Chettikulangara devi temple

 

ചെട്ടികുളങ്ങര ശ്രീ ഭഗവതീ ക്ഷേത്രം .......

കേരളത്തിലെ ആലപ്പുഴ ജില്ലയിലെ മാവേലിക്കരത്താലൂക്കിൽ സ്ഥിതി ചെയ്യുന്ന ഒരു ക്ഷേത്രമാണ് ചെട്ടികുളങ്ങര  ശ്രീ 
ഭഗവതീ ക്ഷേത്രം അഥവാ ശ്രീദേവി ക്ഷേത്രം. 
തിരുവിതാംകൂർ ദേവസ്വം കണക്കുകൾ അനുസരിച്ച് ദേവസ്വത്തിന് ശബരിമല 
കഴിഞ്ഞാൽ ഏറ്റവും അധികം വരുമാനം ലഭിക്കുന്നത് ഈ ക്ഷേത്രത്തിൽ നിന്നാണ്. ഇവിടുത്തെ പ്രതിഷ്ഠ ശ്രീ ഭദ്രകാളിയാണ്.ഈ ക്ഷേത്രം സ്ഥിതി ചെയ്യുന്നത് ആലപ്പുഴ ജില്ലയിലെ ചെട്ടികുളങ്ങരയിലാണ്. ചെട്ടികുളങ്ങര ഉള്പ്പെടുന്ന മാവേലിക്കര താലൂക്ക്, കാർത്തികപ്പള്ളി താലൂക്ക് എന്നിവ ഉൾപ്പെടുന്ന പ്രദേശം പൊതുവെ ഓണാട്ടുകര എന്ന പേരിൽ അറിയപ്പെടുന്നു.അതുകൊണ്ട് ചെട്ടികുളങ്ങര അമ്മയെ ഓണാട്ടുകരയുടെ പരദേവത എന്നും വിളിക്കുന്നു.മാവേലിക്കരയ്ക്കു പടിഞ്ഞാറായി 5 കി.മീ. മാറിയും കായംകുളത്തിനു വടക്കായി 6 കി.മീ മാറിയും ക്ഷേത്രം സ്ഥിതി ചെയ്യുന്നു. പ്രതിഷ്ഠ ഭദ്രകാളിയാണെങ്കിലും പ്രഭാതത്തിൽ ദേവി സരസ്വതിയായും മധ്യാഹ്നത്തിൽ മഹാലക്ഷ്മിയായും സായംസന്ധ്യ നേരത്ത് ശ്രീ ദുർഗ അഥവാ ഭദ്രകാളി എന്നീ രൂപങ്ങളിലും വിരാജിക്കുന്നു എന്നു സങ്കല്പം. അതു കൊണ്ട് മൂന്ന് നേരവും മൂന്നു രീതിയിലുള്ള പൂജകൾ ഇവിടുത്തെ പ്രത്യേകതയാണ്. കുംഭഭരണി നാളുകളിൽ സ്ഥലവാസികൽ കൊഞ്ചുമാങ്ങ എന്ന വിഭവം ഉണ്ടാക്കുന്നു. ഇത് വീട്ടിലെ സദ്യയിൽ ഒഴിച്ചുകൂടാനാവാത്തതായി കണക്കാക്കപ്പെടുന്നു. 13 കരകൾ ഉൾപ്പെട്ടതാണു ഈ ക്ഷേത്രം. ഈരേഴ(തെക്ക്), ഈരേഴ(വടക്ക്), കൈത(തെക്ക്), കൈത(വടക്ക്) എന്നിവ ക്ഷത്രത്തിന്റെ നാലു ഭാഗത്തുമായി സ്ഥിതി ചെയ്യുന്നു. മറ്റുള്ള കരകൾ കണ്ണമംഗലം (തെക്ക്), കണ്ണമംഗലം (വടക്ക്),പേള, കടവൂർ , ആഞ്ഞിലിപ്ര, മറ്റം(വടക്ക്), മറ്റം(തെക്ക്), മേനാംപള്ളി, നടക്കാവ് എന്നിവയാണ്. ഉള്ളടക്കം ------------ 1 ചരിത്രം 2 ഐതിഹ്യം 3 ഉത്സവങ്ങൾ 3.1 കുത്തിയോട്ടം 3.2 കെട്ടുകാഴ്ച 3.3 കുതിരമൂട്ടിൽ കഞ്ഞി 4 അവലംബം ചരിത്രം ------------ ഈ ക്ഷേത്രം ശ്രീ ആദിശങ്കരന്റെ ശിഷ്യനായ പദ്മപാദ ആചാര്യരാൽ സമര്പ്പിക്കപ്പെട്ടതാണെന്ന് വിശ്വസിക്കപ്പെടുന്നു. അതനുസരിച്ച് ക്രി.വ. 843 മകരമാസത്തിലെ ഉത്രട്ടാതി നാളിലാണു ക്ഷേത്രം സ്ഥാപിക്കപ്പെട്ടിരിക്കുന്നത്[2]. ഈ പറഞ്ഞത് ഒരുവിഭാഗം ചരിത്രകാരന്മാരുടെ അഭിപ്രായം ആണ്. ഇന്നത്തെ നിലയിലുള്ള ക്ഷേത്രം കാലാകാലങ്ങളായി പല മാറ്റങ്ങൾക്കും വിധേയമായതാണ്. ഐതിഹ്യം ചെട്ടികുളങ്ങര ദേവി കൊടുങ്ങല്ലൂർ ഭഗവതിയുടെ മകളാണെന്നാണു സങ്കല്പം. പണ്ട് ഈരേഴ(തെക്ക്) കരയിലെ ചെമ്പോലിൽ വീട്ടിലെ കുടുംബനാഥനും സുഹൃത്തുക്കളും കൊയ്പ്പള്ളി കാരാഴ്മ ക്ഷേത്രത്തിൽ ഉത്സവം കാണാൻ പോയി. അവിടുത്തെ കരപ്രമാണിമാർ അവരെ എന്തോ പറഞ്ഞ് അപമാനിച്ചു. ദുഃഖിതരായ അവര് ചെട്ടികുളങ്ങരയിൽ മടങ്ങിയെത്തി പുതിയ ക്ഷേത്രം നിര്മ്മിക്കുന്നതിനേക്കുറിച്ച് ആലോചിച്ചു. അവർ തീർഥാടനത്തിനായി പുറപ്പെടുകയും കൊടുങ്ങല്ലൂരിലെത്തി ഭജനം പാർക്കുകയും ചെയ്തു. പന്ത്രണ്ടാം ദിവസം ദേവി അവർക്ക് സ്വപ്ന ദർശനം നൽകുകയും, ചെട്ടികുളങ്ങരയിൽ ദേവീസാന്നിധ്യം ഉണ്ടാവുമെന്ന് അരുളിച്ചെയ്യുകയും ചെയ്തു. ക്ഷേത്രത്തിലെ വെളിച്ചപ്പാട് തന്റെ വാൾ അവര്ക്ക് കൊടുക്കുകയും ചെയ്തു. ഏതാനും നാളുകൾ കഴിഞ്ഞ് ഒരു വൃദ്ധ ക്ഷേത്രത്തിന്റെ വടക്കുപടിഞ്ഞാറായി സ്ഥിതി ചെയ്യുന്ന കരിപ്പുഴത്തോടിന്റെ കരയിലെത്തുകയും, ഒരു കടത്തുകാരൻ അവരെ ഇക്കരെ കടത്തുകയും ചെയ്തു. ചെട്ടികുളങ്ങരയിലെ ബ്രാഹ്മണ ഗൃഹത്തിന്റെ മേച്ചിൽ ജോലികൾ നടന്നു കൊണ്ടിരിക്കുമ്പോൾ വൃദ്ധ അവിടെയെത്തുകയും അവിടെ നിന്നും മുതിരപ്പുഴുക്കും കഞ്ഞിയും വാങ്ങിക്കുടിക്കുകയും ചെയ്തു. അതിനു ശേഷം വൃദ്ധ പൊടുന്നനെ അപ്രത്യക്ഷയായി. ഈ സംഭവത്തെത്തുടർന്ന് ജ്യോത്സ്യന്മാരെ വരുത്തി പ്രശ്നം വയ്പ്പിക്കുകയും ദേവീസാന്നിദ്ധ്യം പ്രകടമാണെന്നു തെളിയുകയും ചെയ്തു. തുടർന്ന് നാട്ടുകാർ ചേർന്ന് അവിടെ ക്ഷേത്രം പണികഴിപ്പിച്ചു. ഉത്സവങ്ങൾ ------------------- ഇവിടത്തെ ഏറ്റവും പ്രശസ്തമായ ഉത്സവം കുംഭ ഭരണി ആണ്. (കുംഭമാസത്തിലെ ഭരണി ദിവസം നടക്കുന്ന ഉത്സവം). എല്ലാ വർഷവും ഫെബ്രുവരി - മാർച്ച് കാലയളവിൽ ആണ് ഈ ഉത്സവം നടക്കുന്നത്. എല്ലാ ദിവസവും ക്ഷേത്രത്തിൽ ചാന്താട്ടം വഴിപാടായി നടത്തുന്നു. 2020 വരെ ദിവസം 9 ആൾക്കാർ വീതം ഈ വഴിപാട് മുൻ‌കൂർ ഉറപ്പിച്ചു കഴിഞ്ഞു. കുത്തിയോട്ടം ----------------- ഭക്തജനങ്ങൾ നടത്തുന്ന കുത്തിയോട്ടം ആണ് ഈ ഉത്സവത്തിലെ പ്രധാന വഴിപാട്. കുത്തിയോട്ടം എന്ന അനുഷ്ഠാന കല ചെട്ടികുളങ്ങരയുടെ പ്രാന്തപ്രദേശങ്ങളിൽ നിലവിലുള്ള ഒന്നാണ്. ഈ പ്രദേശത്ത് നിരവധി കുത്തിയോട്ട സംഘങ്ങൾ ഉണ്ട്. ഓരോ സംഘത്തിനും ഓരോ ആശാൻ ഉണ്ടാകും .പ്രധാനമായും ബാലന്മാരെയാണു പരിശീലനം നല്കുന്നത്. പ്രത്യേക രീതിയിൽ ചിട്ടപ്പെടുത്തിയ പാട്ടുകൾ കുത്തിയോട്ടത്തിനു പാടുന്നു. ഒരു കുത്തിയോട്ടം വഴിപാടായി നടത്തുന്നതിനു ലക്ഷങ്ങൾ വേണ്ടി വരുന്നു.[അവലംബം ആവശ്യമാണ്] കുത്തിയോട്ടത്തിൽ ആൺകുട്ടികൾക്ക് എല്ലാ മതപരമായ ചടങ്ങുകളും ഒരാഴ്ചകൊണ്ട് (ശിവരാത്രി മുതൽ ഭരണി ദിവസം വരെ) പഠിപ്പിച്ചുകൊടുക്കുന്നു. ഈ കാലയളവിൽ കുട്ടി വ്രതാനുഷ്ഠാനം ചെയ്യ്ണം. ഭരണി ദിവസം രാവിലെ കുട്ടിയുടെ ശരീരം സ്വർണ്ണ നൂലു കൊണ്ട് ചുറ്റിക്കെട്ടി ആൺകുട്ടിയെ ഘോഷയാത്രയായി ക്ഷേത്രത്തിലേക്ക് എഴുന്നള്ളിക്കുന്നു. ചൂരൽ മുറിയുന്ന ചടങ്ങ്‌ എന്നാണ് ഈ ചടങ്ങിനു പറയുന്ന പേര്. ബാലന്മാരെ ഒരുക്കി തലയിൽ കിന്നരിവച്ച തൊപ്പി, മണിമാല, കയ്യിൽ മടുവും കാപ്പും എന്നിവ ധരിപ്പിച്ച ശേഷം ദേഹമാസകലം കളഭം പൂശി തറ്റുടുപ്പിച്ച്‌ അതിനു മുകളിലായി വാഴയില വാട്ടിക്കെട്ടി അരമണി ചാർത്തി, ഇരുകൈകളും ശിരസിനു മുകളിൽ ചേർത്തു പിടിച്ച്‌ കയ്യിൽ പഴുക്കാപ്പാക്ക്‌ തറച്ച കത്തി പിടിപ്പിക്കും. പിന്നീട്‌ കുട്ടികളുടെ അരയിൽ സ്വർണ്ണമോ, വെള്ളിയോ കൊണ്ടു നിർമ്മിച്ച നൂൽ കോർക്കും. ഇതാണ്‌ ചൂരൽ മുറിയൽ വെഞ്ചാമരം കൊണ്ടു വീശിയും പനിനീർ തളിച്ചും ഘോഷയാത്രയായാണ്‌ ബാലന്മാരെ ക്ഷേത്രത്തിലേക്ക്‌ കൊണ്ടുവരുന്നത്‌. ലോഹനൂൽ ഊരിയെടുത്ത്‌ ദേവിക്ക്‌ സമർപ്പിക്കുന്നതോടെ കുത്തിയോട്ടം വഴിപാട്‌ അവസാനിക്കും. കെട്ടുകാഴ്ച ---------------- ഈ ക്ഷേത്രത്തിൽ നടത്തിവരുന്ന നൂറ്റണ്ടുകളുടെ പാരമ്പര്യമുള്ള ഒരു ഉൽസവമാണ്‌ കെട്ടുകാഴ്ച. ഉത്സവ ദിവസം ഉച്ചകഴിഞ്ഞ് കെട്ടുകാഴ്ച ഉത്സവം നടക്കുന്നു. ക്ഷേത്രത്തിനു ചുറ്റും ഉള്ള 13 കരകളുടെ പങ്കാളിത്തത്തോടെ ആണ് കെട്ടുകഴ്ച നടക്കുന്നത്. ഭീമാകാരമായ അലങ്കരിച്ച എടുപ്പുകുതിരകളും രഥങ്ങളും ഭീമൻ, പാഞ്ചാലി, ഹനുമാൻ തുടങ്ങിയ ഇതിഹാസ കഥാപാത്രങ്ങളുടെ രൂപങ്ങളും ഘോഷയാത്രയായി ക്ഷേത്രത്തിനു കിഴക്കുവശത്തായി ഉള്ള വയലിൽ എത്തിക്കുന്നു. രാത്രി സമയത്ത് ദേവിയുടെ രൂപം ഘോഷയാത്രയായി വയലിൽ ഉള്ള ഓരോ രൂപങ്ങളെയും സന്ദർശിച്ച് ദേവി 13 കരകളിലും പ്രസാദിച്ചിരിക്കുന്നു എന്ന് ഉറപ്പുവരുത്തുന്നു. ഈ രൂപങ്ങൾ പിന്നീട് ഓരോ കരകളുടെയും കാവുകളിലേക്ക് കൊണ്ടുപോവുന്നു. കെട്ടുകാഴ്ച എഴുന്നള്ളത്ത് ഓരോ കരയുടെയും ക്രമം അനുസരിച്ച് വയലിൽ ഇറക്കുകയാണു ചെയ്യുക. ഇതിൽ ഒന്നാമത്തെ കര ഈരേഴ(തെക്ക്) കരയാണ്. കെട്ടുകാഴ്ചയുടെ ഭാഗമായ കുതിര എന്ന രൂപത്തിനു 'കുതിര' എന്ന ജീവിയുമായി താരതമ്യം ചെയ്യുവാനുള്ള ഒരു രൂപമല്ല ഉള്ളത്. അതിനു അംബരചുംബിയായ ഗോപുരം പൊലെയുള്ള ഒരു രൂപമാണുള്ളത്. ഭീമൻ,പാഞ്ചാലി,ഹനുമാൻ എന്നീ രൂപങ്ങൾ ദാരുശില്പങ്ങളാണ്. ഈ ദാരുശില്പങ്ങൾ ഒരുക്കിയെടുക്കുവാനുള്ള പരമ്പരാഗതമായ അവകാശം ഒരു ആശാരിക്കുടുംബത്തിനു സ്വന്തമാണ്. ഓരോ കരയുടെയും കുതിരയുടെ മധ്യഭാഗത്തായി പ്രഭട എന്നു പറയുന്ന ദാരുരൂപം പ്രദർശിപ്പിച്ചിരിക്കുന്നു. ഓരോ കുതിരയ്ക്കും മുകളിൽ ഏഴ് താഴെ ആറ് എന്ന കണക്കിൽ 13 എടുപ്പുകൾ കാണാം.കുതിരയ്ക്ക് 125 അടിയിലധികം പൊക്കം ഉണ്ടാകും. നാലുചക്രങ്ങളിൽ ഉറപ്പിക്കുന്ന അടിച്ചട്ടത്തിന്റെ മുകളിലാണ് ഓരോതട്ടുകളും പണിതുറപ്പിക്കുക. സമചതുരാകൃതിയിൽ ഒരേ വലിപ്പത്തിൽ മേൽക്കൂടാരം വരെ പോകുന്നതാണ് കുതിരയുടെ ഘടന. അടികൂടാരം ഇടക്കൂടാരം മേൽക്കൂടാരം എന്ന മൂന്നു ഭാഗങ്ങൾ കുതിരയ്ക്കുണ്ട്. ഇടക്കൂടാരത്തിനും അടിക്കൂടാരത്തിനും ഇടയിലുള്ള സ്ഥലത്താണ് നെറ്റിപ്പട്ടവും തിടമ്പും ദാരുശില്പങ്ങളും ഒരുക്കുക. പിരമിഡ് ആകൃതിയും നീണ്ട നാമ്പും കൂടിയതാണ് മേൽക്കൂടാരം. അടിത്തട്ടിനുമുകിലോട്ടുള്ള തട്ടുകൾ നിലത്തുവെച്ച് പണിക്കൂറ തീർത്ത് കപ്പിയും കയറും ഉപയോഗിച്ച് ഉയർത്തി ഒന്നിനുമുകളിലൊന്നായി ചട്ടത്തിൽ ഉറപ്പിക്കുന്നു. വെള്ളത്തുണിയും തൊങ്ങലുകളും വർണ്ണക്കടലാസുകളുമാണ് അലങ്കാരപ്പണിക്ക് ഉപയോഗിക്കുന്നത്.തേരിനെക്കാൾ വർണ്ണവൈവിധ്യം കുതിരയ്ക്കുണ്ടായിരിക്കും. ചെട്ടികുളങ്ങരയിൽ 5 തേരുകളും 6 കുതിരകളുമാണ് കെട്ടുകാഴ്ചയായി വരുന്നത്. മറ്റംവടക്ക്, തെക്ക് കരക്കാരാണ് ഭീമന്റെയും ഹനുമാന്റെയും രൂപങ്ങൾ കെട്ടുകാഴ്ചകളായി ക്ഷേത്രത്തിലെത്തിക്കുന്നത്. ചെട്ടികുളങ്ങര ഭഗവതി ക്ഷേത്രത്തിന്റെ കിഴക്കുവശത്തുള്ള കാഴ്ചക്കണ്ടത്തിൽ കുംഭഭരണി നാളിൽ സന്ധ്യയോടെ അണിനിരക്കുന്ന തേരും കുതിരയും ഭീമനും ഹനുമാനും ഒരുക്കുന്ന വർണ്ണക്കാഴ്ചയ്ക്കു സമാനമായൊരു ദൃശ്യം ലോകത്തൊരിടത്തുനിന്നും ലഭിക്കുന്നതല്ല. കറുപ്പിലും ചുവപ്പിലും അഗ്നിപ്രഭയിലും അഭിരമിക്കുന്ന, ആണ്ടിലൊരിക്കൽ ചെട്ടിക്കുളങ്ങര ഭഗവതിനടയിൽ അരങ്ങേറുന്ന, ഈ കെട്ടുകാഴ്ചകൾ ചേതോഹരമാണ്. ചെട്ടികുളങ്ങരയിലുള്ള അത്രയും ഉയരമുള്ള കെട്ടുകാഴ്ചകൾ കേരളത്തിൽ മറ്റൊരിടത്തും കാണാനാവുകയില്ല. കുതിരമൂട്ടിൽ കഞ്ഞി ഭക്തജനങ്ങൾ നടത്തുന്ന ഒരു നേറ്ച്ചയാണ് കുതിരമൂട്ടിൽ കഞ്ഞി. പരമ്പരാഗതമായ രീതിയിൽ തന്നയാണ് ഇന്നും ഈ വഴിപാട് നടത്തുന്നത്. ഭഗവതി ഈ നാട്ടിൽ വന്നപ്പോൾ ആദ്യമായി കഴിച്ച ആഹാരം എന്നൊരു സങ്കല്പവും ഇതിനു പിന്നിൽ കാണാം. ഇലയും,തടയും,പ്ലാവിലയും മറ്റുമാണ് ഇപ്പോഴും ഇതിനുപയോഗിക്കുന്നത്.മുതിരപ്പുഴുക്കും,അസ്ത്രവും,കടുകുമാങ്ങയും ഇതിലെ ഒഴിച്ചു കൂടാനാവത്ത വിഭവങ്ങളാണ്. വഴിപാട് നടത്തുന്ന ആളിന്റെ കഴിവനുസരിച്ച് കഞ്ഞിസദ്യയിലെ വിഭവങ്ങളുടെ എണ്ണവും കൂടും. മധ്യതിരുവിതാംകൂറിന്റെ കാർഷിക സമൃദ്ധിയുടെ പഴയ ഓർമ്മകൾ ഇതുപോലെ ഇവിടുത്തെ പല കാര്യങ്ങളിലും കാണാം.മീനമാസത്തിലെ അശ്വതി നാളില്‍ 13കരകളിലെ കൊച്ചു കുട്ടികള്‍ അതിമനോഹരമായ തേരും കുതിരയും അമ്മയ്ക്ക് കാഴ്ച്ച വെയ്ക്കുന്നു ...മീനഭരണി നാളിലെ അമ്മയുടെ കൊടുങ്ങല്ലൂര്‍ യാത്ര ചോദിപ്പും പ്രസിദ്ധം ആണ് ....


About Temple


Chettikulangara Sree Bhagavathi temple is one of the most renowned temples in Kerala. The temple is located at Chettikulangara in Mavelikkara taluk of Alappuzha district in the south Indian state of Kerala. The temple is situated about 4 km west of Mavelikkara, 7 km north of Kayamkulam on SH6 (Kayamkulam - Thiruvalla Highway) One important aspect of the Chettikulangara Sree Bhagavathi temple is that the deity appears as Maha Saraswathi in the morning, as Maha Lakshmi at noon and Sri Durga or Bhadrakali in the evening.

The 1200-year-old temple has 13 Karas (territories). The temple is at the centre of the oldest four Karas–Erezha South, Erezha North, Kaitha South and Kaitha North and the rest of the Karas Kannamangalam South, Kannamangalam North, Pela, Kadavoor, Anjilipra, Mattam North, Mattam South, Menampally and Nadakkavu surround this temple. —


Legend on the genesis of temple


There are many popular tales (Aithihyams) related to the origin of Chettikulangara temple. The most popular one is as follows. Many centuries ago, some local chieftains went to witness the annual festivities at the Koypallikarazhma Bhagavathi temple situated a few kilometers from Chettikulangara.

The visitors were humiliated and ridiculed by the Koypallikarazhma temple authorities and the village chieftains there. Perturbed by the humiliation, and out of retribution, they decided to construct a Bhagavathi temple at Chettikulangara. People of Chettikulangara united for this cause, and headed by the Karanavars (Family Heads) of the four to five then leading families of the region decided to seek the blessings of Kodungallur Bhagavathi in this mission. They embarked on a pilgrimage visiting various temples enroute and reached Kodungallur, and performed 12 days long ‘Bhajanam’ to please the Goddeess. 

It is said that the Devi gave them ‘Swapna Darshanam’ to say that she would soon come to Chettikulangara. Next day, they happily returned to Chettikulangara with a sacred sword given by the Velichappadu of Kodungallur temple, and started civil works of the temple.

Devi shows her presence
A few days later, while the local boatman (Kadathukaran) of the nearby Karippuzha rivulet was winding up his work on a late evening, he heard an old woman requesting his help to ferry her to the other shore. He felt it was his duty to help this lonely lady, and decided to accompany her to Chettikulangara, the destination she was said to be heading for. On the way, they took rest beneath a wayside tree (the place now houses the Puthusseriambalam temple), and the Kadathukaran brought food for them from a nearby house. Soon he fell asleep, and when he woke up by early daybreak, the lady had vanished. (It is said that this boatman was a Christian, and for helping Devi to ferry across the Karippuzha thodu, the descendents of his family were entrusted with the job of ‘Vedi’,- (ritual fireworks at the temple). 

He elaborated about this mysterious incident to the people of Chettikulangara, and they felt the Devi has reached Chettikulangara.

Devi joins lunch with workers 

The next day, annual maintenance works on thatched roof was going on at the Illam, (the traditional house where a community of Brahmins in central Kerala reside) adjacent to the present temple. While the Antharjanam of the house was serving the traditional local dishes like Rice Kanji, Muthirapuzhukku (a local special dish with ingredients of baked Horse Gram cereal and kneaded coconut) and Asthram (another side dish, a paste of different locally procured vegetables) for the workers, a strange old woman joined them for lunch. Soon after the food, the old lady moved to the western side of the house, and vanished in thin air with a bright glow. Antharjanam witnessed this, and she fell unconscious. Later she elaborated her experience to the people. 
 

The same day, Devi showed her presence to the village chieftains in their Swapna Darshanam. They approached famous astrologers, and in ‘Prasna Chintha’, it was confirmed that the Bhagavathi had reached Chettikulangara.

The traditional kanji vazhipadu still followed at Chettikulangara
A meeting with Bhagavathy
Another legend related with one Kunju Varkey, a descendent of the traditional Vedi Vazhupadu family, is also popular. Like his predecessors, he was also a staunch believer in Bhagavathi. 

On the day after one Meena Bharani, he was visited by a group of his community to entrust him with the task of fireworks at the local church festivities. He diverted them to his brother, also an expert in fireworks, saying that he has to perform the traditional Vedi Vazhupadu while Bhagavathi returns to Chettikulangara. One of them ridiculed him and remarked whether he could witness Bhagavathi’s return from the tall Banyan tree adjacent to the temple. Kunju Varkey contemplated this, and out of curiosity, climbed up the tree in the night to secretly watch Bhagavathy’s return from Kodungallur. By early dawn, he saw a bright radiance approaching the temple at lightning speed, and could hear the sound of her Thala bangles. Bewitched and unable to withstand the sight, he fell down unconscious and soon lost his eyesight. 

Normally, the temple remains closed the next day of Meenabharani, the day of Bhagavathi’s visit to Kodungallur. Her return is confirmed by the broken branch of the Banyan tree in front of the temple.
Genesis of Kettukazhcha
Many historians cite that the famous Chettikulangara Kettukazhcha in the present form is not more than 180 to 200 years old, and was started during the early part of the 19th century. 

According to a popular legend, a group of village chieftains and their workers went for civil works to construct the Kollam – Chavara Thodu (canal), about 50 kms away from Chettikulangara, in accordance to the decision from the then ruler of the region. 
But they could not return to their native place due to the unforeseen inordinate delay in completion of the canal. They pleaded with the authorities, but their request was turned down. During the period, they got an opportunity to visit the temple festivities at Kollam Mulankagakam temple, and were attracted by the Kettukazhcha there. They vowed to their local deity Chettikulangara Bhagavathy, that they would construct Kettukazhchas for her every year, if they were allowed to leave for Chettkulangara immediately. 

To their surspise, they were allowed to return to Chettikulangara the very next day, and as promised, they made huge Kettukazhchas and took them to their Bhagavathy’s premises. (Details of Kettukazhcha in section – Kettukazhcha…)
Bhagavathy Kandam

There are many legends and testimony to prove the powers and presence of Chettikulangara Bhagavathy. One popular legend is related to an incident during her Parayeduppu in the Kayamkulam region, which normally falls on the Makayiram day after Kumbha Bharani. 

Once, while the Bhagavathi was touring the Kayamkulam side, a local chieftain of the Krishnapuram area was farming Sesame at his Kandam (a piece of farmland), along with his workers. They could hear the accompanying Vadyams of Bhagavathy’s entourage at least two to three miles away. The work was about to be finished in a few minutes, and normally it would take at least half to one hour to cover the distance from where the sound was heard. The chieftain jokingly remarked that ‘ If this Bhagavathy has so much powers, she should come here before we finish our work. If so, I shall give her a ‘Para’ here itself’. Within a few seconds, they could hear the approaching Bhagavathy. The Poojaris who carry the Jeevatha (Devi’s palanquin vehicle) were possessed by mystic powers and they ran towards the Kandam within split seconds. Soon, rest of the entourage also emerged at the scene. 

The Chieftain was thunderstruck and amazed by the powers of Bhagavathi, and became a firm devotee. He immediately submitted a portion of the Kandam to Bhagavathy, and now this place is known as Bhagavathy Kandam. 

Anpoli Vazhipadu at Laahe Mukku

Devotees believe that the nearby Mullikulangara Bhagavathy is sister to Chettikulangara Amma. There is an interesting legend in relation to the two sisters. Mullikulangara temple also had Kettukazhcha in ancient days, though it was not as famous and elaborate as at Chettikulangara. Over the years, the importance of Mullikulangara Kettukazhcha waned and it became extinct. Mullikulangara Bhagavathi accused Chettikulangara Amma responsible for this. Out of jealousy and as a revenge, Chettikulangara Bhagavathi was offered a cold reception during her ritual annual visit to the house of Mullikulangara Bhagavathi. Perturbed by the sister’s response, Chettikulangara Bhagavathy returned immediately.
The village chieftains of Chettikulangara sought the help of astrologers, and decided to curtail the trip only upto Lahe Mukku, instead of going to the Mullikulangara temple. Within short time, Vasuri (small pox) spread in different parts of Mullikulangara, and people attributed it to the ongoing feud between the sisters. People from both the region prayed for reconciliation between the sisters. Both the Bhagavathis again met at Llahe Mukku, and spent a night there forgetting their differences. In order to commemorate this event and to please the Goddesses, people offer a joint Anpoli at Lahe Mukku.

Small Pox and Bhagavathy 

Typical to other Bhadrakali temples and legends on Vasuri Mala, Chettikulangara also has similar tales to tell. It is believed that Chettikulangara Amma visits her mother Kodungallur Bhagavathi every year to participate in the Meena Bharani celebrations there. 

During one of her trips, the mother enquired her daughter on her life at Chettikulangara. Chettikulangara Bhagavathi replied it was ‘just pulling on’ meaning she was not able to meet her both ends. Kodungallur Bhagavathi gave her a small pack and told her daughter to strew the contents of it at Chettikulangara. She did as directed, and soon Vasuri spread all over the village. People approached their local deity Chettikulangara Bhagavathy, and offered her numerous Vazhipadus. Then onwards the income to the temple also increased manifold.

Genesis of 'Thottampattu' 

There is a popular legend related to the genesis of Thottampattu at this temple.

Many centuries ago, a traveller from a distant place reached Chettikulangara and spent the evening at the Aalthara ( a rest place surrounding a banyan tree) in front of the temple. During day break, he sung enchanting songs in his beautiful voice. Soon a very beautiful lady emerged from the temple and asked him to sing a few songs in praise of Bhagavathi. Since it was unnatural to have a lady like her at the temple at that hour, he enquired who she was. Bhagavathi showed him her ‘Viswaroopam’ (original self). The traveller was bewitched by her presence and bowed to seek her blessings. 

She asked him to show his tounge, and wrote something with her Soolam ( a short sword with three forks and a long handle, the weapon of Bhadrakali). He wrote songs on Bhagavathy and sung them in front of the temple. Still, the descendants of his family visit here to sing Thottampattu without fail during the Ethirelppu festival time.

kuthiyottam



Kuthiyottam is probably the single largest and unique Vazhipadu(devotee offering) prevalent in Kerala, or in any part of the country, in terms of the expenditure involved. According to the present circumstances and market conditions, the expenditure for even a minimum scale Kuthiyottam runs to at least Rs.Two to Rs.Three lakhs. There are instances of devotees conducting Kuthiyottams by spending over Rs. 5 to Rs.15 lakhs.

It is believed that it is compulsory to feed all those who visit the house to witness Kuthiyottam, and a major portion of the spendings are on this department. A big lunch feast is also offered for the people of Kara on the eve or on the Bharani day.

Kuthiyottam – a rare folklore

Kuthiyottam is in fact a ritualistic symbolic representation of human ‘bali’( homicide). Folklore exponents see this art form, with enchanting well structured choreography and songs, as one among the rare Adi Dravida folklore traditions still preserved and practiced in Central Kerala in accordance to the true tradition and environment. Typical to the Adi Dravida folk dances and songs, the movements and formations of dancers (clad in white thorthu and banyan) choreographed in Kuthiyottam are quick, peaks at a particular point and ends abruptly. A few exponents also cite similarities for Kuthiyottam in Padayani, another popular folklore of Central Travancore. Similarly, the traditional songs also start in a stylish slow pace, then gain momentum and ends abruptly.
Kuthiyotta Kalaris’, run by Kuthiyotta Asans (Teachers or leaders), train the group to perform the dances and songs. Normally, the training starts about one to two months before the season.

The songs are mainly in four rhythms, popularly known as ‘Padams’, and it is compulsory to sing all the four Padams every day. The songs elaborate on the great deeds of Bhagavathi, how she killed Asuras like Sumbani Sumbas, Darika etc., and aims to please her by singing her virtues. There are also Sanskrit mixed songs based on the popular legends from Puranas. Some old songs, rich with lyrical quality, show the creative talents of Chettikulangara’s forefathers. The festival goes on for seven days from Sivarathri day to Bharani asterism. During this duration, the man who makes the offering teaches young boys of between 8 and 14 years certain religious rites.

Early in the morning on Bharani, after the feast and other rituals, the boy's body is coiled with silver wires, one end of which is tied around his neck, and an areca nut fixed on the tip of a knife held high over his head. He is taken in procession to the temple with the accompaniment of beating of drums, music, ornamental umbrellas etc. Tender coconut water is poured on his body,till they reach the temple. At the end of it, the boy stands at a position facing the Sreekovil (Sanctum Sanctorum) and begins to dance. The ceremony comes to an end with the presentation of prizes to the Gurus (teachers). This dance if performed in pairs is called Iratta Kuthiyottam.
On this day, just after mid-day, the residents of the locality bring out the floats with huge decorated effigies of chariots, horses, Bhima, Panchali, Hanuman etc. During the night, the image of Devi is carried in procession to the effigies stationed in the paddy field. This is what is known as Kettukazhcha. On the next day these effigies are taken back to their respective Kavus (place of worship of different families).

Major Rituals and Offerings

Sree Bhagavati is the most important icon/prathishta of the temple. Bhagavati is facing to the East. On normal days, the poojas and offerings are done by Namboothiris. But on special days, Thanthri’s are doing the pooja. Every Tuesdays and Fridays, special poojas are offered and on Bharani days, special offerings are given to the goddess. Devotees can do a lot of offerings in this temple. Thottam pattu, Sarpam pattu, Kuruthi, KalabhaAbhisheka, KumkumAbhisheka, Pushparchana, BhagavathiSeva, Payasam, Kadumpayasam, Thriimadura Nivedya, Nirmala & Vilakku, Archana, Udayada Charthika its are some of the many offerings at the temple. In the month of kanni, Thullam and Kumbham, Ayilya pooja is observed. This pooja is offered to the serpant gods of the temple. The serpant gods-Nagaraja and NagaYakshi are offered Nooru and Paalu. On the first day of every month, a special ritual called Velan Pravrithi/. Othal Karma is observed. Another important offering is the lighting of the people lamp in frond of the gods Bhagavathi. A lamp with 1001 lighting points is also lighted on the first day of the every month. These are some of the special offerings at the temple.

Kuruthi

Kuruthi is observed every month on the day Bharani. Kuruthi is done after “Athazha pooja” or supper offered to goddess. On day of kuruthi there will be Kalamezhuthu and Pattu. The image of Bhadrakaali is drawn in the kalamezhuthu. The goddess is brought out from the Sreekovil or inside of the temple. The idol of Bhagavathi is brought to the often for the kuruthi Ritual. Kuruthi is a special offering at the temple, and many of the people come to the part in this ritual. It is believed that every wish will be fulfilled by taking part in the “Kuruthi Ritual”. 

After Vrishchika chirappu outside Kuruthi/ Purakkala Kuruthi is also observed at the temple. On this special day, four types of kuruthis are observed-on the Northern entrance (Vadakke Nada),in the East under the prepul tree(Kizhakke Aalin Chuvadu), in front of the Murthi temple and in front of the palm tree located at the North-West of the temple.

Kuthiramoottil Kanji

Kuthiramoottil Kanji is another offering at the temple, which is observed beginning from Sivarathri. Nercha Kanji (offering porridge) is served at houses in the locality. It is also served in places where people get ready for the ‘Kettu Kazhcha. Kanji / porridge is served in pots made of leaves and people use spoons also made of leaves to drink Kanji. Kanji is served along with Muthira Puzhuku and Asthram two very tasty side dishes served with poridge. Kanji is observed in memoriam of the food enjoyed by the goddess from Chettikulangara. Serving of Kuthiramoottil Kanji is believed to bring prosperity to families who offer this to Bhagavathi.

The Chettikullangara temple is open to all seets of the community. There is no caste or breed .barrier in this temple.
Nithya Annadanam / daily offering of free food is another speciality of the chettikulangara temple. Sri Devivilasam Hindu Matha Convention is in charge of this Annadanam. An Annadana Mandira –Building where free in served-is built to the south of the temple.Every day a number of the poor people are having food from here.
Rituals- a hundred years back

Maagha kanji

Kanji was served for 60 days in the month of Kumbham and Meenam.Maagha- Puranami.- Magha Purana -a sacred text was read during this time. This sessions started from Makara vaavu to Kumbha vaavu’.

Taking Oath

In this ritual a divotee begging pardon to the goddess. He / She takes oath to lead a better life. Betal leaf and tobacoo in offered to the goddess.

Muprakkoottu

Muparakkoottu is a kind of prasada given from the Chettikullangara temple. Medicinal leaves are used to make this prasada. This is also called Idichu Koottu Nivedyam

Chathusatham Vazhipadu

Rice, jaggery, ghee, coconut, banana, ginger, banana leaves one the ingrediants needed for Chanthusatham Vazhipadu.In the part, Chanthattam was observed only four times a year. Recods show that 15 measures of teak wood and 15 measures of coconut wood and a huge pot was used for chanthusatham in those old day. Rev. Sword,Anklet and Ornaments, It is believed that the sword and anklet is a gift from goddess of kodungalloor gives to the devotee who went from Chettikulangara. The black smith was given a certain amount to clean the revesed ornaments of the goddess. The gold smith was left with the duty of cleaning the idol of Bhagavathi.

Nandavanam

There was a beautiful garden to the East of the temple .Water form the pondway to the pond with a door and it was called the Attanari Kulam.

Ethirelpu Mandapam

Ethirelpu Mandapam is not to be seen today. It is destroyed during the course of time. A new mandapam was built at the place of Ethirelpu Mandapam. There was a small mandapam to the South West of the Ethirelpu Mandapam where religions classes were held in the part, After the pooja and ritual, the idol of the goddess was taken to this mandapa.Religions Convertion were held in the mandapa on special occasions like the day of Bharani. This is the story of the part. In the old times a silver lamp was lighted in the Sreekovil or the Bhagavathi is kept. Ritual like Kalampattu and Pallippana were held at the West of the temple.




Festivals


The Temple has a number of festivals. The important ones are

parayeduppu


In the numerous temples of Onattukara, the "Parayeduppu" period is the festival season. It all begins when the deity ("Devi") of Chettikulangara temple is taken out in procession for Parayeduppu on the Makayriam star of the Malayalam month Makaram. The festivals continue to the end of Medam. The main part of Parayeduppu is the Jeevatha constructed in the model of the temple structure itself. This box-like carriage for the deity rests on two teakwood poles about two meters long, and is in the form of a palanquin . The front resembles "Thidambu" behind which is a kind of pettakam (small chest) built as per Thachusaasthra calculations. Up front is a woollen cloth embroidered with shining, colourful pictures and gold trinkets. Behind that is kept the deity's holy dress, starched and pleated, and decorated with small mirror pieces. More than 100 families form the entourage of Parayeduppu Bhagavathy's - five month long visit to the homes of people who lives in her Karas

The rhythms used during Jeevatha Ezunnallathu (procession) are quite noteworthy. Starting with very slow beats, it builds up a crescendo and ends in fast beats. The ensemble consists of Veekkan chenda, Uruttu chenda (both drums), Elathaalam (cymbals), Kombu and Kuzhal (both, wind instruments).
Although Jeevatha Ezunnallathu and Parayeduppu are centuries old customs, the "Chuvadu Vechu Kali" (a peculiar dance with unique steps) is recent.


Kumbha Bharani


The major festival at Chettikulangara is Kumbha Bharani. This is in the month of march or April. The date is determined according to the Malayalam Calendar KollaVarsham. The Chettikulangara Bharani is in the month of Kumbha and the day which has the star Bharani and hence the name Kumbha Bharani. The highlight of the festival is Kuthiyottam and Kettukazhcha.

The preparation for Kumbha Bharani starts days before the actual day and usually that day will be the Shivarathi. People who had pledged for Kuthiyottam will start training their children for the offering on that day. All these days these people will host public get-togethers and arrange food for them. The children will be taught a special dance steps called Kuthiyoota chuvadukal. Meanwhile the people from 13 karas of chettikulangara will arrange for the construction of Kettukazhcha to the temple.

The Kuthiyottam processions starts early morning on that day and will last until afternoon. Those who had offered Kuthiyottam to Devi will bring their children to the temple as a procession and will offer the children before Devi as sacrifice. The boys will be playing the Kuthiyootam dance before the Devi. During the evening hours it will be turn of the Kettukazhcha. People from each area will pull the Kettukazhcha from the construction sites (usually in their respective karas itself) to the temple to preset them before the Devi and after having darshan the parties take up their respective position in the paddy fields lying east of the temple

During the night, the image of Devi will be carried in procession to the Kettukazhcha stationed in the paddy fields. On the next day these structures will be taken back. A big bazaar known as Bharani Chanda is also held at Chetikulangara as part of this festival.


Ethirelpu Ulasvam


This is the annual temple festival. On the tenth day following the Kumbha Bharani the annual festival is celebrated in the temple for 13 days. Each day of the festival is organized by residents of each Kara numbering 13. special rituals are held in the temple premises. Every afternoon, cultural processions start form each Kara to the temple premises, with the accompaniment of drums, ornamented umbrellas, kuthiyottam songs, display of events from the Mahabharatha and the Ramayana, classical art forms, folk art form, different type of music, decorated structures and caparisoned elephants.

During the rituals at the temple Thottampattu is sung. Thottampattu is a devotional song sung by a certain section of the community residing in the far off Trivandrum. This song is sung in the temple only during the Etheralpu festival.
Performance of classical arts and other temple arts are conducted in the evening in the temple premises


Aswathy Ulasvam


The unique rituals during the Aswathy festival clearly convey the firm bondage and human pathos at the time of separation between the people and their beloved Bhagavathy. Held in the Aswathy day in the month of Meenom, this festival is attracting a large number of visitors. This festival is imagined as a send off to the deity on her journey to visit her mother at Kodungallur. In the evening, 100 odd decorated [Kettukazhcha] and different effigies are brought to the temple mainly made by the children. Though the size of these Kettukazhcha are comparatively smaller than the ones made for Bharani festival, the number of Kettukazhcha provide a visual impact even challenging the aesthetic effect of Bharani. During the day, Bhagavathy visits the four karas surrounding the temple for Parayeduppu and official Anpolis are given by Kara leaders at Kuthirachevudu, the place where Kuthiras are made. After that she visits and blesses the offerings displayed at the temple premises.
By dawn, she decides to leave, and seeks their permission to leave for Kodungallur. The people of the first four karas make Polavilakku (a large structure drawn on wheels decorated with tender banana stem and lighted with numerous traditional lamps) during her farewell procession. They offer her a grand farewell procession with Aappindi [a unique slow paced dance carrying a pyramid shape box on head). Aappindi will be embellished with crackers, pookkula (cluster of coconut flowers - inflorescence), and will be covered with tender banana stems and Thalapppoli (traditional sacred lamps carried by ladies).
People from Kaitha North and Kaitha South participate in the function with Thiruvantham. It is said that Thiruvantham, a palanquin type structure with fireballs and carried by four people, is the light of Darika, which incenses the Bhagavathy. She scares them away. After the procession, she again visits the Upaprathishtas and asks the people and other gods to let her visit her mother at Kodungallur.
By dawn, she proceeds with lightning sped towards west. Normally, within the 100 meters, the Poojaris carrying the Jeevatha will fall down unconsciously, and the Jeevatha will be taken back to the temple.
The temple will remain closed for the day, and will be opened only the day after. The Aswathy festival concludes the five month long festivities at this temple.




Kettukazhcha


kuthira



Kettukazhcha is an offering of the people of Chettikulangara to their beloved deity known for her spontaneous blessings on true devotees as a mark of gratitude, devotion, unflinching faith, and for showering prosperity and protection to their lives. Kettukazhcha displays deftly sculpted and decorated forms of six temple cars known as ‘Kuthira’ (Horses), five Theru’ (Chariots ) and icons of Bhima and Hanuman. All the temple cars, chariots and the icons are all incredibly gigantic in size and are many times larger than any other similar Kuthiras and Therus built during the festivities at other temples in the Central Travancore region. On the move, these out of the world sky scrapping colourful decorations are electrifying, and will create an unforgettable artistic impression in union, especially during the night in the back drop of illuminated lights. Chettikulangara Kettukazhcha heralds the architectural and aesthetic acumen of the ancient people of Chettikulangara, who could convert an improbable out of the world concept to an enormous artistic reality, achieved by collective hardships and will power.
Lineage according to historians
Historians attribute the concept of ‘Kettukazhchas’ - similar to the architecture of the Buddha tradition in square, rectangular and pyramid shapes, to the remnants of the Buddha culture which was widely prevalent in the Central Travancore region a few centuries ago.
Many historians cite that the famous Chettikulangara Kettukazhcha in the present form is not more than 180 to 200 years old, and was started during the early part of the 19th century.
According to a popular legend, a group of village chieftains and their workers went for civil works to construct the Kollam–Chavara Thodu (canal), about 50 km away from Chettikulangara, in accordance to the decision from the then ruler of the region. But they could not return to their native place due to the unforeseen inordinate delay in completion of the canal. They pleaded with the authorities, but their request was turned down. During the period, they got an opportunity to visit the temple festivities at Kollam Mulankagakam temple, and were attracted by the Kettukazhcha there. They vowed to their local deity Chettikulangara Bhagavathy, that they would construct Kettukazhchas for her every year, if they were allowed to leave for Chettkulangara immediately. To their surprise, they were allowed to return to Chettikulangara the very next day, and as promised, they made huge Kettukazhchas and took them to their Bhagavathy's premises.


Kuthiras


Kuthiras have a height of about 70 to 75 feet, and are a union of four parts– Adikkoottu, Kathirakal, Edakkodaram, Prabhada and Melkkoodaram, one above the other respectively.
Adikkottu the basic structure also known as Vandikkoottu, form the basic foundation which consists of four big wooden wheels interconnected with four other beams above it. Kuthiras have Thandu, two long huge wooden poles helpful to control the direction while on the move. Thandu and the basic structure are interconnected and have reinforced wooden bearings similar to the modern shock absorbers.
Kathirukal with about 35 feet height, consists of four long poles interconnected with Arecanut poles known as ‘Alaku’ and reinforced with coir and Panavalli knots. These are again strengthened with ‘Kuthukathrika’ or criss cross formation of Alakus. Kathirakal is again bifurcated to two parts–the lower portion consisting of four to five extended layers of Thattu and Charippu (slanting pyramid shaped boxes, made of interconnected Alakus and coir formation, then decorated with white cloth known as Vella, colourful glittering clothes and embellishments called ‘Thookku’.
Prabhada consists of exquisite wooden carved sculptors narrating stories from the Puranas, elephant caparisons called Nettipattoms, Thalekkettu and Aalavattom displayed in the backdrop of colourful clothes and sculptors. Many of the Prabhadas have stories like Gajendramoksham, Vasthrapaharanam,Krishnavatharm.
Edakkoodaram almost half the size of Kathirakal with four to five Charippu made as in the lower portion, comes above the Kathirakal. It also has glittering different clothes and Vella, interlaced with colourful Thookku embellishments.
Melkkoodaramthe top structure is exactly having a pyramid shape, and pivotal to it is an extended long sculpted wooden pole in white colour known as ‘Nambu’. All the separate units are pulled up and placed one above the other with the help of wooden pulleys, giant coir ropes called Vadams with a length of over 100 fts.and with huge iron structures, drawn by hundreds of people.


Theru


Theru does not have the Prabhadas and Edakkoodarams. Their illithattu and charippu are larger than that of the Kuthiras and diminishes in size upwards. Therus are also smaller than the Kuthiras height.
Bhima and Hanuman The wooden icons of Bhima made by Mattom North and Hanuman brought by Mattom south are probably the largest of its kind in the world, and are sure to be the largest in Kerala. Bhima's icon is postured as the Pandava en route to kill Baka on Pothu Vandi (vehicle drawn by buffalos) with food for the Rakshasa King. Mattom south kara also brings the icon of Panjali along with Hanuman

Preparations for constructing the Kettukazhchas start from Shivarathri, about six to ten days prior to Kumbhabharani. On the evening of Kumbhabharani, the Kettukazhchas are dragged to the temple by hundreds of people, and are paraded at the paddy field in front of the temple. After Bhagavathi's Ezhunnellippu to bless the Kettukazhchas and people, the Kettukazhchas are taken back to the respective Karas by next morning. The dismantled parts of Kettukazhchas are kept at the 'Kuthirappura' of each Karas.

Kuthiyottam

Kuthiyottam is performed as an important offering to the deity. This is a ritual dance practiced and perfected through several centuries. It used to be done only in houses in the 13 Karas of the Chettikulangara Temple but after a recent Deva Prashnam it was allowed to conduct Kuthiyottam in the houses outside of the 13 Karas . The houses are decorated, and the portrait of the deity is installed in temporary structures. Kuthiyottam starts a week before Bharani day. It is a type of folk dance performed by youths with the accompaniment of folk music and other musical instruments. Young boys between 8 to 14 years are taught this ritual dance in the house amidst a big social gathering before the portrait of the deity. Feasts are also provided for all the people.

Early in the morning on Bharani, after the feast and other rituals, the boys whose bodies are coiled with silver wires, one end of which is tied around his neck and an arecanut fixed on the tip of a knife held high over his head are taken in procession to the temple with the accompaniment of beating of drums, music, ornamental umbrellas, and other classical folk art forms, and richly caparisoned elephants.

All through the way to the temple tender coconut water will be continually poured on his body. After the circumambulation the boys stands at a position facing the Sreekovil (Sanctum Sanctorum) and begins to dance. This ceremony ends with dragging the coil pierced to the skin whereby a few drop of blood comes out.





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