Ambalapuzha for navaneetham

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AMBALAPUZHA SRÏKRISHÑAN Ambalapuzha! How musical! Vocalists thrilled by its sweet cadences filling their frames turn oblivious before Letting out melodies through their god-gifted throats, while tongues, palates and lips succeed in giving forms to the tunes to immerse the audience in ànandasàgaram. Its syllables drip music. While the name recreates the enchanting spectacle of the memorable scene of Krishña's Vèñunàda that brought into existence here a splendid shrine for Krishña, who has been laying himself in playing on flute since the Dwàparayuga -perhaps. Although the entire township has been overflowing with mellifluous notes of Murali from the days of Muralipriya Krishña, it was not audible to any, lost in the mundane activities. But they feasted the ears of Pooràdam Thirunàl Thampuràn once, when sailing in the company of Vilwamangalam Swàmiyàr, who at once recognised that it was none other than Gòpàl's Vèñugànàmrutha. Alighting from the boat,

Vilwamangalam Swàmiyàr directed his steps towards the source of the sound. It emanated from the peepal tree now found within the Prakàra of the famous temple, built by the ardent Krishña Bhaktha Thampuràn later. This holy spot embodies several unique besides this peepal tree. It is for this temple the archana mùrthi was brought from the Thekkumkoor during the night for avoiding blood shed; it is to this temple the august Mùlaviràt of Guruvàyùr was brought for safety during the invasion of Tippu in 1790; it is this deity who has great preference for pàlpàyasam more than the devotees; it is here the Lord used to feed with his own hands the Màràrs -the traditional instrumentalists in the role of server; it is here the much hallowed Pallipàna and Vijayabali festivals conducted, and it is here the archana mùrthi is worshipped as Uññikrishña, though it resembles Pàrtthasàratthi with a whip in his right hand and Sankhu in the left. Embodying several such unique

features, enjoying the privilege of ruling a kingdom consecrated by the holy sage, adored by devout rulers, eulogised in devotional literature, this holy Kshèthram has been attracting devotees for 5 centuries now. ANTIQUITY Once Pooràdam Thirunàl Thampuràn, the Bràhmiñ ruler of Chempakassèry (which was a small principality now known as Ambalapuzha) was travelling in boat accompanied by sage Vilwamangalam Swàmiyàr. They suddenly heard the melodious strains of the flute. The music emanated from the southeast corner of the present temple at Ambalapuzha, where a peepal tree stands. The sage, the ardent devotee that he was of Krishña, at once recognized that the music was that of the Lord. Therefore he and the ruler got down, circumambulated the tree and prostrated themselves before it. Vilwamangalam Swàmiyàr thus helped the Thampuràn to have a vision of Srï Krishña in the same way as he had helped Mànavèdan to see God. Inspired by this the

Sàmoothiri wrote the Krishña Gïtha. Now the Thampuràn was inspired to build a temple and install a Gòpàla or cowherd Krishña at the spot. Accordingly a beautiful temple was built and an idol of Srï Krishña in black granite stone was carved out for installation. While elaborate arrangements were being made for the consecration, it was found to the dismay and disillusionment of everyone that the idol had been damaged on the left side and was therefore unfit for installation. DISAPPOINTMENTThe learned Puthumana Valiya Nampoothiripàd who was to officiate at the ceremony pronounced this. The ruler, the various dignitaries and the vast multitude that had assembled for the function were stunned and felt utterly disappointed at this. Someone even challenged the Thanthri to prove his point. It did not take along for the Thanthri to do so, well versed as he was in manthram, thanthram and Sàsthram. All he did was to tap with a piece of iron, at the damaged spot and

out jumped a frog and some dirt liquid! The Thampuràn felt most unhappy at the turn of events. It was again Vilwamangalam Swàmi who came to rescue and advised him to get the idol of Pàrtthasàratthi from Kurichchi, a neighbouring place belonging to Thekkumkoor Ràja. But it was not an easy job because the Thekkumkoor Ràja was not on friendly terms with the Chempakassèry Thampuràn. If the idol was taken by force, a fierce contest might follow between the two ruler and who could forecast that the Chempakassèry Thampuràn would come out successful in the contest? And if the idol was stolen that would be unbecoming of a ruler and in any case it would be unfit for consecration being tainted by the sin of stealth. The soldiers of Thekkumkoor woke up from their slumber but they did nothing to stop the intruders and prevent the loss of merely a granite stone image. Next morning the minister and party arrived at Champakulam mattom where the Thampuràn went to receive the

idol, which was ceremoniously taken to the temple. This event took place on the Moolam day of a Midhunam (June-July). It is to commemorate this that the Champakulam boat race is held every year. The idol was duly installed in the temple at a propitious time on Thiruvòñam day in Midhunam in 1613 AD. SURRENDER TO THE DEITYThis is the origin of the famous Srï Krishña temple at Ambalapuzha. It is said that in the old Tràvancore State, 7 temples were considered 'great among the great temples. These were Kanyàkumàri, Suchïndram, Thiruvananthapuram, Haripàd, Ambalapuzha, Èttumànùr & Vaikom. Of these, Kanyàkumàri and Suchïndram have now gone to Thamil Nadu. Further it is believed that in Kèrala there are three god-made Krishña idols. These are at Guruvàyoor, Thripùñithura and Ambalapuzha. Such is the greatness of Ambalapuzha temple. The Pooràdam Thampuràn after consecrating the temple surrendered his State to Srï Krishña and ruled the country as His vice-regent

assuming the name of Dèva Nàràyañan. There is a story behind this. Once the king expressed his keen desire to Vilwamangalam Swàmiyàr to see Srï Krishña in flesh and blood. The Swàmiyàr agreed but asked the king: "What would you offer to the Lord? Even Kuchèla offered Krishña beaten rice." To this the king replied that he would offer his all including the kingdom, which he did when the sage himself offered Pooja the next day When the ruler did see the sacred hand of the Lord extended to bless him. When the last ruler of the Chempakassèry dynasty was defeated and taken prisoner by Màrththàñda Varma it was only after Placing the key of the State granary and the royal treasury at the feet of the Lord that he surrendered to the enemy. During the invasion of Tipu in 1790 AD. the deity Srï Krishña installed in Guruvàyoor temple was brought here for safe custody and installed temporarily in a room to tile South of the temple. After the retreat of Tipu, the idol was taken back

to Guruvàyoor. This spot is still he, sacred here and is known as Guruvàyoorambalam, the temple of Guruvàyoor. ANOTHER SPECTACULAR EVENT TOOK PLACE IN THIS GREAT KSHÈTHRAM During the conversation with Vilwamangalam Swàmiyàr, Thampuràn earnestly entreated him to show him Bhagavàn Krishña. When questioned what would he offer, if he could see Krishna in flesh and blood, the Thampuràn unhesitatingly announced that he would offer his whole kingdom to God. Realising his sincerity and piety the Swàmiyàr said 'Yes', On the next day special Pùja were performed, with the Swàmiyàr officiating as priest. Just at the conclusion, the Thampuràn saw the divine hand extended to bless him. At once, he gave away his kingdom to the Lord and ruled the country as god's vice -regent, assuming the sublime name of Dèva Nàràyañan. Besides, he proclaimed that his successors too would follow suit. In fact, they kept up the word. Unfortunately, after Thampuràn's demise, when

Màrththàñda Varma defeated the last ruler he surrendered himself to the victor after placing the keys of treasury and granary at the feet of Lord Pàrtthasàratthi. Noble was the proclamation! Nobler was the implementation!! And noblest was the tradition they left behind!!! Krishña Lïla are strange. This deity thus became superior politically and spiritually too. And he protected the sanctity of Lord Guruvàyùrappan image during the invasion of Tippu Sultan in 1790 too. The priests of Guruvàyùr temple realising the infinite powers of the Lord brought Bàlakrishña's image for safe custody and concealed it in a room. It remained safe, and to mark this, the spot is called Guruvàyùrambalam. Devotees pray to this place too. FAMOUS FOR PÀLPÀYASAMThe Ambalapuzha shrine is famous for its Pàlpàyasam, milk porridge of exceptional sweetness; As Nàlàmkàl put it, it is one of the wonders of Kèrala. This is the most important offering at the temple at the uchcha

(noon) Pooja. There is a legend behind the introduction of Pàlpàyasam as an offering. Once the Chempakassèry Thampuràn had borrowed some pàddy from a Bràhmiñ belonging to Thalavady. For some reason, the Thampuràn could not repay the same for a long time. One day when the ruler came to the temple for darsanam the Bràhmiñ accosted him and demanded his pàddy immediately. The Thampuràn asked his Minister to clear off the debt and left the place. The poor minister was in a quandary. There was no sufficient stock of pàddy to clear the debt. Somehow he managed to collect the required quantity from nearby houses and measured out the pàddy in the Ànakottil on the East Side of the temple to the satisfaction of the Bràhmiñ. But the minister asked the Bràhmiñ to remove the entire pàddy before the midday Pooja as otherwise it could cause inconvenience to the rituals to be conducted on the occasion. He also made it clear that if the Bràhmiñ failed to remove the paddy within the

stipulated time it would be confiscated to the temple. The poor Bràhmiñ ran hither and thither but could not get a single porter to remove the pàddy. The clever minister had seen to it. In the meantime the sanctum sanctorum was closed for the midday Pooja. The Bràhmiñ stood perplexed and helpless. When the Srïkòvil was opened he wrote a will donating the entire pàddy to the deity. He also stated that daily Pàlpàyasam should be prepared and after offering it to the deity at midday Pooja the same should be distributed to the poor people. This is the famous Ambalapuzha Pàlpàyasam, the taste of which is indeed unique. Its colour is golden, not white and has a special flavour. Time was when whatever quantity of milk available for sale in Ambalapuzha was purchased and the entire Pàyasam was distributed free. But now only a limited quantity viz. 12 litters of milk, 9 kgs rice and 16 kgs of sugars are used and this naivèdyam is available only for sale in limited

quantities. Kunchan Nambiar, the famous Malayàlam poet-satirist & exponent of Òttanthullal, was associated with the Ambalapuzha temple since he was for several years a member of the court of the ruler of Chempakassèry. When Màrththàñda Varma of Tràvancore annexed the principality in 1754, Nambiar too migrated to Ananthapuri where he enjoyed the patronage of that ruler and his Successor. He is said to have returned to Chempakassèry in 1765 and died within a few years. The ten-day annual festival of the temple commences with the flag-hoisting ceremony on the Aththam day in Meenam (March-April). The Àràttu Ulsavam takes place in Thiruvòñam day i.e. the tenth day. But much importance is attached to the ninth-day festival. On this day the famous Nàtaka Sàla (dance hall) sadya or feast is held in honour of the Màràr, the traditional artists who play the percussion instruments. In ancient days nearly 900 para of rice was cook and pure

boiled milk was supplied for drinking, instead water. This would indicate how grand this feasts us to be. There is a story behind the Nàtaka Sàla Sadya. Once on the ninth festival day, Vilwamangalam Swàmiyàr came worship at the temple. He could not see the Lord in the sanctum. He came out and saw the Lord serving to the Màràr. When the sage expressed his surprise the Lord told him: "These are the artists who contribute the success of my festival. Therefore, I am myself serving them." There used to be feasts on other days of the festival also. On the first day 100 para of rice was on the second day 200 para and so on, each paras being added. Such was the lavish scale Ulsavam were conducted in olden days. In fact in the erstwhile Tràvancore State, the Ulsavam at four were foremost. Ambalapuzha was one of them, the other three being: Haripàd, Èttumànùr and Vaikom. A celebration called Vijaya Bali is conducted in this temple. This comes once in 144 years. The last Vijaya

Bali was conducted in the year 1955. Pallippàna is another festival conducted once in 12 years. The Vigraham at Ambalapuzha looks like Pàrtthasàratthi with a whip in the right hand and sankham in the left. But the deity is worshipped as Uññi Krishña or child Krishña. Lot us recall the beautiful description of Krishña in Lïlàsukha's Srï Krishña karñàmritham. THE TEMPLE & ARCHANA MÙRTHIThis sacred temple is built in spacious grounds has all the indispensable parts and paraphernalia like that of its counterparts, like Prakàra, Gòpuram, Ànakottil, Chuttambalam, Srïkovil, Dwajasthambham etc. But its speciality lies in the archana mùrthi installed in the Srïkovil. He is adored as Uññikrishña- Bàlakrishña and accordingly he should have been sitting at his butter pot, or playing flute under a tree. Here the image resembles Pàrtthasàratthi with whip in his right hand and conch in the left. Krishña is Krishña whether he reveals with pot or flute. His sports are

to be revered, and his giving hand to be adored. FESTIVALSAll festivals held auspicious to Krishña are celebrated with pomp and splendour. The 10-day annual festival celebrated in Meenam falling in March-April has the greatest pull and the pageantry attending on it draws thousands. It has many specials and they are observed with due fanfare. The ninth day festival is a grand affair and processions and feasts feast the eyes and fill the bellies of visitors and artistes as well. It is on this day the Nàtakasàla Sadya -a grand feast in honour of the Màràrs, the traditional percussion artists is held The artists are honoured fittingly, with trophies and titles, in addition to sumptuous feast The story goes that Lord Krishña himself takes delight in serving the artistes with his own hands Once when the venerable Vilwamangalam Swàmiyàr visited the temple on this festival day, he found to his surprise the absence of the Lord in Srïkovil and shock

greeted him when he found the Lord serving the artistes. The Swàmiyàr exhilarating at this oddity put the question "Why"? To the Lord Pat came the reply "It is with their superb performance, the festival reaches perfection. Their contribution in accelerating the glory of this temple is beyond words. Therefore I am pleased to serve" None can measure the depth or the ocean or his Karuña, nor could any instrument record it at any time. How fortunate are the artistes and what else they require more than this. Among the other festivals this temple celebrates, mention must be made of Pallipàna It is celebrated once in 12 years Another strangely and most unique one is the festival of Vijayabali which is celebrated once in one hundred and forty four years Ah grand! Imagination feels helpless in describing the grandeur attending on such oddest yet holiest festival Lord Krishna played many sports and demonstrated infinite powers in several ways, and this is one perhaps

reminding instant prostration. Offering it alone fetches bliss. Do it anon! And get beatitude!! Krishnarekha

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