MCK RAJA

VALLUVANAD VAMSAM

Valluvanad Rajavamsam is considered to be a very ancient family of kings. Unnu Neeli Sandesam and Unni Yadi Charithram contain a mention of Vallabha Kshiti (Home of Vallabha), which, by all indications, is likely to be Valluvanad. It extends from Bharathapuzha in the south to Panthalur mala in the north, and ATTAPPADI MALA in the east (Silent Valley) to the seacoast in Ponnani in the west. In most records, the hierarchy was called "Arangot Swaroopam".

The beginning

There is a belief that the Valluvanad Rajas are the descendants of the Pallavas of Tamil Nadu which means they are migrants from Tamil Nadu. Between B.C. 300 and A.D.300 the Pallavas, headquartered at Kanchipuram, had a branch ruling from Sreevilliputhur to increase the stability of their kingdom. They were valiant kings.

Bhadrakali and Sreevalli were their family deities. After the spreading of Aryan (a term coined by the British) culture to the South, one young Raja got influenced by Krishna Bhakti. His name was Sreevallabha. When he became the ruler at Sreevilliputhur, he built a big Vishnu temple there. This temple became very famous in due course.

However, the prosperity of the area kept declining. Seeking a way of deliverance, famous astrologers were invited to conduct "Prasnam". The findings of the Prasnam were, that although the temple would prosper because of the presence of Vishnu, due to a small deviation in the rules of temple construction, the Rajavamsam would deteriorate. The solution was for the entire vamsam to leave the place. However, the local devotees of Bhagavathi believed that this was the result of higher importance given to Vishnu than to Bhagavathi.

Soon the Vallabha king and followers (including the entire family) left Sreevilliputhur and travelled a long distance to reach the southern banks of Bharathapuzha and slowly became the rulers of Valluvanad.

Even now the eldest member of this family is called by the title "Sree Vallabhan". The four branches of this family, namely Aripra, Ayiranazhi, Kadannamanna and Mankada are now in Mankada panchayat, Perintalmanna taluk, Malappuram district.

The eldest five males and eldest two females are eligible for "malikhan" (a monthly remuneration to compensate for properties or rights taken over by the British.) Apart from this, the eldest female members of each Kovilakom have their own rights and privileges.

Among the male members the eldest sthani is titled "Valluvakonathiri" and the rest four are "Vellalpadu", "Thachalpadu", "Idatharapadu" and "Kulathur Thampuran" respectively. Another sthani is nominated by Valluvakonathiri and is called "Patinharakkara Thampuran". He has rights over some landed property and privileges. The eldest Thampuratty of the family is called "Kulathur Thampuratty" and the next is called "Kadannamootha Thampuratty.

The old capital of Valluvanad was Angadipuram. Till some time ago, the trade centre of Angadipuram was called Velltangadi. During British rule, the capital of Valluvanad was Perinthalmanna (3km from Angadipuram). Perinthalmanna's importance went up because the treasury, court, subjail, etc were all located there. However, because of the Thirumandhankunnu temple, Angadipuram became a pilgrim centre. (The railway station is at Angadipuram).

Thirumandhamkunnilamma is the Kuladaivam of Vallabhavamsam and Vallukanari is the Trustee of the temple. Legend has it that Maharshi Mandhata did "Tapas" at the hilltop and hence it is called Thirumandhamkunnu. Devi gave darshan to Mandhata at this place and hence the temple has an inseparable relationship with the Maharshi.

Some say the Valluvanad Rajavamsam was established by Mandhata Maharshi. As evidence of the above contention, they cite the rituals of the crowning ceremony of the Raja. In the olden days there was a rule that the Vallukanari had to live a celibate life at the temple with Vratha for 41 days before crowning.(Sarva sanga parithyagi). Even after the crowning ceremony he had to live like a Rajarshi. There are no celebrations, decorations or special dresses for Vallukanari. He is supposed to dress like a Sanyasi. When people prostrate in front of him to receive blessings, he is supposed to give his blessing with his feet. (As in the film Sankaracharya). This system also must have been inherited from Mandhata Maharshi.

The accompanying pattu of Kalam puja by Kurup at Thirumandhamkunnu temple mentions the "Devi who resides in the sword and the garland of Vallukanari". The recitation also gives details of the lands between Kailasam, from where Bhagavathi starts her journey to Thirumandhamkunnu, up to reaching the place. All the lands mentioned are in the present Tamil Nadu and are near Sreevilluputhur. This also proves to some extent that Valluvanad Vamsam came from Villiputhur and reached Kerala before the Sangha Kalam.

After some time Samoothiri became a major force on the western coast and he captured several lands from Valluvanad. Cheraman Perumal (the last emperor of Kerala) told the Samoothiri that he could annexe land by "dying and killing". (Chathum Konnum Atakkikolka). Accordingly, he started conquering the neighbouring kings. Till then Vallukanari was the strongest of the kings and he had the right of presiding over the "Mamanka Festival" held once in 12 years at Thirunavaya. This right was usurped by Samoothiri.

The people of Valluvanad wanted to take back this right. It was with this purpose that the "Chaver pada" was organised (suicide squad). The Raja never compelled anyone to join this "Pata". The people voluntarily came forward to save this right of Vallukanari. The Raja blessed them in their valiant endeavour and prayed for their victory.

During the last "Mamankam" when Vallukanari did not find anybody volunteering for this heroic act, he himself prepared for the Chaverpada. He arranged for a special puja at Thirumandhamkunnu. After the puja when he reached Vadakke nada (the Northern entrance) he found an 18-year-old boy coming to him with 12 of his followers. They obtained the blessings of Vallukanari and proceeded to Thirunavaya for "Mamankam".

This boy fought through the warriors of Samoothiri and reached the "Nilapatuthara" (stage) and swung his sword at Sammothiri. It missed its target and hit a big bronze lamp, putting it out. At that moment Mangatachan struck at the boy and killed him. That was the last "Mamankotsavam". The lamp's going off was considered an ill omen. Later in due course, the entire Malabar area deteriorated in all spheres and reached its present state.

VALLABHA VAMSAM

In memory of Vallukanari himself becoming a Chaver and taking up the challenge of pushing through the swordsmen of Samoothiri and reaching the Nilapatuthara, even now, during the pooram, before the deity is taken out of northern Balipura, "Purappad Puja" is conducted in the presence of Vallukanari or his representative.

Similarly, as soon as Vallukanari reaches northern Balipura, in memory of the Chaver pada, three or four young boys display mock swordplay. While the deity is being taken down the steps of northern passage for Arattu, members of the Kovilakom go along with the procession with swords and shields. Till recently, the Vallukanari himself used to accompany the procession as bodyguard to the Deity.

After the Vallukanari lost the right of conducting the Mamankam, the Pooram festival was conducted as a reminder of the age-old Mamankam and to display the cultural tradition of Valluvanad.

Pooram is not just any festival. It has some special daily features. In no other temple is Aratu conducted twice daily during festivals. The festival became elaborate only after losing the right to conduct Mamankam.

Samoothiri annexed Palghat and its surrounding areas and subjugated the Nedungadi kings (chieftains). In response, Vallukanari erected the "Mannarmala Fort" and crowned the fourth senior member of Manjeri Kovilakom as the king of Mannarmala to stop the efforts of Samoothiri to cross the Attapadi Mala (Silent Valley) and enter Valluvanad. The new king of Mannarmala was given some titles and special rights and privileges by the Vallukanari. He is entitled to Malikhan and the title "Onnu kure ayirathil Thampuran" (one in a thousand).

After losing Panthalur areas, Vallukanari had to accept Melattur river as its northern border. In order to stop the enemy crossing the river, Vallukanari appointed a young member of the family as Patinharakkara Thampuran.

In the south to protect the coasts of Bharata Puzha the 5th sthani (Kolathur Thampuran) and senior-most Thampuratty (Kolathur Thampuratty) were made rulers of the area. To protect them, a strong army was created under the command of Kulathur Varier.

It is also said that a Brahmin, Puzhakkattiri Moos, was Vallukanari's chief commander. He had a number of Kalaris under him for training the warriors. Even now, near his Illam, there is a place called Pataparambu (field for pata i.e. training field).

Samoothiri was never able to defeat the army of Vallukanari, even though Vallukanari had fewer soldiers. A surprised Samoothiri asked Sree Villwamangalam Swamiar the reason for this. The Swamiar asked Samoothiri to touch him by one finger, close one eye and then look at the battlefield. When Samoothiri did so, he saw "Bhadrakali" ie Thirumandhamkunnilamma attired in red garb with sword and shield, standing by the side of Vallukanari and directing the battle.

Later, Samoothiri, in the garb of a Sannyasi (Bhikshu) did tapas for 41days at Thirumandhamkunnu and this pleased the Goddess. When Bhagavathi asked what he wanted as varam, he said he wanted Sakthi to conquer Valluvanad. The goddess said the whole of Valluvanad belonged to her and it was to be ruled by her devotees ie Vallukanaris. However, she promised half her strength to Samoothiri.

Because of this help, Samoothiri built the "Thiruvalayanad Temple" in the model of Thirumandhamkunnu Temple and installed Bhadrakali there.

Historically, the prosperity of Valluvanad under Valluvakonathiri, should be written in golden letters in the history of Kerala.

Another version

We have already covered a nearly true history of Vallabha Vamsam. Here is another version but less authentic.

Some historians believe that Vallabha Vamsam came from the old Travancore State.

As evidence they point out the finds of certain archaeological materials from Thiruvalla etc, which indicate that there was a place called Valluvanad in AD 1200. The area was ruled by a king who was a descendent of the "Aye" Vamsam. Places like Thirunandikara, Mekkad, Muttam, Eranjikal, Kalkulam etc were supposed to be part of this Valluvanad.

This is a vast area extending from Kollam to Thiruvalla. The capital was Pothimala near Shenkottai. Later it is said the capital was shifted to Vizhinjam. The basis of all this presumption is the Sreevallabha temple at Thiruvalla.

From a cultural point of view, this cannot be true. When you consider the period of existence of this kingdom, the possibility is that a branch of Vallabha vamsam could have migrated South from the present Malabar area. Only after the 12th century, is there any mention about this Valluvanad in Travancore state.

However it is a fact of history, that Vallabha vamsom was ruling over Valluvanad in the Malabar area, much before 12th century. Thus logically, a part of the Vallabha family might have migrated from North to South and not from South to North.

In another instalment, more substantive evidence will be provided on this aspect. In any case this article is about the widely accepted Vallabha Vamsom which ruled from Angadipuram, the capital of Valluvanad.

Legends

Let us now turn towards some "Aithihyam" (folk tales) about Thirumandhamkunnilamma. Several centuries ago, Ayodhya, which was then famous due to Ramarajyam (and now due to Babri Masjid), was ruled by Mandhata of Surya Vamsam.

He accepted sanyas and as a Rajarshi (Kshatriya turned to sanyasi) roamed throughout our lands. When he reached Angadipuram, he felt attracted by the beauty of the place. At that time, it was a forest full of wild animals. It is said that all the animals lived in peace with each other at this place. The place appeared special and divine (Pavithram) to him.

The sweet music of birds, the vast plain with a small hillock in the middle, to the north of the hillock a stream with crystal clear water rippling over uneven rocks sounding like a waterfall, all attracted the saint.

He decided to spend rest of his life doing penance at this place. He found a suitable place for doing Tapas (meditation) on the hillock and settled there.

The place where he did tapas is still preserved. Devotees pluck leaves from a tree from the site and wear it on their heads as prasad. This site is preserved even now and is at the north west side of the Sreemoola sthanam.

The west side of the temple is even now called "Anakkad" (Elephant jungle). Nowadays it is not a forest of trees but a forest of concrete.

After years of penance of Mandhatha, God Shiva appeared before him, asking him what he wanted. Mandhata, who had sacrificed all worldly pleasures, said, "I do not want anything material. However, for my daily pooja I may be given the world's best Sivalingam."

Lord Siva replied, "The best Lingam is in Kailas and is used by Parvathi for daily worship. How can I hand that over to you?"

However, Rajarshi Mandhata insisted that he is not interested in anything else than the particular "Sivalingam".

Since Shiva could never disappoint a devotee, he agreed and gave the Sivalingam to Mandhata, who installed it with appropriate rituals at Sreemoolasthanam and started daily pooja.

The next day at Kailas, when Sree Parvathi went for her daily pooja, she found her favourite Sivalingam missing. Searching everywhere she finally came to Shiva. Shiva informed Sree Parvati that he had given the Sivalingam to his dearest devotee Mandhata.

Hearing this, the angry Devi declared that she would not eat anything till she gets back the Sivalingam. Shiva replied that he could take back what he had given to a devotee, since that will be against Dharma, but that he had no objection to Devi taking it back from him.

Parvathi Devi immediately ordered Bhadrakali and soldiers (Bhoothaganam) to go to Earth (Bhoolokam) and bring back the Sivalingam, immediately. Bhadrakali mounted Vetalam (her carriage) and along with the soldiers, reached Angadipuram. She asked Mandhata to return the Shivalingam which he refused to do.

Bhadrakali tried all peaceful methods to make him agree to hand over the Sivalingam. She even tried to scare him by showing her monstrous form. However, all her peaceful efforts went in vain and she decided to use force. But due to a powerful Jyothi (light) emanating from the hillock, the soldiers were not able to go near it.

At last she and her followers began to shoot arrows at Mandhatha. When the wounds from the arrows became unbearable, he plucked some fruits hanging from twigs (Atanga) and threw it at the soldiers. When the fruits broke and seeds looking like Sivalingams appeared on the horizon, the followers of Bhadrakali started to run away.

Then Bhadrakali made a single stone bridge over the stream. She crossed the bridge and started pulling out the Sivalingam. Mandhata resisted the attempt with all his might. Finally the Sivalingam split into two pieces.

The Trimurthi (Brahma, Vishnu and Shiva) appeared before Mandhata and blessed him. Sree Parvathi was also pleased, seeing his steadfast devotion. The Sivalingam was presented to the Rajarshi and was installed there itself with the required rituals. Even now the deity at Sreemoolasthanam is a broken one.

Sree Parvathi requested Mandhata to erect a temple for Bhadrakali and the seven ladies who had accompanied her (Saptha Mathrukkal). This is the present Mathrusala.

Even now in memory of the fight between Bhadrakali and Mandhata on Tulam (mid-October) there is a ritual of Attangaeru. (Two groups, one on top of the hillock and the other at the bottom at Vadakke Nata throw attanga at each other).

It is believed that the Trimurthi (Brahma, Vishnu and Parameswara) and Parvathi and Ganapathi are present at Sreemoolasthanam. Hence Sreemoolasthanam is more important than Mathrusala.

As per conventions, one has to pray at Sreemoolasthanam before entering the Mathrusala. There is one Pratishta (installation) at Sreemoolasthanam, where the child Ganapathy sits in the lap of Sree Parvathy. It is to this Moorthi (idol) that the "Mangalya Puja" is offered. (After this puja was started some time ago, the material prosperity of the temple has improved).

Mandhata Maharshi continued his "Tapas" and attained his "Samadhi" there. After his Samadhi, for a long time, the place remained neglected. The entire area soon became a thick jungle.

Some time later, some forest dwellers reached the place in search of fodder, with sickles and other implements. One tried to sharpen his sickle on a particular granite stone, and he was immediately taken aback by the oozing of blood from the stone. He ran with fear, and informed the local king about the matter.

The king and his assistants immediately ran to the spot to investigate. After a close scrutiny, they found the presence of "Devi" there. The king immediately arranged for daily puja at the spot.

By a strange coincidence, a learned and brilliant (Tejaswi) brahmin (Namboodiri) appeared on the scene. He cleared the bushes nearby. Due to this act, he came to be known as "Katillamittam" (Quadrangle without forest). He settled near the place. His Illam (House) is even now known as Katillamittam.

Soon another Namboodiri also came there. He prepared a pandal (bamboo canopy) over the quadrangle. He became known as "Panthala kotam". Both the Namboodiris were appointed "Thanthris" of the new temple. (Apart from the right to carry out pujas, they have also the right to decide about the rituals to be carried out in the temple and the rules and regulations of worship by the public). Even now, the descendants of these two families are the Thanthris of Thirumandhamkunnu temple.

After a period of time, the Katillamittam family died out and now only Panthalakotam is the Thanthri at the Temple. Since, as per land records, the land where the temple stood, belonged to Cherukunnu mana, the members of that Illam were appointed hereditary pujaris of Sreemoolasthanam.

There are many rituals and conventions specific to Thirumandhamkunnu temple, which are not carried out at other temples:

1. Kalam pattu daily for about six months in a year starting from Vrischikam to Meenam (November to April).
2. Eleven days Pooram festival starting on Makiryam Nakshatram in Meenam month (This year Pooram starts on 24th March).
3. Arattu (bath of deity in the stream at Vadakke nata) twice daily except on 11th day, when it is only once. Total 21 Arattu in 11 days.
4. All rituals and celebrations repeated every day during the Pooram.
5. Early morning on 11th day of Pooram, a meeting between "Vallukanari" and the Vanavasi (tribal) king "Malayan Kutty" ( This ritual is perhaps to honour the vanavasi group, who was responsible for finding the idol installed by Mandhatha Maharshi by reaching the place for fodder.)

Below is an extract, from a souvenir, published from the Collectorate of Kozhikode, on the occasion of centenary celebrations of the Kozhikode Corporation.

Samoothiri & Thirumandhamkunnilamma

Only at Thirumandhamkunnu there is a puja called Thirihupantheerati. This is actually "Athazha puja" conducted at about 1500 hrs. (Afternoon, when a full-grown adult measures his shadow length as 12 footsteps).

This puja is financed by Samoothiri. It may surprise people to see Samoothiri Raja financing a puja, at a temple governed by his bitter enemy. But behind this offering there is an "Aithihyam".

Long ago, a member of the Samoothiri family married a lady from Valluvanad. After he ascended the throne, he used to conduct 41 days of kalampattu to "Vettakkoru Makan". Once his queen jokingly told him "Instead of conducting daily kalampattu to Vettakkorumakan, if you conduct one Kalampattu to my mother (Bhadrakali), she will reach the kalam here on the third kottu (drumbeat)."

This statement irritated Samoothiri and he shouted "I shall conduct the kalampattu to Bhadrakali tomorrow itself, and, if as you said, Bhagavathi does not come to kalam, I will cut off your head".

The queen did not expect Samoothiri to take her words so seriously, and as a sort of challenge. She felt a little perturbed, but soon regained her spirits (because of her faith in Devi) and started praying with intense devotion to her beloved Goddess.

That same evening, both the thanthris at Thirumandhamkunnu had Darshan of Bhagavathi in their sleep. The Goddess instructed them to conduct Athazhapuja at about 3 pm next day, and then to close the sanctum sanctorum for the day.

Next day Vallukanari had come for Usha puja (early morning puja) in simple dress and without any attendants. When Thanthri opened the door after the puja, he was surprised to see Vallukanari standing in front and praying.

When Thanthri informed Vallukanari about his vision in the night, the Raja said, he had also a similar vision, and he had rushed to the temple, only to know more about the same.

The Maharaja told Thanthri to follow the instructions of Devi, and to conduct Athazhapuja at 3 p.m., and to close the Sanctum Sanctorum, after the puja. On that day, after the puja at 3 p.m., people found one Komaram (An Oracle of the temple, dressed in red, carrying a sword, his body quivering) having Devi Darsan, and then running through the south nata (passage).

The oracle (a representative of Devi herself) reached the place at Kozhikode, where Kalampattu was taking place. He jumped to the "Peedhom" (A small moveable platform of the size of a stool and with ornamental carvings), removed the Utayata (Bhagavathi's dress), and sat on it. He sat there till the Kalam pattu was over. Immediately after, he performed a ferocious dance and asked Samoothiri in a loud tone "Are you testing me?"

Samoothiri immediately prostrated before him, and apologised for his foolishness. Pacified by his sincerity, the Oracle stated, "I am happy you have realised your mistake. Hereafter remember this incident, by arranging daily puja at Thirumandhamkunnu as done today" and the Komaram suddenly disappeared.

For the purpose of this puja, Samoothiri came to Angadipuram, purchased some land, and donated it to the Devaswam (temple administering authority). It is said that the income from this land was used to finance this puja. This puja continues uninterrupted till today.

Translation by MCK RAJA

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