Friday, 30 January 2015

KALATHIL BHAGAVATHY TEMPLE


Jaladurga’, (God of water, who protects the Islanders from the floods and the threat of the ocean, the Arabian Sea), is the deity in the Kalathil Bhagavathy temple at Kumbalam. There is a four inch wide hole above the ‘Sri-kovil’. During the monsoon, rain-drops fall on the deity. The ‘Sri-kovil’ and the courtyard of the temple get flooded during the rainy season. Reghupathi, son of Rajan Embramthirii, is the Pujari, priest of Kalathil Devi Temple. ‘Brahmini-Pattu’ a significant song sung by Radhamony Brahminiammal, (wife of Parthasarathi Nambeesan, the Kazhakakaran), is a special feature in connection with the temple festival. This is followed by a ‘Thalappoli,’ a traditional ritual procession carried out by young girls and women belonging to the Nair community, with an offering to the deity. The main attraction of the Kalathil Jaladurga Devi temple festival is when one lakh oil lamps are lit in and around the temple and around the temple compound when the night fell. Gripped by curiosity, I witnessed the devotees running around and kindling the numerous tiny oil lamps, those lights collectively radiated enough energy to illuminate the entire temple premises, and those lights glistened in the temple pond too, a beautiful arena of light against a backdrop of pitch darkness is a delightful sight to behold!

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

MAHAVISHNU TEMPLE


My ancestors used to say that the ‘Vaishnavite’ Brahmins of this Island keenly cherished the idea of constructing a temple for Mahavishnu. They spotted an area in Devaswom land as per ‘Thatchusastra’, the indigenous architecture.  The initial preparations for building the temple were done. The foundation was laid; a well to take water to the ‘Sri-kovil’ was also erected. The idol of Mahavishnu was completed by the Viswakarma men, who even performed the ‘Jalasamadhi’ of the idol, which is the holy immersing of the idol in water.  Unfortunately, the construction could not be completed. The adage goes that the deity was not pleased to stay there. Therefore, before infusing life into the idol by chiseling the grooves and placing the eyes on the idol; it was shifted to the Devaswom Kacheri building, where it was kept in the granary for a long time. In 1934, Sree Sankara Vilasom Nair Sangham represented by the then President, Shri. Narayana Kaimal of Pulluvalli constructed a UP School in the very same place where the main foundation of the proposed Mahavishnu temple was laid. He was not only the caretaker of the school, but also a teacher at the U.P. School. This school started with a Preparatory Class taught by Madhava Kaimal Master Chala and Form I (Std. V) with Narayanan Master Pazhayakolil as the class teacher. The well, situated in front of the present Raghava Panicker Memorial Higher Secondary School, was originally erected to take water to the ‘Sri-kovil’ of the abandoned foundation of the Mahavishnu temple.

In November 1961, the deity of Mahavishnu was consecrated by the ‘Thanthri’, Kunchu Nambuthiripad of Pulayannur Mana on the southern side of the Kumbalam Siva temple premises.


The faithful among the Islanders pointed out that, in order to give more reverence and significance, the deity of Mahavishnu required shifting from the present situation at the Siva temple compound to a better place. The devotees suggested that the deity of Mahavishnu be consecrated in a new temple to be built in the Devaswom Kacheri Paramba situated on the southern side of the Siva temple at Kumbalam. I sincerely hope that the Kochi Devaswom Board and concerned authorities would consider the matter favourably.
Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

SERPENT GROVES (‘SARPA KAVU’)

The ‘Sarpa Kavu’ is a Sacred Serpent Grove set up in a small forested area having big trees like Milk plant, Echites scholaris, (Pala), one of the significant plants in such groves. The other important trees are Sacred Fig or Pipal tree (Arayal); Banyan tree, Ficus bengalnsis, (Peral); Persia tree or umbrella tree, (Poovarasu); Codecium  variegatum, (Chera’ or ‘Cher); Mimusops elenji  (Elanji); Strycknine tree (Kanjiram); Jamun Tree (Njaval); Natural Mango tree Spondias piƱata; Pongamia glabea, (Ponga), Caophyllium inophyllum; (Punna) Calophyllium calaba, (Cheru-Punna);Aerides  retusa’, (Anjili or Ayini); Premna spin (Arani); Choonda Palm, Palmyra Palm, Neem tree, (Arya Vep); a lot of other shrub trees, like East Indian Rose Bay, Tabernaemontana divericata (or coronaria –Wild) (Nanthiyarvattom); Asoca, Asoca Jonecia, (Asoka-chethi); Crysanthamum Ind., (Thechi) varieties, big climbers and medicinal herbs and a variety of grasses. These forests are priceless treasures of great ecological, biological, cultural and historical value; and these forests are never axed. Strict religious and cultural taboos observed by believers had curbed the removal of even dead twigs in many such groves. These sacred groves are the abode of reptiles like the Rat-Snakes (Chera) and water-snakes (Neerkoli); birds like Kite, (Parunth), Common Kestrel (Eriyan), Spotted Owl (Nath) and Brown Owl (Pullu); and these reptiles and the soaring birds of prey devour rodents, which are the prime enemies of the farmer. Birds also have tremendous economic and ecological value in maintaining balance of nature by eating up the pests, insects and vermins that cause damage to plants and crops. In the Sacred Groves they have a free and fearless life, without any threats from hunters or other interference by man. The trees and the vegetation tiers in the serpent grove help produce life sustaining oxygen and prevent soil erosion, conserve water and purify air.

The cult of snake worship is closely interwoven with the life of the people and is a component of its rich cultural heritage. Both within the sacred groves and outside snakes are still revered and worshiped with much piety in India. The stillness within the deep shade of the groves, the feeling of the wilderness provided by the forest-like vegetation, the unique rituals and practices are interesting. In these ethnic Sacred Groves they mount and venerate their multitudinous spirits dwelling in stones and animals, in trees and streams. These serpents having large hood as divinities like - Naga Rajavu, Naga Yakshi, Akhila Sarpam, Mani Nagam, Naga Kanyaka, Kari Nagam, Kuzhi-Nagam, Para Nagam and Adhama Sarpam. Apart from that, some of the Sacred Groves would have a small temple in the adjacent property. In certain groves like Mattakkal, Thandasseril, Chakkanat, Mondoth there is a ‘Natapura’, (a small hall having a lot of ventilation situated in front of the temple for the convenience of the devotees.) The deities include the different forms of ‘Sasthavu’ (a Paradevatha protecting the hill-border of Kerala) like -Anga ‘Sasthavu’, Anga Bairavan, Veera Badran, Angni Bairavan, Vettakkoru Makan; the different forms of ‘Badrakali’, (a form of Durga or ‘Kali’’ with a formidable tooth, a protector from cholera and other such diseases,) like - Kodumkali, Raktheswari, Rakthchamundi, Agnimahakalan, Ayili Lekshmi; the different forms of Bhagavathy, (a ‘Durga’ or a Paradevatha who protects the Malayalis from the threats of the Arabian Sea) like - Vellam Bhagavathy; another ancestor worship like -   ‘Panchekeiswara Moorthikal’, (a Paradevatha who protects them from famine, scarcity and poverty); the different forms of  ‘Yakshi’,  (it is a demi-God; a nightmare) like - Akhila Yakshi, Kannat Lekshmy; the ancestor worship like - Brahmarakshassu, (a Paradevatha; it is supposed to be their ancestors who merged with Mahavisnu); Ganapathy (Siva’s son, a remover of difficulties) and Hanuman (a monkey-chief having large jaws, an epic character in Ramayanam.) I have noticed that ‘Sasthavu’ (Ayyappan) is common in all the small temples. ‘Kalari Devatha’ is yet another deity worshiped in the Mattackal and Thandasseril Sacred Groves.

Capitan Balakrishna Panicker, was a veteran in ‘Kalari-Payattu’ and ‘Hatha-yoga’ (the word "Hatha" comes from "Ha" which means Sun, and "Tha" which means Moon, and Yoga is the physical, mental, and spiritual practices or disciplines that aim to purify or transform body and mind to obtain vital energy,) who mastered it from Mattakkal Kalari and he was the Captain of the Nair forces of Kochi Raja, His Highness Sakthan Thampiran; and hence he derived the name Kappithan Panicker.  He belonged to the famous Thandasseril Panicker family. After his death, a small temple in his name was erected and his tiny statue is being venerated. The Thandasseril family strongly believes that the ancestor worship would keep their family powerfully together despite the hostility of successive generations, and provided an invisible cord of companionship. He is also idolized in some of the other temples like Mattakkal where ‘Kalari Payattu’ a martial art was taught in the olden times and also in Ayyanat. The Kannat Lekshmy, a ‘Yakshi’, nightmare, is placed near the Palmyra Palm in Mattackal. The ‘Kaimals’ religiously kindle oil lamps daily in the temples and before all the deities in the Sacred Serpent Groves, which were maintained by the abandoned Nambuthiri Manas.

One of the ancestors of Pulluvalli Sivaramakrishna Kaimal Master of Chala Veedu was a veteran magician. He was murdered by Muslims at Nettoor. His tomb was placed in the “Arukola-Maithanam” (the ground where the remains of the person who met with a horrible and violent death was kept.) His family kindled lamps at the tomb. There used to be blood sacrifice by cutting chicken, ‘Kuruthi-Kazhikkal’, at the tomb to please his spirit. The Chala ‘Kaimals’ have shifted their tiny temple and the deities therein and the serpents to this particular property.

During my childhood days, I have heard a lot of exaggerated and fabricated ghost stories.  Tales like the apparition of blood thirsty ‘Yakshis’, a nightmare, in the “Arukola-Maidanam”, a deserted land where the magician’s body was buried, were  village tales  that send jitters. Even daring men would lose their courage. He would feel so dizzy with fear and he may even faint due to the eerie thought of the ‘Yakshi’. These Yakshis are often accompanied by the images of the snakes, vampire bats, scorpions and other strange creatures. These are the main ingredients that make up a scary dream.

On the 1st day of Chingam (August-September) in Malayalam calendar the present ‘Pujari’, priest, Reghupathy Rajan Embramthri, of Chakkanat temple would bring kindled lamp from Siva Temple which is kept alive for a year. The following are the dates of Puja and festival in other tiny temples attached to the Sacred Serpent Groves -  1st day of every Malayalam calendar there would be puja and ‘Kalasam’ (to sacrifice for injuring enemies; to purify temples by pouring water) would be conducted once in a year in Chala-Veedu; ‘Bharani’ day of Meenam (Malayalam calendar) (March-April) in Mondoth temple; 10th day of Medam Malayalam calendar) (March-April) in Tthandasseril temple; Last Friday of Meenam (Malayalam Calender) (April) in the Mattakkal temple and a day chosen between 14th to 24th of Medam (April) in Cheruvally temple.

Various offerings were made to the deities. In Thandasseril and Cheruvally, the ‘Veichu-‘Nivedyam’, prepared or cooked offering  which comprised  of ‘Nurum’, (Tturmeric powder), Nine tender coconuts, Milk, Rose water, Areca bunches, Areca-nut, betel leaves, Calcium hydroxide, ‘Kadhali’ one of the varieties of banana fruits,) dry rice, jaggery, ghee, raisins and Palmyra candy. The ‘Pujari’, a priest normally a Brahmin (Madhu Manjuthai Embramthiri) prepares the rice and desserts in jaggery namely ‘Sarkara-Payasam’ and another with milk and sugar called ‘Pal-payasam’ and also a snack made of a mix of rice flour and smashed ‘Palayamkodan’ banana fruit and jaggery fried in ghee namely Unniyappam. He also prepares a ‘Tri-Madhuram’, a dessert with ‘Kadhali’ fruit, raisins and palmyra sugar candy. All these prepared food would be given as offering to the deities in the temple during the ritual. Turmeric is mixed in tender coconut water and then the areca bunch was immersed in it and the priest would do the propitiating or appeasing on the snake deities. Thereupon the men assembled there would make an ‘Arthu-Vili’, a loud noise, like “Arppu…oi…” and in response the women folk present there would make a ‘Kurava’, a shouting by women, like “Lu..Lu..Lu..Lu…, with their tongue out, and covering their mouth with one hand, to solemnize or to sanctify the crowd. After the propitiating ceremony, the priest would offer ‘Kaithiri’ and ‘Poothiri’ which are the small and big lighted torches (five each) to the serpent deities. Thereafter, the devotees gathered would lunch together the food prepared and would share the desserts.

The offerings made to the deities are the favourite food of the rodents. They would gather to eat it and the snakes and the birds of prey nestled in such serpent groves would devour them.

The ‘Pulluvan-Pattu’ is another ritual. The Pulluvans, Panas and Kaniyans who belong to the community of village minstrels; they sing in the village houses and serpent groves as harbingers of a prosperous culture. Pulluvans sing serpent songs with ardent faith in the superior varieties of serpents which are believed to be protectors of the land as its guardian angles. The Pulluvan and his wife, Pulluvati, visit village houses on auspicious days like the first of every Malayalam month or the Aslesha (star) day in the month, which is the birthday of the serpent. They sing a song called “Navarupattu” to cast off the evil eye on the children. While singing, the Pulluvan plays on a small stringed instrument similar to violin called 'Veenakkunju' (a small Veena) and his wife,  the Pulluvati, sings along with him providing the rhythm by drumming the ‘Kutam’ (an instrument made by covering a pot with the skin of a calf and fixing a string to it.) By pulling the string and plucking with a piece of wood or stone a rhythm with tonal variations is created. They also conduct the ceremony of 'Pampin-Tullal' to propitiate the serpent gods and get their blessings. (The Pullavas are not in a position to eke out a living in the present society and so they now go in search of other jobs as well.) Under the exhilarating and exciting influence of ‘Pulluvan-Pattu’, Parukutty, the second wife of Narayanan Embramthiri used to climb holding on to the big trailing plants of the Serpent Grove of the abandoned Uthradath Mana now occupied by Kandoth family. Similarly, Pankajakshi, Parukutty, Narayani Amma and Devi were also tree climbers of the Serpent Grove in Chennom Veedu.

The colourful and cultural pageantry during the festival consists of the decoration of the Sacred Serpent Groves, temple premises and the path of procession by putting ‘Thoranam’ a line of ornamentally cut tender leaves of coconut palm; Nair women folk would take out a ‘Thalam’, an offering; sword wielding oracles dressed in red and dipping blood accompanied by the caparisoned elephants and the exhilarating ‘Panchavadyam’ – the music from the five varied instruments were the rapidly fading memories of the past. Later, when the population of the Nair families increased, almost all these Serpent Groves were destroyed except the one in Chennom Veedu and the deities were shifted to Mahavishnu Temple at Chottanikkara or to a convenient area of the same compound in some of the ‘Kaimal’ families. This was done by Sreedharan Nambuthiri of Ameda Mana at Udaiamperur.

Recently, there is an earnest effort to revive and popularize these rituals in a big way especially in Chakkanat, Chala, Mondoth, Thandasseril, Kattazhath, Cheruvally, Mattackal and Chennom Vedu Nair families.

Pambummekkatu Mana near Mala. Mannarasala Mana in Harippad and Kattumaom Mana in between Guruvayur temple and Kunnamkulam are popular for their serpent groves and for their treatment for the victims of snake bites.

Sacred Groves are a phenomenon noted all over India and South East. Early man used to worship nature especially the trees and forest around him. The gigantic trees are still worshipped in the Mediterranean region. The Germans and Romans too maintained Sacred Groves. The groves lasted as economic and religious importance but down through Christianization of the Roman Empire. As centers of pagan worship and practices, they became the objects of Christian ire. The Roman Emperor, Theodosius II (5th century) issued an edict directing that the groves be cut down unless they had already been appropriated for some purpose compatible with Christianity. The pagan idol worship in sacred groves was substituted by grottos and chapels subsequently to serve the same purpose. The grottos are artificially created picturesque caves to commemorate the so-called apparition of Mother Mary. They also installed large ‘Bandarams’, treasury, in such premises, to induce deposit cash donations of their devotees. The Roman Catholic Church realized that it is a money minting business and therefore ignored the most important commandment God bestowed to Moses (Bible passage— Exodus 20:4-6 and Deuteronomy 5: 7-11. “Thou shall not make unto thee graven images or likenesses.”) Grottoes and Chapels mushroomed with idols of a number of saints installed on high pedestals and were venerated inside. These idols like the deities in the serpent grove appeased and soothed turbulent minds of their followers. The Christianity taught Hindus the importance of erecting a few ‘Bandarams’, treasury, in the premises of serpent groves, a money minting business.


I understand that an ancient knowledge that “the idols would appease, pacify, soothe and/or alleviate turbulent minds of human beings,” has been introduced in a religious form of nature worship so that people would dutifully maintain the Sacred Groves, which are farmer friendly as well.

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

AN ANCIENT MARTIAL ART (KALARI-PAYATTU)

Mattakkal was a renowned ‘Kalari-Payattu’, military training center for martial art in this region. The ‘Desavazhi’ engaged ‘Kalari Asan’ teachers, (Kurup in Malabar Region) and assistants to give strenuous training to beginners and to make necessary corrections in their steps and body movements. The training included the practice in fencing exercises and deadly locks. Learning the art of using weapons like – fanning sticks,  defter use of sword and ‘Urumi’ damascene blade, spear, and the advanced lessons in ‘Hatayogam’ were also taught here. For the Nair boys it was mandatory to acquire these skills since it was their bread and butter. For boys from the higher caste and for girls it was optional. But during war times martial art was compulsory for all Brahmin youth and children. The main criteria were to recruit them young and it was very important that they are of good health, and good physique. Mental alertness too was one of the criteria for gaining expertise in these areas. The classes used to commence early in the morning or evening.  The most promising trainees were taught the Marmas, viz, the vulnerable points in the human body. When they were well versed in the art of fighting with sword and shield, spear, club, bow and arrow and the eighteen tricks or techniques, and the customary laws, the Desavazhi or on special occasions the Raja will present him a sword and shield in a passing out ceremony and declare him a Nayar (Leader) and direct him to protect Brahmins, cows, traveler’s wealth and the fort. Nayars used to carry his sword and shield wherever they went and they were always ready for a fight. A Nayar controlled 50 to 100 soldiers and a Kaimal or Kartha commanded 3000 soldiers.

The ‘Kalari-Payattu’ declined after the 17th century but in recent times it has staged a revival; thanks to the various Kalari Sangams, associations.

During 1970s Vijayan Chingoth, his brothers, Murali, Vibhinnan Murali Thandasseril and Unni Chingoth made an arrangement with Mani ‘Asan’ of Nettoor to conduct classes in ‘Kalari Payattu’. I recall the oil massaged handsome body of Vijayan profusely sweated after strenuous practice; his sweated body glistened in sunlight. Jacob and I were fortunate to get a basic training in that martial art unlike our veteran ancestors. In order to attain excellence it requires steady and uninterrupted practice for several years. I still remember Mani ‘Asan’s first class and one of his best advices, “It is excellent to have a giant’s strength, but it is tyrannous to have it like a giant, and use your strength only for self-defense.” 

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

Tuesday, 27 January 2015

AYURVEDIC MASSAGE THERAPY CENTER

Massage is the manipulation of shallow and deeper layers of muscle and connective tissue using various techniques. It enhances function and aids in the healing process. It decreases muscle reflex activity and inhibits motor-neuron excitability. It promotes relaxation and well-being.

Massage involves working and acting on the body with pressure – structured, unstructured, stationary, or moving – tension, motion, or vibration, done manually or with mechanical aids. Target tissues may include muscles, tendons, ligaments, fascia, skin, joints, or other connective tissue, as well as lymphatic vessels, or organs of the gastrointestinal system. Massage can be applied with the hands, fingers, elbows, knees, forearm, or feet.


Prabhakaran Nair Gurukkal, Son-in-law of Ammukutty teacher Kattazhath, has an Ayurvedic Massage Thererapy Center near S.P.S. Temple at Kumbalam south. His grandfather Raman Pillai Gurukkal of Neendoor was a traditional Massage Therapist and was a veteran in this field. He told me, “‘Marmam’ means vital or dangerous spots on the body. There are eleven each on each hand and leg; three on the abdomen; nineteen on the chest; fourteen on the back and thirty-seven on the neck and head region. He is popular in the locality. 

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

Friday, 23 January 2015

WORSHIP OF GOD

Although the Islands of Kumbalam Village have a very small area, religious representations are many. People belonging to the Scheduled Tribes, Scheduled Castes, Dheewara, Ezhavas, Pilla, Muslims, Nairs, Konkinis, Potti Brahmins and Brahmin, Nair and Scheduled Caste converts live side by side. The Indian secularism permits them to profess, practice and propagate their faith and live according to their customs, tradition and beliefs. Nevertheless, it is significant to note that there is unity in diversity in varied race, colour, culture, religion and spirituality.  

Hinduism is supposed to be the oldest living religion in Kumbalam but you may find traces of Buddhist influence in the description of house names like a suffix, “Palli.” Pallikudam; use of Aurvedic herbal medicines and medical care for animals too denotes Buddhist influence.  Hinduism, with its age old philosophy and culture, attracted various castes and sub-castes and engulfed them into their fold. The Aryan settlers of Kumbalam do not seem to have attempted to eradicate the religious conceptions of the Dravidians. They united the religions of the two races by a process of assimilation. While infusing some of their grander conceptions into the minds of the less cultured races of the south the Brahmins admitted into their pantheon the gods of the latter like Shiva or Mahadevan and his consort Parvati. Similarly Kali and Bhairavi were also accommodated.   In the ethnic Sacred Serpent Groves they mount and venerate their multitudinous spirits dwelling in stones and animals, in trees and streams. These serpents having large hood as divinities like - Naga Rajavu, Naga Yakshi, and other serpants. Other deities include the different forms of ‘Sasthavu’; the different forms of ‘Badrakali’, the different forms of Bhagavathy; ancestor worship like -   ‘Panchekeiswara Moorthikal’; the different forms of  ‘Yakshi’; the ancestor worship like - Brahmarakshassu,; Ganapathy and  ‘Sasthavu’ (Ayyappan.)


The Islanders were unduly influenced and were coerced to welcome and accept many other religions such as Islam, Christianity, and Protestantism to these Islands. I knew that all of them have their different places of worship. There are about 27 small and big Hindu Temples and a lot of serpent groves; 7 Christian churches, grottos and chapels; a Pentecost prayer house; and 8 Mosques in the Village Panchayath area.

It is significant to note that the proclamation of entry into temples by the Kochi Raja in 1945 permitted the lower castes to enter temples owned by the higher castes. People take part actively in the festival and the other entertainment programmes held in connection with this festival. The Islanders have the capacity to tolerate and respect other religions and cultures. I am a firm believer in God Almighty, the life force and I do respect all religions. Whatever be the source of wisdom, goodness and righteousness, be it in the revered Gita of Hindus, the divine Torah of Jews, the Holy Bible of Christians, the sacred Koran of Muslims or the holy book Avesta of Parsis, it is always appreciated.

The presence of Temples, Mosques, Churches, and Convents are all distinctly felt. There exists mutual respect and non-interference in each other’s faith. However, all the Islanders join in the different celebrations unmindful of whatever caste or creed they practice. I noticed that most of the Islanders go to perceive music, drama, dance, films and other events connected with the festivals. The kind of co-operation among the Islanders on the eve of a marriage, any other mishap including death is remarkable.

The oldest temples are Kumbalam Siva temple; Kumbalam Kalathil Bhagavathy (Jaladurga) temple; Kumbalam Kochu Bhagavathy Temple; Panangad Kamoth Bhagavathy temple; Panangad Ganapathy temple; Udayathumvathil Sree Krishna Temple; Madavana Thenali Temple; Cheppanam Kotheswara Siva Temple; and Cheppanam Pattuparambil Bhagavathy Temple.

The important churches are St Mary’s Church (1859) and St. Joseph’s Church at Kumbalam (1962); St. Antony’s Church (1837) and Bharatha Rani Church (1973) at Panangad constructed by Fr. Antony Orakkadan and Our Lady’s Church (1923) at Chathamma constructed by Fr, Joseph Painumkal. It is significant to note that the former Arch-bishop of Arch-diocese Verapoly at Ernakulam, His Excellency Dr. Joseph Kelanthara (1971-86), was a native of this village.


The two main mosques are the mosques with soaring minarets situated on the south-eastern area at Kumbalam and the mosque at Panangad.

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

TEMPLE ARCHITECTURE


The temples in our Islands are unique for their simplicity, purity, and age-old traditions rooted in Vedic ethos, which continue to be maintained and no changes have been made in the heritage structures. The temples have used building materials like laterite stones, bricks, wood, metal, lime.  They have preserved the age old architectural construction techniques of mastery and carpentry based on ‘Thachusastra’, the ancient indigenous architecture. Temples here also manifest the expertise of the local artisans in their wood carvings. The gabled roof was evolved at the two ends to provide attic ventilation and it helped in reducing the heat. The base model of a temple is usually square or rectangular plain shapes with a long, steep sloping roof. This was built in this manner to protect the building walls and to withstand the heavy monsoon. The roof is normally laid with tiles supported on a roof frame made of hard wood. Often the walls were also made of timber which was in abundance here.  

The inner ‘Sri-Kovil’, sanctum sanctorum, is the place where the idol of the presiding deity is installed and worshiped. It is an independent structure, detached from the other buildings with no connections to the other buildings. Even its roof stands separate and shared with none. It does not have any windows. There is only one large door opening mostly towards east. Normally the Sri-kovil is on a raised platform and has a flight of two to three steps, which are called the Sopanapadi and on sides of the Sopanapadi, two large statues known as ‘Dwarapalakas’, door guards, are craved to guard the deity. As per Kerala ritual, the ‘Thantri’, who is the main priest and the ‘Melshanti’, second priest, are allowed to enter into the Sri-kovil. The ‘Namaskara Mandapa’ is a square shaped pavilion with a raised platform. It has a set of pillars and a pyramidal roof. The Mandapams are used to conduct Vedic-Thantric rites.

The outer grounds of Temple, called ‘Chuttuambalam’. The shrine and the Mandapa building are enclosed in a rectangular structure called the ‘Nalambalam’. Functionally the rear and side hall of the Nalambalam serves for various activities related to the ritualistic worship. The front hall pierces through the entry, dividing it into two parts. These two halls; ‘Agrasalas’ which is used for feeding Brahmins, performing yagas and the ‘Koothu-ambalam’ is used for staging temple arts such as ‘Koothu’, dance, musical performances and religious recitals. In big temples, Koothu-ambalam is a separate, unique edifice outside Nalambalam.

Normally within Nalambalam, a separate complex is constructed for cooking food meant to serve the deity and for distribution among devotees as holy ‘Prasadam’. Such complexes are called ‘Thevapura’, where the holy fire is invoked.

At the entrance of Nalambalam, a square shaped raised stone altar called ‘Balithara’ can be seen. This altar is used to make ritualistic offerings to demi-gods and other spirits. Inside the Nalambalam, several small stones, called ‘Balikallukal’ can be seen, meant for same purpose. A ‘Deepastambham’ and ‘Dwajasthambham’, the lamp post and the flag mast, are added in front of the ‘Balikkal Mandapam’.

Another significant feature of the temples is the presence of annually cleaned, exquisite, usable and large ponds where elders perform water-related rituals. Water is considered as a source of positive energy. Hence a temple pond or ‘Ambala-Kulam’ will be made available within the temple complex. The temple pond is normally used only by priests as holy bath before start of rituals as well as for various sacred rituals within the temple. In few cases, a separate pond will be constructed to allow devotees to bathe before entering in temple. Some temples have Holy Well within the Nalambalam complex to get sacred water for purposes of ‘Abisekham’. http://bits.wikimedia.org/static-1.22wmf10/skins/common/images/magnify-clip.png The use of elephants in temples is another attraction. There are also offerings of flowers and incense considered adequate for the purpose. In some of the temples there would be a ‘Padippura’, an entrance door with a tiled roof.

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

SIVA TEMPLE AT KUMBALAM

I knew that there are two idols of Mahadevan in the ‘Sri-kovil’, sanctuary, of the Kumbalam Siva temple.  Apart from the deity placed on a main pedestal there is one more idol of Mahadevan on the southern portion of the same ‘Sri-kovil’. The devotees believe that this second idol is one that has miraculously and spontaneously appeared there.  The ‘Pujari’, priest, is the hereditary senior male Embramthiri of Andipalli Madom, gives the same reverence and offerings to both the idols. Parthasarathi Nambeesan of Karthika Madom is the ‘Kazhakakaran’, the hereditary employee who arranges the flower offerings, of the Siva temple.

An annual festival is celeberated for eight days in this temple. The ‘Astami’ day on the new moon days in the month of Kumbham (Malayalam calendar) is the ‘Kodi-yettam,’  which is the hoisting of  the temple flag for the festival.

The first day of the festival is celeberated at the instance of the Kochi ‘Devaswom’. The festive lunch is the main attraction. The following four days festival is celeberated by the ‘Kaimal’ families. It is performed in the following order, Chakkanat, Pullanat, Chala and Mondoth. Lots of women, young and old alike, take ‘Talam’ an offering to the deity lead by each ‘Kaimal’ family. The decorated paths of the procession are eye catching.  Every day after the morning puja there is, a ‘Shiveli’. This is a ritual when the deity is being taken out in procession with a caparisoned elephant accompanied by the ‘Panchavadyam’, This is a music from the five varied instruments. The ‘Chendamelam, beating of a large drum and / or kettle-drum, artists are arranged for this around the temple premises. Special pujas connected with this festival are conducted everyday by the priests, Embramthiri of Andipalli Madom at Kumbalam. Nambuthiri of Puliyannur Mana at Eroor is the designated “Thanthri,” who is vested with the supreme authority for all religious matters i.e., “Vaidika-Thaanthrika Chatangukal” in Siva temple. On the sixth day is the ‘Valiavilakku’. On the 7th day is the Sivaratri festival celeberation and colourful fire works at 8’o clock, time of opening of the ‘Sreekoil’ of Siva temple.

Like other entertainments light and sound of fireworks too is a crowd puller. Men and women of all age groups throng festival grounds without any discrimination of religion, caste and creed to marvel fireworks in connection with festival. Kids hooted and screamed with each crackle and whoosh. People cheered, burst into applause each time flares sizzled and exploded into bouquets of fire. Every few seconds, the backyard lit up in sudden flashes of red, green and yellow.  As the light and sound vanished the throng melted away.

On the final day around evening, in a solemn ceremony the flag is lowered and the deity is then taken for the ‘Arattu’ (holy bath) in the pond attached to Kalathil Bhagavathy temple. After that starts the famous ‘Arattu’ procession accompanied by three caparisoned elephants which terminates at Siva temple ground after the famous ‘Panchavadyam’ and ‘Chendamelam’.


A variety of cultural programmes especially temple arts like ‘Kathakali’ (Krishnan-atom, Prahlada-charitham), ‘Ottanthuallal’, ‘Thayambaka’, Classical dances like Mohiniyattom, Bharathanatyam, Kuchupudy), Thiruvathira-kali, Classical music concerts, ‘Bhajans’ were also arranged by Siva Temple Seva Samithy during these days. Thousands of people irrespective of caste and creed throng the temple for witnessing these programmes.

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

Thursday, 15 January 2015

HOSPITALS : THE AYURVEDIC HOSPITAL


The changes in the environment like climatic variations; pollution of air and water; stress and strain of body and mind; other hereditary problems; and modern trends in food habits like eating fast foods are the major reasons that create health problems for the people.

The Ayurvedic Hospital at Kumbalam was the only State Government institution in this Island those days. I have heard that there was a Police Station working in that building earlier. The people in the nearby islands also depended on it for their day to day health problems. I remember, ‘Ammachi’ took us there to get medicine to eradicate round worms. Dr. Sukumaran Nair prescribed a medicine, which looked like jaggery with similar taste. It was really a good medicine. I saw most of the patients collecting ‘Kashayam’, astringent juice of herbs and oil preparations as medicine. A young mother, while squeezing her baby to her breast, said in her local dialect, “Ayurvedic medicines are known to have no adverse effects on the internal organs of the body or systems; whereas the English medicines may damage the vital organs in human body like the kidney.” Another woman, as if she had bitten into something sour, retorted saying, “English medicine is a speedier remedy.” The former added, “When you don’t get any relief you have to approach the old systems of medicine.”

I do not find any special reason to give precedence to a particular system of medicine. The government should take steps to develop and improve Ayurvedic medicine and Homeopathy so that they could be at par with Allopathic medicines.

I vividly remember another occasion when a bachelor youth lamenting to the doctor, “I am suffering from ‘Tharan’, dandruff, and that I am losing my hair. Without muttering a word, Dr. Abdulkader, the Ayurvedic physician, took out a newspaper, spread it and started to comb his own hair. He was suffering from the very same problem. How could he prescribe a medicine? However the doctor advised him to use some shampoo or the ‘Thali’, natural shampoo, would give him the relief. I have noted very few who admit their inability, mistake or helplessness, a great quality indeed!


Pankajakshy Amma Cheriaparambu-Chala and her husband, Parameswara Kaimal, donated ten cents of land to the government for a worthy cause. An Ayurvedic hospital was constructed on this land, which is opposite the Kumbalam Siva temple. A good number of the local Islanders avail of the facilities provided by this hospital. I myself and my family used to consult Dr. Rani and her assistant doctor, Dr. Tony Antony Kallampally.

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

TRADITIONAL AYURVEDIC ‘VAIDYAN’


I would like to pay a tribute to our ‘Vaidyans’, traditional Ayurvedic physicians of this Island, who rendered yeoman services to our Islanders. Thayamkeri Kochumakki ‘Vaidyan’, his son, Kannappan ‘Vaidyan’ and Kadavath Kunjunni ‘Vaidyan’ need special mention. I have noticed that Kannappan ‘Vaidyan’ used to refer to a popular Ayurvedic book, “Ashtangahrridaya” written by Vaghabhata, a Bhudhist scholar. It was the Budhist monks who introduced this ancient method of using barks, leaves, flowers, tubers and roots of varied flora and other elements for the treatment of human beings and other animals suffering from diseases. Sree Narayana Guru, a great social reformer of Kerala was attracted to the various Budhist doctrines and teachings. He advised the Ezhava community, which was one of the lowest classes in the caste ridden society, to study and practice Ayurveda. He was a visionary and he believed that the medical profession would give the ‘Vaidyan’ a better social status and acceptability among the higher castes.  His assessment proved right.


These physicians accepted the Budhist lessons of rendering help to the needy. They never expected any reward for the services rendered. They accepted the minimum cost of the medicines supplied, and that too with great reluctance. I too don’t approve of the western theory of reserving knowledge to make economic gains. I staunchly believe that all the benefits that accrued on every new invention and discovery should go to all the beings in this world without any discrimination whatsoever. I strongly believe in selfless service. 

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

THE HOMEO DOCTOR


Christian Friedrich Samuel Hahnemann (1755-1843), a German physician, is best known for creating a system of alternative medicine called homeopathy. I was aware that small pox and chicken pox were dealt with by using Homeo medicines. Dr. Varkey Kusumalayam (Pazhayakadavil-Karithanam, Vaikom) was a popular Homeo Doctor who was a specialist for this. He immigrated from Vaikom and settled in Kumbalam for his practice. He was our family doctor when we were infants. He had a special knack with children. His wife Kochuthressia was a teacher in the local Primary School. Their eldest son, Dr. Assissi is also a homeo doctor who is in the Government service. He used to be Jacob’s classmate. Dr. Karunakara Pillai, Ananda Bhavan, Kumbalam South and Dr. K.V. Antony Kozhivally who stays at Madavana junction are the other noted homeo doctors.
         

For our recurrent problem   of roundworms, a Nematode, in our stomachs, one day the doctor prescribed four small round dextrose homeo tablets, which he mixed with Cina and Sulphur separately. He advised us to have it in the morning and at night. This would reduce the size and kill them all. As we loved the fragrance of Cina and Sulphur we used to have it as per his directions without fail. 

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

ALLOPATHIC HOSPITALS AND CONTROL PRICE OF MEDICINES


When it was a serious health problem the patients were taken in canoes to the District Hospital at Ernakulam where one would get English medicines, drugs. ‘Appachan’ told me that he used to take his mother to Kunjalus Hospital for treatment as their service was good. I know Dr. Rafiq Mohammed personally. He is a dedicated doctor and also one of the partners of that hospital. Lissie hospital and Lourde hospital are two other hospitals in the city, which are affordable to the poorer sections of the society. Padmashri Dr. Jose Chacko Periappuram is a popular Cardio-thoracic Surgeon and head of department in the Lissie hospital. He is the son of Prof. Chacko Periappuram, former principal of St. Thomas College, Palai.  The Medical Trust Hospital, a super specialist hospital, at Pallimukku founded by Dr. Varghese Pulikkan rivals most of the others. They have good doctors, the latest medical equipments and operation theatres. They also strive to maintain a high standard in   nursing, care and all other services. Their prime location in town is another major attraction. The Managing Director, Shri. P.V. Antony, Pulikkan is also personally known to me. He is very involved in all the activities of this hospital. It is his personal interest in its management that has attributed to the popularity of the Medical Trust Hospital. Dr. Hari (Consultant Physician) and Dr. Jayaprakash (Endocrinologist) are the two devoted doctors personally known to me. I used to consult Dr. Jayaprakash at regular intervals for my hormonal imbalance in my system. Dr. Tony Mampilly, a veteran Pediatrician  of PVS Hospital  at Kaloor is very considerate to deprived patients. I consult Dr. Paul Mathew, a veteran Opthalmologist, Hospital Road at Ernakulam.

I am really perturbed by the recent escalation in the prices of Allopathic medicines. This is specially observed in the life-saving drugs that are imported; the medical lobby is looting the public. The medical drug authorities concerned should keep a strict vigil on them and should be penalized heavily. We are proud to know that our scientists are successful in sending economical missions like “Chandrayan” and “Mangalyan.” It is much more significant to achieve self-sufficiency in matters of nutritious food, clothes, shelter and medical drugs for our people. We have brilliant and dedicated scientists and doctors; the government should provide funds liberally and encourage them to invent and manufacture the required medicines at affordable prices to the common man. It is not advisable to import medicines from abroad and get exploited in the bargain. I am of the opinion that it is the duty of the government to maintain not only the quality and quantity of a product but also to control the price of medicines and all other goods sold in market. In any event, the MRP (Maximum Retail Price) shall not exceed double the cost price of a product and would ensure that businessmen shall not loot the public.


The hospital expenses are also becoming prohibitive. The government also owes a duty to control and maintain fair fees and charges imposed or collected for all services rendered to the public. The government ought to have provided medi-claim insurance policy cover to all its citizens especially the poorer sections of the society. Otherwise, the patient’s family would fall into a debt trap. The insurance companies shall not be allowed to deny the medi-claims on any grounds whatsoever.

An individual’s right to obtain a decent living includes a right to get proper medical attention and health care too at affordable price.

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com

DR. PETER JOHN


During 1970s and 1980s the brain drain from India to the South-east, the Gulf countries and the West was a big threat to our nation. The emigration of educated youths especially the professionals, who studied at the expense of the State, was a tremendous loss to the Indian economy. The scenario is now changing; those professionals who went abroad have started retuning for good with their vast knowledge and experience, and now the nation is enjoying advantage of their wealth and exposure.


The tremendous contributions made by Dr. Peter John Kodiyil at Palarivattom, Kochi- 682 024, in the field of setting up / hospital administration in Kerala is worth mentioning. He was formerly a senior physician and director of ARAMCO Medical Services at Dhahran, Saudi Arabia. After years of dedicated service there he returned to India for good and settled at Cochin. Here he focused his attention on the upgrading and development of hospitals. He imparted his wealth of knowledge and valuable experiences in the medical field for the benefit of his own native land. He was the chief adviser / consultant for Amritha hospital at Edappally, PVS hospital at Kaloor and Lakeshore hospital at Nettoor, Kochi.  He proved that the new generation hospitals with better infrastructure, facilities and standards, the latest medical equipments, theaters, qualified doctors and nurses, and better medical health and care are viable in the Indian economy too. He transformed the entire functioning in the hospital industry for the better; the existing hospitals in Kerala too adopted his new standards and the entire industry experienced a remarkable change. Now, not only Keralites but also a lot of foreign nationals have started coming to our hospitals for medical health and care. This has helped fill the government’s coffers with foreign exchange. The government owned medical college hospitals and health care units should also adopt such positive moves for the benefit of the common man. Dr. Peter John is one of the Directors of the Lakeshore Research Foundation and a trustee of the Lakeshore Charitable Trust. He was also the Charter President of Rotary International Dist. 3200. Dr. Peter John Kodiyil is known to me personally. He is one of the sons of Mayyanad John, a well known professor in St. Berckmen’s College at Changanassery. It is significant to recognize Dr. Peter John’s esteemed services to the nation.

Excerpts from

MEMOIRS

An autobiography
by
Joseph J. Thayamkeril
Lawyer, Kochi, Kerala, India.
josephjthayamkeril.blogspot.com