GURUVAYUR

1. GURUVAYUR

2. 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 GURUVAYUR

3. 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”.

4. 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’.

5. 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.

6. 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.

7. Description of Rudra Tirtha

8. 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.

9. 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.

10. 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.

11. Deity / Temple history

12. 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.

13. 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.

14. 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.

15. 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.

16. 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.

17. 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.

18. 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.

19. 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.

20. 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.

21. 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.

22. 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.

23. 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.

24. 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."

25. 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.

26. 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).

27. 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).

28. 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.

29. 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, 1792. 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.

30. 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.

31. 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. 1058 - 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 1637 - Temple records available in Kolezhuthu script 1638 - The central shrine rebuilt.

32. Deity / Temple history 1716 - Dutch raided Guruvayur and set fire to the Western Gopuram. 1747 - Western Gopuram rebuilt by Panikkaveettil Ittirayicha Menon, Karyasthan. 1756 - Dutch attacked and desecrated Trikkunavay ( Trikkana Mathilakam) to which Guruvayur was a Keezhedam (Subordinate temple) 1757 - Dutch again attacked Trikkunavay temple and the Devaswom dissolved. 1757 - Zamorin became the supervising trustee with Mallisseri as the co-trustee of Guruvayur. 1766 - Hyder Ali attacked Guruvayur. 1780 - "Devadaya" from Hyder Ali through Madras Governor Srinivasa Rao.

33. Deity / Temple history 1789 - Tippu Sultan attacked Guruvayur - Utsavavigraha shifted to Ambalappuzha and Moolavigraha to a safe underground place. 1792 - September 17 - Reinstallation of the Moolavigraha after the victory of Zamorins over Tippu with the help of British. 1825 - 1892- Temple under the supervision of Court. 1836 - Installation of Deepasthambam in front of the gate way. 1841 - Government of Madras restored Devadaya appropriated by Tippu Sultan. 1842 - The Eastern Gopuram rebuilt. 1859 - Central shrine and mandapam covered with copper sheeting. A permanent flagstaff with bell metal covering set up. 1889 - Dispute started between trustees . Even temple closed for over a week.

34. Deity / Temple history 1893 - Compromise was arrived between trustees. 1900 - Big bell was set up and Pathayapura (granary) was reconstructed. 1910 - Deepasthambam at Eastern Gopuram installed by Shri Chettur Sankaran Nair. 1915 - A court of wards assumed the management of Zamorin's Estate including Guruvayur temple. 1922 January 4th Nadayiruthal of elephant "Kesavan". 1927 - 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. 1931 - Guruvayur Satyagraham started.

35. Deity / Temple history 1932 - Temple remained closed for 12 days without pooja, because of Guruvayur Satyagraham. 1946 - Temple entry for all Hindus. 1952 - January 30 - Flagstaff completely enclosed with gold. 1964 - 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. 1973 - The honor "Gajarajan" awarded to Kesavan on his Shashtiabda poorthi (60th birthday). 1974 October 31 - The temple renovation after fire completed.

36. 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.

37. Temple Architecture

38. 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.

39. 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

40. 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

41. 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.

42. 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.

43. 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.

44. 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.

45. 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.

46. 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.

47. 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.

48. Temple Architecture VilakkumatamThe 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.

49. 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.

50. 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.