayurappan, the sound of a galloping horse was heard and there appeared on the scene a party of the Zamorin's soldiers (King), commanded by Mangat Achan(commander). Seeing this, the robbers took to their heels leaving the ring and Poonthanam fell at his saviour's feet. As a token of gratitude he offered the commander the ring, which he reluctantly accepted. Next morning when Poonthanam went to have his beloved Lord's darshan at Guruvayur, the Melsanti (Head Priest) handed over to him a ring which was the same as he had handed over the previous night to the Zamorin's commander. The mystery became clear to poonatanam in no time. The commander was none other than the Lord Guruvayurappan Himself come to save His poor devotee's life. Tears of grateful joy rolled down Poonthanam's cheeks as he fell prostrate before the Lord.

Melpathur humbled The Jnanapana (the song of wisdom) written in simple Malayalam is Poonthanam's greatest work. Melpathur was the most knowledgeable and learned man of that time. Poonthanam showed the draft of his Jnanapana to Melpathur. Malayalam was not accepted in learned circle those days and Melpathur had contempt for Malayalam, which was not considered equal to Sanskrit. He refused to see Poonthanam's work and told him blatantly to learn Sanskrit and then start writing. This act of Melpathur hurt Poonthanam. Poonthanam went home and wept bitterly before the Lord. That night a boy appeared at Bhattathiri's house as he was preparing to recite Narayaneeyam. Seating the boy at his side, he started to recite. The boy pointed out an error in the very first verse.

Melpathur humbled The poet admitted it and proceeded with the next verse where the boy pointed two mistakes. In the third verse he pointed three mistakes and so on. After the tenth verse Bhattatiri realised that the boy was the Lord himself. He fell at the feet of the boy but the boy disappeared and there was a celestial voice saying, "Poonthanam's Bhakti (devotion) is more pleasing to me than Melpathur's Vibhakti (learning or knowledge in Sanskrit grammar)". Melpathur realised his mistake and asked Poonthanam to pardon him and amended his arrogance by reading the works of Poonthanam. When he read Jnanappana, he found that it was flawless.

The Lord’s partiality for Poonthanam Though Poonthanam and Melpathur were great devotees of Lord Guruvayurappan, Poonthanam, a great poet, who wrote his verses in the vernacular, was more favored by the Lord. Melpathur used to laugh at Poonthanam's Sanskrit reading and recitation. One day Poonthanam was wrongly reciting "Padmanabho Maraprabhu", which means Lord of trees in Malayalam. Melpathur openly laughed at Poonthanam and corrected saying, Padmanabha is not Maraprabhu (Lord of trees) but Amaraprabhu (which means Lord of the immortal demigods in Sanskrit). Immediately, there was a celestial voice from the inner shrine, "I am also Maraprabhu" (Lord of trees). Now there is a Deity of "Maraprabhu" in the Sreevalsam Guest house compound fully made of clay. This is the biggest form made of clay in Asia.

The Lord’s pastimes with Vilvamangala Vilvamangala was a great devotee of the Lord who would frequently visit Guruvayur. One day he did not get the Lord's darshan in the altar. He went around the temple in search of the Lord. The sound of tinkling bells from the northern chuttambalam attracted his curiosity. He peeped in and saw Unnikrishna dancing there. From that day onwards this place came to be known as Nritham ( Nrithappura or dancing hall). On another occasion also, he could not see the Lord in the shrine. Later he found the Lord sitting amidst the Marar boys (drummer's boys) and sharing feast with them, as the Lord was fond of the feast given to the Marar boys. It later became an important offering with the devotees.

The Lord’s pastimes with Vilvamangala A third time also, he failed to have the Lord's darshan in the central shrine. It was night time and the Krishnattam was being staged in the courtyard. The saint ultimately found him on the stage with the 'gopikas'. Since then, Krishnanattam came to be staged in the northern bahyankana (outer courtyard) instead of the eastern bahyankana. And it begins only when the central shrine is closed after the last pooja at night.

Kururamma and the Lord Kururamma was a childless widow. She adopted Unnikrishna as her son and gave Him lot of motherly love. One day Kururamma was washing her cloths. A few drops of water unintentionally fell upon Chemmangatt Amma, another lady of the locality who had finished her bath. She felt polluted and took a second plunge in water to purify. She sarcastically told Kururamma that now she was doubly clean and stated that today Vilvamangala would be coming to her illam (house of a Brahmin) for bhiksha (alms). By this she wanted to show her acquaintance with the saint Vilvamangala. Kururamma replied that the saint would only come to her illam and not in Chemmangatt's illam. Kururamma sent a member of her family to invite the saint, but he apologetically refused since he had promised Chemmangatt earlier. After his daily worship, Vivwamangala started for Chemmangatt's house for the bhiksha.

Kururamma and the Lord But the driver who was to lead his way by blowing conch to announce his presence could not produce any sound from his conch. It was a bad omen and Vilvamangala was bewildered. Then he remembered his refusal to Kururamma's offer in the morning, and decided that it is the Lord's wish that he should go to Kururamma's illam. On this thought itself, the conch started reverberating and filled the air with its resonant sound. The saint then turned his steps towards Kururamma's house.

Coconut with horns A villager had planted a number of coconut saplings and had promised himself that he would offer the 'first coconut' from each of his coconut trees to Lord Guruvayurappan. When the trees started to yield coconuts, he collected the first coconut from all the trees in a sack and set forth to Guruvayur. On the way he was stopped by a robber and asked to part with the items in the sack. The villager told the robber that the coconuts in the sack belonged to Guruvayurappan and so he was unable to hand it over. The robber disdainfully asked the villager "Is Guruvaurappan's coconut any different? Does it have horns ?". When the robber pulled the sack forcefully out of the villagers hands, the coconuts spilled out. To their astonishment each and every coconut in the sack had horns!. Even today, the coconut with horns are displayed in the temple for devotees to see.

Shopkeeper and boy Once, a poor little boy could not get even a morsel of food to appeace his hunger. Caught in severe pangs of hunger he stole a banana from a nearby fruit shop. Being a devotee of Lord Guruvayurappan he dropped half the banana into the 'hundi' while he ate the other half. Learning about the theft the shop-keeper caught hold of the boy and demanded him to own up the theft. And the boy, pleaded guilty. Looking at the innocent face of the little boy the shop-keeper did not have the heart to punish him. However, with a view to teach the boy a lesson, he asked him to circumambulate (walk around) the temple a certain number of times. The shop-keeper was aghast to find Lord Guruvayurappan follow the little boy who went around the temple as instructed by him. Later, that night the Lord appeared in his dream and explained, "Since I have also had a share in the stolen banana I am bound to share the punishment, too. So, I followed the boy around the temple."

Recent pastimes Sengalipuram Anantharama Dikshitar: In modern times, this well known scholar and Upanyasa Chakravati was cured of his leprosy by praying to Lord Guruvayurappan. Chembai Vaidyanatha Bhagavatar: He lost his voice suddenly at the peak of a concert he was giving at Suchindram. Several doctors tried to cure him but to no avail. He went to Guruvayur and cried out to the Lord. He regained his voice and lived many more years to sing in many concerts.

Great personalities associated with the Deity
Melpathur Narayana Bhattathiri (1559 – 1632) The most famous among the Guruvayur saints was Melpathur. He was born in Melpathur illam near Tirunavaya, famed as the theatre of the Mamankam festival. He was married to Achuta Pisharodi's niece and settled in Thrikandiyur. Bhattathiri was affected with rheumatism and searched for a remedy. Ezhuthachan, a well known Malayalam poet and Sanskrit scholar told him - "meen thottu koottuka" (start with fish). Bhattathiri took it in the proper sense decided to present the various incarnations of Lord Vishnu starting with the fish, as narrated in the Bhagavatham in a series of Dasakas (Groups of ten slokas). He reached Guruvayur and started composing one dasaka a day in the presence of the Lord. The refrain in last sloka of every dasaka is a prayer to him to remove the ailments and sufferings. He composed his work in one hundred dashakas. This work is known as Narayaneeyam after which he recovered fully and regained happiness. Narayaneeyam is a summary of the Bhagavatha. The Devaswom celebrates the Narayaneeyam Day every year with great enthusiasm and splendor.

Vilvamangala Vilvamangalam is the name of the illam in which the saint was born. He settled in Parur near Aluva. There is hardly any temple in Kerala that has’nt a connection with him. He saw the form of Ananthasayi in the jungle near Trivandrum and as directed by him, the Raja of Travancore built a shrine to house it. This shrine is today known as Sri Padmanabha Temple. He also stayed at Ambalapuzha.

Poonthanam (1547 – 1640) Poonthanam and Melpathur were contemporaries. Poonthanam was the family name, his personal name is not known. He married at the age of 20, but for a long time, they had no children. Poonthanam began to propitiate the Lord of Guruvayur. A son was born to him in He called for a celebration and everybody known was invited , but the child died an hour before the ceremony. Grief-stricken Poonthanam sought refuge at Guruvayur and started praying with the puranic story of Kumaraharanam . By this time Melpathur had also come to Guruvayur to cure his rheumatism. Gradually Poonthanam become enlightened and realised - while little Krishna is dancing in our hearts, why do we need little ones of our own? Poonthanam spent the rest of his life of 90 odd years reading the Bhagavatham and singing the Lord's glories in simple Malayalam. He composed ‘Jnapaana’ and 'Bashakarnamritam', a devotional work. The Anandakarnamritham (dance of ecstasy) was his last contribution to devotional literature

Kururamma (1570 – 1640) Kururamma was born in 1570 in the village of Parur, near the house of Vilvamangalam. Her maiden name was Dhatri. By marriage she became Kururamma, the senior-most lady of the Kurur illam in the village of Adatthu near Trichur. She was a childless widow and settled in Guruvayur as a devotee. Thanks to Poonthanam, she adopted Unnikrishna of Guruvayur as her son. She lived with him, fondling him, playing with him, chiding him when he became naughty and weeping at his childish freaks. The song of "Kani kanum neram" is generally attributed to her.

Manavedan (1595 – 1658) Prince Manavedan of Calicut was born in 1595 and had early education in Sanskrit. He wrote Purvabharatha Champu in He might have been familiar with Melpathur and Poonthanam during his time. Later he became the disciple of Vilvamangalam II. With his devotion to Lord and guidance of Vilvamangalam, he saw the Lord as Unnikrishna , standing under the Elajhi tree on the way from the Palace to the temple. The present Koothambalam is located at this spot. The Prince wrote a series of eight dramas for Krishnanattam .

Manavedan (1595 – 1658) The Krishnanattam began to be staged in the temple regularly as an offering to the Lord. Further, the Zamorins' subjects and friends of other Principalities vied with each other to invite the troupe to their place as a mark of devotion to the Lord. Thus the dance-drama, Krishnanattam, became yet another medium to spread the fame of Guruvayur all over Kerala. There is a memorial built for Manavedan in the Panchajanyam Guest house compound.

Festivals Vrischika Ekadashi
The Ekadasi festival, celebrated in the month of Vrischikam (Nov-Dec), during the Mandalam season, is the most important temple festival. The festival starts almost a month in advance with a daily festival of lights (Vilakku). The lights on the Vilakkumatam around the Nalambalam (inner temple area) and the lights of the dipastambhams are lit during this festival. There are regular elephant processions.

Festivals Vrischika Ekadashi
The last three days—Navami, Dasami, and Ekadasi—attract the largest crowds. On Navami day, the Vilakku is lit with ghee as an offering by Kolady family. The Dasami Vilakku which used to be an offering of Zamorin Raja, is now conducted by Guruvayurappan Sankirtana Trust. A highlight of the festival is the day when the memorial service of the late Guruvayur Keshavan, who was the head of the elephants, is performed. All forty elephants start at Punnathur and walk to the main temple, stopping at the Parthasarathi Temple on the way. They are then fed a sumptuous feast of bananas, jaggery, sugar, and prasada. On the Ekadasi day there is a grand elephant procession around the temple. As part of the Ekadasi Festival there is an twelve day Chembai Music Festival in which over 2,000 Carnatic musicians perform.

Festivals Annual festival
The ten-day-long Utsavam Festival in Feb-March is an important festival that starts with an elephant race. Beginning on the day of Pushya (the 8th asterism) in the month of Kumbham ( February-March), it ends after the Arattu on the 10th day. The elephants race about half a km, starting from Manjulal and ending at the temple. The first five to eight elephants to arrive run into the temple. The elephant that arrives first is given royal treatment. On the tenth night, the Deity of Krishna is taken to the temple tank and bathed there. All ten days, the place wears a festive look, streets dressed up with arches, festoons etc., houses freshly thatched and painted. Every shrine and building is tastefully decorated with lights, plantain trunks, bunches of coconut and arecanuts. Two Gopurams and the bahyankana (outer-courtyard) are elaborately decorated with illuminations and eye-catching electric displays. The lamps, deepasthambams and vilakku are all lightened.

Festivals Mandala Pooja
Mandala pooja begins on the first day of the Malayalam month of Vrishchikam and is performed for 41 days. There will be special abhishekam with panchagavya (mixture of five products of cow - milk, curd, ghee, urine and cow dung) on all days. Mandalam comes to end with Kalabhaattam (pouring mixture of sandal paste, saffron, camphor and rose water) on the Deity. This special offering is made only once in a year and it is the hereditary privilege of the Zamorin Rajas. The famous Guruvayur Ekadasi festival, Melpathur statue installation day, Narayaneeyam day and Kuchela day also occur during Mandalam, thus making it the busiest season at Guruvayur.

Festivals Ashtami Rohini – Krishna Janmashtami
Ashtami Rohini in Chingam month (August-September) is the birthday of Lord Krishna. Appam and Palpayasam are considered to be important offerings on this day. Special feast is arranged for the devotees.

Festivals Sarasvati Pooja
Of the 9 days of the Navarathri festival, the last three days are specially sacred for goddess Sarasvati. Children are initiated into learning on the last day known as Vidyarambham day. The training in Krishnanattam, Kathakali, Kalaripayattu, (traditional martial art-form of Kerala) etc. generally begins on this day. Thiru Onam Celebrated on the Uthradam day of the month of Chingam (August- September). Thousands of devotees bring "Kazhcha kulas" (bunches of Banana) as offering to the Lord. These bananas are given to all the elephants of Guruvayur Devaswom on the same day or the next day. Free Onam feast with Palaprathaman is given to thousands of devotees.

Festivals Puthari Putheri means new rice. Rice from the new harvest is first offered to the Lord. Puthari payasam is offered to Lord; it takes place in the month of Chingam. Vaishakha vrata The Vaishakha is the lunar month starting from new moon of Medam (April-May). The Vaishakha vratham (fast) is auspicious and sacred to Vishnu. Palpayasam is the main offering and feast is also arranged during the entire Vaishakha month.

Festivals Vishu – new year day
The first day of Medam (mid April) is the new year day for Keralites. People believe that the fortunes for the next year depend on the nature of the objects one sees in the morning of Vishu. For this purpose, Kani (an omen) with articles like yellow flowers, rice, betel nuts, golden coins etc. is displayed in front of the deity. Thousands prefer to see Kani at Guruvayur on Vishu morning. Crowds stay overnight inside the courtyard of temple, which is specially permitted on this day. They close their eyes and set their eyes on the Kani and deity, as the doors are opened at 2.30 am for darshan.

Festivals Kuchela dinam – Sudama’s day
The first Wednesday of the month of Dhanu (December) is celebrated as Kuchela Dinam. It is said that Sudama offered Avil (parched rice) to Krishna at Dvaraka on this day. Avil offering is considered auspicious on this day. Chembai Music festival It is actually a part of the Ekadasi festival which is conducted for 12 days and attracts more than 2000 Carnatic musicians. This music festival is in commemoration of Chembai Vaidyanatha Bhagawathar who was a doyen of Carnatic music and an ardent devotee of the Lord Guruvayurappan. It is almost a replica of Saint Thyagaraja festival. Earlier it was a three day festival but with the phenomenal rise in the number of participants, the period was extended with artists of all types - young, old, novices, experts, vocalists and instrumentalists are allowed to participate.

Festivals Narayaneeyam day
The day on which Narayaneeyam was completed, 28th Vrichikam, is celebrated by the Devaswom as Narayaneeyam day. Discourses on Narayaneeyam written by Melpathur take place. Special functions are held at Melpathur Illapparambu also. Poonthanam day The Poonthanam day is celebrated on the Aswathi day of the month of Kumbham (February-March) in commemoration of the Saint Poonthanam, a great devotee of the Lord, who enriched Malayalam devotional literature with his renowned poetic composition 'Jnanapana'. On this day, recital of Poonthanam's works takes place. A one week literary festival is conducted at Poonthanam illam.

Special art forms Krishnanattam Zamorin Manavedan (1595 – 1658) was blessed by Vilvamangala with the darshan of Lord Guruvayurappan. After that, he composed ‘Krishna Giti’ in eight chapters with some similarity to Jayadeva’s ‘Gita Govinda’. The Krishnanattam (a mosaic of folk and classic arts), a dance drama, has evolved from this Krishna giti over 300 years ago.

Special art forms Krishna giti deals in its eight chapters the pastimes of Krishna as: Avatara – the descent of the Lord Kaliya mardana – The chastisement of Kaliya Rasa krida – The Rasa Dance Kamsa vadha – The killing of Kamsa Svayamvara – Krishna’s marriage with His queens Bana yuddham – The fight with Banasura Vividha vadham – Killing many demons Svargarohana – Return to the spiritual world

Special art forms These episodes are presented on eight consecutive nights. Since the last story is considered gloomy, the "Avathara " episode is re-enacted on the ninth day. To improve the art further and make it more spectator oriented, Koodiyattam, the oldest Sanskrit drama in Kerala was adopted to render the poem with 'Abhinayam' (drama gestures), and thus Krishnanattam evolved. It also used makeup and costumes of "Koodiyattam".

Special art forms The Krishnanattam is the only classical dance form in Kerala which makes use of colourful masks for evil characters. The mask usage is derived from folk rituals such as 'Thirayattam' and 'Theyyam' which is found in North Kerala. In Krishnanattam the actor does not narrate but gives attention to abhinayam (bodily gestures and expressions) and angya (hand gestures). Singing is done by another participant and thus there is a blend of sounds and sight.

Special art forms

Special art forms Kathakali which is now internationally known owes much to Koodiyattam and Krishnanattam. Kathakali adopted body movements and hand gestures from Koodiyattam. It borrowed the make up and costumes from Krishnanattam. The practice of having separate singers during play was also adopted from Krishnanattam. The Edakka, a soft and small drum, capable of deep resonance is used in Krishnanattam where as Chenda (Drum) is used in Kathakali. Suddha Maddhalam and cymbals, Gong, and Shankh (conch) are also used in Krishnanattam.

Special art forms Traditions say that only Namboodiri Brahmins, Iyer Brahmin, Ambalavasi (temple resident) or Nairs can be dancers in Krishnanattam. The songs are set to Carnatic music but they are rendered in the Sopana style. Moods in a song determine the mode of the melody, what the singers sing is communicated by the actors. Kerala's martial art , Kalaripayattu , has also definitely influenced Krishnanattam especially in the scenes of arguments and fights.

Special art forms Chakkiyar Koothu (Koothu)
Koothu is a temple related theatre art of Kerala and is performed in Koothambalam which forms a part of many Kerala temples. Performing it is the privilege of the Chakkiyar caste, though members of another caste – Nambiar and their women (Nangiars) – assist them. Koothu has two factors, the dramatic and narrative. In one version, where there is only one performer narrating stories the presentation is known simply called Koothu and because of its Chakkiyar connection, Chakkiyar Koothu. Where there is more than one actor, and the performers together enact a play, the presentation is called Koodiyattam. Guruvayur temple has a permanent Koothambalam where the performance of Koothu is conducted.

Elephant sanctuary The Devaswom maintains a unique elephant sanctuary, the only one of its kind in the World. It has 51 elephants now. These jumbos are the offerings of the devotees to the Lord. A large number of pilgrims and tourists visit this fascinating spot every day. The present elephant sanctuary is in Punnathur Kotta about 3 kms north of Guruvayur temple. Punnathur Kotta is the ancient palace of the Punnathur Rajas, now in the possession of the Devaswom. There is also an ancient temple where Lord Siva and Bhagavathy are worshipped.

Elephant sanctuary It is a 10 acre compound which Devaswom purchased in 1975, which was under receiver rule of Trichur sub court. Till that time elephants were kept in this Kovilakam compound (present Sreevalsam) to the south of the temple. All the elephants were shifted to the Punnathur Kotta in a grant procession lead by Gajarajan Kesavan, all the elephants from the Kovilakam marched to Punnathur Kotta on 1975 June 25. Many elephants of Guruvayur have become the part of history. The sweet memories of Gajarajan Kesavan - literally the king of all Elephants- still enthrall the hearts of the elephant lovers worldwide. The mammoth physique, his intelligence and devotion to the Lord were very famous.

Guruvayur elephants Guruvayur Padmanabhan
Padmanabhan was brought to Guruvayur by Cherukunnath Namboodiri as his devout offering, and was offered to Lord Guruvayurappan after performing the proper function of "Nadayiruthal”. The legend goes that this Namboodiri had no children and he was spending his tearful days lamenting over his sad plight. Then Kunjhikkavu Namboodiri, an ardent devotee of Lord Guruvayurappan, who was famous for his "Purana Parayanam”, advised Cherukunnath Namboodiri that Lord Guruvayurappan would bless him with children if he offered Him an elephant. Accordingly Cherukunnath Namboodiri came to Guruvayur, and prayed to offer Him an elephant, if he was blessed with a child. Lord Guruvayurappan showered His blessings on Cherukunnath Namboodiri who offered Him an elephant and called him Padmanabhan.

Padmanabhan was a very tall elephant and had a majestic bearing. He would allow no other elephant to carry the Thidambu. There are many stories about his kindness, devotion and unserving loyalty to the Lord. In appreciation of his services a gold chain was presented to him. When Padmanabhan was brought to Guruvayur, there were only one or two elephants here. As Cherukunnath illam was swelled with more and more children with His blessings, the number of elephants in Guruvayur temple also increased one by one with the coming of Padmanabhan. Padmanabhan grew, through years, to be the most important of all elephants in Kerala, and wherever he was taken for Utsava, he was to be given the most prominent place in the procession. In all utsavam, if he was present, it was his privilege to carry on his head the "Thidambu”.

He never tolerated any other elephant enjoying this right. As soon as the "Thidambu” was placed on his head, he would stretch the whole of his body forward, and raise his head to the maximum, so that he would appear to be the highest in the whole array of elephants. This posture would continue till the "Thidampu” was taken down after the procession, and thus he was able to maintain his kingly posture everywhere. He had never caused any injury to anybody throughout his life-time. Impressed by him, the Maharaja of Ambalapuzha awarded him with the precious prize, "Veerashringala". There are many wonderful accounts of Padmanabhan. A strange spectacle was seen in the Guruvayur temple in the year 1931, the day Padmanabhan died. The sandal paste with which the Lord was adorned split into two pieces and fell down. The two tusks and teeth of Padmanabhan are kept in Guruvayur.

Guruvayur elephants Gajarajan Keshavan (1904 - December 2, 1976)
It was one of the majestic elephant which served the Lord in all its sincerity and uniqueness. Valiya Raja of Nilambur once prayed to the Lord to save his family and property from the enemies attack. He promised to offer one of his many elephants if his wish is fulfilled. His wish was fulfilled and he offered an elephant which later became the famous Guruvayur Kesavan.

Guruvayur elephants On his arrival, Kesavan was 10 years old and elephant Padmanabhan was the undisputed king. Young Kesavan acquired all the kingly gestures and nobleness of Padmanabhan and even excelled him. He would bend his front-legs only before those who holds Lord's Thidambu to enable them to climb upon him, all others were to climb by his behind-legs. He never caused any bodily harm to anyone. He sometimes was called "Lunatic Kesavan", but never spoiled any sanctity. Even if he became wild outside Guruvayur, he would straightaway come to Guruvayur, go round the temple and stood where he used to be chained.

Guruvayur elephants In 1973, first time in history, the Golden Jubilee of the services of an elephant to the temple was celebrated. Kesavan was conferred upon the honour of "GAJARAJAN" (king of elephants ). However, on the famous Ekadasi day, 2nd December 1976, Kesavan fell ill while Thidambu was placed on his head. He couldn't hold on his legs. The Thidambu was soon transferred to another elephant and Kesavan was brought to the Kovilakam compound. He died in front of the Lord with his trunk stretched in front. He was 72, 3.2metres tall, and participated in every ceremony at the temple. Kerala's biggest and grandest elephant, Gajarajan Kesavan, served the Lord and people for the long 54 years. Who have seen him will never forget Kesavan. To commemorate him, a 12 feet high statue has been erected in front of Sreevalsam rest house. His tusks, along with a majestic portrait of the elephant, can be still seen adorning the entrance to the main temple enclosure. The anniversary of his death is still celebrated in Guruvayur. Hundreds of elephants line up before the statue and the chief elephant garlands it There are innumerable amazing incidents associated with Keshavan.

Guruvayur elephants

Guruvayur elephants Gajarani Lakshmi
Lakshmikutty was the most honoured and the tallest she-elephant of Kerala. Physically she was no match to the other two illustrious elephants, Kesavan & Padmanabhan, but she had few equals in nobility and devotion. The sensual advances made by her to the majestic Kesavan and their hidden love were well known. Lakshmi had the privilege many times to carry the Thidambu on her head. On the 4th March 1983, Lakshmi was presented the title of "GAJARANI" at an impressive function.

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