Introduction to Temples of

Kerala
EVOLUTION OF RELIGION, GODS, SHRINES AND TEMPLES

Sculpture on the Namaskaara Mandapam at Thrikkodithanam Temple

A Typical Temple :

GENERAL FORM & LAYOUT

History:

EARLIEST SHRINES (Before 300

BC)
EARLY JAIN TEMPLES (c.300 BC
to 500 AD)
EARLY BUDDHIST TEMPLES
(c.200 BC to 800 AD)
REVIVAL OF HINDUISM & THE
'NEW' BRAHMINICAL TEMPLES
(c.800 AD onwards)

Components of a Temple:

THE PANCHA-PRAKARA LAYOUT

SCHEME

A Typical Temple:
GENERAL FORM & LAYOUT
Traditional Hindu temples in Kerala are simple structures made of wood, brick and
laterite stone. Often, from afar, the only sign that marks the presence of old
temples is a tall, ceremonial flag-mast. The main sanctum hosting the deities
-the Sreekovil - is invariably a single storied building of a circular or square plan.
Inside the temples, use of oil lamps in contrast to electrical lights lends an air of
serenity and mysticism. Walls of the Sreekovil are rarely left bare, and are instead,
covered with intricate, beautiful mural paintings or wood carvings.
The building base is usually of granite and the walls are of laterite stone masonry
covered with lime plaster. The inner framework is of wood. This timber
framework supports a conical or pyramidal roof covered with copper tiles. These
sloping-roof buildings cope very well with the torrential rains that are a hallmark
of Kerala's climate.
Evolution of temples in Kerala is closely linked to her social and cultural history.

History:
THE EARLIEST TEMPLES & SHRINES
The earliest people to make Kerala their home were the Dravidians. Cultural
affinities ( inheritance through women, snake cults) and anthropological evidence
point to the Mediterranean origins (Nubia, Upper Egypt) of her Dravidian people.
As the early settlers cleared thickly forested lands for farms and settlements, they
set aside small areas of the original forest completely untouched. These became
the earliest known sites of worship - the Kaavus - Dravidian Sacred Groves. In
these groves, no flower was ever plucked, no tree felled and, most importantly, no
snakes disturbed or harmed. This tradition continues today in most Nair
households with the Kaavu being considered home to all Naagas (snakegods) and
holy spirits.
The first organised religions to reach Kerala came with the Jains and the
evangelizing Buddhist missions of Emperor Ashoka in 300 - 200 BC. As in other
parts of the country, these missionaries employed the then local language to spread
their religion.

JAIN TEMPLES (circa 300 BC to 500 AD)

Jainism was introduced to the South in 300 BC by Emperor Chandragupta Maurya
(321-297 BC) and a Jain saint - Bhadrabahu. Evidence of the presence of Jains in
Kerala comes from the indisputable fact that many Hindu temples in Kerala were
originally Jain Shrines.
For example, the presiding deity of Kudalmanikkam Temple near Irinjalakuda
(Thrissur) is Rama`s younger brother Bharata. Originally it was Bharateshwara, a
Digambara Jain saint. At Kallil, near Perumbavur, we can still see the images of
Paraswanta, Mahavira and Padmavati; even though it is considered a Bhagavati
temple today. Similarly, several places in Wayanad have Jain temples indicating
that North Malabar was once a flourishing center of Jainism.
According to the historian, William Logan, architecture of later Hindu temples in
Kerala was influenced by the architecture of Jain temples.

BUDDHIST TEMPLES (c.200 BC to 800 AD)

Buddhism was introduced in Kerala by the missions sent out by Emperor Ashoka
from Besnagar (Vidisha, Madhya Pradesh). During this period, the Emperor`s son
Mahindra headed a Buddhist mission to Sri Lanka. For more than 700 years,
Buddhism flourished in Kerala. The Paliyam Copper plate of the Ay King,
Varaguna (885-925AD) shows that at least in South Kerala, Buddhists continued
to enjoy royal patronage even until 1000 AD.
Many Hindu temples were once Buddhist shrines, including Vadakkunathan
temple of Thrissur, Kurumba Bhagawathi temple of Kannur and the Durga temple
at Paruvaserri near Thrissur. A large number of Buddhist images have been
discovered in the coastal districts of Allapuzha and Kollam; the most important of
these is the famous Karumadi Kuttan near Ambalapuzha.
Revival of Hinduism by Brahmin scholars in 800-1000 AD gradually wiped out
Buddhism from Kerala. Royal patronage by the Vaisnavite Kulashekara dynasty
hastened this process. Many Keralites, like the Ezhavas (from Ezham, Tamil term
for Sri Lanka), who were most likely Buddhists once, got absorbed in the
mainstream Hindu fold.
However the legacy of nearly a 1000 years was not so easily
forsaken. Pallikudam or Ezhuthupally - the schools opened by Buddhists near their
monasteries - continued to impart education (Pally is the Buddhist term for

school). Buddha continued to be worshipped as Sastha or Ayyappa. Popular

invocation of these deities, even today, hark back to Buddhist times - Buddham
Sharanam became Swami Sharanam!
While replacing old Buddhist shrines with new Hindu temples, the Brahmins,
respecting sentiments of the neo-converts, relocated the older gods nearby, but
away from the sanctum and outside the Pradikshina-patham or circumambulatory
pathway.

REVIVAL OF HINDUISM & THE NEW BRAHMINICAL

TEMPLES (c.800 AD Onwards)
Vedic Brahmins arrived in Kerala only in 700-800 AD, along the west coast (Tulunadu).
During the time of Maurya Sharman, a Kadamba King, large colonies of Brahmins
from North India were invited to settle in Tulu and Kerala. In 792 AD, King
Udaya Varman of Mooshika dynasty settled 237 Brahmin families in Kerala. One
tradition has it that six outstanding Brahmins came with these immigrants,
defeated Buddhist leaders in public debates and established the intellectual
supremacy of Hinduism. Later, scholars like Guru Prabhakara and Shankaracharya
(788-820 AD) reinforced this supremacy. This led to the promotion of
Vaishnavism by Kulashekara Kings of the Second Chera Empire.
Royal patronage to Brahmins brought about radical changes in the social, political
and cultural landscape of Kerala. A society which was largely egalitarian was
revamped by the Varna caste system. Ethnic groups which existed much earlier,
like the Nairs, Ezhavas and the hill tribes were compartmentalised to fit this new
social order.
A virtual monopoly over education and erudition made it easier for the Brahmins
to suppress and assimilate old deities like Shasta (Buddha) and folk heroes like
Maveli (King Mahabali) and Ayyappa (King Ayyan Adigal) into the Hindu
pantheon. Sanskrit became more popular. But unlike in North India, the Brahmins
in Kerala adopted the Tantric form of temple ritual-worship.

Components of a Temple :
THE PANCHA-PRAKARA LAYOUT SCHEME
The Bhakti Movement and resurgence of Hinduism also marked the revival of
temple construction. Fully realising the need to create places of worship that

would attract devotees, the Pancha-Prakara scheme became the standard for
temple architecture. As the term indicates, the five (Pancha) enclosures (Prakaras)
around the Sanctum were:

PANCHA-PRAKAARA LAYOUT: THE FIVE ENCLOSURES

1. AKATTHE-BALIVATTAM - The innermost enclosure, which

includes

Sreekovil : A central building housing the principal deities

Anthar-mandala: Space outside the Sreekovil occupied by protective

deities in the form of small stone platforms - Bali-Kall

Namaskaara-mandapa: A raised platform for prostration`s

2. NAALAMBALAM / CHUTTAMBALAM - Area around the
sanctum

Valia-ambalam: Covered spaces around the Sreekovil for rituals and

prayers

Thittapalli: A small temple kitchen

Mulayara : Storage space for grains, fruits, utensils, firewood

3. MADHYA HAARA / VILAKKU-MATTAM - The `Galaxy of

Lamps`
4. PURATTHE-BALIVATTAM / SIVELIPPURA - Outer enclosure
and cirumabulatory pathway

Agra-mandapa : Pathway leading to the Naalambalam

Valiya-balikall: Large decorated stone platform for sacrificial offerings

Bali-peetha : Positions for protective deities outside the temple

Kshetra-paala: Positions for temple guardians

Dwaja-sthamba: The ceremonial flag-mast and platform

Kovil of minor deities: Sub-shrines within the temple compound

Koothamabalam : Enclosure for temple musicians

5. MARYAADA / PURAM MATHIL - The outer boundary wall

Gopura: A formal high building marking the main gateways

Oottu-pura: Lunch-hall

Puram-mathil: Outer-wall

Precise dimensions of each of the above components are laid out in Tantra
Samucchaya, a treatise on temple architecture compiled and written in c.1300 AD.