Selected stories from the

AITHIHYAMAALA
‘The Garland of Legends’ from Kerala

Volume 1–3

by
Kottaaraththil Sankunni
Translated by
Leela James
Illustrations by
Tom Vattakuzhy
 First published in Malayalam in Bhashaposhini literary magazine between 1855 and 1937

First published in Malayalam in book form in 12 volumes between 1909 and 1934

This translation and selection published in 2015 by Hachette India

(Registered name: Hachette Book Publishing India Pvt. Ltd)

An Hachette UK company

www.hachetteindia.com

This ebook published in 2015

This translation and selection Copyright © Leela James 2015

Illustrations Copyright © Tom Vattakuzhy

Leela James asserts the moral right to be identified as the author of this work.

All rights reserved. No part of the publication may be reproduced, stored in a retrieval system
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any form of binding or cover other than that in which it is published and without a similar condition
being imposed on the subsequent purchaser.

Print edition Volume 1 ISBN: 978-93-5009-968-1

Print edition Volume 2 ISBN: 978-93-5009-970-4

Print edition Volume 3 ISBN: 978-93-5195-007-3

Ebook edition ISBN: 978-93-5009-763-2

This is a work of fiction. Any resemblance to real persons, living or dead, or actual events or locales
is purely coincidental.

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Plot No. 94, Sector 44; Gurgaon 122003, India

Cover design by Mukemmel Design

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Cover illustrations by Madhav Tankha

Originally typeset Goudy Old Style 11.5/15.5

by Eleven Arts, New Delhi

 With great pleasure I dedicate this work to my children Viju and
Soumya for their encouragement, to Madhu, who taught me to use
the iPad, and to my grandchildren, Malaika and Ananda
 Contents

Introduction

VOLUME I

  1. The Landlords of Aazhvaancheri illam and Sankaran of the house of

Mangalam
  2. The Bhattathiri of Kaakkasserry
  3. Nambi of Aalaththur
  4. The Beebi of Arackal
  5. The Bhagavathy of Kumaaranallur
  6. The Vayascara Family and its Saastha
  7. Vayascara Aaryan Naaraayanan Mooss and His Excellence in Medical
Practice
  8. The Namboori of Poonthaanam
  9. The Swaamiyaar of Vilva Mangalam
10. His Highness Sakthan Thampuraan of Cochin
11. The Sacred Shrine of Paazhoor
12. The Market Place of Calicut
13. The Bhattathiri of Thalakkulaththur and the Padippura of Paazhoor
14. The Strategy of a Brahmin Wife
15. Aadikesavan of Thiruvattaattu

Glossary and Pronunciation Guide

VOLUME II

16. Kaayamkulam Kochchunni

17. Pilamanthol Mooss
18. The Twelve Clans Born to the Low-caste Woman
19. The Brahmins of Venmani
20. Namboothiri of Paampumekkaattu
21. The Pumpkin Idiot
22. Saasthaankotta and the Monkeys
23. The Raja of Kottayam
24. Two Kings and Their Different Points of View
25. Prabhaakaran
26. Srichakra of the King of Kaayamkulam
27. The Martial Arts Master of Kallanthaattil
28. The Birth of Kunjan Nambiyar
29. Goddess Saraswathi of Panachchikkattu
30. The Brahmins of Paathaayikkara
31. Kolaththiri and Saamoothiri
32. Avanaa Manackal Gopalan

Glossary and Pronunciation Guide

VOLUME III

33. The Bhattathiri of Kaaladi

34. Kuttanchery Mooss
35. The Pickled Mango in the Crooked Jar of Paandamparambu
36. The Significance of Mannaarassaala
37. The Saastha of Paakk
38. The Masters of the House of Chembra
39. The Namboothiri of Kumaaramangalam
40. The Mooss family of the Eledaththu Thaikkaattu House
41. Srikrishna Karnaamrutham
42. The Panikkar of the House of Avanangaattu and the Evil Spirits
43. The Namboori of the House of Kaaraattu
44. The Families of Thekkedaththu
45. Vaikkaththu Thiruneelakandhan
46. The Bhagavathy of Chengannur
47. The Priest of Kadamattom
48. Thambaan of Kaippuzha
49. The Deity at Thirunakkara and the Bull
50. Kidangoor Kandangoran
Acknowledgements
Glossary and Pronunciation Guide
 Introduction

I have ventured to translate a few of these legendary stories, at the earnest

insistence of my son, Viju, and daughter, Soumya. While staying with
Soumya in Ithaca in 2007, she told me that one of her class of research
students asked her if she knew anything about the Kerala yakshis and
gandharvas which she came across in her research. Fortunately, Soumya
had remembered the story of Kadamattaththu Kaththanaar which I had
recounted to her a long time ago. So she got the brilliant idea to get the
Kerala folktales of Aithihyamaala translated for the benefit of those who
cannot read Malayalam and thus she asked me if I could undertake this
work. Since my children also cannot read fluent Malayalam, which is a pity,
of course, I thought I would try, as best as I could, to translate a few of
these legends for them to read and enjoy. Thinking of my incredible venture
which I started five years ago, when I was past 75 years old, I am
unaccountably surprised at myself and so I ask you to forgive the faults you
would definitely find in my narrative. I have tried my best to keep up the
Malayalam style of narration followed by the author.
It is universally accepted that every country has its own popular folk
tales and legends, come down to the generations by word of mouth, from
the age of storytelling. Kerala had its own such stories of its temples, kings
and kingdoms, their own traditional religious beliefs and social customs.
Most of these need not be true, some may have traces of truth but the main
importance of these, is that we are shown the life ‘of those times’, the long-
disappeared or slowly disappearing religious rites, customs and manners
and the political structure of those days. People lived then just as we also
‘live’ now, but differently.
Aithihyamaala is a collection of Kerala legends, painstakingly collected
and excellently written and compiled by a man named Kottaaraththil
Sankunni. He was born on 23 March 1855 at Kottayam in Kerala. It is
unbelievably true that he never attended any school. Till the age of 10, he
was tutored by private teachers [called aasaan in Malayalam]. After 17, he
studied various subjects of interest, including indigenous medicine, under
well-known masters. From the age of 26 onwards he had to take up
responsibilities of the family, but he continued his education on his own!
Thus it was from among his incredibly varied interests that we are fortunate
to get the book, Aithihyamaala, first published in 1909.
Written in Malayalam, it is a vivid, lucid narrative of captivating interest,
which not only holds our attention but encourages us to think; a modern
style of educating us through fun and fantasy.
The first story I chose to translate (Aazhvaancheri Thambraakkalum
Mangalathth Sankaranum) is said to be related to my own mother’s family –
a maternal heritage! An ancestor from my mother’s family (her father’s
side) is supposed to have come from this family of Aazhvaancheri
Namboothiris long ago, and later converted to Christianity. This was related
to me by my mother’s second sister whose name was Thankamma and
whom I called Thankochamma. God bless her memory.
Leela James
New Delhi, August 2014
VOLUME I
 1
The Landlords of Aazhvaancheri and Sankaran of the
House of Mangalam
(Aazhvaancheri Thambraakkalum Mangalathth Sankaranum)

N ear the famous illam of the Aazhvaancheri landlords, lived a Nair

named Sankaran. His family name was Mangalaththu. He was the
cowherd of the Aazhvaancheri illam and his job was to take care of the herd
of around 150 cattle – take them out every morning to graze in the fields
and bring them back to their cowshed by sunset. Sankaran found it
extremely difficult to manage them all by himself and he was at his wits’
end. One day when the cattle were running all over the fields and not
listening to his frantic calls to come back, Sankaran felt desperate and,
lifting his stout stick, he gave a heavy blow to one of the cows. Immediately
the cow fell down and died. Though foolish and ignorant, he was careful to
take stock of the spot where he had hit the cow and, from then onwards,
whenever the cattle were disobedient to his call, he would hit them at the
exact spot and kill them. Very soon their number diminished and so did
Sankaran’s woes. He felt quite relieved.
Then one day, the landlord came to inspect the cattle. He saw that the
cowshed was almost empty except for a few cows that looked miserably
thin. He called Sankaran and asked, ‘Where are our cattle?’
Sankaran replied, ‘Ah! Yes, Sir. This is what will happen to anybody
who would try to trouble me. They were all scoundrels; they never listened
to me; such a difficult time they gave me; and so, they deserved what they
got!’
Completely bewildered, the landlord once again asked Sankaran to tell
him where they were. Sankaran then told the landlord, ‘They all died!’ and
went on to narrate how it happened.
Though badly shaken by what he heard, the landlord understood that
Sankaran did not realize the magnitude of his crime. So he patiently
explained: ‘Whatever has happened is over. But apart from the monetary
loss, Sankaran, do you know that you have committed the enormous sin of
cow-slaughter?’ Then he explained the meaning of sin and heaven and hell
and the rewards and punishments of our deeds. Poor Sankaran was aghast.
Full of remorse he asked ‘Now what shall I do?’ The Master answered,
‘Only a dip in the holy waters of Ganga can cleanse you.’ Once again,
ignorant of such a possibility for forgiveness, he asked ‘Are you sure?’
When he was convinced of the result of making such a pilgrimage,
Sankaran readily agreed to go to Ganga without any more delay.
Accordingly, he made his obeisance to his master and left for Kasi.
On Mount Kailash, Sri Parvathy was asking her husband Paramasivan,
‘My Lord, is it true that all those who bathe in the Ganga are cleansed of
their sins and they all attain moksha?’
Shiva answered, ‘Oh no, definitely not. Without faith and true devotion,
no one attains moksha. Such people are very rare to find nowadays; bathing
in the Ganga, without faith, is of no use, whatsoever. Tomorrow I shall
prove this to you.’
The day after this conversation on Kailash, the divine abode of Lord
Shiva and his consort Parvathy, our Sankaran Nair reached Kasi. There
were many devotees at the ghat, either bathing or getting ready to bathe.
Sankaran too mingled with the crowd, all set for the holy dip. Just then,
Shiva and Parvathy, disguised as an old Brahmin couple arrived at the
banks of the river. Trembling with uncertain steps the old Brahmin began to
climb down towards the waters, when suddenly he slipped and fell into the
river and started struggling. It was certain that the helpless old man was
going to drown and his old wife cried out in agony for help and all those
nearby came running. Then the aged Brahmin woman quipped, ‘Oh please
wait for a minute and hear me; only those without sins should touch him or
he’ll die.’ Hearing this everybody stopped and started to turn away, saying,
‘Of course we had our holy dip, but how do we know if our sins are truly
washed away? Can we take the risk?’ Meanwhile the old Brahmin was
sinking. Suddenly Sankaran Nair came forward. He thought, ‘Why should I
doubt? My master had told me that Ganga washes away our sins and I had
my dip in the holy river. So now surely I am without any sin.’ Believing so,
he stretched out his hand and pulled the old man safely out of the water.
Back in their holy abode Shiva told his consort, ‘Among all those you
saw bathing at the ghat only one person had the faith and only he will come
to heaven.’ Parvathy understood and agreed with Shiva.
Sankaran Nair spent the rest of his days in Kasi and died there years
later.
After Sankaran had left for his pilgrimage, misfortune hounded the illam.
There were losses in money and men and cattle, children died in their
childhood, and the powerful landlords felt there must be some reason for
this bad luck. So they consulted astrologers, as was the custom at the time,
and learnt that the landlords too were being punished for the crime
committed by Sankaran, who had sinned without knowing it was a sin; but
their crime was greater as they neglected to supervise the welfare of their
cattle. As penance they were advised to grow fodder for the cattle in a large
area of their property and leave it for the cattle to freely graze and feed.
They did this as a penance and as a result flourished in later years. Wealth,
power and glory returned to the great household.
But the saying goes that, as a precaution, they did not rear cattle
anymore.
[Translator’s Note: At the end of this story in the original, there is a four-
line verse which explains that in the course of time, the dynasty of
Aazhavaancheri came to eliminate as part of their penance, ten materials
starting with the Malayalam letter, ‘pa’, such as pasu = cow; paaya = mat;
paththaayam = granary; palaka = flat timber piece used for sitting or
construction, padattivaazha = a kind of plantain tree; paithal= child;
panam= money; panambu = bamboo mat; padippura = gate house, etc.]
 2
Bhattathiri of Kaakkassery Illam
(Kaakkasserry Bhattathiri)

D uring the rule of Maanavikraman Sakhthan Thampuraan of Kozhikode,

there was a custom of having a gathering of all the well-known
Brahmin scholars of the period at his court. They conducted a competition
of erudite discourses, scholarly debates and discussions and whoever won
was awarded a bag of money as well as other royal gifts; the custom was to
divide the Vedic Puranas into 108 parts and conduct the contests in each
part and present 108 awards to the winners, and the senior-most Brahmin
scholar was given a bag of money as a special prize. It was a prestigious
honour to participate in these contests and scholars used to come from far
and wide.
After a few years, the number of worthy Malayalee Brahmins [of Kerala]
dwindled to such an extent that there was almost no one to compete, which
made it easy for the Brahmin scholars from outside Kerala to win all the
prizes. During this time, there came from outside Kerala a famous scholar
named Uddhanna Shaastrikal to compete in this famous debate. He was
well-known as a great scholar well-versed in the Vedas, Puranas and their
interpretations, but was disliked for his notorious arrogance. It was said that
he entered Kerala by singing a verse that read, ‘Oh you ignorant elephants,
flee, flee; the great lion among scholars is coming through the jungle of
Vedic Knowledge.’
He defeated all those who challenged him and won all the 108 bags of
prize money. As a result of this feat, the king was overcome with respect
and honour for this foreign Brahmin. He therefore invited him to stay at his
palace permanently. Needless to say, every year he won all the awards and
enjoyed the luxurious life of the palace too.
When things were in such a sad state, the Kerala Brahmin scholars felt
ashamed and distressed and they were determined to overcome this
shameful agony. Therefore, a few important men among them met in the
Guruvayur Temple to plan how they could defeat the arrogant Uddhanna
Shaasthrikal and also get rid of him.
They came to know then that at the Kaakkasserry illam, a young wife
was expecting a child. Delighted at the news, the Brahmin scholars sent her
a small ball of butter into which they had magically concealed some
mantras and she was told to consume daily a dose of this butter and pray to
the Lord Guruvayur Appan every day.
Sure enough, with a daily dose of the powerful mantras, she gave birth
at the right time to a healthy and handsome boy, who later came to be
known as the illustrious scholar, Kaakkasserry Bhattathiri.
Even from childhood, he was exceptionally intelligent. His father died
when he was just three years old and according to the Hindu rites, there
follows a year of abstinence.
As part of the rituals, a lunch meal was kept outside daily, [as if in
remembrance of the dead dear one] and someone would clap for the crows
to come and feed on it. The belief was that the crows would be pleased to
partake if the rites were observed correctly. Otherwise they would not touch
it. This annual funeral rite was known as beli eduka. When this was being
done in his illam, the little boy would recognize each crow and point out
correctly to his mother those crows that came new on that day as well as
differentiate those which came earlier. Inexplicably, he was found to be
right. Due to this extraordinary gift, he became famous as Kaakkasserry
Bhattathiri. It is almost impossible for ordinary people to recognize each
and every crow one sees daily and hence, it was all the more remarkable
that this boy could. It showed the unusually keen observational powers and
sharp intellect of the boy.
It was customary among the Brahmins to have their thread ceremony at
the age of eight and their initiation into the Vedic instruction and mantras
afterwards. But the boy was exceptionally gifted and so Bhattathiri started
his education at the age of three, and his sacred thread ceremony was held
when he was five.
An amusing incident that happened in early childhood showed his quick
wit and bright mind. When he was five years old, he used to go with a
servant to the nearby temple of Mookkuthala Bhagavathy, which was also
called Mookkattaththu Bhagavathy. Once while returning from the temple,
someone on the wayside asked him, ‘Where have you been?’ The little boy
answered, ‘I had gone to worship the goddess.’ ‘And what did she say?’
asked the man. To this, he replied in a couplet which had the following
meaning; ‘I saw the goddess who sits on the tip of one’s nose.’ [Now
mookku means ‘nose’ and attaththu means ‘at the tip’ and hence he had
literally translated Mookkattaththu Bhagavathy as the goddess who sits on
the tip of one’s nose. But the tip of the nose is also the common spot where
the yogis touch while meditating]. The meaning, in short, was that he went
to see the goddess who sits at the tip of one’s nose and the yogis who were
present at the temple.
Hearing this reply, the older man remarked, ‘What an unusual child!’
and went on his way. This definitely showed his lightning comprehension
and intelligent wit even as a child.
Before he reached adulthood, Kaakkasserry Bhattathiri was a full-
fledged scholar, a powerful debater and became famous as a secular speaker
and interpreter of the Vedas and Puranas. Therefore, the other Kerala
Brahmin scholars pressed him to attend the Annual Meeting of Scholars in
the Royal Court of Maanavikraman Sakhthan Thampuraan that year and
that meant that he would get a chance to compete with the famous
Uddhanna Shaasthrikal. He agreed to do so and arrived at the Thali temple
where it was held. The Saasthrikal used to take a parrot with him to
represent him in the contest. When he heard this, Bhattathiri told his servant
to carry a cat along for the Assembly. When he entered the durbar, the king
and the Saasthrikal were already present. When the king saw the youngster,
he asked him, ‘Unni, why have you come here? Are you entering in today’s
contest?’ He answered, ‘Yes.’ Then Saasthrikal felt an urge to poke fun at
the lad and remarked, in Sanskrit, ‘The body is short’, to which the boy
retorted immediately, also in Sanskrit ‘No, no, the body is long, but the
interior is short!’ in order to ridicule the appearance of his opponent. In
doing so, the latter turned the use of just the sound of the first letter of the
alphabet to his advantage and to the other’s discomfort. The response from
the Bhattathiri was so quick that his opponent could not find an answer and
felt completely discredited.
The contest started. The Saasthrikal seated his parrot in front of him,
observing which, Bhattathiri brought his cat forward. The parrot was struck
dumb seeing the cat. As the debate progressed, everybody saw that
Bhattathiri could powerfully demolish all the arguments put forward by the
opposition and was at an advantage to win. Realizing the imminent defeat
and discomfiture of his protégée, the king suddenly announced – ‘Let us put
an end to this debate with just one more question; whoever gives a more
meaningful interpretation for the first verse in the book of Raghuvamsa will
be declared the winner today.’ He gave this order because he was absolutely
sure that none in the Assembly could do this better than the Saasthrikal;
moreover, he did not wish to see the supreme reigning scholar being
defeated by a newcomer and, that too, a mere lad. In order to stop this, the
king deliberately came to his rescue.
Both the contestants agreed. The senior was given the first chance and he
quoted the verse and gave four different meanings and paused, feeling that
no one could better his arguments. Even the king believed so and felt
comfortable and sure that the Saasthrikal would win. Then it was the turn of
Bhattathiri. He brought out eight clear and relevant interpretations of the
same verse. Now the king and the courtiers could not but acknowledge that
Bhattathiri was the unquestionable winner and awarded him all the 108
bags of money.
Then the Saasthrikal demanded, ‘At least the bag for the senior should
come to me since I am the oldest in this assembly today’ and for that
Bhattathiri argued, ‘Oh no, it is not so. My servant here is eighty-five and
the oldest and all of you have admitted that regarding Vedic scholarship, I
am the oldest today.’ Therefore, that bag of money should come to us.’
Since no one could defeat him in quick-witted reasoning and intelligent
argument, Bhattathiri collected all the 109 bags of money on that day.
Doubtless, it was a red letter day of magnificent triumph for the Kerala
Brahmin folk but an unforgettable day of shame and defeat for Uddhanna
Saasthrikal and party.
Both these Brahmin scholars met at different conferences and contested
strongly even in later years, but the Saasthrikal could never defeat
Bhattathiri at any time.
After their first meeting in Thali, it was the turn of Bhattathiri to carry
away all the prizes every year as there was no opponent in Kerala or
elsewhere worthy enough to defeat him.
As he grew older in years, his keen intellect and incomparable quick-
wittedness also improved further but he became a self-imposed ascetic and
did not care to stay long at home. A strong believer in the adage ‘All is
Vanity’, Bhattathiri travelled extensively from place to place, visiting
renowned pilgrimages and places of interest.
During one of his trips, he was once staying in a public rest house, where
there were several more such travellers and wayfarers, spending their time.
Suddenly there was some trouble amongst them and they quarrelled and
started abusing each other violently. Someone ran to bring some
government officials to stop this fight. When both the quarrelling parties
began to blame each other, the officials asked if there were any witnesses
and one of those involved said, ‘Yes, there was a Malayalee Brahmin
watching us.’ So they sent for Bhattathiri who came and described every
detail of the fight. Again the officials asked him, ‘Can you mention what
were the vocal abuses they threw at each other?’ Our worthy Brahmin
replied, ‘Actually I do not know their languages but I shall try to remember
what they said’ and the prodigious intellect repeated word for word all the
abuses that had been spoken in the different languages of the travellers –
who had come from Karnataka, Maharashtra, Andhra, Tamil Nadu and
various places in North India and even some who spoke in Hindustani!
This extraordinary person did not bother about untouchability or
casteism and mingled freely with everybody. He would eat the food offered
to him by anyone, enter all temples and places of worship and completely
ignored the objection raised by the rest of the Brahmin community. His
broad-minded view was that ‘a good bath is to clean the exterior of the
body; it does not clean one’s insides.’ The high-caste Brahmins definitely
could not accept this indifferent nature of the scholar and they unanimously
agreed to refuse him entry into their own homes or the temples and abused
him behind his back but would always hold their intolerant tongues when
he was present. They knew for sure that they could find no reasonable proof
or any just argument to excommunicate him in this respect and also that any
such reason would be radically demolished by the great scholar. Therefore,
writhing within with anger and jealousy they conspired to punish him
because they had begun to consider him a threat and danger to their
community.
At another Assembly of scholars, where the ruler Sakhthan Thampuraan
and all the Brahmins were present, Bhattathiri had again collected all the
awards when there was a short dialogue between him and the other
Brahmins. It was a question and answer style in Sanskrit which went as
follows:

BRAHMINS: ‘What should be done in the time of danger?’

BHATTATHIRI REPLIED: ‘Remember the feet of the goddess.’
BRAHMINS: ‘How does such remembrance help?’
BHATTATHIRI: ‘That can bring you even Lord Brahma’s service!’

After this interesting conversation, each went his own way.

Very soon, the Brahmin clan started a strict worship of the Bhagavathy
with the complete paraphernalia of a devotional pooja with mantras etc.
After forty days of such strict observance by the Brahmins, on the forty first
day, unexpectedly Bhattathiri arrived at the temple. Standing in the outer
courtyard, he asked someone there for a glass of water to drink. After he
drank the water, he put the glass upside down and said, ‘I am an outcaste;
therefore, I am not coming inside or touching any of you.’ Saying so, he left
the place and was not seen again. He continued on his travels. No one
knows, till now, how or when he died.
Since he did not care to have a family life, and as there were no more
men folk in that family, his family line ended with his death.
 3
Nambi of Aalaththur
(Aalaththur Nambi)

A alaththur Nambi’s illam was situated in Aalaththur of Ponnani district

in Malabar in north Kerala. He acquired another house in Choondal in
the old Cochin State where there was once upon a time, a physician named
Choondal Mooss. It so happened that once this family had no male
members but only a young Brahmin girl. A certain Aalaththur Nambi
married her and was subsequently adopted by the Choondal Mooss family,
as its heir and protector.
At a later period, this Aalaththur family lacked male members and a
certain Namboothiri from the Karuththapaara illam married the only girl
left in the family. Thus the Aalaththur Nambis and Karuththapaara
Namboothiris were connected by marriage and later participated in all their
family festivals and ceremonies.
The Aalaththur Nambis were famous physicians with an almost ‘divine’
touch in their healing and medication. There are interesting legends
illustrating how they acquired these exceptional talents.
Near the Aalaththur Nambi’s illam, there was a well-known Shiva
temple called Vaidyan Thrukkoil. Long ago, a Nambi from this illam used to
visit the temple twice a day to worship and on one particular visit, he was
surprised to hear two birds on a banyan tree, making a peculiar sound,
‘korukku, korukku’. A few days later, Nambi stopped under the tree and
whilst looking up, gave them an answer in a Sanskrit couplet and went
home. From the next day onwards, he never heard or saw those birds again.
The conversation was like this: The birds asked the question, ‘korukku’
meaning ‘kah’ + ‘arukku’ = ‘korukku’ which can be translated as ‘who is
without illness’ or ‘who is healthy’?
Nambi’s answer in couplet was: ‘One who eats moderately, walks a little
after meals, sleeps on his left side, excretes regularly and does not show
excessive desire for women, such a person is without illness – and thus, will
be healthy.’
Whether they accepted this answer or not is not known, but all the same
the birds disappeared.
Two days later, a couple of Brahmin boys came to Nambi and requested
if they could stay on the premises and learn medical science from him.
Nambi agreed and the boys were accommodated in the illam. But the
youngsters turned out to be extremely mischievous and were up to all sorts
of infuriating pranks.
Surprisingly, Nambi tolerated it and never lost his temper with them;
moreover, he found them to be so exceptionally brilliant and intelligent that
he patiently put up with all their nonsense. They would deliberately disturb
his class by either not paying attention or ask too many questions which
they would answer themselves with as many interpretations to the
problematic situation, so that eventually Nambi realized that he was
learning more from them than they did from him. No wonder that Nambi
could never chide or rebuke them although there was no end to their
inexplicably irritating behaviour.
One day, when Nambi was away, these two boys set fire to the
padippura and burnt it down to ashes. Nambi saw it when he returned but
kept quiet without scolding or asking for an explanation.
Another day it was the death anniversary of Nambi’s father. Before
performing the necessary rituals, Nambi went to take his bath. Just then,
there came two men of a lower caste to the gate begging for food. Seeing
them, these boys entered the kitchen, took the meals kept ready for the beli
and promptly gave it to the two beggars. When Nambi came from his bath,
he learnt what happened but without a word of rebuke to them, got the
entire meal cooked again and performed the rites.
On another occasion, Nambi took these two youngsters with him to visit
one of his patients. On the way, whilst crossing a bridge, they pushed
Nambi down into the river and he had to swim over to the other side and
proceed on his way in damp clothes. Again Nambi suffered it patiently.
Nambi had a patient who constantly suffered from severe headache.
Whenever it became unbearable, the poor chap would come running to
Nambi who gave him medicines which could only give temporary relief but
did not cure him. One day Nambi was not at home when the man came
screaming with excruciating pain. Hearing his agonizing cries, the two
Brahmin boys came out of the house. They looked at him and without a
word they went into the backyard, where they found two types of leaves,
and then calling the man, into a room, they locked the door. Full of
curiosity, Nambi’s young sons went to the locked door and peeped in
through a hole in the wooden partition and saw what was going on inside.
The two Brahmin boys took one set of the leaves, crushed it with their
hands and squeezed out the juice which they poured on the head of the
patient. Then the whole skin with the hair came loose which they kept aside
and, after cleaning the scalp of the numerous insect-like creatures sticking
to it, they replaced it and poured the juice from the second set of leaves by
which the skin with the hair stuck well to the head, and remained intact as
before. As soon as this was done, the patient felt completely relieved of
pain and left without even waiting for Nambi’s return.
But as they came out of the room, the Brahmin boys caught Nambi’s
sons spying and they admonished the boys saying, ‘If you peep like this you
will surely get a squint.’ Then they wiped their hands on the pillar nearby
and threw away the sediment leaves.
When Nambi returned he had his bath and sat down to eat with his sons
who immediately started telling their father all what they had seen.
Just then, the two Brahmin boys came to him and said: ‘The time has
come for us to depart. We lived here with you and learnt many things but
also harassed you in different ways. Yet you were always kind and generous
and tolerated our misdeeds. We have nothing to give you in return, but this
book. Please accept this. Whenever you feel incompetent or unsure, look
into this book and you may find a remedy or a relief in these pages. But this
should not be seen by anyone other than the members of your family.’
As Nambi was eating with his right hand, he stretched out his left hand
and took the book from them. He got up from his seat, and clenching his
soiled right hand and holding the book with his left, he accompanied the
two Brahmins to the door where there was a short dialogue between them:

NAMBI; ‘Please tell me now, who are you?’

BRAHMIN PAIR: ‘Why do you want to know?’
NAMBI: ‘Well, it doesn’t matter, but I know for sure that you are not
ordinary human beings. So I asked out of curiosity.’
BRAHMIN PAIR: ‘In that case, take us to be either birds or divine beings,
whichever.’
NAMBI: ‘Why did you come here?’
BRAHMIN PAIR: ‘In order to enhance the fame and worth of Ayurvedic
system of medical practice.’
NAMBI: ‘Why did you set fire to my outhouse?’
BRAHMIN PAIR: ‘Because at that time there was an unfortunate chance of fire
to your entire illam, so we diverted it to the smaller building; still, be
sure that the fire is still destined to take place one day in the future.’
NAMBI: ‘Why did you give away the meal for the beli to the two low-caste
beggars?’
BRAHMIN PAIR: ‘Because they were actually your ancestors; as the time for
the ritual was fast diminishing, they came disguised; if they were not
fed when they arrived, they would have cursed you in anger;
consequently your family and wealth would have been destroyed.
Hence we diverted the danger by doing what we did.’
NAMBI: ‘Why did you push me into the river?’
BRAHMIN PAIR: ‘Because just at that time, the holy confluence of the Ganga,
Yamuna and Saraswathy was taking place in this river and we wanted
you to take the sacred dip in order to be blessed.’

Thus talking they emerged out of the illam, climbed on to the platform
under the banyan tree and disappeared from view.
 Now Nambi understood that they were in reality, the Aswini Pair, the
patron gods of medical cures and health who came disguised first as the
birds on the tree asking, ‘korukku, korukku’, to test Nambi. Even to this day,
the members of this illam perform a pooja every year at the spot where the
Twin Gods had vanished from sight.
Needless to mention that the Nambis of Aalaththur illam obtained their
rare gifts and extraordinary prowess in medical cure and practice due to the
benign presence of the Aswini gods at the illam which enhanced their
excellent fame and great wealth in the course of time.
The juice of the leaves which the Brahmin boys rubbed on the pillar
whilst cleaning their hands stuck to it and later the powder scraped out of
that spot could cure any type of headache when it was mixed with water
and applied to the forehead. There were many who could testify to their
experience of this wonder cure.
As they had foretold, however, the family seat was burnt down in later
years by a fire that also completely destroyed the pillar. It became a popular
belief that any prescription or medicine, when handed out with the left hand
of the Aalaththur Nambis was more effective, since the original Nambi
received the gifted book with his left hand.

We shall now narrate a few incidents showing the unusually gifted skills of
the Aalaththur Nambis.
Once, Thakshaka, the divine king of snakes had a severe intestinal
problem. So taking the form of a Brahmin, he went to Nambi, described his
difficulty and requested Nambi to cure him. Nambi mixed some medicine
with dried ginger powder in water and asked the Brahmin to lie down. He
then put a tube into his mouth and, holding it with his right hand, poured the
medicine with his left hand into the tube and down the throat of the
Brahmin. Thakshaka felt immediate relief and was very pleased. Turning to
Nambi he said: ‘I am feeling so much better. Therefore I do not think it is
fair to deceive the excellent man who cured me of this painful malady. Now
I’ll reveal to you that I am really Thakshaka, the king of serpents. I am
mighty pleased and so hereby I shower my blessings on you. No snake will
ever bite or kill any member of your family or even if bitten, the bite will
never be fatal. Even those who enter your family property will be protected.
Since you poured the medicine into me with your left hand, the left hand of
those of this illam shall be more blessed and effective in treating any
ailment. And there will always be a member of this illam, with the slanting
eyes of the snakes.’ After giving his blessings, Thakshaka went on his way.
With this double blessing [from the Aswini twins and Thakshaka] the
Nambis became famous for curing all ailments effectively with their left
hands. After Thakshaka’s visit there never was a case of snakebite inside
the four-acre compound of the illam. The family also took special care of
the numerous snakes that dwelt in the four corners of their extensive
property and maintained the sarpa kaavu with daily care and devotion.

In another case, once a Namboothiri of Paambumekkaavu illam was ill and

sent for Nambi. Accordingly he went there, treated the Namboothiri and
cured him. One evening, both were sitting outside and conversing, when a
huge snake came crawling towards them; terror-stricken, Nambi got up to
make his escape; but the Namboothiri comforted him, ‘Oh no, do not fear,
my friend. Please sit down and do not panic; these fellows will not harm
anyone.’ Nambi was not quite convinced and was still in doubt. But the
snake climbed into the Namboothiri’s lap and lay down while he sat there
unperturbed. Reassured by this sight, Nambi now sat down. Then the snake
stretched its head towards Nambi, who immediately got up once more to
go. Again the Namboothiri calmed him saying, ‘Do not be afraid. Please sit
down. The snake is not going to hurt you, but look, it has an injury on its
head and it wants you to cure it.’ Then Nambi examined it carefully and
found some swelling on its head. Trusting the assurance given by his friend,
he cut open that spot and removed the sharp thorn embedded within its
head; he applied an ointment. When it felt relief, the snake slowly climbed
down from the lap and went away.
After a few days Namboothiri was almost back to normal health and he
gratefully rewarded Nambi with money and valuable gifts. He accompanied
Nambi to the main gate when suddenly they saw the snake again at the
entrance. Nambi had by now got rid of his fear and examined it to make
sure that it was completely cured; the swelling had disappeared and the
wound was almost cured. Then the snake opened its mouth and brought out
a brilliant stone and placed it in front of Nambi, who stopped short, full of
fear and doubt. Then Namboothiri told him, ‘Do not fear but take it. This is
a priceless emerald which is offered to you in gratitude.’ Reassured by this
advice, Nambi accepted it and it is believed to be still in the Aalaththur
illam.

Once a brilliant young Namboothiri became afflicted by leprosy and,

looking most depressed and unhappy, came to Nambi. He had consulted
several medical men but no one could cure him of this terrible malady. Thus
when all attempts failed, he came to the Aalaththur illam. Nambi looked at
him, thought for some time and then said to him: ‘If you are prepared to
consume three measures of python-ghee as treatment, you will be cured of
this completely. There is absolutely no other remedy and take my word
there is no one who can cure you.’ The young man was not willing of
course and was utterly disappointed as he had come to Nambi as the last
resort. He was hopelessly frustrated as he knew that any further
consultation would be pointless.
So he decided to go back and worship at the Saastha temple at
Chamravattom. He sat in the temple and worshipped, praying with great
concentration and strict observance of all rituals. On the twelfth night while
sleeping in the temple premises, he had a dream; a man was telling him:
‘After your daily prayers and bath in the river, drink two handfuls of the
river water. Do this for forty days and you will be cured.’ He woke up and,
believing that the Saastha of Chamravattom had commanded him to do this,
he started this treatment soon after. After forty days, he found that the
leprosy had vanished completely and he was perfectly clean.
He made haste to visit Nambi and tell him how he was cured without
taking the python ghee as he had prescribed. Hearing him Nambi said: ‘I
am indeed very happy to see that you are well and cured. But I am curious
to see the spot in the river from where you drank the water. Will you show it
to me?’ So they went together to the bathing ghat of the temple and, while
walking along the shore, suddenly they saw at a distance, the decaying
carcass of a large python and its fat flowing into the waters of the river!
Pointing this out, Nambi said: ‘Do you see this? You must have taken in at
least five measures of this ghee whereas I asked you to take only three!’
Spellbound, the Namboothiri now understood that what Nambi had
prescribed was the absolute medicine for that particular ailment.

In a later period, one Nambi lived in Thiruvananthapuram, on the orders of

the King. During that time, the elder Prince of the Kilimaanoor royal family
suffered from a peculiar disease – an unnatural and inexplicable thirst: no
amount of water or gruel could quench his thirst and so he started drinking
every day, the juice from a hundred and fifty tender coconuts. Even then he
could not be satiated and in utter desperation he announced one day,
‘Whoever will cure me of this malady will be rewarded a thousand rupees.’
On hearing this announcement, a close relative of this Prince – who also
happened to be a good friend of Nambi – went to Nambi and after relating
the story invited him to Kilimaanoor palace. As soon as he arrived, Nambi
examined the Prince and immediately started the treatment. The next day
the number of the coconuts was reduced to a hundred and forty, and the day
after that it went down by another ten; day by day the medicine was
continued and the number of coconuts became less and less so that after
fifteen days the number of coconuts required was just one! Then Nambi
stopped the treatment and asked the Prince for leave to go back home, since
he had been away for quite some time. The prince then gave him a hundred
rupees (instead of the promised amount of a thousand) but Nambi departed
without a word.
The day after Nambi left, the Prince started feeling the inordinate thirst
again and within fifteen days he returned to his original stage of drinking a
hundred and fifty tender coconuts. Filled with fear and despair, the Prince
asked for Nambi to be brought again but this time his relative was not so
sure. He said to the Prince: ‘This is going to be difficult. I felt a fool when
Nambi was insulted in this palace. But if you still want me to go and call
him back, I want you to promise that you will not only pay him the
thousand rupees in full, but also give it in advance.’ After eliciting the
Prince’s word of honour, the relative again brought Nambi to the palace. As
soon as he arrived, he was given the full amount due to him and his
medication subsequently completely cured the Prince.

By tradition, the eldest son of the Nambi family must marry from his own
caste, but the younger sons are allowed to have sambandam and these men
are addressed as apphan to show their lower status compared to the eldest
son.
But in the case of Aalaththur Nambis, the apphan Nambis were the best
medical men – although they showed a common tendency of slight
eccentricity which, however, did not in any way diminish their
extraordinary prowess and almost divine healing touch.
The late apphan Nambi had an elder brother who was not as
accomplished or well-known but was clearly eccentric. Once he was
returning home via Ottappaalam when he met a few servants of the
Mooppil Nair of Kuthiravattom. Mistaking him for his more famous
younger brother, they took him to the Nair who had been suffering from an
excruciating stomach pain. The pain had been so terrible that the Nair could
not eat, sit or lie down; so he would hang on to a rope tied to the roof of the
room and when Nambi entered, he found him screaming with pain.
Unmoved by what was going on, Nambi declared, ‘I am very hungry and
tired; get me something to drink, immediately.’ And he went for his bath.
When he came back, they brought him a few tender coconuts and about
fifteen ripe plantains; then he cut two of the tender coconuts and poured the
water on his head and drank the juice of the other one; and ate two of the
plantains. Then he turned to the Nair and asked, ‘Can you eat a plantain?’
but the latter cried out in anguish, ‘Oh no, I cannot.’ Unperturbed, Nambi
insisted, ‘Why not give a try?’ and cutting a slice from a plantain he pressed
him to eat it. The Nair gave in and ate the piece; Nambi gave him another
and asked, ‘How do you feel now?’ and the Nair replied after awhile, ‘I
think the pain is reduced a little now.’ Nambi fed him piece by piece, asking
how he felt each time and Nair kept saying that the pain was becoming less
and less. When he thus ate the entire fruit, Nambi asked him again, and Nair
answered that the pain had reduced considerably. Afterwards Nambi gave
him the water from a tender coconut and one more plantain. By now the
Nair felt immense relief and was absolutely free of pain. Nambi left
immediately after, and Mooppil Nair never suffered from stomach pain
again.
The above incident took place in the hot summer month of April. Going
back home, Nambi felt too exhausted to walk on and, seeing a well-to-do
homestead on the way, he entered and rested under the roof of the
padippura. Now the house belonged to a very wealthy Nair landlord, well-
built, athletic and noble looking, but the family was greatly unhappy and
distressed as he had suddenly turned stone-deaf. None of the doctors whom
they consulted could cure him and no wonder the entire household was
depressed and worried. No one in the family had seen or heard of Nambi
but just then there came a visitor to the house who saw Nambi resting at the
gate and recognizing him for what he was, the man promptly informed the
people in the house. By then they had begun to despair but at the man’s
insistence they agreed to consult him as a last resort. When the patient was
brought to him, Nambi asked for a little castor oil which he rubbed on the
man’s head and made him stand in the sun.
After a few hours the man looked so thoroughly exhausted and about to
swoon with the excessive heat that his relatives protested in anger and
anxiety. His mother could not stand it any longer so she cried to Nambi:
‘Believe me, I cannot suffer this anymore. My son has been standing like
this for hours and look at his state. Please allow him to retire to his
comfortable room.’ Hearing this complaint, Nambi went to his patient,
looked at him for a while and, to the surprise and sorrow of his relatives,
gave him two resounding slaps on either side of his head. But miraculously
his deafness vanished and the man could hear very well thereafter.
And Nambi went on his way.
Once a local chief named Eraalpaadu Thampuraan of Kottakkal, fell very ill
with tuberculosis and sent for the younger Nambi who came immediately.
After examining the man he knew that it was a hopeless case. But unwilling
to frighten the patient, he stayed on trying to cure him but the chief’s
condition deteriorated. He lost his appetite as well as his sense of taste, so
one day in despair, he said to Nambi, ‘I wish I could eat with relish at least
a handful of rice before I die.’ Though Nambi said, ‘We’ll find a way’, he
knew that he was at a loss.
Luckily for him one day he was told that his elder brother (the eccentric
Apphan Nambi) was visiting a nearby place called Achipra and he promptly
sent for him. The younger Nambi described the case to his elder brother,
who then asked the chief, ‘What would you like to eat, best of all?’ As
before, the chief sorrowfully said: ‘Actually I have lost taste for any food.
But I wish I could eat a handful of rice with real taste and relish. Can it be
done?’
Then the elder Nambi asked his people to prepare a wholesome feast for
the chief, with all the important items including the paayasam called
pradhaman. Nambi made the chief sit in front of the meal, rolled an herbal
medicine with his hands and asked him to swallow it before eating the
meal. After that he himself gave him a small ball of rice with dal and ghee,
asking, ‘Do you get any taste now?’ and the chief said, ‘Yes, I’d like to eat
some rice now.’ In this way he slowly ate a good meal, finishing with the
paayasam at the end. Great was the relief and joy of the entire household.
The next morning when he was about to go back, he asked his younger
brother, ‘Brother, are you coming today?’ to which he replied, ‘No, I shall
come after four days.’ But the elder brother insisted, ‘No, if not today, make
it tomorrow morning without fail’ and he went away.
That same night the chief died.

Although the elder Nambi was not highly qualified and was slightly
eccentric, he had an exceptional gift of healing, almost divine. He had a
unique style of treating ailments, unscientific and extraordinary. He would
prescribe whatever came to his mind at that particular time and every time it
was effective and inexplicably curative! For instance, if a patient
complained of headache caused by the application of any medicated oil, his
treatment of the case was almost laughable: If the patient came when
Nambi was getting ready for his oil bath, he would take whichever oil was
at hand, and rub it on the patient’s head; but if he came after Nambi’s bath,
he would only pour the oil on the man’s head. But, amazingly, both these
actions were done by his left hand! And in every case the patients went
home happily cured!

There was a popular belief that this elder eccentric Nambi was the
reincarnation of the highly illustrious Kuttanchery Mooss. The following is
the legend connected with it.
It was an accepted custom that all the Nambis of Aalaththur were taught
by the illustrious medical practitioner and teacher called Kuttanchery
Mooss. According to the ancient gurukul educational system, the Nambis
stayed with their teacher during this period. When this Elder Nambi’s
grandfather was studying there, his teacher one day told him: ‘I have read
and studied almost all the books on medicine ever written so far, but I have
one unfulfilled desire. I have heard that the Aswini Pair had gifted a
valuable book to your family. I wish to see it at least once.’ To this the
Nambi replied immediately: ‘No problem at all. You only have to be born
into our illam.’
His quick and intelligent reply pleased Mooss, who praised him saying:
‘Excellent reply! An intelligent and ready answer! I am very pleased with
you. May this ready wit and quick perception flourish in you.’ So saying, he
put both his hands on Nambi’s head, blessed him and immediately fell
down and died. Thus, people believe that this Kuttanchery Mooss took the
next birth as the Elder Nambi.

Among the recent Aalaththur Nambis, the best known was Achchan Nambi,
who was a gifted doctor and not only taught his three sons but also had a
large circle of disciples. The late Raama Varmaththu Chandrasekharan Pillai
and Raman Pillai [who was a well-known medical practitioner in Thrissur]
were some of his famous students. This Nambi had an equally-gifted
younger brother who was proficient as a gynaecologist. Once, a princess
belonging to the Saamoothiri’s palace had a delayed confinement and many
doctors tried their best but failed. So they requested Nambi’s help, whose
exceptional skill brought about a safe delivery with absolute safety to the
mother and child. The delighted ruler presented him with a veerasrinkala as
well as many other gifts.
It has already been mentioned that the most gifted among the Nambis
were those known in the family by the term apphan, meaning the younger
brothers in succession. Accordingly, the present Apphan Nambi is the third
in the line and is already very well-known in the field of medical practice
and for excellent performance.
 4
The Queen of Arackal
(Arackal Beebi)

A rackal Beebi’s native place was the present Kannur [‘Cannanore’ to the
British] in Chirackal district of Malabar but her family was actually a
branch of the Kolathiri royal family of the same Chirackal district. How it
broke away from the main family makes an interesting legend.
In the early years, the Kolathiri royal family lived in the fort called
Ezhimala, which was their capital in those days. In later years, there were
intrigues, jealousy and internal fights among the many heirs and the ruling
King. They quarrelled and branched away to live in other parts of the state
although the King and his family continued to live in Ezhimala fort, which
was less than 20 miles from Kannur and quite near the Arabian sea. The
remnants of this fort are seen there even today. The royal residence was
situated on the lower side of a hill and consisted of 18 separate naalu kettu.
It was surrounded by a large expanse of land, with a river flowing by, all
belonging to the family. Way beyond the royal residence there were
settlements of Brahmin families, about five hundred Nair houses and a rich
and warrior-like Muslim settlement.
 One day, two young maidens of this family, set out towards the family
bathing ghat to bathe in the river. They were enjoying themselves,
swimming and splashing when the younger girl felt tired and came out of
the water. Unfortunately the older girl was so exhausted that she could not
make it to the shore and was caught in the undercurrents; she could not
move her feet or hands and was sinking fast into the water. Her frightened
sister on the banks, screamed for help. On hearing her cry, a handsome
young Muslim who was also bathing a little further away came running to
their help. Quickly taking stock of the situation, he tied his spare mundu
round his waist, jumped into the river and stretched out his hand towards
the drowning maiden, and pulled her out of the deep water. Even after she
reached shallow water, the young girl refused to walk back to the land.
Divining the reason for the girl’s behaviour, the young man untied the
second piece of cloth from his waist and throwing it towards the girl, turned
and walked away. The maiden had stayed back in the river because her own
mundu was washed away and she was naked. So thankfully accepting the
cloth from the Muslim, she walked ashore, went to her bathroom, bathed
and returned home.
Within a short time, the news of the disaster spread like wildfire and it
soon reached her uncle, the King. Overwhelmed with joy, the royal lord
sent for the Muslim youth who had saved his niece from sure death, at the
risk of his own life. On enquiry, he learnt that the young man was a soldier
in his own army and was even more pleased with him; he presented him
gratefully with many valuable gifts and also raised him to a higher rank in
the army.
In the royal mansion, there was a problem. The maiden who was thus
rescued would not enter the main illam but straightaway went to the nearby
outhouse and refused to come out even when the queen and the other royal
relatives beseeched her to return home. She stood firm in her decision,
saying: ‘When the Muslim pulled me out of the water, he held my hand and
according to the Hindu custom, it is as good as marrying me. Secondly, he
gave me a new though wet mundu to hold on to in order to return to shore
and that is the completion of my espousal. With both these acts, my
marriage is finalized. Yet, since it is not right for a Muslim to marry a
Hindu aristocratic girl, I consider myself excommunicated. Therefore, I
cannot enter the household.’ Hearing this scholarly argument, the King
promised: ‘Let it cost any amount of money but, I’ll do whatever penance
to solve this problem and free you from this predicament.’ The avaricious
priests and astrologers, hoping to make a fortune out of the situation, very
happily wrote down the necessary ingredients for the puja specially
mentioning that the rites should be concluded with an elaborate and
stupendous feast.
When the Princess got to know about these preparations from some of
the womenfolk, she would not consent but held firm when even the King
himself appealed to her. When he realized that it was impossible to change
her mind, the King ordered for another beautiful palace to be built near his
own, furnished it with all the possible ornamental artefacts, and allowed her
to live there with luxuries and servants in royal splendour. To crown it all,
he got her married to the same Muslim soldier. Since then she came to be
known as Arackal Beebi.
Just as it was the custom in the Thiruvithaamkoor and Cochin royal
families, the husband of this Princess was ‘adopted’ into the family and he
lived with the Princess and with all the servants allotted for his service.
However, the ownership and responsibilities of looking after the wealth and
properties was entrusted entirely in the hands of Arackal Beebi herself, as
per the matriarchal system of Kerala. Through her line of ancestry, the male
members of the family became known as the kings of Arackal.
The Muslim purdah system is well-known, by which other men are not
allowed to see the Muslim women of the family. But there was no
restriction for the men from the Chirackal Royal House to visit or
communicate with the women of the Arackal House. Moreover, they had to
be welcomed by their Muslim relatives with offerings of valuable gifts
whenever they visited them. Even the Kolathiri men who had married into
the Thiruvithaamkoor [Travancore] royal family could visit their women
relatives in the Arackal family without any such restriction and had to be
greeted with the same customary offerings. Very soon, the Arackal House
flourished in wealth and fame as much as the Chirackal family and it
became a saying in those days that, ‘Arackal half and Chirackal half’ to
denote the full measure of fortune.
Let us see how the Arackal House came to settle in Kannur.
A few years later, the Chief Minister of the King of Kolathiri called
Arayankulangara Nair became a Muslim called Mohammed Ali, but
continued to be the Chief Minister. With the permission of the King, he
married a beebi from the Arackal palace. After his death, his sons known as
Mammaali kidaavukal [sons of Mammaali, i.e., of Mohammad Ali] served
the King in important positions. Among them, Ali Moossa, who was the
Commander-in-Chief of the King, conquered the Maldive Islands for him.1
Highly pleased with this victory, the King generously presented a part of the
income from these Islands, a large amount of cash, two districts as well as
his large fort in Kannur to Ali Moossa and his family. Since then the King
and his household shifted to the Valapattanam Fort and Ali Moossa and
family started to live in the Kannur fort.
A few years later, with the help of Ali Moossa, the King of Kolathiri
invaded and conquered the Lakshadweep Islands. The happy King
presented these Islands to Arackal Beebi with the agreement that a yearly
ransom of six thousand coins should be given to the King. Ali Moossa was
given the title of Aazhi Raja which later became ‘Ali Raja’ and remains so
even today.
The Arackal Beebi of that period requested the British to take care of the
Lakshadweep Islands, with the understanding that a specified part of the
revenue from the Islands should be regularly paid to her. Although they
agreed verbally, they did not keep their word.
A court case between them and the British Government went on till
about fifty years ago and in the end the British Government had to agree to
keep their word as well as the yearly allowance allotted to the various
members of the family. Both the Arackal and Chirackal families live in
harmony and friendship even to this day. May it last forever!
1 Translator’s Note: In the original Malayalam, this is mentioned as maala dweepam, meaning
‘necklace of islands’ (as in Sanskrit), which was later changed by the British to ‘Maldive Islands’.
 5
The Bhagavathy of Kumaaranallur
(Kumaaranallur Bhagavathy)

I n the state of Thiruvithaamkoor (Travancore to the British), one of the

best-known and most important of the temples under trusteeship is the
famous Kumaaranallur Temple in Ettumanoor district. There will not be
many people who have not heard of this temple. There is a popular verse in
praise of the well-known goddess deity of this temple. It may not sound
very flattering to the goddess but all the same, it is commonly known. The
meaning is more or less like this:

In her left hand she holds the Shanku

In her right is the Chakkra
On her foot she has Chilambu
Round her neck a row of pearls
You came running to Kumaaranallur
Kaarthyayani, we fold our hands to you.

Since not many people may know how she ‘came running’ to stay in
Kumaaranallur we will briefly record it here.
 It is well-known historically that the illustrious Madurai Meenaakshi
temple belonged to the Paandya kings of Tamil Nadu and, as their capital
was in Madurai, they worshipped her as their kuladeivam. During this time,
it so happened that a priceless diamond nose-stud worn by the goddess was
lost. It may have happened when the temple priest removed the previous
day’s floral offerings or that, while performing the pooja, his elbow may
have accidentally hit it and it dropped off. Whatever happened, it was lost
and nobody knew how. When the Paandya King heard about it, he made
enquiries, but it was of no use. In the end, the King decided that the
ornament on the idol would not disappear without the knowledge of the
serving priest. The King’s suspicion could not be questioned since only the
priest had the right to enter the sanctum sanctorum. The serving priest was a
devoted and faithful servant of the Goddess, but he had absolutely no idea
how the ornament which was worn daily by the deity was lost. He was in a
dilemma and no one could understand his helpless position.
When the despotic ruler commanded the priest to be brought before him
for questioning, the simple priest kept denying any knowledge of the matter
and the furious King announced that unless the nose stud was found within
forty days, the priest would lose his head. Extremely shaken with fear and
shame, the priest went home and continued his search. Thirty-nine days
passed. On the thirty-ninth night, he was lying in bed unable to sleep,
thinking that he would be beheaded the next day. He closed his eyes in
sheer despair.
Suddenly he heard someone next to him saying: ‘If you stay on here any
longer, you will be in deep trouble. Now look, all the watchmen are fast
asleep. If you run off just now you can escape to a safe place.’ The priest
opened his eyes and seeing nobody, he said to himself, ‘Who spoke to me
just now? No, this must be my imagination.’ He closed his eyes again. Then
he heard the same voice saying, ‘Aren’t you going? Go soon. Do not
hesitate. Otherwise you are in danger.’ Again he opened his eyes but seeing
no one, closed them once more. And he heard the same voice for the third
time. Believing now that the Goddess herself must have ordered him to
escape and that it should not be ignored any longer, he got up immediately
and started to run. Suddenly he saw a most beautiful woman running
alongside, who turned to him and said, ‘You have been serving me so
devotedly all these years and so, if you are going away I’ll go with you.’
Soon she went ahead and ran in front of him while the priest followed. The
night was pitch-dark but the ethereal glow from her body and her unusual
ornaments lighted the place so well that the Brahmin could see well ahead
of him. Both ran for a few hours like this when suddenly the woman
vanished from his view. Instantaneously, it became dark and the man could
neither see nor take a step forward. Though filled with despair and fear he
tried to walk on slowly but found it impossible. Moreover, the thought that
the king’s servants would catch him any moment frightened him all the
more. Exhausted like this both mentally and physically he wished to rest for
a while. Then there was bright flash of lightning and in that light he spotted
a small rest house nearby. Groping along slowly, he managed to reach the
place, and then he spread his shawl on the ground and slept.
In those days, the whole of what is now Kerala was under the rule of the
Cheran King called Cheramaan Perumaal, who had already built two
temples, one for Bhagavathy at Vaikkom Udayanaapuram, and another for
Subramanian Swamy at a place now called Kumaaranallur. The
arrangements for the dedication and consecration were being planned at this
time.
The next morning, the refugee Brahmin priest woke up in what he
thought was a rest house and was aghast to find himself inside the temple
built by Cheramaan Perumaal, meant to be dedicated to Subramanian. He
was more surprised when looking around him he saw an extraordinarily
beautiful woman sitting on a peeddham inside the Sreekovil. He recognized
the woman who ran in front of him the previous night – Madurai
Meenaakshi herself!
Immediately the Brahmin came out of the temple and started calling out
to the people in the neighbourhood that Madurai Meenaakshi had come to
reside there. Strangely no one could see her and so they asked him, ‘Where
is she?’ The Brahmin pointed to the sanctum sanctorum, saying, ‘There,
inside here.’ Again no one could see her. Hence, disbelieving his words,
they started insulting him saying that he was a ‘madman talking nonsense’.
Very soon, the news spread from one person to another and finally
reached Cheramaan Perumaal who came there to check the truth, but he too
like everybody else could not see the goddess. He sternly told the priest, ‘I
do not see anyone here.’ Realizing the situation, the priest said, ‘Your
Majesty, place your hand on me and look.’ When he did so the King could
clearly see the goddess sitting in the Sreekovil and asked the priest to give
him an account of the whole incident. The King believed the story but was
also greatly surprised; at the same time he was both angry and disappointed.
He said, ‘I had meant this temple for Subramanian Swamy and this brazen
woman has unashamedly usurped his place beforehand but I am not going
to permit that. If she is that bold, let her get everything herself. I am going
ahead to dedicate Subramanian Swamy at the appointed time itself and I’ll
get it done where I had planned for the Goddess, at Vaikkom. I am going
there now and let this woman stay here.’
When Cheramaan Perumaal and his retinue travelled for a few miles, the
whole area was suddenly enveloped in thick fog and they could neither find
their way nor even recognize each other. Absolutely flabbergasted, they did
not know what to do. Then one of the servants suggested to the others:
‘This calamity is definitely due to the divine power of the Goddess who
came. It looks like she has extraordinary prowess. The way the Goddess
and the Brahmin arrived here proves that clearly. Therefore I humbly
suggest that we go back and do everything suitable to appease her.’ But the
King was still angry and he said: ‘If she is so powerful, let her clear
everything for us now to see. If that happens, I shall gift her all the land as
far as eye can see from here and do whatever is needed for her to reside
here.’ Instantaneously the fog cleared and all were able to see each other
and find their way. Thus Cheramaan Perumaal declared the entire land as
dedicated to the Goddess, and the place came to be called Manjooru which
subsequently became Maanjooru. This entire area known as Maanjooru
was under Kumaaranallur Bhagavathy temple until the Government laws
later gave it over to the occupants and tenants of that area.
Cheraaman Perumaal then returned to the place where he had seen the
Goddess’ glorious presence and stayed on for making all arrangements for
the formal dedication of the temple to the Goddess. He appointed his
representatives who were told to send the idol of Subramanian to
Udayanaapuram temple which was originally meant for the Goddess and an
idol of the Goddess to be made and transported to Kumaaranallur for
consecration in that temple.
 But there was an unexpected delay in getting the idol of the Goddess for
its installation at the appointed time and, needless to say, the King was
extremely disappointed. The time was too short to make another such idol:
it was not only going to cost more but there was also no other auspicious
time as good as that particular one. Worrying about all these matters,
Cheramaan Perumaal went to bed a very sad person and he had a dream.
Someone was telling him: ‘Do not be sad. About two miles to the north east
of this place, you will find an idol of mine lying in a well. Bring it and get it
installed at the auspicious time.’ To verify the truth of his dream the King
himself went with his servants to the hills as indicated in the dream. The
area was thickly wooded and when the jungle was cleared, they saw a well
and in it a beautifully designed and well-preserved idol of the Goddess. It
was immediately brought to the temple and was dedicated at the correct
auspicious time. Thus the temple built for Kumaaraswamy or Subramaniam
Swamy, was renamed ‘Kumaaranallur’ as per the earlier decision. Despite
the earlier gift of Maanjooru, Cheramaan Perumaal declared additional
benefits to the temple so as to continue the various rituals and festivals like
the daily offerings to the deity, special festivities of the month, annual
ceremonies and so on. Later, he gave the temple over to be privately
managed by some important Namboothiri families.
Cheramaan Perumaal had fixed the dates of the temple festivities for 28
days from the end of October to the middle of November. These are the
Malayalam months of Thulaam to Vrchikam. This custom continued for
some years even under the Trustee management but later the period was
reduced to just ten days in November. This is being observed till today.
Due to the magnificent prowess and unlimited vigour of this Goddess,
the temple became richer; its fame spread and continues to prosper even
now.
There is a popular belief that the reign or rule of women is detrimental to
mankind, but it is not so in the case of Kumaaranallur Bhagavathy. This
place enjoys the blessings of the benevolent and powerful presence of the
Goddess till today.
The successors of the Brahmin priest who came with the Goddess are
still living in Kumaaranallur. The name of their illam is Madura and they
are known as Madura Namboothirimaar [the Namboothiris of Madura].
 6
The Vayascara Family and its Saastha
(Vyascara kudumbavum avidaththe Saasthaavum)

I t was a well-known fact that every twelve years, most of the Kerala kings
as well as the local chiefs used to attend the famous-festival meet called
Maamaangam that took place on the extensive sandy shore of the
Thirunaavaaya river. The auspicious period for this renowned meeting was
the moon’s waxing cycle in the month of Megha on the Makam Nakshatra
day, the day following the night when the Makam star was sighted and,
therefore, it got its name, Maaghamagam – which was later shortened to
Mahaamagam, Maamagam and finally ended up as Maamaangam.
Once a king of Thekkumkur was on his way to participate in the
Maamaangam festival but on the way he fell ill with severe pain from a
diabetic carbuncle. In fact he had a mild pain when he started out but
disregarded it due to his intense desire and commitment to attend the
festival. After he travelled for another two days the pain became unbearable
and he could not proceed further and had to divert his journey to reach the
illam of Aalaththur Nambi, the renowned and gifted physician. As soon as
Nambi knew that his visitor was none other than the King of Thekkumkur,
he received him with due humility and asked the King the purpose of his
visit. The King informed him that he was on his way to attend the
Maamaangam festival but the pain from the boil was so severe that he had
to come to Nambi seeking help and a cure in order to be present at the
festival. Nambi examined him but shook his head, pronouncing: ‘I am sorry
to inform you that this will take nothing less than three months of treatment
to get well; therefore attending the festival is definitely out of the question.’
Since the treatment was prescribed by such an illustrious and proficient
doctor, the king could not but give up the Maamaangam and stay back.
Immediately Nambi made all arrangements necessary for the comfortable
stay of the king and his retinue in the paththaayappura and promptly started
the treatment.
Within a month, the boil increased in size and was ready to be opened.
Though Nambi had been an exceptionally skilled surgeon when young, he
had aged now and his hand was not steady enough to do the operation. His
sons were not mature enough to attempt it either and so he called his best
student studying there with him, a Namboothirippaad from Varikumaserry
and asked him, ‘Can you do this surgery?’ Although he had by then earned
a good name as a physician, Namboothirippaad had not yet attempted
surgery. But Nambi knew that it would not be beyond the capability of his
brilliant assistant. So the latter replied politely, ‘I shall do it if you stand
beside me and give your blessings and directions.’
Accordingly, the operation was done and the king recovered in three
months. Despite his disappointment at not being able to attend the
Maamaangam, the king was delighted with his recovery and gave many
valuable presents as well as money to Nambi and Namboothirippaad, before
returning to his own land.
The capital of Thekkumkur was called Thali.
A few days after this incident, Namboothirippaad went home to
participate in a sraadham in honour of his late father along with his
brothers. Before the ceremony his elder brother said to him: ‘We are banned
by the elders of our community from cooperating with you in performing
the rites. They feel that you have committed a crime by performing this
surgery which Sri Parasuraman had strictly permitted only the well-known
doctors called Ashta Vaidyars to do. Since you have broken this rule, they
argue that all of them will boycott the funeral rites as well. In fact, I went to
them personally and explained, but they refuse to comply.’
Mortified by the insult, the doctor Namboothirippaad replied, ‘In that
case, I do not want to participate and I am leaving right now.’ Returning to
his teacher, he related to him all that had happened. Nambi, of course, felt
extremely troubled and sad at the humiliation which his capable assistant
had to suffer from his own people but, with great presence of mind, he
comforted him and graciously invited him to stay with him at the illam. He
said: ‘Do not be troubled. You are most welcome here, since you have only
done your teacher’s bidding and that too, magnificently. Surely your fame
and skills will increase manifold. You will become part of this family and
are most welcome to stay.’ Moreover, Nambi got another Namboothiri to
come and perform the sraadham for his father and Namboothirippaad
started to live there as one of the family.
Soon after, Nambi sent a letter through a messenger to the King of
Thekkumkur, with a detailed account of what had happened to his beloved
disciple. His letter arrived at the palace at a most opportune moment. Just
then the King was having a serious discussion with his men about a
problematic matter. The Vayascara illam had no one to continue the family
line as the last member was a young virgin and the King was going to
decide this matter when Nambi’s letter was brought to him. Taking this as a
good omen, the King and his council decided to ask this Namboothirippaad
whether he was prepared to marry this girl and be adopted as the heir to the
wealth and fame of the family of the Vayascara illam. The King then sent a
reply to Nambi, disclosing his wish.
Nambi was delighted beyond words and promptly, showing the letter to
Namboothirippaad, he asked, ‘Would you like to go over there?’ to which
the latter replied: ‘I’ll do whatever you wish me to do. Moreover, to be the
sole heir to the illustrious Vayascara illam and to become the special court
physician to the King of Thekkumkur is an honour beyond my dreams but I
have just one difficulty. I will be very unhappy to break my routine worship
to the temple at Chamravattom. I have been worshipping there for years and
will be very unhappy to discontinue the custom.’
Acknowledging this, Nambi told him: ‘I understand your difficulty. You
do whatever you feel is right. Of course, I would be happy if you continue
to stay with me here, but if you become the King’s own physician, you can
earn more fame and wealth. I suggest this thinking of only your future
welfare.’ Namboothirippaad was definitely in a dilemma: he desired very
much to go to the King; at the same time, he found it heart-breaking to stop
his routine visits to the Chamravattom temple. He also knew that his life at
the illam may not remain the same after Nambi’s death. The loss would be
his if he did not make use of this golden opportunity. With these confusing
thoughts in his head, he decided to go to Chamravattom temple.
After his bath, he prayed devotedly to the deity to show him what to do.
That night, as he slept, he felt the presence of a man telling him: ‘Do not
grieve. Go to the south and you shall see me there.’ He opened his eyes, but
saw no one. Yet he believed that the Saastha of Chamravattom had visited
his devotee and assured him of His presence wherever he sought Him. The
next day, he informed Nambi of his willingness to go to the King and,
indeed, Nambi was highly pleased with that decision.
Within a few days, Nambi accompanied Namboothirippaad to the King
of Thekkumkur and told him of his acceptance and soon, arrangements
were made for the wedding. The King himself took the lead in directing the
arrangements for the wedding of Namboothirippaad and the young woman
of the Vayascara illam and thus the Namboothirippaad was adopted as their
sole heir and master.
The wedding was celebrated on a very grand scale, with different items
of sword play and folk dancing. The festivities went on for seven
pleasurable days in the royal presence of the King. One day during these
festivities, there was the need for an essential food item, chena [yam in
English]. Since yam was plentifully cultivated on the vegetable patch to the
southern side of the Vayascara illam, a servant took a pick axe and hastened
to pluck the tuber. When he cut into the root of the yam plant, he was
shocked beyond words to see blood oozing out of the root.
Shivering with fear, he ran to tell the other servants in the kitchen, and in
all that confusion, news of this discovery reached the King and Aalaththur
Nambi among others. They too hurried to the place and, when the mud
covering the pit was removed, they found a Shiva lingam jutting out of the
soil. By now most people had heard of Namboothirippaad’s vision of the
Saastha of Chamravattom and his promise to visit him. Therefore, people
now believed it to be the holy presence of the Lord of Chamravattom which
was reaffirmed by the prophetic prediction as well. Soon, a Namboothiri
was called in to consecrate the place where the idol was found, with the
offering of an ada cooked that day by an antharjanam. In this way, the ada
became the favourite offering of the Vayascara Saastha who was now
publicly accepted as the family deity of the Vayascara illam. Even today
people from different parts come to the temple built for Him in the illam
premises to worship and bring offerings of ada to get relief and cures for
their various ailments.
In earlier days, the members of Vayascara illam had the suffix po-tti
added to their names. This custom did not change even after the
Namboothirippaad of Varikkumasseri married into the Vayascara family
and their successors became the masters of the household. Generations
later, this line also came to an end, and the family was left with only a
young maiden who was later married to Pillamanthol Mooss when he was
adopted as heir and successor. Thereafter, the family took the caste name of
Mooss and became well-known as the Vayascara Mooss family. In fact, the
present generations in the Vayascara illam are the successors of
Pillamanthol Mooss.
 7
Vayascara Aaryan Naaraayanan Mooss and His
Excellence in Medical Practice
(Vayascara Aaryan Naaraayanan Mooss avarkalude chikilsa
naipunyam)

A aryan Naaraayanan Mooss began his medical practice at the early age
of sixteen, having by then completed his sacred thread ceremony,
initiation into adulthood, medical studies and the year-long preparatory
worship at the temple [the family tradition] before starting his medical
career. From then on, he examined the patients coming to Vayascara illam,
prescribed them treatment and even paid house visits, all according to the
special instructions of his illustrious father who was popularly known as
‘Achchan Mooss’. Very soon patients preferred the young Aaryan
Naaraayanan Mooss to his aging father but the latter kept on teaching and
instructing his son while the son never took it into his head that there was
nothing more to learn. Thus, the father spent all his spare time in continuing
to instruct his son on the various aspects, advantages and disadvantages of
the different herbs and medicines as long as his advancing age allowed him
to do so.
 This long period of firsthand education from an excellent father to his
exceptionally brilliant son, was one of the foremost reasons for the latter’s
exceeding fame for his unusual skill and excellence in Ayurveda. Cited
below are just a few illustrations which prove that Aaryan Naaraayanan
Mooss was an extraordinarily brilliant physician.

Once a European Superintending Manager of a trading firm in Alleppey

named Mr Koleff was suffering from acute headaches and after consulting
several doctors to no avail, he at last came to Kottayam to consult
Vayascara Aaryan Mooss. He stayed with his sister in Kottayam and sent a
doli and men with a request for Aaryan Mooss to kindly come to Kottayam.
Obeying his father’s orders, Aaryan Mooss went along. But before starting
his journey he took out a pill from a box, wrapped it in a jackfruit leaf and
carried it with him. On reaching the bungalow he examined the white man
and asked the servants to bring him an ounce of breast milk. He then asked
them to powder the pill which he had brought and mix it well with the milk.
By that time, the foreigner was completely bedridden, utterly speechless
with unbearable pain and exhaustion. Mooss helped him straighten up his
head and then, very carefully, he poured the mixture into his nostrils, a
treatment called nasyam in Ayurveda. Suddenly the pain became so severe
that the man quickly got up from his bed and sneezed with great force.
Amazingly, at that time, two 1.5 inches long worms with black heads,
dropped out from both the nostrils and the European felt immediately
relieved. He was absolutely free from headache.
But when his son returned home and described this successful
medication to Achchan Mooss, his response was this: ‘Son, what you have
done was quite risky; do not follow everything in the books literally. Treat
each case according to its context, with extreme caution. Anyway, I am glad
that the operation was successful by the grace of God.’
The delighted foreigner sent a letter thanking him, and the grateful gift
of a male elephant to Vayascara but it was politely declined by Achchan
Mooss, with the reply: ‘What we have undertaken to do is to free people
from their ailments and so we cannot accept rewards. All the same we thank
you for your kind generosity.’
Aaryan Naaraayanan Mooss was only eighteen years old when he treated
and cured Mr Koleff.

The famous physician Pilaamanthol Sankunny Mooss was an elder cousin

of Aaryan Naaraayanan Mooss. Once he had a boil as small as half a grain
of rice at the back of his neck, which got removed while shaving. Though
he did not feel any pain on the same day, the boil increased in size as much
as a small coconut within two days and the pain became so severe that
Sankunny Mooss could neither eat nor sleep and became helplessly
bedridden. To add to this affliction there started a swelling which gradually
spread from the neck to the face.
When it reached that critical stage, a letter was dispatched to the
Vayascara illam. Usually all communications from Pilaamanthol to
Vayascara illam would be personally handwritten by Sankunny Mooss, but
now that he was too ill to do so, the letter was written by their manager,
Pishaarody.
Therefore, as soon as he saw the message, Aaryan Mooss feared that he
must be critically ill and within an hour he started for Pilaamanthol illam.
Travel in those days was not as fast or convenient as today, but quite slow
and irksome. So he sailed in a boat from Kottayam to Chaavakad and hired
a horse carriage to reach Pilaamanthol only on the third day.
There he saw that treatment was already in progress by skilled doctors
such as Aalaththur Nambi and Kuttanchery Mooss and so Aaryan
Naaraayanan Mooss went to have his bath before going to the patient.
Sankunny Mooss was reclining on a cushion, lying flat on his stomach. He
recognized Aaryan Naaraayanan Mooss when he entered, but tears rolled
down his cheeks, unable to speak. Seeing him in this condition, Aaryan
Naaraayanan Mooss said, ‘You look terribly exhausted’, to which the other
doctors said: ‘It is definitely so, since he has not taken a morsel for the past
six days, saying he has no sense of taste. But he has been asking for some
milk, which we cannot allow him to have, since it is forbidden in this case.’
 Hearing this, Aaryan Naaraayanan Mooss replied, ‘There is absolutely
no objection in giving him milk’ and told Pishaarody to send for some milk
immediately. When Pishaarody brought the boiled milk, Aaryan
Naaraayanan Mooss mixed some sugar into it and poured it himself slowly
into the patient’s mouth. His mouth had become so dry that it took an hour
for him to drink an ounce of milk. After he finished it, he was given some
more, and more, until he drank nearly half a litre of milk, after which he
perked up saying, ‘I feel so much better, I can even talk now, which was not
possible because my throat and mouth were so dry till now.’ Then, turning
to Aaryan Mooss, he said, ‘We’ll decide on the rest of the treatment later.
You, my younger brother, have not eaten anything till now, so you better go
and have your meal.’ He was right. The younger Mooss had not eaten but
once since he left Kottayam, and seeing the desperate condition of
Sankunny Mooss, he was so pained that he forgot to eat or drink and instead
went immediately to administer to him. So now that his patient was relaxed,
Aaryan Naaraayanan Mooss peacefully went to have his meal at ease.
Though they were distant cousins, their love and respect for each other was
as deep and sincere as if they were real brothers.
When he came back after his meal, he decided on the methods of
treatment and the main course consisted of medicated milk porridge and
another tonic made with milk. The herbal ingredients were tied into a
bundle and immersed in milk to make the gruel as well as the tonic, and
administered internally twice or thrice a day. Within four or five days, he
felt better and stronger, all the exhaustion left him, and now only the boil
remained to be healed. The application of the herbal ointment was sufficient
to heal it in two to four days, when the boil burst and all the pus flowed out.
The spot was cleaned up and with the continued application of the ointment,
it healed completely and, although it took three months for him to be cured
completely, Aaryan Naaraayanan Mooss stayed on at Pilaamanthol illam all
the while.
After Aaryan Mooss had cured Pilamanthol Mooss, one day, his uncle
and the widely known scholar-physician, Kuttanchery Mooss asked him,
‘So, kunja, this particular disease can be cured. Is it so?’ [He used to
affectionately call his nephew, kunja, meaning ‘little one’]. His nephew
replied: ‘My father [Achchan Mooss] has told me that such an ailment can
be cured if the patient is treated by one who is intelligent, has scientific
reasoning, and excellent medical knowledge as well as the special healing
touch. But, above all, the patient should be blessed with God’s grace and a
long life.’ Again Kuttenchery Apphan Mooss asked: ‘Alright, but tell me,
son, in which book is it written that milk can be given to the patient in such
an illness? I assure you, I have not seen it written anywhere. Where have
you found it?’ To this, Aaryan Mooss replied: ‘Milk can be given in an
emergency or at a critical stage. What is most important is to save a life. A
dead man does not require any treatment. This is what my father has told
me and, obeying him, I gave the patient some milk.’
After listening to this conversation, all the other doctors unanimously
agreed and said, ‘There has never been such a father or a son so far, among
our midst, and God knows if ever there will be.’ And their respect and
praise for such a father and son knew no bounds.
While Aaryan Naaraayanan Mooss was staying at Pilaamanthol and
treating Sankunny Mooss, the Saamoothiri also fell ill with a similar boil on
his back. In no time, it grew to a large size – almost as big as a coconut and
the pain was so severe and unbearable that the Saamoothiri could neither
eat nor sleep nor do anything, and was helplessly laid up. Since
Pilaamanthol Sankunny Mooss was the customary doctor for the
Saamoothiri, his servants came to Pilaamanthol asking him to go with them.
No doubt, not one person in Kozhikode knew that the doctor himself was
ill. Therefore, when the Saamoothiri’s men came to fetch him, he told
Aaryan Naaraayanan Mooss: ‘The Saamoothiri is ill, and his men have
come to take me there. They obviously did not know that I am sick. Now
that we are informed of his illness, and you happen to be here, it is not
proper if you do not pay him a visit. Since the Saamoothiri treats me as a
friend, it would be good if you go with these men and prescribe the suitable
medication as well as inform him of my illness. Do not delay. I am feeling
slightly better and will continue the same medicines till you return soon
after.’
Aaryan Naaraayanan Mooss answered, ‘I do not think there will be
anyone who knows me at the Saamoothiri’s palace, nor do I know anyone
there, but I shall go and do the needful since you wish it and return
immediately.’
 The next morning he accompanied the men to the palace, and as soon as
he arrived he went for his bath. Just then, a Namboothiri friend of
Saamoothiri’s happened to see Mooss and commented with contempt, ‘Oh
ho, has this young fellow come to treat the Saamoothiri? Does he know
anything?’ Although Mooss heard a part of this rude remark, he showed no
sign of it. It was obvious that people in those areas had not yet heard of the
fame or glory of the medical skill of Aaryan Naaraayanan Mooss, else they
would not have dared make such a foolish comment.
After his bath and routine work, Aaryan Naaraayanan Mooss went to the
Saamoothiri who was leaning, with insufferable pain and discomfort, on a
cushion. When he saw Mooss, he spoke feebly, ‘My dear Mooss, I cannot
bear this pain any more. Please do something just now to reduce it.’ Just
then, the Namboothiri who had shown disdain earlier came forward and
said to Mooss, ‘The meal is ready, you may come.’ In reply to this, Mooss
told him: ‘I did not come here for a meal. I have come, complying with my
elder brother’s request, to treat the Saamoothiri and do the needful. I’ll
think about the meal later.’ Saying this, he left the place. The Namboothiri
felt exceedingly humiliated and realized with shame that he must have
heard his earlier remarks and repented his impudence. Meanwhile, Aaryan
Naaraayanan Mooss walked about in the vast compound searching for
something. He found a certain green leaf, mashed it with his hands and,
returning to the King’s chamber, gave it to a young Brahmin attendant
telling him to grind it fine, mix it with water and bring the mixture back to
him. Then, he asked the man to gently apply it on the infected spot. An hour
later, the boil burst open and all the pus mixed with blood flowed out.
Nearly a litre of infected fluid came out and the Saamoothiri felt immediate
relief, and he said to his doctor, ‘The pain has completely gone, but I am
feeling extremely tired.’ Mooss suggested, ‘You will feel better if you drink
some gruel,’ and the Saamoothiri immediately sent for it.
After eating a good meal of gruel, the Samoothiri was to lie down on his
left side and rest for a while. As soon as he did so, the King fell asleep
within minutes. Watching him sleep so well, Mooss cautioned everyone to
let the King sleep peacefully and not to make any sound lest he woke up.
After this, he himself had his meal and rested a while in another part of the
palace.
 The Saamoothiri slept peacefully for four hours. When he woke up, he
had some more of the gruel and felt exceedingly refreshed. By then Mooss
also arrived there, and the King was pleased to tell him: ‘Your medication
has done me a world of good. I am feeling very much relieved. No pain at
all. Now I have only to get this wound healed and get rid of my exhaustion.
Therefore, I would like you to stay on here till I am perfectly well.’ Hearing
this Mooss replied: ‘I cannot stay any longer. I have to go back
immediately, as my elder brother is still unwell. Actually, I went to
Pilaamanthol to treat and take care of him. But when you sent for my
brother, he couldn’t come but instead he pressed me so much to come and
that is why I have come here. There is nothing more to worry since you
should be all right in a few days. I shall leave instructions to continue the
rest of the medication.’
The King accepted this advice and Mooss left soon after. The
Saamoothiri wanted to present him some gifts, but Mooss declined saying:
‘All that can be done when my elder brother comes back. I am here as his
substitute, and so I do not deserve any of these.’ Then he left the palace. As
a result of the continued medication prescribed by Aaryan Naaraayanan
Mooss, the King was completely cured and thus Mooss’s fame spread
throughout Malabar as well.
Very soon, Sankunny Mooss recovered fully. Before Aaryan
Naaraayanan Mooss left Pilaamanthol for his own home, he told his elder
brother to discontinue the milk porridge and to start his regular meals, but
not to stop taking the medicated milk tonic regularly thereafter. This advice
was religiously followed by Sankunny Mooss till the end.

Once, a Christian from Chengannur, who was very ill, came to Vayascara
illam. When he arrived, Aaryan Naaraayanan Mooss was sitting on the
verandah to the south of the illam. Clasping his hands together as if in
prayer, the man cried out to Mooss, ‘My lord, I cannot stand it anymore,’
and sat down on the bare ground. ‘What is your ailment?’ Mooss asked
him. The poor man answered: ‘When I try to walk, my heart beats so fast
that I feel dizzy. Then I want to vomit and everything goes dark before me
and my legs seem to give way under me. My body turns pale and there is a
burning sensation down in my stomach. Sometimes I vomit yellow fluid
and I cannot walk at all. Back home, I have a wife and three small children.
I am a daily labourer and we barely make ends meet with my daily
earnings. Now that I cannot work at all, we beg for our existence. Even if
you prescribe any medicine, I am not in a position to buy it. So please my
lord, for God’s sake, have pity and give me medicine as charity, and save
me.’
After he listened patiently to the Christian’s lamentations, Aaryan
Naaraayanan Mooss called a servant to him and ordered him to break
several of the iththikkanni creepers which is a parasitic creeper growing on
the laburnum tree in the compound, tie it all up in a bundle and place it in
the boat in which the Christian had come. There was a tree to the south of
the illam, full of this parasitic creeper, and the servant did what he was told.
Then Mooss said to his patient: ‘You get this creeper dried and powdered,
mix a small measure of the powder in water and take it for thirty days. You
will be cured.’ The Christian answered, ‘I will definitely follow your
orders. May God bless you, my lord.’ Again, he thanked Mooss and went
home.
About a month and a half later, a dark thick-set Christian came to
Vayascara illam and, placing in front of Aaryan Naaraayanan Mooss, a
dakshina of a twig of dried tobacco, a few betel leaves and four or five betel
nuts, he bowed before him. Then Mooss asked: ‘Why have you come? Is it
to tell me of your illness?’ He answered: ‘I came to bow before you in
gratitude. I had come here one and a half months back and I was very sick
and pale as paper. But now I have recovered fully and I am sure you could
not recognise me. When I came the last time, I could not take two steps at a
time, but today I walked all the way from Chengannur to here.’
Then pointing to the parasite plant on the laburnum tree, he continued:
‘That day you gave me that plant to dry and to drink the mixture for thirty
days. After thirty days, I was completely cured, but I took the mixture for
another ten days more, and I am perfectly well and I can work and walk
without any difficulty. I am ready to continue the medicine, if you ask me
to, but I thought it would be sheer ingratitude if I did not come here to tell
you all this.’
 Mooss then told him, ‘Those who are cured very seldom come back and
tell me. But I am very glad that you felt like doing so. Now that you are
well, you may discontinue the medicine.’
When the Christian asked permission to leave, Mooss placed a rupee
coin in front of him and said, ‘Do take this also for your way.’ But the man
cried out, ‘Oh no, by your grace, I am now able to work and earn my
living.’ It was after much persuasion that he accepted the coin before he
went on his way.

While the late Namboothiri of Naaraayanamangalam illam was living in

reasonable wealth and power in Kaadamuri village, he once came to
Vayascara illam along with one of his sons and a young daughter. When
Mooss saw him, he asked, ‘What brings Naaraayanamangalam here?’

ACHCHAN NAMBOOTHIRI: ‘Nothing special, except this young boy has been
having a persistent cough for the past one month. I took it easy all these
days but it does not leave him. Should anything be done?’
MOOSS: ‘Is the boy ill? I thought it was the girl.’
ACHCHAN NAMBOOTHIRI: ‘Nothing is wrong with her, since I was travelling
by boat she came along too, and she loves it.’
MOOSS: ‘His illness is nothing serious and I shall prescribe a powder to be
made from some herbs for the cough. But I was wondering what to do
for her.’
ACHCHAN NAMBOOTHIRI: ‘No treatment is needed for her.’
MOOSS: ‘That is so. I am of the same opinion. But I just wondered.’

After receiving the prescription, Achchan Namboothiri said, ‘I am going

back just now, since I want to reach home before it gets dark.’

MOOSS: ‘You better start without delay, since it is troublesome when it gets
dark.’
ACHCHAN NAMBOOTHIRI: ‘Yes, yes, that is so.’
 Immediately afterwards, he left with his children and reached home
before dark. But shockingly, the girl who had from all appearances looked
perfectly well died that same night. The boy recovered from his cough after
taking the powder for a few days.

During one October, Aaryan Naaraayanan Mooss went to see Srimoolam

Thirunaal, the King of Travancore, on his birthday in Thiruvananthapuram.
The famous criminal lawyer of Thiruvananthapuram named Thiruvella Velu
Pillai came to see Mooss. When he saw the lawyer, Mooss asked: ‘Why are
you looking thin and pulled down? Are you ill?’

LAWYER: ‘Yes, I have not been well for the past two to three months. I have
an unquenchable thirst and I pass a lot of urine. I consulted many
doctors of Ayurvedic and English medicine, but found no relief. So now
all have left me alone and I too think that is best. There has been no
medication for the past 12 days. I see no good in continuing with
medication since there is no benefit. Then why waste money? But I had
a hope that Thirumeni would be visiting the King on his birthday and
hence, I felt that unless you would have the kindness to treat me, I shall
stop all medicines once and for all. But if I have any lifetime left, I
believe that only Thirumeni can cure me. On the other hand, if you
think it is an incurable disease, just tell me so, and also what steps I
should take next.’
MOOSS: ‘Why do you think you have any disease at all? Do you desire to
have the kind of ailment which some high class people have? Do not let
worry harass you. Your illness is caused by your body getting heated
up. It is nothing serious. Your medication is as follows. Take a thorough
oil bath for 12 continuous days. Eat a good lunch with ghee and drink a
glass of milk every night after supper. Do not attend to legal work or the
court on these days, but take complete rest. No need for any specialized
medication. This will do, Velu Pillai, since you are not sick.’

Velu Pillai agreed to do as he was told, followed the given treatment

diligently and after 12 days got perfectly well. His insatiable thirst
disappeared, urination became regular and gradually he recovered his
stamina and started his legal practice once again.
After this remarkable recovery, Velu Pillai was all praise for Aaryan
Naaraayanan Mooss and his prowess in medical knowledge. He used to tell
his audience during his speech: ‘Thirumeni Vayascara Aaryan Mooss is
incomparable. He is not an ordinary man, but the actual incarnation of
Dhanwanthari himself. He does not need medicines to cure a person. All
ailments are afraid of such an almost-divine personality.’

The above-mentioned instances are what I have either seen or partly heard
from others. But let me relate a case that I have experienced myself
[Author].
Once I suffered from a fever with chest pain and suffocating
breathlessness. When I consulted Aaryan Naaraayanan Mooss, he
prescribed a medicine to take internally for a fortnight, after which I was
cured. But he asked me to bathe daily with hot water for another two weeks,
then to have the bath every four days, then on alternate days and to end it
with a daily bath in the cool water of the pond.
Unfortunately, I did not feel too well even after all this and, as I had not
shaved myself due to my illness, I had a shave and a bath without informing
him or getting his permission. As soon as I got on to the shore of the pond
after my bath, I started shivering with high fever and my former ailments
returned with added fury. It was so severe that I did not have the strength to
dry myself properly, but somehow quickly did dress myself, hurried home
and lay down, covering myself with blankets. When informed of this,
Mooss sat immersed in thought. After a while he said: ‘The illness returned
after the bath, so it should be dispensed with the bath itself. Let him have
another course of hot baths for 12 more days, but bathe around noon after a
meal of gruel. After the bath, give him a good lunch with buttermilk and a
side dish. No other diet.’
From the next day I restarted my baths and followed his instructions
religiously. After the 12 days, I was perfectly well. All my ailments
vanished and I felt stronger and healthier. The next day I walked to the
illam and saw Mooss, who asked, ‘Are you feeling well now?’ and I
replied: ‘Yes, I have recovered very well. No more fever or suffocation, but
I have not yet started cold water baths in the pond.’
Mooss replied: ‘Hereafter you may do so, but don’t think your chest pain
has gone forever. Remember always that it is still there when you do
strenuous work such as speaking very loudly or walking long distances or
spending sleepless nights. So take good care. I shall prescribe a medicated
ghee to have with your meals every day and a milk tonic at night, which
will take care of you up to a point.’
I am continuing to take these medicines till today. Just as he told me,
whenever I am under any sort of strain, or I miss the daily medicines, I feel
pain in my chest and as soon as I take the medicines, I feel relieved. This
continues to be so even now.

The late Mr Kumara Menon (father of late Shri. KPS Menon, IAS and his
brother, late Barrister Gopala Menon), while practising as a lawyer in the
Munsif’s court in Kottayam fell ill with a painful swelling near his navel.
Since there existed a slight misunderstanding between the two families, he
did not consult Vayascara, but went to doctors of English medicine for
treatment. They felt that any surgery would be fatal and prescribed
treatment to reduce the swelling, but it kept getting bigger and bigger and
was about to burst. Consequently, the pain became so severe and unbearable
that Menon was in extreme predicament without sleep or food.
The helpless doctors also withdrew one by one and would not come even
when contacted. In such a state of despair one day, the last of these medical
men said confidentially to the patient’s friends: ‘This is now beyond the
knowledge and skill of any doctor who knows about this illness. Within two
days it will burst and that would be the end. What a pity Mr Menon was a
clever lawyer and a good man, but no one can fight against fate, not even
doctors. I am also leaving now, but I said all this due to my special
friendship to you all. Please keep this confidential.’ So saying, he too went
away.
 After all the medical men had left in a similar manner, the same day,
some friends of Mr Menon went to Vayascara illam and explained the state
of affairs to Aaryan Naaraayanan Mooss and begged him to treat Menon.
Quite upset by what he heard, Mooss said to them, ‘How can I come when
Menon considers me his enemy and describes me as one to many? In that
case, if I come there and treat him and if by some stroke of bad luck he dies,
people will definitely conclude that I killed him deliberately. Isn’t it better
to avoid this blame?’ The friends answered, ‘We do not think that any
blame will fall on you, since all the doctors who have treated him so far
have left saying unanimously that the swelling will burst in two days and
Menon will die. Therefore, no one can blame you. We came to you with our
request since we do not want to miss out on the possibility of you curing
him.’
Mooss replied, ‘Have all of them said that Menon will die if the swelling
bursts?’ They said, ‘Yes’. Then Mooss said: ‘That is not my opinion. I feel
that it would be good if it bursts outside instead of internally. So if you still
feel I should come, I shall do so.’ He went with them, examined the patient
and prescribed an herbal ointment to be applied on the swelling and after an
hour it burst, thus getting rid of all the putrid fluid from the festered wound.
When all that flowed out, Menon felt so relieved that he began to eat food, a
little at a time. Before he returned to his illam, Mooss prescribed for him a
tonic to be taken internally for three months. Menon recovered his normal
health and started going back to his work in the court. He enjoyed a healthy
life for a longer period, and he and his relatives always remembered this
miraculous recovery with heartfelt gratitude and joy.

I was not the only person cured by Aaryan Mooss’ prescription of an ‘oil
bath’. There is a place called Olassa, four miles to the northwest of
Kottayam. A Nair of this place had a fever that was accompanied by violent
shivering. For nearly six months he was treated by many doctors, but had
no effect. One day during this period, Aaryan Mooss came to Olassa to
attend a ceremony at the illam of Chirattamanna Mooss. As Nair’s house
was on the way to the illam, Mooss had to pass in front of the Nair’s house
in order to go the illam. Having had previous knowledge of this, Nair was
brought to the gate and waited.
As soon as he saw Aaryan Narayanan Mooss, Nair greeted him with
folded hands and begged, ‘Oh Thirumeni, please save me.’
Hearing this piteous cry, Mooss stopped in front of him and Nair
described his illness and the various medications he had received. After
listening to him, Mooss said: ‘If the fever started six months back, it is now
time for you to have a bath. At first you have an oil bath with hot water for
fourteen days; by then the fever will leave you. Then you can have a mungi
kuli in the cold water of the pond, followed by your daily bath. Make sure
to wipe your hair two or three times and dry your head very well. Then rub
a pinch of raasnaadi powder which is a herbal powder on your head after
the bath. There is nothing else to be done.’
Advising so, Mooss went on his way. Nair did as he was told and the
fever left after 14 days of taking oil baths. Gradually he bathed in the pond
and then resumed his daily ordinary bath. Soon he felt stronger and
regained his normal health.

There was another incident in a house in Olassa. After dinner, as usual, all
the inmates of the house went to sleep in their respective places. A woman
and her three children slept in a room with a ceiling, after bolting all the
doors. There was a fire-pan with burning husk inside the room. In the
morning, even though everyone else had risen, this woman and her children
did not get up or open the door though it was very late. So, some people
went to the door and knocked, still there was no response. Then everyone
became very anxious and broke open the door and found the woman and
her children in an unconscious state. Since they were still breathing, their
relatives knew that they were not dead. By then, they saw the fire-pan and
they came to realize that the woman and her children must have been
suffocated by the smoke from the husk-fire which they must have breathed
in. Immediately some of them ran to Vayascara and informed Aaryan
Narayanan Mooss. He told them: ‘Spread a sheet or something in the
courtyard where there is bright sunlight and make them lie down on it. They
will get up by themselves after some time.’ Those who went to Vayascara
returned and did what they were advised. When the sun became hotter the
woman and children started showing signs of waking up. By noon they got
up one by one. They looked exhausted but after their bath and meals they
recovered completely.

A woman in a place called Eravur near Kaayamkulam had a disaster after

delivery. The partition between the lower openings of the vagina tore and
joined as one, so that her urine and faecal excretions were passing through
it. Though her husband and relatives consulted many Ayurvedic doctors,
none could help her. They were advised to take her to a hospital to get it
stitched up, but her people did not like to do it. In the end they decided to
show her to Thirumeni Vayascara Mooss and do whatever he advised. Thus
they brought her to Vayascara. It was morning and Aaryan Mooss was
sitting in front of the kulappura. His mother was bathing in the pond so he
waited outside for her to finish her bath.
There were some muthanga grass weeds in the front yard and Mooss was
plucking them out while he sat waiting.
So, these people went there, bowed before him and described her illness.
After he heard the details, he gave them names of four herbal ingredients to
be mixed and boiled as a kashaayam [a medicinal potion] and taken with
sugar for thirty days.
Then he went in for his bath.
As the names of the medicines were well-known and easy to get, Mooss
did not write them down. Among them, one was muthanga and those
people had seen the heap of muthanga plucked out by the revered hands of
the noble physician. They were lying in the courtyard in front of them. And
exactly as he had prescribed for the patient, the weeds were full with the
seeds. So they said: ‘We’ll take these with us as this will be doubly blessed
and beneficial as it is touched by the hands of his Lordship and from his
own land.’ So saying, they took all of it away with them.
After taking the kashaayam for fifteen days, the woman recovered fully.
The tear healed completely and she had the organs functioning properly. By
the time she completed the course of treatment in thirty days she was
perfectly well. In later years, she had four more safe and normal deliveries.
She is alive and well today.
When her husband told this fact to those doctors who had earlier
suggested definite surgery and hospitalization, they remarked: ‘No man
could do this without surgery in a hospital. The thirumeni of Vayascara is
no ordinary man – he is definitely the very incarnation of Dhanwanthari.
There is no cure impossible for him.’

There was once a distinguished person named Eerikkalveettil Kesava Pillai

in Pallippaad of Kaarthikappally district. He suffered from an unusual type
of illness – the constant passing of urine in a very odd way. In the early
morning, he would feel a burning sensation from the bottom which would
move up to his throat. Then his tongue and throat would get so dry that he
would start to drink a lot of water; as soon as he drank water, he would
begin to pass urine. If he drank thirty to forty litres of water, he would pass
more or less the same amount of urine. This incessant thirst, drinking of
water and passing of urine would reduce to almost normal by night. This
was his illness.
He had called in many doctors of both Ayurveda and English medicines
but none could help him. At the end of six months of suffering, Kesava
Pillai could not even get up without help and he was a broken man. One
day, when he had reached this pitiable state, he took a boat to Vayascara.
Aaryan Mooss was informed of the illness, its peculiarities and the
treatment taken so far. After listening to the details, Mooss prescribed a
medicated ghee to be taken every morning with the usual hot kanji. He also
gave a specific dosage. Kesava Pillai asked someone to read it to him and
then sent word to Mooss that he had taken this same ghee, more than twice
the quantity and that too thrice a day instead of once as prescribed by
Mooss and that it had had no effect whatsoever. Then Mooss said, ‘If so,
then take three more measures, it will do you good.’

KESAVA PILLAI: ‘Well, three measures of this ghee were recently made at
home. Can I use that?’
MOOSS: ‘No, it is better you get fresh ghee mixed according to my
prescription’.

Kesava Pillai agreed to do so. He went home, and got the ghee made
exactly as was told. He took the first dosage with hot gruel in the morning
when the burning sensation had started moving upwards from the bottom of
his stomach. He took one more spoonful [in fact, a jackfruit leaf was used
those days for a spoon], and the burning subsided once and for all
miraculously and never happened again. Literally speaking, the first dose of
the ghee almost cured him. After he completed the prescribed course, he
was perfectly well. He regained his lost stamina, and lived a healthy life for
a long time.
Till the end of his life Kesava Pillai used to talk about this with utmost
gratitude. In his own words: ‘Every year our Government spends a lot of
money for the welfare and health of the people. But the man who saves the
lives of so many people is ignored by the State. The Durbar physician is
paid a thousand rupees each month. In my opinion Vayascara Mooss
deserves ten thousand. That is the rate at which he saves the life of so
many.’
Kesava Pillai paid his heartfelt tribute to this great physician.

In Kumaaranellur village, lived Kudiyakkol Achchan Thuppan

Namboothiri, who was the Chief thanthri of the famous temples of
Ambalapuzha and Kumaaranellur. Once he fell seriously ill and lost the
sense of taste for all types of food including kanji, rice, coffee, tea, sweets
or fruits. Since he was not eating any food for many days, he became
terribly weak and eventually he could do nothing without help. Many
doctors tried all kinds of medicine but found no cure and, at the end,
withdrew. At last Apphan Namboothiri himself came to Vayascara and took
Narayanan Mooss to his illam. When Mooss reached the illam, he asked:
‘So Kudiyakkol, have you got absolutely no taste at all? Do you feel you
would like to eat or drink anything at all?’

ACHCHAN NAMBOOTHIRI: ‘No, I do not.’

MOOSS: ‘How about a little of the famous paayasam of Kumaaranellur
temple, made of finely-ground coconut milk?’
ACHCHAN NAMBOOTHIRI: ‘I am not sure; perhaps I’ll try a bit.’

Turning to Apphan Mooss, he said, ‘That will not be without taste at all.
They must be making this paayasam everyday at the temple. Since
Kudiyakol is the chief thanthri it should not be difficult to get some for
him. So bring it now and give it to him twice a day, but a little bit at a time.
In a day or two, he will start eating gruel and rice also. And once he begins
to eat normal food, his present exhaustion will disappear.’

ACHCHAN NAMBOOTHIRI: ‘It is most important that he gets well and rid of
his tiredness. We will send for the paayasam today itself. But, does that
mean that he does not need any medicine’?
MOOSS: ‘Medicine? Well, this itself is the medicine.’

Then pointing to the tender mango leaves fallen on the ground, Mooss
continued: ‘Get these tender mango leaves, a piece of ginger, puffed rice
and the clean roots of the koovalam tree, make a kashaayam, add a little
sugar, and give it twice a day for two days. That’s all.’
After this, Mooss returned home. On the same day the paayasam was
brought from Kumaaranellur temple. The patient ate it for dinner in the
evening and started on the kashaayam at night. Within two days of the
treatment, Achchan Namboothiri regained his taste and very soon started
taking normal food. Amazingly he recovered fully within five to six days. It
was no surprise that Achchan Namboothiri often remembered to speak of
Aaryan Naaraayanan Mooss with great respect and gratitude.

Once when Velu Pillai of Thakazhy, the famous main actor of Kathakali
visited Vayascara illam Naaraayanan Mooss asked him, ‘Have you come
alone or with your group?’

VELU PILLAI: ‘With the group.’

MOOSS: ‘Where are you all playing today?’
VELU PILLAI: ‘In the temple of Ambalakkadu in Kaarappuzha.’
MOOSS: ‘What about tomorrow?’
VELU PILLAI: ‘I was in fact thinking of playing here, before you.’
MOOSS: ‘No objection. In that case, get your box and effects here, early
enough.’

Velu Pillai bowed before Mooss and went away happily.

As per schedule, the play was at Kaarappuzha that day and it was the
story of Nala [Nala-charitham] on the second day. Velu Pillai was playing
the part of Nala, the main character, when an ear ornament from his ear fell
down, with its long screw pointing upwards. Unknowingly, Velu Pillai
stamped his foot on it with force. Instantly, the screw pierced his foot right
through and came out on the other side. Almost losing consciousness with
extreme pain, Velu Pillai was about to fall backwards but the musicians and
other accompanists immediately supported him and laid him down on a
nearby bench in the green room. Quickly they removed all the costume and
ornaments including the ear ornament that caused the accident. But the
entire place where he was standing and his clothes were soaked in blood.
Since the main actor had met with an accident, the play had to be cancelled
and the spectators had to leave. After a few first-aid treatments like
spraying cold water etc., he regained consciousness, but immediately began
screaming with unbearable pain. By morning there was so much of swelling
on his foot from knee down [much more than in filariasis that causes the
‘elephantine foot’] that even a soft touch was very painful. All of them were
anxious how to perform at Vayascara that night as Velu Pillai was so ill and
they almost decided to call it off. But they had to inform the illam. So some
of them hurried to Vayascara and explained the matter. Then Mooss
suggested, ‘I do not think that we should not have the performance because
Velu Pillai is ill. Since we had decided on it let the play go on with the rest
of you. First bring Velu Pillai here and all your equipment along with his
box. After that I’ll decide what to do.’
Accordingly, Velu Pillai’s disciples brought him on a bed to Vayascara.
The others followed.
In those days, in the place of the present Vayascara mansion, there was a
smaller house with three rooms and a portico and another façade facing
west. Aaryan Naaraayanan Mooss used to sit on this veranda during the day.
When they brought Pillai, he was sitting in the front portico. After carefully
examining the injuries and the swelling on Velu Pillai’s leg, Mooss went
into the house, brought an ounce of oil in an iron spoon and handed it to the
men, saying: ‘Take Velu Pillai to the other portico and apply this oil on the
swelling and the injuries. Apply it again three times, once every half an
hour and, by then if he goes to sleep, do not rub it any more. When he
wakes up give him some kanji. But do not disturb him while he sleeps. Let
him sleep well and get up by himself.’
Afterwards he called his own servants and instructed them to provide
rice and cooking materials to the players to cook for themselves.
With just two applications of the oil, Velu Pillai went to sleep and slept
on for nearly three and a half hours. When he woke up the swelling and the
pain had gone. There was not even a mark of the injury on his foot and he
felt absolutely no pain even after putting his foot down on the ground.
Velu Pillai felt just a little tired now, but that too disappeared after he ate
some kanji.
The next day he had his bath and regular meals and also played his part,
wearing all the needed costumes. That night, they acted Nala-charitham
and Velu Pillai was the hero again. It was early morning when the play
ended. After removing his costumes and washing his face, Velu Pillai went
to see Aaryan Mooss, who praised Pillai, saying, ‘Your acting was better
than usual. I am sure you must have paid special attention and put your
mind to it.’ Then he gave him the usual amount of money adding two
veshtis as a special gift. The grateful Velu Pillai thanked him with folded
hands and replied, ‘I never imagined that I would be able to play my part
today or receive this gift from your noble hands. It is only because of your
blessing that I became well so soon.’

MOOSS: ‘Don’t think that you are perfectly well even now. This injury is in a
very awkward spot. It will take at least three months to heal for which
you will have to take a kashaayam internally. The present cure is only
temporary, either by tonight or tomorrow the mark will re-appear and it
may even fester.’
 This news upset Velu Pillai so much that he replied sorrowfully, ‘If such
is the case, it is better that I stay somewhere close by here and go back after
getting fully well. Kindly tell me what I should do.’
Hearing this Mooss prescribed a kashaayam which Pillai accepted
thankfully with folded hands. Then he sent away his fellow-actors and
stayed on in Kottayam, with a servant in order to complete his treatment.
Amazingly, on the same evening when he went into the pool for his bath,
the wound opened up and it began to fester from the next day; the pain also
came back. So on the next morning itself he started the kashaayam. His
servant stayed with him and helped in collecting the herbs and to cook his
food. It took three months to heal completely just as the physician had
foretold.
Later Velu Pillai went to Vayascara and after thanking his benefactor,
returned to his native village.

Aaryan Mooss was not a man of irrational desires and nobody could
emotionally disturb this profound mind, but this does not certainly mean
that he was an ascetic or indifferent to worldly interests. His excellent
scholarly intellect gave him supreme self-control over his senses. In short,
he was the Master of his mind.
Some of his close acquaintances hold the view that Mooss was very
much interested in Kathakali and even wrote two plays named Vaisaakha
maahaathmyam and Duryodhaana vadham and had them performed on
stage. He was very particular to watch the Kathakali performance of any
group which came to his illam. And the remarkable interest and affectionate
attention he showed to get veteran Velu Pillai to perform after his accident,
invariably forces us too to agree with their opinion.

When Mr P.M. Chacko of Pallom was the Headmaster of C.M.S. High

school in Kottayam, he once had a small boil on the big toe of his foot. He
got it operated by a doctor who practised English medicine. After the
surgery the pain increased and soon there was a lot of swelling and the
wound closed up as before: Mr Chacko could neither eat, nor sit nor sleep,
and he suffered the greatest discomfort and pain. At this point some of his
friends took him on a stretcher to Vayascara Aaryan Mooss and described
the situation. Mooss listened carefully and, after examining the swelling,
told them to get an egg and water in a bowl, and began to walk towards the
southern end of his compound. Meanwhile Mr Chacko lay in the stretcher
crying out: ‘My dear Thirumeni! Please save me or I’ll die of pain.’
According to Mooss’s order a man ran and brought an egg of a chicken and
a bowl of water. By then Mooss came back with an herb that he was
squashing in his hand. He asked someone to beat the egg and pour it into
the water. Then he smashed the leafy herb well with his hand and squeezed
out two drops of the juice into the egg mixture and told them to pour it on
the swelling with a jackfruit leaf as a spoon. Ten minutes later Mr Chacko
was fast asleep. Watching him thus Mooss told the attendants, ‘Now take
him back home carefully on the stretcher without disturbing him. Do not,
by any chance, disturb his sleep. When he wakes up on his own, give him
some kanji. Observe his condition and send someone here with the details
and then I’ll prescribe the next medication.’
They took Mr Chacko back home. After about six hours the men came
back to Vayascara and informed that Mr Chacko slept for five hours and by
then he had absolutely no pain. So he ate a fair amount of kanji. Then
Mooss wrote out a prescription for a kashaayam to take internally as well as
a list of ingredients for an ointment to apply on the swelling on the leg.
Within just three days the swelling disappeared; after fourteen days of the
kashaayam the wound also healed and Mr Chacko was back to normal.

Mr Kunjikrishna Panikkar, B.A.B.L., the first class Magistrate and Division

Assistant of Kottayam suffered from acute gastritis. When he held offices in
Alappuzha and other places, he used to spend between three to four hundred
rupees every year for his medication under a variety of doctors, but he was
too ill to attend court even for six months in a year. As soon as he got
transferred to Kottayam, he hastened to consult Vayascara Aaryan Mooss
who wrote out a prescription for a powder to be taken internally. This
medicine cost him just two annas every month and he never had to go on
sick leave thereafter. Mr Panikkar happily lived an energetic and active life
of a perfectly healthy man for a long time.

It was a noted custom of Aaryan Naaraayanan Mooss to avoid visiting

patients who were at the point of death. In cases of emergencies, he would
pay a fleeting visit, mention a few steps in treatment, and instantly return
home. A few instances are given below.
The illustrious king, the late Maarthaanda Varma of Travancore, was
very ill towards the end of his reign and messengers came to Vayascara
illam to take Achchan Mooss to the palace. When they heard the details,
both father and son diagnosed it as fatal, and that no medicine would be
effective. Still it was necessary to visit this sick King. So, Achchan Mooss
advised his son to go with the servants. Soon after he reached the palace,
Aaryan Mooss mixed a pill with water boiled with cumin seeds and gave it
to the King, who drank it and soon felt so good that he sat up in bed and
even ate a little gruel. Then he said to Mooss, ‘I am feeling much better. I
want you to stay on here till I am perfectly well.’ Hearing this Aaryan
Mooss replied, ‘I have to attend a sraadham with my mother back home.
Kindly allow me to take leave of you today itself in order to reach there in
time. Once that is over, I shall return to the palace and stay here till you are
well.’ Although the King was not very pleased with this reply, he gave him
permission to go, as that was an essential and important ritual. Then Mooss
met Aayilyam Thirunaal, the heir to the throne, who asked him, ‘How is my
uncle?’ and Mooss told him, ‘Your uncle, His Highness, is seriously ill, and
so I would advise you to stay close to him always.’ After advising him so,
Mooss left but on his way before he reached Kottayam the news reached
that the King had passed away.
Once a princess belonging to the royal house of Maavelikara was ill and
people came with a letter and a boat to take Aaryan Naaraayanan Mooss to
the palace. The letter was from His Highness, the Prince Koyi Thampuraan,
the elder brother of His Highness Kerala Varma Valia Koyi Thampuraan,
CSI. He had written: ‘A princess of this palace is ill. I am here, but I have
not decided on any treatment. I would like to discuss it with you when you
come here. Do come in the boat which I have sent for you. Do not delay.’
The elder Prince was not only a great scholar, a physician and a respected
gentleman but was also a good friend of Aaryan Mooss and it was a
princess of this royal house who was sick. At least for these reasons Mooss
should have gone immediately, in accordance with the letter. But strangely,
for reasons of his own, he did not go. Instead, he told his assistant Rama
Varier, ‘Raman, you go with them and if need be, I shall come later.’
Accordingly, Rama Varier went to the palace and returned the next day. As
soon as he saw Rama Varier, Aaryan Naaraayanan Mooss asked, ‘Did it
happen after you reached there or before?’ and Rama Varier replied, ‘It was
an hour after I arrived that the body was placed on the ground.’1

Aaryan Naaraayanan Mooss was widely known for his unique and almost
divine healing skill and excellence in diagnosis. Even when he did not see
the patient or know the details, his intuitive vision and telepathic
understanding was legendary: it was beyond human nature or
comprehension. When the Travancore prince, His Highness Chathayam
Thirunaal, fell ill, his palace manager wrote to Kunjikrishna Panikkar, the
Divisional Assistant and First Class Magistrate of Kottayam to bring
Aaryan Naaraayanan Mooss. Immediately he went and informed Mooss at
Vayascara illam, but Mooss kept on giving excuses such as, ‘It is raining
heavily today, we’ll go sometime tomorrow.’ When Panicker brought a boat
for him to travel and still Mooss put it off saying ‘Not today, maybe
tomorrow’, he lost his patience, and spoke harshly to show his displeasure
before returning to the boat and leaving the illam in a huff. But in the
afternoon of the fifth day, Panikkar got a telegram informing him that the
Prince had passed away. Immediately he went to the illam and, while giving
the sad news, he said full of remorse to Mooss: ‘It was well that we did not
start earlier. I would not have pressed you so much if only I knew this was
going to happen. I felt sadly disappointed seeing your delay in making a
start and in my chagrin I spoke foolishly and arrogantly in my ignorance. I
confess I was terribly mistaken and now I beg you to kindly forgive me.
Now I realize that you somehow knew beforehand that this was going to
happen. I cannot but marvel at your divinely intuitive knowledge in such
cases. It is simply incomprehensible. I cannot understand how, in spite of
me pressing you so much, you got to know about this. To this Mooss very
quietly replied: ‘It has been raining incessantly for the past four to five
days. And my niece’s father had told me “You must never go to visit a
patient if the rain persists like this”, and that is all the reason.’

Even those excellent Ashta Vaidyars, jealously competing with each other
to excel, always had immense respect and veneration towards Aaryan
Naaraayanan Mooss. Here is an incident to illustrate this.
Once when an elder Princess of Cochin was seriously ill, the Royal
Prince and head of the family had brought in most of the well-known Ashta
Vaidyars to Thrppooniththura. One day, while they were all gathered there,
His Highness, the elder Prince, asked them a question, ‘Who among you is
the best in medical science?’ For a long time, nobody answered. In the end,
Achchan Mooss of Thrissur Thaikkaattu illam (the grandfather of the
present Mooss) said: ‘This is a troublesome question and I do not think
anyone here will answer it because each feels he is better than the other and
will not openly say it with courage. Still I think it is not fair not to answer
your question. Hence, I will speak my mind. All are not equally proficient
in all branches of medicine. That is, each of us here may be clever in one or
more subjects. For instance, Kuttanchery Apphan Mooss is the best in
interpreting Ashtaanga hrudayam. There is no one to excel him here.
Aalaththur Nambi is excellent in diagnosis and Pilamanthol Mooss is most
efficient in treatment of diseases. Every curable disease can be cured by
him. Now I shall tell you what I am good at. I hold the view that no one can
beat me in spotting the symptoms of approaching death. I can foretell the
date of a person’s death six months ahead and that will not be wrong. But I
can assure you that there is one person among us but who is absent here
today, who has all these attributes personified in him. It is none other than
the great Vayascara Aaryan Naaraayanan Mooss. He can cure even any
incurable disease. He is the only “all in one” person among us. There is
nobody else.’ Hearing this, all of them agreed unanimously.
1 Translator’s Note: As per Hindu custom, after the death of a person, the body is placed on the
ground.
 8
The Namboori of Poonthaanam
(Poonthaanaththu Namboori)

W e are told that Poonthaanaththu Namboori was not one of the

accomplished Vedic Brahmins. While young he had learnt a few
books, but he was not a scholar. His illam was in a place called
Angaadippuram. It is more or less accepted that Poonthaanam Namboori
and Melppaththur Bhattathiri were contemporaries: Bhattathiri’s book
called Naaraayaneeyam was edited and printed around the Malayalam year
762 and so we surmise that Poonthaanaththu Namboori also must have
lived around this time.
After a long period of waiting and longing, a son was born to
Poonthaanaththu Namboori. All the relatives were invited for the ceremony
known as choroottu, the first meal of rice given to a baby. The auspicious
time was at night. In their haste to get ready, and without noting their
mistake, those invited Brahmin women flung their bags and baggage where
the baby was sleeping. When the auspicious time approached, the baby’s
mother came to carry him to his bath and found that the child was
suffocated to death.
 Needless to say this was shocking and horrible for all those present but
much more to the child’s parents. Poonthaanaththu Namboori, who was
already a Vishnu devotee and a virtuous person, very soon became almost
like an ascetic, indifferent to all pleasures and self-interest. The well-known
book of religious poems called Gnaanappaana was written by him after this
tragic incident. There is no doubt that if you read this collection of poems
when you are in great distress, you will surely find peace of mind. It is
written in such a simple and pleasant style that almost everyone can
understand its meaning and message.
After the death of his baby boy Poonthaanaththu Namboori spent most
of his time in his daily ablutions, prayers and worship at the Guruvaayur
Temple. At this time Melppaththur Bhattathiri also arrived there for
worship. When Naarayana Bhattathiri started to compose Naaraayaneeyam,
Poonthaanaththu Namboori began to compose Santhaana Gopaalam in the
style of a paana. The high-priced Vedic scholar Bhattathiri had a lot of
concealed contempt towards Poonthaanam whom he considered ignorant of
Vedic knowledge, a scholar of no importance and also ridiculed his
vernacular style of writing. The guileless Poonthaanaththu Namboori,
without knowing the inward contempt with which Bhattathiri held him, one
day took his almost completed Santhaana Gopaalam to the great scholar
and requested him to make the necessary corrections. Bhattathiri remarked:
‘What is there to look into vernacular poems? Can anyone see any good in
it? Moreover, Poonthaanam is not yet so knowledgeable. Therefore, I am
sure the book will be full of mistakes.’ Bhattathiri said this loud enough for
many to hear and, unable to bear the insult, Poonthaanam broke down and
wept.
Just then there came an ethereal voice from the Sreekovil:
‘Poonthaanam’s vibhakti may not be as much as that of Bhattathiri, but his
bhakti is much more than Bhattathiri’s.’ When Bhattathiri heard these
words of Guruvaayoorappan, he felt greatly ashamed and filled with
remorse, he went in search of Poonthaanam and when he found him lying in
a corner of the Temple and weeping, Bhattathiri comforted him saying:
‘Hey Poonthaanam, are you lying here annoyed with what I said? I was
thinking of something else when I said that. Your old work Gnaanappaana
proves that your style of poetry is really good. Therefore, why are you
grieved at a little joke of mine? Do bring me Santhaana Gopaalam as much
as you’ve finished and I will make the necessary corrections.’ Then he took
the book of poems, whatever was completed so far and after correcting it,
he praised the work highly, which made the Namboori very happy.
There is a section in the Santhaana Gopaalam where Sri Krishnan and
Arjunan pay a visit to Vaikundam [the abode of Lord Vishnu]. Poonthaanam
was at his wit’s end how to describe Vaikundam and the saying goes that
Guruvaayurappan showed it to him in a dream and the Namboori described
it accordingly. It is also said that the same day that Bhattathiri’s
Naarayaneeyam was completed Poonthaanam’s Santhaana Gopaalam was
also finished. There are a number of stories which narrate how
Guruvaayurappan had made fools of many others in order to bring honour
to Poonthaanam, this jewel among his devotees.
One day when Poonthaanam Namboori was reciting devotional songs, he
read a phrase as Padmanaabho maraprabhu meaning ‘O lord of trees,
Padmanaabha’ when another Namboori scholar heard this and ridiculed him
saying: ‘You fool! What you have said is wrong. It should be sung as
Pamanaabhoo amaraprabhu meaning “O, immortal Lord Padmanaabha”.’
Suddenly there was an ethereal voice heard from the sanctum, ‘Then
who is the “Lord of the trees”?’ I am the Lord of trees also. No need to say,
the scholar Namboori looked a blunder himself.
Although Poonthaanam Namboori lacked scholarship, he used to often
listen to the scholars reading the Bhaagavatham in the Temple premises
and, interpreting the meaning of the shlokas, he soon became an expert in
giving explanations to any of the shlokas. Gradually, everyone was
interested in listening to his pious and fruitful explanations and it became a
practice that whoever read the Bhaagavatham, people wanted only
Poonthaanam Namboori to interpret and give the meanings – this naturally
made the rest of the scholarly Nambooris jealous of him.
The daily reading of the Bhaagavatham is a particular custom at
Guruvaayoor Temple. Once a Namboori scholar was reading the
Bhaagavatham and, as usual, Poonthaanam was explaining the meaning of
the verses. Numerous people, both illiterate and learned, thronged to hear
the reading. That day it was the story of Rukmani Swayamvaram, the story
of Rukmani’s wedding by her choice. Since Poonthaanam did not have any
scholarly knowledge of the Puraanaas, he used to tell the meaning
according to his imaginative power and not the literal meaning of the verse.
Therefore, at the part of the story where Rukmani was sending the Brahmin
to Lord Krishna, our Namboori explained that, ‘Rukmani said all this and
sent a letter by the hand of the Brahmin.’ Since it was not written in the
Bhaagavatham that a letter was sent, a scholar Namboori, listening to the
reading, quipped, ‘Which shloka in the book says that a letter was sent?’
The unscholarly Poonthaanam found it difficult to answer. Instantaneously,
there came a heavenly voice from the Sreekovil: ‘Which shloka says there
was no letter sent? When the Brahmin came to me, there was a letter from
Rukmani.’ Hearing this, the Namboori who asked the question with the evil
intention, felt less than mediocre and Poonthaanam was delighted, and
indeed all the people wondered.
In the course of time, everyone began to respect the erudition of
Poonthaanam Namboori. Thus, when all the Vedic scholars and such
learned Brahmins sat down to the meals after worship, Poonthaanam was
given the best place among them in spite of the presence of so many other
scholars. This became an accepted custom and nobody questioned it.
During this time there once came to Guruvaayur a well-known Vedic
scholar and erudite Namboothirippaad from a faraway place. He was also
going to partake of the meals at the Temple and so the managing Namboori
decided to give him the foremost place at the table. As Poonthaanam did
not know this, he went in for the meals and sat at his usual place. When the
temple manager saw this, he admonished him saying, ‘It is highly improper
for you to sit in this place when there is another better and more qualified
Brahmin here. So get up soon and move away.’
But Poonthaanam was not prepared to give up that easily a place allotted
to him willingly by the other respected members of the community. As he
refused to move, the temple manager forcibly took him by his hand and
pulled him up. Thinking that this had happened to him because he was not a
noted vedic scholar and as such unworthy of any respect, Poonthaanam felt
humiliated. Weeping in disgrace and shame, he went out. Immediately, a
voice was heard from the Sreekovil: ‘Poonthaanam need not live among
these wrong-doers nor should he come here anymore. If Poonthaanam
wishes to see me, I shall come to his illam.’ The Namboori was overjoyed
to hear this and he left immediately for his home.
After the Namboori reached home, he sat in a place, deciding to eat his
meals only after the Lord visited him. Then Lord Sri Krishna, the divine
protector of devotees, appeared before him in his illam. Namboori, the best
among devotees, saw his gracious Lord clearly on his left side. Immediately
Namboori got up from his seat and falling headlong at His feet worshipped
Him. Then the Lord spoke to him, ‘Hereafter Poonthaanam can worship me
from here. My presence will be here with you.’ Having assured him like
this, the Lord disappeared from view. The Namboori had a small Sreekovil
built at the spot where he saw the Lord, settled an idol of Lord Krishna in
the place and regularly worshipped him there with prayers and pooja
offerings. Since that shrine was to the left of where Namboori sat when he
saw Lord Krishna, he named the shrine, as the Edathu Puraththu Ambalam
– The Temple on the Left Side.
By the grace of the Lord, the sincere devotion of Poonthaanam, and his
constant familiarity with the reading of Bhaagavatham, the Namboori
subsequently became so well-versed in Sanskrit that he could write poems
in Sanskrit as well.
Since Poonthaanam left the Temple premises and started living in his
own illam, he had, by the grace of the Lord and His blessing, more sons of
longer life and health and he lived a long and happy marital life with his
wife and children, but always with steadfast devotion and punctual worship
of his benevolent Lord Krishna.
 9
The Swaamiyaar of Vilva Mangalam
(Vilvamangalaththu Swaamiyaar)

M any people in Kerala must have heard of Vilva Mangalaththu

Swaamiyaar who was one among the very rare and blessed people
who could see the gods. There are quite a number of temples built and
consecrated by him in various parts of Kerala. But there will be now in the
modern days a few who have not heard of this saintly person, and for the
sake of those few we will narrate some incidents from his life.
Once, long ago, in the Malayalam month of Vrschika [December–
January] on the Kaarthika day, when Vilva Mangalaththu Swaamiyaar went
to worship in the Vadakkunaathan Temple in Thrissur, he did not see the
deity Shiva there. Wondering how to worship without the Lord in the
sanctum, the Swaamiyaar went outside to check around the temple. He saw
the Lord sitting on the southern wall, looking towards the south. The
Swaamiyaar went there and asked while bowing before him, ‘Why is your
Lordship sitting here?’ The deity answered, ‘I have come here to watch my
dear wife, Kumaaranallur Kaarthyaayani, coming back in a grand
procession after her bath.’ Unlike in most of the other temples,
Kumaaranallur has a different custom. In most cases, the grand bath of the
deity takes place in the night after all the festivities on the last day of the
festival. But in Kumaaranallur festival, the bath and the magnificent
procession take place in the morning also. It is special on the ninth day
under the Kaarthika star.
From that day, every year, it became a customary ritual to perform a
morning pooja for Vadakkunaathan on the Kaarthika day in the month of
Vrschika, but on the southern wall. The legend is that the Lord would be
sitting on that wall on Kaarthika day in the month of Vrschika.
No special mention is necessary here that the person responsible for this
ritual was Vilva Mangalaththu Swaamiyaar.
On an Ashtami day when Vilva Mangalaththu Swaamiyaar went to
worship in the temple at Vaikkom, the temple was full of Brahmins having
their meals. He entered the temple, but did not see the deity. Wondering
how such a thing could happen, Swaamiyaar looked around carefully and
then he saw the Lord in the guise of an old Brahmin sitting under the pillar
on the northern side of the Sreekovil, and eating his meals along with the
others. Although the Lord was disguised, Swaamiyaar recognized him
because of his extraordinary gift. Immediately he went to the Lord and
worshipped him, and also gave the information to the other people. From
that day onwards, whenever there is a sumptuous feast in the Vaikkom
Temple, a special leaf with food is kept in memory of this event [as if the
Lord would partake of the feast] and Brahmins came to believe that on
Ashtami day in the Vaikkom Temple, it is greatly beneficial to sit and eat in
that particular spot near the Sreekovil.
In the same way, once Vilva Mangalaththu Swaamiyaar went to worship
in the temple in Ambalapuzha during a festival. It happened that the Lord
was not seen inside the sanctum. Swaamiyaar went round the temple and
found him in the guise of a Brahmin and serving food to the Maarars, a
caste of drum-beaters in the temple, during their feast in the drama hall. He
went to the Lord and bowing before him, he asked: ‘Why do you trouble
yourself like this? There are enough people here to cook and serve. So why
do you take this trouble?’ Then the Lord replied: ‘These people make so
much effort to make our festivals a big success. It is a pleasure for us to
provide them with enough food and keep them happy. Every year we do
come here to serve them food during this festival.’ From that day, the ‘feast
for the Marars’ held in the drama hall became a very important feature at
the Ambalapuzha Temple festival.
There are several stories like these about Vilva Mangalaththu
Swaamiyaar. The folktales of the localities of Thiruvananthapuram,
Thiruvaarappu and so on, describe that the temples of all these places were
dedicated by the Swaamiyaar. It is also held that the idol of goddess
Kaarthyaayani of Cherthala was also dedicated by him. Once the
Swaamiyaar was going to some place along the land through Cherthala.
While travelling he reached a place in the jungle where he saw seven
maidens having their bath. As soon as he saw them he understood that they
were not humans but rather some divine beings. As he went near them, they
started running away and Swaamiyaar ran after them. Each of these seven
maidens jumped into a different pond and Swaamiyaar also jumped after
them. He caught hold of them and placed each in a different place. The
seventh maid had jumped into a pond full of mud and her head was covered
with mud. As she was quite stubborn, the Swaamiyaar had to hold her with
all his strength to keep her under control. At last he rebuked her saying,
‘You woman, with the muddy head, sit here’, and forcibly brought her from
the pond and seated her. Hence, he called her ‘woman with muddy head’ or
Cherthala in Malayalam, since ‘thala’ means head and ‘cheru’ is mud she
came to be called Cherthala Bhagavathy and the place got the name,
Cherthala. In this way, there are seven goddesses in Cherthala all dedicated
by Vilva Mangalaththu Swaamiyaar. Among these, the last one is the
famous Cherthala Kaarthyaayani.
There are several stories, legends and astonishing facts and fiction like
this about Vilva Mangalam Swaamiyaar. However, there are controversies
regarding the facts and fiction around this figure since one is not able to
understand if all these stories are about one or many Swaamiyaars because
the total number of temples which he is supposed to have built and
consecrated, amount to more than a thousand and the time taken for it
would have been at least a hundred years. Hence, it stands to reason that
one single person could not have done this feat in his life time. Moreover,
there are stories to show that Vilva Mangalaththu Swaamiyaar was a
contemporary of Thunjathth Ezhuththachchan and Thalakkulaththur
Bhattathiri. But historically there is quite a difference in the periods in
which they are supposed to have lived.
 10
His Highness Sakthan

Thampuraan of Cochin
(Kochi Sakthan Thampuraan

Thirumanassu Kondu)

(This essay is based on the notes kindly passed on to me by the late His
Highness Kerala Varma, also called Kunjikkidaavu, the Cochin king of
the fourth order of succession.—Author)
There will not be many in Kerala who have not heard of the most
illustrious and super-powerful King of Cochin State, His Highness Sakthan
Thampuraan. Hearing the account of the ruthless activities of that ruler, the
modern readers may stamp him as a notorious thug and a cruel man with no
respect for human life or justice. But that is not completely true. Instead, he
was particularly considerate about the general welfare of his people and so
wanted them to live without fear or anxiety and that there should be justice
and peaceful co-existence in his land. With this motive, he was at times
compelled to deal sternly and perhaps ruthlessly with miscreants and
trouble-makers. But he was never so towards the simple, good people. It is
considered the duty and policy of a king to take care of the welfare of his
people and for this he had to be unusually stern at times. This should not be
counted as cruelty. The people in those days were not as educated, clever or
knowledgeable as compared to today’s world. And, if the king had to follow
a gentle code of ethics, he would not be able to keep them under control.
Therefore, he had to act according to the times.
His Highness Sakthan Thampuraan was born in the Malayalam year 926
on the tenth day of the month of Karkidakam on a Thursday. It was a new
moon night and under the influence of the star called Pooyam. During that
time, the Cochin royal family resided at the palace called Vellaarappilli.
This palace stands even today.
According to the science of Astrology, the time when the Prince was
born was considered extremely inauspicious and the Queen mother and the
other inmates were very concerned and unhappy. There lived a sanyasi in
the nearby temple and the perturbed Queen sent her representative to the
sanyasi requesting him to find a way to free her son from all impending
disasters and to have a glorious future. The sanyasi took a handful of
flowers and after chanting a prayer he gave it to the servant, saying, ‘Take
these flowers and put them under the prince’s bed. This will remove all the
bad luck and he will become mighty and famous.’ Accordingly, the man
took those flowers and placed them under the mattress of the baby prince.
His Grace Sakthan was born under the influence of the Pooyam
Nakshatra, but the second quarter of the period was not benevolent for his
mother according to the astrological calculations. Whether it was this
malignant effect or whatever, the baby prince lost his mother when he was
just three years old. Later he was fondly brought up and taken care of by his
aunt known as Chittamma Thampuraatti. Till the end of his life His Majesty
considered her respectfully as his own mother.
He was soon educated in the general matters of administration as well as
in martial arts. The intelligent young Prince became a fine scholar as well
as a dauntless warrior, courage and valour being his inborn gifts. After the
year 930 of the Malayalam calendar, the royal family moved from
Vellaarappilly to Thrppooniththura and so His Grace’s education was
mostly completed here. When he was ten years old, the Prince was
acknowledged as heir number four to the throne. By his sixteenth year, the
young Prince had proved his noble valour and fearless audacity in such a
way that he became famously known as ‘Sakthan’ which means ‘mighty or
powerful’.
Once a Namboothiri was robbed by some maappilaas while he was on
his way to Ernakulam from Thrppooniththura. The frightened and
distressed Namboothiri returned to Thrppooniththura and reported the
matter to the ruling king. After listening to the report, the king told the
Namboothiri, ‘You should have been more careful. Now there is no use
talking about it. All the same you go and report the incident to ‘Unni’. He
will find a way.’ The king used to address Sakthan affectionately as ‘Unni’.
According to this royal order, Namboothiri went to see His Grace Sakthan
who was playing football in the kalikkotta which was a courtyard of the fort
for games and amusements, which is now used as the School for the
Royalty. When he heard the report, the Prince said, ‘You should have
reported this to my uncle.’ The Namboothiri answered that he had already
approached the king and he had sent him to the Prince. Hearing this, he
said, ‘All right then, Namboothiri, you wait here till I go and see my uncle.’
When His Grace Sakthan stood before the king’s presence, the latter asked
him, ‘I take it Unni that the Namboothiri reported the incident to you. It was
too bad. It is time we thought of steps to stop such mishaps on the way.
Unni, why are you quiet?’

SAKTHAN THAMPURAAN: ‘With my uncle’s permission, I’ll look into the

matter.’
THE KING: ‘I perfectly agree with whatever Unni does. I give you my full
consent. You may go and spend some days in Ernakulam. I think that
will be good. Unni, have you any objection?’
SAKTHAN: ‘I have no objection. I shall do as per your order.’
THE KING: ‘Then it is better that you go tomorrow itself. I will get all
conveniences arranged for your stay and also Namboothiri’s money
which is lost, should be repaid.
SAKTHAN: ‘We’ll repay the Namboothiri after I come back and till then let
him stay here.’
THE KING: ‘Do as you please.’

After he left the king’s presence, the Prince made arrangements for the
Namboothiri to stay there and he then proceeded to Ernakulam. The next
day a royal order went out to all the nearby churches, ‘All those maappilaas
who stay in the vicinity must come with a yard of rope and a pitcher
tomorrow to the backwater shore in Ernakulam.’ Obeying the royal
command, about five hundred maappilaas came, each with a yard of rope
and a pitcher to the backwater shore. His Grace Sakthan also arrived. Then
His Grace asked, ‘Who are those among you who robbed a Namboothiri a
few days ago? Tell the truth. If those who committed the crime will confess,
you may get a slight punishment, but if the truth is not revealed, all of you
will be punished severely.’ None of the maappilaas dared to say a word.
Enraged by their conduct, the Prince ordered, ‘Take all of them to
Manackal.’ Within a short time the royal soldiers caught all the maappilaas
and tying the pitcher with the rope round their necks, took them in large
country boats to the Cochin backwaters and drowned them in the ship-
channel. This deep channel made for the ships to enter the Cochin port was
known in those days as kizhavanachaal. The legend is that long ago there
was a Namboothiri illam in this spot known as Kizhavana. Since it was a
Namboothiri illam, it was also called ‘Manackal’.
The next day His Majesty sent another order asking the rest of the
maappilaas to come to the spot with a yard of rope and a pitcher. Since the
maappilaas had known all that had happened the previous day, they were
completely shattered when they saw the second royal command. So all the
chief maappilaas collected money from their churches and went to see the
Prince. Placing the bags of money at his feet, they prayed, ‘Have pity on us
and save us. No one among us, with our knowledge has committed such a
crime. Some foolish fellows must have done this and we are sure that they
must have perished yesterday with the whole crowd. We promise your
Highness that hereafter no one from our community will ever commit such
misdeeds, or if you come to know that any one from our community has
done such a deed, all of us are willing to be drowned on that day and take
our punishment.’
Hearing this His Grace Sakthan Thampuraan told them, ‘If you are
perfectly certain that such misdeeds will not be committed by any from
your community, you may all go now and you may come when I send for
you.’ The same day Sakthan Thampuraan left for Thrppooniththura and met
the king. His Grace bowed before the King and said, ‘All arrangements are
made so that such crimes will not take place anymore.’ While placing the
bags of gold before the king, he continued, ‘The maappilaas brought this as
a peace offering.’ The king was very pleased with all this and told his
nephew, ‘I am happy to hear this. Unni, you may take this money for
yourself.’ The Prince answered, ‘Let it be here. I shall ask when I need it.’
After he left, the king called the Namboothiri and gave all that money to
him. The Namboothiri got much more money than what he had lost to the
robbers and he went away happily.
This was the first of the several ruthless actions of His Highness Sakthan
Thampuraan.
In the year 951, on the ninth of the month of Kanni, His Highness
Sakthan became third in the line of succession and got the title of Veera
Kerala.
When he was thirty years old, His Highness thought of getting married.
With the permission of his uncle, the king, Sakthan Thampuraan engaged a
man called Cherumpaththu Kunjitty Menon to look for a suitable young
woman and to make all arrangements toward this. This Menon had been a
close companion of his Grace from childhood and was highly devoted to
him. After the marriage, this man looked after His Grace and the
Nethyaaramma with loving care. Very soon a girl was born from this union.
After some time, His Grace Sakthan Thampuraan became suspicious of
the behaviour of Kunjitty Menon and following investigation he was
convinced of the matter. So one day His Highness called Kunjitty to him
and asked, ‘Nowadays Kunjitty wants very much to evade me, is it not? But
I want to see you always. Therefore, I have thought of a plan by which
Kunjitty need not see me at all, but I will be always seeing you.’ So saying,
His Grace Sakthan called out rather loudly, ‘Who is there?’ and instantly
two royal soldiers appeared before him. Then His grace pronounced, ‘Dig
out Kunjitty’s eyes and place them before me. Do not delay. Be quick.’ The
miserable Menon begged for mercy weeping in his helplessness but His
Highness was determined to ignore him. Therefore, the soldiers did as they
were commanded.
Later His Highness assured the Menon, ‘I have no anger towards you,
Kunjitty. I shall see to it that you stay here comfortably.’
 The old king heard about all this and sent for Kunjitty and asked him,
‘Kunjitty, Unni committed a reckless act, didn’t he? Do not grieve. You tell
me what you wish for and it shall be done.’ The miserable fellow replied,
‘It is hard for me to live without seeing your Highnesses. Therefore, if you
feel any pity for me, please allow me to put an end to my life. I have no
more desire.’ According to Menon’s desire, the king allowed him to be shot
and killed immediately.
For some reason Sakthan Thampuraan was displeased with the
Nethyaaramma and so he got another illam built for her and removed her
residence to that place.
In the year 965 of the Malayalam era on the 23rd day of the month of
Karkidakam the ruling King passed away and since his younger brother had
passed away long before that, His Highness Sakthan Thampuraan, being the
next in order of succession, became the King of Cochin. He got all the
funeral rites for his deceased uncles performed perfectly on a grand scale
and started a year of penance for their sake.
His Highness had already thought of some political reforms for the
welfare of the land and government, but had refrained from enforcing them
till he got the right of rule. He began the improvements after his coronation.
The first thing he did was to build a protective fort wall and moat in
Thrppooniththura and Thrissur and a royal palace inside the fort at Thrissur
and another smaller fort wall around it; a royal flag was hoisted on a flag
staff in front of the palace. He appointed Eezhavas to guard the larger fort
wall and they had a Thandaan chief over them.
A royal order went out that from every Nair house one able-bodied
young man must join the army and thus there were about ten thousand
soldiers in the royal army which had four higher officers and, above all of
them, he appointed a chief known as Chief Captain Panikkar. This Chief
was most suitable for the King as the saying goes, ‘For the king who kills,
the chief who swallows.’ There never lived before or after, a pair more
suitable for each other such as this in the ‘mixture of dauntless audacity,
courage, valour, fearless daring and nobility’.
His Highness Sakthan paid special attention to items such as the
conveniences of transport, cleanliness of the town and environment, and so
made all arrangements for broadening the roads and planting shady trees all
along the pathways. By his order he made those landlords who lived near
the roadways responsible for keeping the path up to their boundary, swept
and clean, and made sure that they did it. He planted a few large banyan
trees from the path to the east of the Thrppooniththura temple to the eastern
gate of the fort, and gave strict orders that no one should pluck even a
single leaf from those trees.
After he observed, unstintingly, the one-year penance for his late uncles
and excellently completed the month-ending death anniversary for them,
His Highness got his own daughter’s wedding conducted magnificently.
Towards this marriage, His Majesty allowed a lakh of rupees to be spent. A
large number of prominent Nairs participated in this grand ceremony and
among them was Karimpatte Chummu Kuttyamma. She was a
personification of beauty, gentility and nobility. His Highness was pleased
to accept her as his wife [Nethyaaramma].
The Elaya Thampuraan, that is the younger Prince of that period, owned
a few goats and they were under the care of Cheruparampaththu
Kunjikrishna Menon who was a favoured attendant of the Prince and a
nephew of Kunjitty Menon. Once he plucked a few leaves from the banyan
trees that were planted at the eastern pathway of the Temple by the order of
Sakthan Thampuraan. In spite of Menon’s close relationship to the younger
Prince, as soon as His Highness heard that he had plucked the banyan
leaves, he ordered the fellow to be brought before him and holding to his
tuft, he was about to cut his throat. Just at that moment the Elaya
Thampuraan rushed to the spot crying out, ‘Kill me first before you cut his
throat’, and held His Majesty round the waist. Flinging aside his sword in
anger, his Majesty said, ‘This land will be lost during this fellow’s reign’
and then turning to Kunjikrishnan he ordered, ‘Get out. Do not ever come
before me.’ Saying this he let the fellow go, accompanied by the Elaya
Thampuraan.
It was an age-old custom in Thrissur for all the Nair women of the
various Nair families to visit the Vadakkunaathan Temple daily in the
morning for worship. According to this custom a Nair woman who lived
outside the big fort also came to worship in the temple every day. One day,
the Chief Guard Thandaan, appointed by royal order to protect the fort,
happened to see this young and beautiful Nair woman. The moment he saw
her, he was filled with uncontrollable desire for her and after spending a
few days in utter dejection he took courage and revealed his wish to the
maiden.
Since the Thandaan was a favourite of His Highness and hence arrogant
with power, the helpless woman was afraid to annoy him by disagreeing to
his wish. She did not know what to do. But the intelligent maiden tried her
best not to show her displeasure and escaped with a few excuses for the
time being although the Thandaan was putting more and more pressure on
her.
After a few days, once, Thandaan saw her going into the fort and he
waited outside. When she came near, he said to her, ‘Do you think you can
get rid of me with your excuses? Remember that His Majesty is in my
hands. You do not know with whom you are playing a game. I want an
answer when you return just now or you’ll face the consequences.’ Without
a word the woman passed by, but she kept murmuring to herself, ‘My Lord
Vadakkunaatha, please find a way for me to escape from this danger. Is this
the reward for my daily worship at your presence?’
Filled with anguish and sorrow she went in for her bath and completed
her worship, but fell into a reverie again. She thought, ‘Oh God what shall I
do? What will I answer when I see him at the fort gate? Why don’t I go and
inform about this to the king? I am afraid how His Majesty will respond to
my prayer as Thandaan is his friend? Whatever it may be I shall go to the
king according to the saying that “inform at the right place and let things
happen according to my fate”. I have no other option. It is a royal duty to
save the innocent and punish the guilty and I believe that the king is
righteous and just. Therefore, if an injustice like this should happen in his
land, I shall take it as my destiny. Since His Highness is already residing in
this place, it is not proper not to inform him. Therefore, I will go to him.’
Having taken this decision the woman entered the palace grounds and stood
sadly in a corner of the front yard. Seeing a woman standing in the
courtyard His Majesty sent a servant to find out the reason and the maiden
sent word that she had a petition to give to the king. Then His Majesty
ordered her to come to his presence and asked her, ‘What is your petition?’
The woman gave him an account of her problems.
HIS MAJESTY: ‘If the fellow has such a desire, why don’t you agree to it?’
WOMAN: ‘What your Majesty is asking me is a sad predicament.’
HIS MAJESTY: ‘Why are you against it? There is nothing to worry. Let it
take place today itself. Tell him to come to you after ten tonight when
the streets are almost empty. Go now. No need to stay here anymore. I
have decided.’

Hearing this royal order, the woman left the palace feeling most
miserable. Like a helpless and frightened doe going before a lion, she went
to the Thandaan. Immediately he asked her, ‘So what have you decided?
Tell me right now.’ So the woman repeated what His Highness had
commanded her after which she went home. Even after reaching home she
would not either eat or drink, but spent her time praying for a salvation
from the impending danger.
The Thandaan’s joy knew no bounds when he heard the woman’s words
agreeing to the settlement. His cup of bliss was so full that he waited
impatiently for nightfall, cursing the length of the day.
His Highness Sakthan Thampuraan completed his dinner and the day’s
routine work and sent for the Chief Captain, and said to him, ‘I have
decided to have some fun and fireworks tonight. You have to bring a few
soldiers and some large torches, oil and cloth and be there [The king told
him the place] by ten tonight. I am proceeding just now.’ After sending
away the Captain His Majesty also went out with a few attendants. He
reached a secret place near the woman’s house and waited like Bhimasenan
did for Keechaka in the dance hall.1 After a short while the Thandaan
arrived dressed in costly apparel, and with the sweet smell of fragrant
flowers and sweet-smelling perfumes of all kinds. He was being led to the
coveted maiden by his uncontrollable desire which was fired by deceitful
lust and by the just hand of Dharma Raja, the sworn enemy of all
wickedness and malpractice, indeed by his own unbeatable destiny. As soon
as the Thandaan entered the gate of the woman’s house, His Highness
followed him inside like death moving towards a dying man. When he was
about to step inside the house, the Thandaan felt strong hands catching him
by his tuft and he heard His Majesty’s command, ‘Not there, but this way.’
His Highness gave him a pull backwards and the Thandaan fell on the
ground. Then he pressed him down and called out, ‘Who is there? Bring all
the things for setting fire. Light the torches. Wrap the cloth round his body.
Soak it with oil. And set fire. Beat the drums aloud so that this fellow’s
screams cannot be heard outside.’ Instantly, the Chief Captain and the men
appeared with all the materials and did as His Highness had commanded.
Within minutes, the Thandaan’s body turned into ashes and the king left for
the palace. After some time the Chief Captain and his men also went to
their homes.
Once when Sakthan Thampuraan was residing in Ernakulam, a few
Namboothiris were on their way to Thrissur. They started from Ernakulam
and got off at a place called Karooppadanne. It was still day when they
reached there and planning to have their dinner at Vellaangannoor or some
other nearby place, the Namboothiris started to walk the distance. A short
time afterwards, they sat down at a place to chew betel leaves. It had
become dark by then and when they got up to carry on their way, two
Muslim fellows arrived there. They asked, ‘Where are the respected
Namboothiris going? Aren’t you afraid to travel in this dark?’ To this the
Namboothiris answered, ‘This is the era of Sakthan Thampuraan.
Therefore, whom should we fear?’ Hearing this, the Muslims replied,
‘Sakthan Thampuraan’s power is not effective to the north of
Karooppadanne. Here, it is our authority. If you have any doubt, we’ll show
it to you. Here, pass on every valuable in your hand to us. If you defy us,
we’ll kill you mercilessly.’ Saying thus, the Muslims took out knives from
their waist. The frightened Namboothiris immediately gave up all their
purses as well as their rings and other jewellery to them. The Muslims took
everything and went their way.
The Namboothiris went back to Karooppadanne, got into their boat and
started for Ernakulam. They went to Sakthan Thampuraan and gave a full
account of what had happened to them. Immediately the King called the
Chief Captain and ordered him, ‘Get those robbers who plundered the
valuables of these Namboothiris here by tomorrow morning. They should
be brought along with their plunder. Get ready to go to Karooppadanne just
now.’
As soon as he got the royal order the Chief Captain started and the same
day he reached the place and through his cunning ways, he caught the
thieves, handcuffed them and took them to the king along with the stolen
goods.
Then Sakthan Thampuraan called the Namboothiris to his presence and
showing the articles and the robbers, he asked them, ‘Are these the same
Muslims who plundered you? Are these rings and jewellery your own?’
They looked at them carefully and replied, ‘We think these are the same
Muslims and we are sure these are our own lost articles.’ Then His Majesty
returned all the stolen goods to them and sent them away happily, telling
them, ‘Now all of you can travel anywhere or any time. Do not fear.’ After
that he told the Chief Captain to take the robbers to Manackal, put them into
boats and drown them in the channel.
Among the special favourites who lived with Sakthan Thampuraan there
were two who enjoyed his affection and confidence. They were
Kottappuraththu Kunjan Thirumulppadu and Maaliyekkal Valiya
Yajamaanan. As Valiya Yajamaanan was of a lower status or nobility than
the rest of his caste, the more aristocratic families of Kiriyam village would
never eat in his house or have much to do with them. This grieved the
Yajamaanan very much. His Majesty also had knowledge of this fact.
Once, there was a wedding in Yajamaanan’s family. A royal order was
sent that all the Nairs and their women must go to Yajamaanan’s house and
render all help possible and thus all were present in the house. At the
auspicious time, His Majesty also arrived. As soon as the wedding
ceremony was over His Highness ordered that the leaves for the feast
should be placed, and when the food was served, all the women and men
were ordered to sit down to eat.
His Highness then served food to two-three leaves himself and then
asked Valiya Yajamaanan to serve food to the rest of the leaves. When he
saw the guests showing reluctance to eat, His Majesty ordered, ‘You may
all start eating. No need to delay. From today Maaliyekkal is a noble Nair.’
Saying this, His Highness stood there with his sword in his hand. Out of
sheer fear of the king, everyone including women and children, young and
old ate their meals. Then he proclaimed four aristocratic Nairs as friends of
Maaliyekkal and commanded, ‘From today, all the Nairs should consider
Maaliyekkan as a good and noble Nair.’
 This command is being followed till now. As a result, the title of Valiya
Yajamaanan was bestowed on him by His Highness. Moreover, he was
awarded many gifts like the special ‘Big Umbrella’, the brass lamp with a
handle used for solemn occasions, and the high-caste titles of ‘Menavan’.
The house of Maaliyekkal Yajamaanan was in a place called Eravoor.
Although His Majesty was fond of Valiya Yajamaanan, our reader should
not think that the King was ever under his thumb. The king always did as he
pleased, never under pressure from anyone.
Once, His Majesty gave orders to remand a very rich Eezhava into
custody because the fellow dared to commit the small crime of touching a
Namboothiri. As soon as his relatives heard this order, they went to Valiya
Yajamaanan and gave him a large amount of money, and begged him to
save the Eezhavan. Accepting their gift of money, he said, ‘I’ll try to save
him by some plan; I’ll see to it surely’ and he sent them away. By some
means the king came to know about this and immediately he called the
Chief Captain to his presence and ordered, ‘When Maliyekkal comes to me
tomorrow, shoot and kill the Eezvavan who is now in the prison.’
Without any knowledge of this, Yajamaanan arrived early the next
morning to see the king and while he was begging the king to acquit the
Eezhavan, they heard the sound of a shot. His Highness asked the guard at
the door, ‘What was that sound?’ and the fellow replied, ‘The Eezhavan
who was imprisoned according to His Highness’s command, was shot and
killed. This was the sound of that shot.’ Hearing this His Majesty casually
replied, ‘Oh! Yes, I had given orders yesterday itself to kill him early this
morning. If you had desired me to acquit him, why didn’t you tell me
yesterday itself? Of course, there is no use now.’ When he heard this, Valiya
Yajamaanan sadly left the place.
There are many such illustrations to show that His Majesty Sakhthan
Thampuraan never did anything to appease his servants or attendants. He
consulted his own mind to do what he considered was right. We will not go
into them for fear of space.
His Majesty had two nephews, Elaya Thampuraan [Younger Prince],
who was second in line of succession and Veera Kerala, third down the line,
who were the two sons of his aunt. Both were interested in science. They
wished to learn Vedic science too and so they asked some Malayala
Brahmins to teach them. However, they refused saying, ‘Vedic knowledge
is not appropriate for the Kshatriyas.’ Kshatriyas were supposed to be
warriors by caste. So the Princes went to stay in Ernakulam and there they
got a Vedic scholar from the Tulu country [present Karnataka] to teach
them. Very soon they started to wear the sign of Vishnu and commenced the
worship of other idols. Gradually, they preferred this way of worship and
learnt the religious rites and methods of the Tulu Brahmins. When things
reached this stage, the teacher appointed another Brahmin in his place and
went back to his country.
At that time, His Majesty Sakthan Thampuraan was residing in his royal
palace at Thrppooniththura. Within a few days he got all the information
regarding his ‘brothers’ that they had started idolatry and were following
the habits and customs of the Tulu Brahmins. The King was highly
displeased. But he refrained from doing anything thinking that it would
make his aunt [their mother] unhappy. Then one day the Princes sent a letter
to the King saying that the allowance allotted to them was insufficient for
their upkeep and living expenses. To this, His highness replied, ‘Your
present allowance is quite sufficient for your regular expenses. But you will
not be allowed more to spend on your objectionable anti-Kshatriya
activities.’
This reply angered them very much and soon they got involved in
activities to antagonize the King. So they wrote a letter, giving a detailed
account of the King’s misconduct and behaviour, to Mr Macaulay, the
British Resident of the period, who promptly sent it to His Majesty Sakthan
Thampuraan. Filled with uncontrollable fury, he took the letter to his aunt.
His aunt who was also the Queen Mother asked him, ‘Why did
Kunjippilla [she called him by this pet name] come to see me in a hurry at
noon?’ His Majesty replied that the reason he was there was because she
needed to be informed about her sons’ activities. He also suggested that she
call them in. The Queen mother sent for them immediately and when they
arrived, His Majesty read out the letter which the princes had sent to Mr
Macaulay. The King explained that Mr Macaulay had sent it to him.
Hearing this, Her Highness answered, ‘Don’t tell me anything about
their behaviour. You can do whatever you want to them. I have no
objection.’ Then the King said, ‘I do know how to punish them and to
control them very well. By doing so I did not want to hurt you and hence, I
was patient with them. Even now I am going to forgive them for your sake.
This will be the last. If they behave like this once again, they will face the
consequences.’ His Majesty left immediately and the frightened princes
went off in a hurry.
Once when Sakthan Thampuraan was residing in Thrissur, he observed
that the Vadakkunaathan Temple was surrounded by a thick forest of huge
teak trees and that made it inconvenient and frightening for the people to
walk through it. So he ordered the forest to be cleared and a broad roadway
to be constructed around the temple. One day when the King himself was
supervising the clearing work, the velichchppadu from the nearby famous
temple of Paaramekkaavu came there holding the sword and jingling his
anklets, shouting whilst trembling with anger. ‘These are my father’s hair
and beard [meaning the dark and thick jungle]. Do not cut them.’ As if
possessed by his deity, the man stood fearlessly before His Majesty. The
King said, ‘I have decided to get this jungle growth cleared and the whole
place cleaned up to build a broad pathway for the people to walk through
conveniently and without fear. It is better for you to leave this place now
without unnecessarily interfering.’ The King then proceeded to ask him
where he was and his so-called ‘father’ when Tippu Sultan came here all
those years ago, entered the temple, uprooted the idol and flung it out.
The oracle became even angrier when he heard these words and his
possessed trembling vehemently increased. He shouted, ‘Aha, Unni is
playing with me? I shall show you what I can do.’ Saying this, the oracle
started to hit his head with his sword. The sword was blunt and could not
break the head open.
Seeing this, His Majesty asked, ‘What can you do to me? My sword is
sharper than yours; here, you better take it.’ Placing his own sharp sword on
the oracle’s head His Majesty hit it with the anklets and it pierced deep into
the head. Immediately the oracle fell dead with his head and body cut into
two. Later the King got the entire forest area cleared up and built a broad
path for processions around the temple and this greatly helped the people to
walk through safely and without danger.
Chummu Kuttyamma, the Nethyaaramma, did not have any offspring
and so one day she begged the king to make arrangements for some special
offerings to be made in order for her to be able to conceive a child. The
king assured her that he had no objection, thus he would make the
arrangements for her to perform sacrificial fire offerings, chant mantras and
feed Brahmins. He also made sure that Chummu Kuttyamma could do all
this at Thrissur. A few days later after all was done, His Majesty arrived at
Thrppooniththura. When he visited his aunt one day, she said to him, ‘Is
this true that Kunjippilla killed the oracle of the temple of Paaramekkaavu?
Can you do such a deed against the Bhagavathy? I can’t imagine what
disasters can come to us due to this. It is not at all proper to displease the
gods like this.’
In his reply, the king stated that he had not done anything against the
Bhagavathy. He admitted to killing the oracle as he had been subjected to
shouting and obscene words which was unnecessary. As a result, he
believed that the goddess would not be angry with him and therefore, no
harm will be done.

HER HIGHNESS: ‘All right. Do not do any more such deeds or we may have
to suffer for it someday.’
HIS MAJESTY: ‘I have never done anything to annoy God and will never do
in the future also. Just because I got the jungle around the temple
cleared and made it convenient and safe for the people to travel, no god
will be displeased. Instead, he will be happy about it.’
HER HIGHNESS: ‘I also came to know that you have been performing good
deeds for Chummu to have progeny. You should remember we do not
have enough children in our family and you have done nothing about
that. That is not proper. First consider our need and then the others.’
HIS MAJESTY: ‘My dear Aunt, have no doubt about this. I myself got all that
done, but Chummu and her people must have thought otherwise. Why
does that matter to us? We will get the benefit of our money, how can it
help others? The proverb also says that, “Blessings come to the one
whose money is spent”. So, rest assured, the benefit of those good
deeds will come to us although done in Chummu’s name.’

After pleasing his aunt by these words His Majesty left the place.
Once when Sakthan Thampuraan went hunting in the nearby jungles, a
tiger pounced on him. For a moment His Majesty stood frozen, but
regaining his courage he shot the tiger and killed it. The King had taken
with him a servant to help him, but the man disappeared as soon as he saw
the tiger. After making the kill, His Majesty looked around to see what
happened to this fellow and soon spotted him climbing down a tree. Blinded
with fury at the fellow’s behaviour, the King emptied the second cartridge
and shot him dead. Then he left the hunt and returned to the palace.
Once, the late Maharaja Raama Varma of Thiruvithaamkoor [Travancore
to the British] was residing at his palace in Aaluva [Alwaye to the British].
Looking out of his palace window, he saw around noon, a man with a
bundle on his shoulder, his luxuriant hair pulled up into a knot on his head
and a spearhead of peacock feathers in his hand, coming down from the
nearby hill. While the Maharaja watched, the man put his bundle down on
the riverbank, which was on the northern side of the palace, went to the
river, had his bath and daily prayers, came back to the bank and built a
small fire-oven to cook.
He took out a pot, a little rice and some firewood from his bundle, and
cooked his meal. He ate this meal with just a little salt and chilli. After he
washed the vessels in the river, he put them back in the bundle, took up his
spear and returned the same way. Maharaja Raama Varma watched this
entire activity from his palace. Then he turned to his Diwan Kesavapilla
who was standing beside him and asked, ‘Did you recognize that person
who cooked and ate his meals on the river bank and left just now?’
When the Diwan answered, ‘No, your Majesty, I did not’, the King said,
‘That is the Elder of Perumpadappu [King of Cochin]. There is nothing that
he will not do. As for myself I cannot even think of spending just one
occasion like this. We can soon expect a visit from him here. I don’t know
when. But I want you to be careful and not to commit any blunder in case
you do not recognize him.’ Sure enough, Sakthan Thampuraan visited the
Aaluva palace a few days later and chatted with Raama Varma for some
time before going back.
Once, the south-west monsoon failed in Kerala, the usually prompt rains
did not arrive even by July, thus leaving June entirely dry. In those days, the
people of Kerala depended completely on the rains and so a deputation
from all over Thrissur came to Sakthan Thampuraan to request his help.
Immediately, His Majesty came to Thrissur and calling to his presence the
chief Vedic instructor Namboothiri and the other chief Brahmins, asked
them if there was any way to get the rains. They informed the King that, ‘If
a jala japam the special prayer for rains is conducted, then rain would come
within twelve days.’ Hearing this, His Majesty gave orders to start these
prayers the very next day and to give a sumptuous feast to all those
Brahmins attending and also gift each with a generous compensation as
well.
The jala japam was started. Even after eleven days there was no sign of
rain. On the twelfth day His Majesty came to the spot where the prayers
were held, and holding forth his naked sword in his hand, he commanded
all the participating Brahmins to be present before him. Then the King
asked them, ‘It is twelve days now that you have started the jala japam and
there has been no rain. If it does not rain today, none of you will go free
from here, so beware.’ Hearing the royal command, all the Namboothiris
were filled with fear and anguish for they knew very well that once the
King was angry he would not stop from cutting off their heads. They all
began their prayers in full concentration and devotion. By evening, the sky
was overcast, thick clouds appeared and it began to rain heavily. That day,
the delighted king gave all the Namboothiris double the usual amount of
money, and they went home happily satisfied.
On one of his birthdays, His Majesty did not come on time to take his
meals with the royal family. The Queen Mother and the other princes
waited for him and when at last he came, His Majesty sat down and had his
meals with them. When, as usual the Queen Mother was serving the king,
she asked him, ‘Why was Kunjippilla late today?’

SAKTHAN: ‘This morning when I was going for my bath I came to know that
a Christian chap had killed a cow. Then I thought it is better to finish
him off before my bath. I found him after a search, put an end to him
and then went for my bath. That is the reason why I was late.’
QUEEN MOTHER: ‘Alas! You should not have done this on your birthday.
Why should you commit a crime when you are expected to do good
deeds on this day? Killing a human is bad enough, but on your birthday,
it is a sin.’
SAKTHAN: ‘Is it all right to kill a cow on one’s birthday? If that is correct,
then I have committed a wrong act.’
QUEEN MOTHER: ‘What he did was not right and he will suffer for his
crime.’
SAKTHAN: ‘My dear Aunt, there is a slight difference here. Sure, that fellow
may suffer for his sin. But having heard about it, if I do not act, is not
that a sin on my part? Would I not suffer for that? I have the
responsibility to administer justice in this land by punishing the wrong-
doer. If I do not do my duty, I will have to answer for it when I go to the
next world. There is somebody there to question me. Therefore, while I
live, I will not allow anyone to commit such crimes in this country.’

After stating his argument like this, His Majesty had his meal and left the
place.
The world-famous Thrissur Pooram was initiated by His Majesty
Sakthan Thampuraan during his reign. There was no such festival before.
Once when His Majesty was residing at the Thrissur palace, he sent for all
the people around the town to come to his presence.
When they had assembled, His Majesty said to the people that he wanted
them to conduct Pooram as a big festival every year during the month of
Medam. ‘You should form two groups, one under Thiruvambaadi and the
other under Paaramekaavu. On that day you must bring all the nearby
Goddesses and Gods, such as Saasthavu, in a grand procession to
Vadakkunaathan Temple.’
The king emphasized that any other help needed would be the
responsibility of the government. He also gave specific and absolute orders
regarding the various norms, regulations and methods on how to conduct
the grand festivities.
All the people unanimously agreed to carry on the royal orders and
started immediately to make all the preparations to hold the Pooram in that
year itself. The complete system and regulations which are followed even
today in organizing this magnificent festival were given by His Majesty
Sakthan Thampuraan and as long as he lived the King used to attend every
Pooram festival.
His Majesty had to spend a few months in Thrissur organizing the rules
and regulations of the Pooram festival and in his deep involvement with all
these activities, His Majesty forgot to send the usual allowance to Her
Highness the Queen Mother’s household.
Noticing this, the Queen Mother said to her daughters, ‘Do you think
that Kunjippilla has forgotten us? He has not yet sent us the allowance. We
may have to borrow some money from somewhere, I see no other way.’ The
young princesses added fuel to fire, saying, ‘You deserve this, Mother. You
have been pampering this brother of ours too much. This is the result of
excessive fondling.’ Agreeing to this, the Queen Mother said, ‘Yes, you are
right. All right, the next time Kunjippilla comes to see me I will not talk to
him, certainly not.’
When the Pooram festivities were over, His Majesty remembered the
fact that he had not sent the allowance and he immediately started for
Thrppooniththura. The moment he had arrived, he went in to see Her
Highness and pouring at her feet a handful of golden flowers, he fell before
her in reverence. Full of remorse at his shortcoming, he placed the money in
front of her and said, ‘Dear Aunt, I was a little overworked these days.
Please forgive me. I have brought the money myself with interest.’ Then
Her Highness replied, ‘I am not at all displeased with you, Kunjippilla. Due
to the shortage of money and the present financial difficulties, if at all I had
hard feelings, it has vanished after seeing you.’ His Majesty was delighted
to hear her words and joyfully went back to his palace.
It has been mentioned earlier that during the reign of Sakthan
Thampuraan, Thiruvithaamkoor was under the rule of the late Raama
Varma Maharaja who passed away in 973 of the Malayalam era. Once
Kesava Pilla, the Diwan of this Maharaja came to him and while
conversing, remarked that he had a great desire to conquer the land of
Cochin. The King replied, ‘That is impossible during the rule of the present
Elder of Perum Padappu. If you have any doubt, Kesavan may go to
Cochin and ascertain this for yourself.’
The same day Kesava Pilla started for Cochin, reached Thrppooniththura
and informed one of the royal attendants that he wanted an audience with
His Majesty, which was promptly granted. When Diwan Kesava Pilla came
to see the King, His Majesty was walking with his sword in hand inside the
Amusement Palace. As soon as he saw His Majesty, the Diwan was covered
with perspiration and he shivered with intense fright. Since he was fearful
to go near, he humbly greeted him standing afar. Then His highness asked,
‘Why are you standing so far? Come near.’ And with great respect and fear,
Kesava Pilla went nearer and His Majesty graciously conversed with him.
Later the king said to him, ‘For a long time we had a desire to meet you,
Kesavan. We are pleased that it has happened now. We regard you as one of
our own men.’ So saying His Majesty presented him with the sword, and a
chain of honour for both hands, as well as a reel of fine cloth and sent him
back. Kesava Pilla received the royal gifts with immense respect but mixed
with fear. When he reached Thiruvananthapuram, the Diwan went to see the
Maharaja and the King asked, ‘So what is the news from Cochin? Do you
think your desire can be fulfilled?’ In reply the Diwan said, ‘It is absolutely
impossible during the reign of the present King.’ The Maharaja remarked,
‘That is exactly what I had told you before. None of your tricks will affect
him. He is a Royal Lion!’
Sometime later, Sakthan’s old uncle, the king, passed away. Although
Her Highness the Queen was Sakthan Thampuraan’s aunt, he regarded her
as his own mother. Therefore, he actively participated in the funeral rites
and held a sumptuous feast to complete the last custom of pindam. He also
fulfilled one year of mourning for the departed by keeping a beard and the
month-ending anniversary was organized on such a grand scale that all the
people commented, ‘There has never been any other anniversary
celebration like this one.’
In spite of all that there arose one complaint. The huge amount of sugar
needed for the feast was to be supplied by a Konkani wholesale dealer and a
well-known merchant of Cochin named Devaresa Kini. Since he did not
supply the sugar in time for the feast there was a slight delay in serving the
sweet to the invitees. Although a larger amount was served later, some
Brahmin guests complained that it was not given at the proper time.
Therefore, to atone for the shortcoming, His Majesty gave extra
compensation to all the Brahmins, for instance, Namboothirippaads got 4
rupees each, all Namboothiris got 3 rupees, Thirumulppads and Embraans
got 2 rupees, foreign Brahmins got one rupee, and all the other inmates
connected with temples were given half a rupee each. When they got more
money than expected, all of them were happy and even those who
complained earlier started singing songs of praise. The next day His
Majesty invited the Chief Vedic Instructor, the temple priests, and all the
noblemen of his land and gave them a special feast and more gifts and thus
pleasing all the invitees, he sent them away happily satisfied.
That same night after his dinner, His Majesty commanded his Chief
Captain Panikkar to his presence and said, ‘Panikkar, you should know that
Devaresan did not supply the sugar for the feast in time. Since he is living
inside the Fort of Cochin, he may be under the impression that he can
disregard us. Therefore, get me his head here so that I can look at it the first
thing tomorrow morning. You should get into the fort before the gates are
shut and so start now itself. We are going to sleep.’ After giving the orders,
he entered his chamber to sleep.
Here we may have to give a few details regarding the Cochin Fort and
Devaresa Kini. The place now known as British Cochin was earlier under
the King of Cochin. When the Portuguese first arrived, he gave it to them at
their request and with his permission they built a fort with a moat round it.
To the west of the fort was the sea and to the east was the port. The gates of
the fort wall were guarded by soldiers, and the gates were closed from ten at
night till four in the morning and there could be no traffic of people or
vehicles from or to the fort during that time. After the Portuguese left, the
Dutch came, they followed the same rule and the fort was guarded by
soldiers. The Dutch stayed on for six years and then the fort fell into the
hands of the British. By then the fort was destroyed, but the place came to
be known as ‘British Cochin’. This is the history of British Cochin [now
called Fort Cochin again].
A word about Devaresa Kini – Devaresa Kini was a rich, Konkani
wholesale merchant who carried on trade with a number of places and was
an important chief of the Thirumala Devaswum of the Konkani place of
worship. He was an acknowledged chief among the Konkanis and had a
large number of them working for him as his clerks, managers and
attendants. His main residence and headquarters of trade were inside the
fort and so he had no respect or fear of the King of Cochin. In those days
the fort was under the Dutch and so he had a wee bit of regard only for
them. This was the status of Devaresa Kini. Now we go back to our tale.
As soon as he got the royal command, the Chief Captain took his sword
and some money, sailed to Cochin in a boat and got into the fort before the
gates were closed. When the captain came to the godown, Kini was
checking the day’s sales accounts. When he saw the captain, Kini said,
showing a chair, ‘Sir, please sit down. Why have you come at night? Is
there anything in particular?’

CAPTAIN: ‘I came for a little silk.’

DEVARESAN: ‘Oh sir, there was no need for you to make the effort. If you
had informed me, I would have come there myself with the goods.’
CAPTAIN: ‘My orders are that I myself should bring it. His Majesty felt that
no one else would do. I was commanded to go immediately and I got
the orders only now. That is why I hastened to come. It does not matter.
Now show me the silk.’
DEVARESAN: ‘Only the silk of an inferior quality is kept here. The best silk
is upstairs.’
CAPTAIN: ‘More of the best quality is needed and a little of the lower.’

So Devaresan cut out the inferior silk as much as needed and then they
climbed upstairs to get the better stuff. He placed a few pieces of the best
silk on the table for the captain to see and then pulling out two chairs both
sat down to chat.

DEVARESAN: ‘I think His Majesty is annoyed with me because the sugar was
sent late, is it not so? I was very busy then and I quite forgot about it.
As soon as I remembered I sent it across.’
CAPTAIN: ‘That does not matter. The King’s anger will disappear if you go
to him.’
DEVARESAN: ‘If I were staying in His Majesty’s land, he would have
finished me off by now. Since I live inside the fort, I am not at all
afraid.’

While conversing like this, the captain found a chance and cunningly
slashed his sword across the trader’s neck. It was severed instantly from the
body and fell down. Then the captain wrapped it in the silk and came down
quietly. Since it was so late in the night and that Devaresan had not come
down, his servants thought that he must be sleeping upstairs and they too
went to sleep downstairs. The captain went down immediately with the
head inside the silk and waited near the fort gate and as soon as the gates
were opened in the morning, he went out. He took the same boat back to
Ernakulam.
When the captain reached the palace His Majesty was still sleeping so he
took Devaresan’s head from the silk and hung it outside on the door of the
royal bedroom and waited till the king woke up. After a short time His
Majesty woke and opened the bedroom door. His first glance was on
Devaresan’s head and then the waiting captain. The delighted ruler said to
his captain, ‘You must have had some trouble, I am sure, but you achieved
it all the same. We are very pleased, Panikkar, you are a courageous man,
full of valour. No doubt about it.’

CAPTAIN: ‘All this is not by my courage or valour. This is because of the

power of your Majesty’s command. With your royal command anybody
will do much more than this.’
HIS MAJESTY: ‘All right, now, I am sure you may not have slept last night so
go home and rest for some time. But you should be here by the time I
complete my bath and meals. You may go now.’

Obeying the royal command, the captain left immediately. His Majesty
then ordered Devaresan’s head to be sunk in the backwaters and then went
for his bath.
The captain arrived as soon as the King came after his meals. When he
saw the captain his Majesty told him, ‘Panikkar, I have to trouble you a
little more. Due to the power and wealthy status of Devaresan the rest of the
Konkanis have become arrogant too. So we want you to go back to Cochin,
plunder their wealth and that of their Devaswum and bring it here. You may
take our army also to help you.’
Instantly the captain started for Cochin with the army, plundered all the
possessions and wealth of the Konkanis and their Devaswum. When the
Konkanis saw this they were so distressed that some of them feared the loss
of their temple deity. So they plucked it out from its seat and carried it off to
nearby Thiruvithaamkoor, where they got shelter and settled down. The
captain carried off all their gold, silver and bronze vessels as well as their
jewellery to Cochin and presented them before His Majesty who ordered
them, ‘Keep them all safely in our treasury.’ The captain promptly did so.
These can be seen even now in the treasury at Thrppooniththura with the
markings ‘Belonging to Thirumala Devaswum’.
His Majesty Sakthan Thampuraan once went with eight of his attendants
to visit Maharaja Raama Varma and the city of Thiruvananthapuram. They
reached Thiruvananthapuram one early morning. His Highness went to the
palace hoping to see the Maharaja, but he was informed that the King was
still asleep and would take about two hours for him to come out. So His
Majesty thought of seeing some parts of the city in those two hours and
would return later. While wandering about seeing the sights, he came to the
royal stables and there he saw a good number of high-quality horses of
perfect calibre, looking very weak and ill. In an authoritative tone, His
Majesty asked, ‘Where is the man in-charge of the stables?’ The bystanders
pointing out said, ‘There he is.’ When the fellow came near, His Majesty
asked him, ‘Why are these horses looking ill?’

STABLE MANAGER: ‘Some horses will look like that. They are weak by
nature.’
HIS MAJESTY: ‘I do not think they are weak by nature. If they are properly
fed with grass and gram, they will not be like this.’
STABLE MANAGER: [indifferently] ‘Let it be so, but that is none of your
loss.’
HIS MAJESTY [ANGRILY]: ‘You traitor! This is definitely not my loss. But
listen. Since you have been appointed to look after these fine horses and
paid for it, what do you do with the money? You eat it up yourself and
leave these horses in this condition? I am asking you if that is the
proper way to treat them?’
STABLE MANAGER [INSOLENTLY]: ‘What is your right to question me? Are
you my boss?’
HIS MAJESTY: ‘Even if one is not your boss, anyone can question injustice
when they see it. You insolent fellow, you steal the money meant for
feeding these dumb creatures and starve them; I am not asking you, but
here take this from me.’

So saying, His Majesty gave him a resounding slap to his face. The
stable manager fell unconscious and the King left the place along with his
servants. When the stable manager came to, he went crying to the Maharaja.
By that time the King had come out of his bedroom and so the fellow got
the chance to give an account of what had happened in the morning.

STABLE MANAGER: ‘Your Majesty has the right to punish or save us as you
will and we are ready to accept it. We have no regrets in that. But if
some stranger is going to hurt us, we cannot suffer it. Please enquire
into this and do what is necessary.’
MAHARAJA: ‘Who is that person? Can you describe him?’
STABLE MANAGER: ‘He looked like a Namboothiri since he had a sacred
thread on him. He has long hair and a sword in his hand; there are a few
attendants too with him.’
MAHARAJA: ‘I am sure this must be the Elder of Perumpadappu. No other
has the courage to do such a thing here. All right, you may go now.
We’ll look into this’ and he sent the fellow away.

By then His Majesty Sakthan Thampuraan arrived there. As soon as the

Maharaja saw His Majesty, the former got up from his seat, and taking his
hand in his, greeted him and led him to a seat. Both the kings talked
pleasantly for some time and then Sakthan Thampuraan said to the
Maharaja, ‘Today I did a daring deed here, perhaps you already know about
it. I felt very angry when I saw those fine horses of excellent breed in a
pathetic condition. That is why I did it.’

MAHARAJA: ‘What you did was perfectly proper. I should have done it. But
the pressure of work and of course my lethargy, prevented me from
taking care of these matters. So much so, these crooks have gone too
far. We may have to deal with them like this sometimes. Otherwise their
corruption will go beyond control. Now tell me, why did you not
inform me beforehand that you were coming here? When did you reach
here? Did you go first to the stables?’
SAKTHAN: ‘I reached here by sunrise. You had not woken then so I thought
of seeing some parts of the city by the time you came out. On the way I
entered the stables and when I saw the pitiable condition of those
horses, I could not bear it. That is why I had to hit the stable manager.
 In fact, I had not planned to visit here. I felt like that one day and started
immediately. Hence I could not inform you beforehand.’
MAHARAJA: ‘You thought of looking me up at least after coming here. It is
my good fortune that you did not think of going away without that.
Come now, let’s have our bath and meals. It is already very late.’

They conversed pleasantly like this for some more time and then both
the kings went for their bath and breakfast. Although a full palace was
vacated and given for the use of Sakthan Thampuraan, they had their meals
together. Gracefully accepting Maharaja Raama Varma’s hospitality,
Sakthan Thampuraan spent four comfortable days with him and during that
time they visited several important spots in Thiruvananthapuram, together.
One afternoon, both the kings were talking about various subjects on the
terrace of the bungalow called Karuvelappura Maaliga, when the Maharaja
asked, ‘Can anyone jump down from this Maaliga terrace?’ His Majesty
Sakthan answered casually, ‘Oh sure.’ The Maharaja asked those attendants
near him, ‘Can anyone of you?’ Each of them looked down from the terrace
and with an impossible air, slowly returned to his place. Then Sakthan
turned and gave a long stare at his servants. Without a word, all of them
jumped down and some became unconscious and all had bruises of one type
or the other. Then Maharaja Raama Varma ordered, ‘Take them all
immediately and get them cured as fast as you can.’ The moment they heard
the royal order, attendants came and took them away.
Thus, after spending four pleasant days when His Majesty Sakthan
Thampuraan was returning home, the Maharaja gave special orders to
arrange for the convenient travel of his noble guest. Thanks to all those
conveniences His Majesty Sakthan reached Thrppooniththura after a
comfortable journey. The entire expense towards His Majesty’s trip was met
by the Maharaja.
Those who had jumped from the terrace and were under treatment in
Thiruvananthapuram gradually got well within a month. Then the Maharaja
called them and asked, ‘Why did you think of jumping from the terrace?’
They answered, ‘If we had not jumped, we would have been finished off
then and there. So we thought that we may manage to live in spite of
jumping and hence, jumped.’ The Maharaja was extremely pleased with
their reply and praised them for their loyalty to their King and before
sending them back, presented them with several gifts.
Not much later after he returned to Thrppooniththura, His Majesty went
to Thrissur and decided to stay there for two months. During that time the
younger princes invited their teacher, the Swaamiyaar from Tulu naadu, to
Thrppooniththura where they entertained him lavishly with food and fees
for his instructions and planned to send him away happily. Having
somehow come to know about this, Sakthan Thampuraan sent a royal note
to the Younger Prince in Thrppooniththura, saying, ‘Do not send away the
Swaamiyaar till after I also come there and get his blessings.’ Pleased with
this letter the Prince exclaimed to his younger brother, ‘I thought my elder
brother did not approve of these affairs, but his letter shows the opposite. It
is clear from this note that he too has respect and bhakti towards the
Swaamiyaar.’ They decided to let him stay on for a few days more.
Ten days later His Majesty arrived in Thrppooniththura, and went
straight to meet the Swaamiyaar. He greeted him with many gifts and after a
short chat, sent him off. The Swaamiyaar was made to sit in a palanquin and
given a grand send-off with musical accompaniments. His Majesty also
followed the procession up to the fort gate when he respectfully asked the
Swaamiyaar to descend from his palanquin and sit down. Then His Majesty
said to him, ‘Since putting a caste mark on the forehead of a Brahmin is an
insult, it is better that we anoint him.’ By his Majesty’s order a boat full of
ash mixed with water was kept ready there and the servants poured the
whole thick solution on the head of the Swaamiyaar and sent him away.
Seeing this, the young princes were filled with anger and distress, but they
suffered it quietly out of sheer fear of the king. The Swaamiyaar never
entered Cochin till the end of Sakthan Thampuraan’s reign.
His Majesty Sakthan Thampuraan was once travelling from Ernakulam
to Thrissur in a fast country boat usually used for racing. Another boat was
seen coming from the north. When it came near, the Somayaji requested the
King, ‘A Chomaathiri of such and such a place died yesterday so please
give me his share of the money allowance.’ It was a prevalent custom that
the first Chomaathiri who informed the king of the demise of another
Chomaathiri had the right to get the dead man’s charity allowance given by
the king. This was called veezhillam [meaning ‘fallen illam’]. When
Chomaathiri said veezhillam, His Majesty told him, ‘That can be done. But
if you are going towards Thiruvananthapuram, you may take my speedboat
and I shall travel in yours.’ So saying His Majesty exchanged boats with the
Chomaathiri, and after ordering the boatmen, ‘Before sunrise tomorrow you
must get Chomaathiri before Kulasekhara Perumaal [the Maharaja of
Thiruvithaamkoor],’ Sakthan Thampuraan went on his way.
By midnight Chomaathiri’s boat reached a place called Edava from
where there was no waterway to Thiruvananthapuram. So the boatmen
carried Chomaathiri in a conveyance and ran. Before sunrise they somehow
managed to get him to the palace. As soon as the Maharaja came out of his
bedroom, Chomaathiri begged, ‘Since, so and so Chomaathiri of such and
such place died yesterday, I have come to ask for his charity allowance.
Please transfer them to my name and share.’ The King swiftly calculated in
his mind that if this man could come here in six hours with the news of this
death which occurred in a place sixty miles away, he must have been
definitely helped by none other than his Majesty Sakthan Thampuraan. So
he asked Chomaathiri, ‘Did you happen to meet the Elder of Perumpadappu
on the way?’ Then he answered, ‘Yes; not only that, but he gave me his
speed boat, and gave special instruction to the boatmen to get me here as
fast they could. That is how I reached here so fast, but the boatmen gave me
a lot of trouble by not allowing me to answer nature’s calls. I was not
allowed even to pass urine on the way.’ The Maharaja told him, ‘All right.
Chomaathiri, you may stay here and I shall send you off without any
trouble, but I must know when you decide to go. You may send away these
boatmen.’ The boatmen thus went away and Chomaathiri stayed on in
Thiruvananthapuram. After five days he informed the Maharaja that he was
ready to go and so he was put into a boat by the King’s orders who also
instructed the boatmen that Chomaathiri should be let down at every jetty
so that he could stop to answer nature’s calls. According to the royal order,
the boatmen took Chomaathiri in a boat and at every jetty he was forced to
get down and pass urine. Even when Chomaathiri said that he did not feel
the need, the boatmen made him get down and forcibly pass urine, saying
that they could not disobey the King’s orders. Thus, they travelled and
reached Thrissur the next day. When Chomaathiri went in to see Sakthan
Thampuraan, the latter asked, ‘Eh Chomaathiri, did you have a comfortable
trip?’ The Chomaathiri replied, ‘While going there I was not allowed even
to stop for passing urine, and coming back, they forced me to get down at
every stop and do it even when I told them I did not need to. Thus, the
boatmen troubled me a lot. That was all, nothing else.’ Immediately His
Majesty asked him, ‘Would Chomaathiri like to go to Thiruvananthapuram
once more?’ For which Chomaathiri answered, ‘Do you want to bait me to
carry on your rivalry? I beg you to exempt me.’ Then His Majesty sent him
away saying, ‘If you consider it difficult, you need not do so.’
Sakthan Thampuraan got a house built for his consort, the
Nethyaaramma. When it was time for the ceremony of Graha Pravesh, the
Nethyaaramma requested the King, ‘I wish very much to have the
ceremony of paalukaachal [boiling milk for the first time in the new house]
on a grand scale. I would like to invite all the people here and give them a
sumptuous meal.’ The King said, ‘Why not? That is no problem. You,
yourself make a list of all the essentials for the feast and instructions and
give it to me. I shall arrange for it to be carried out.’ Accordingly she gave a
list and everything was arranged for the feast. She had forgotten to write
‘rice’ in the list and so it was not bought. On the festive day, the entire
kitchen went to work, cooking and cutting vegetables. This was all done
and every invited person had arrived and they sat down to eat. The leaves
were placed and all the prepared dishes were served and only then did the
Nethyaaramma realize that there was no rice cooked for the meal. Since
everything was organized according to the royal orders, the Nethyaaramma
did not bother to go and supervise. Nothing could be done after all had sat
down to eat. So the guests had to finish the meals without ‘rice’ and they
left. Filled with remorse and shame she went to the King and unhappily
informed him about the omission. Hearing her complaint His Majesty
answered, ‘You may not have included ‘rice’ in the list and that is why it
was not bought. There is no use now to talk about it.’
Once upon a time in Cochin, there were chieftains called ‘Panikkar’,
‘Kaimal’ and ‘Kartha’, all sub-castes of the Nairs who were very wealthy
and arrogant, and did not care to pay their dues to the ruler and being
haughty tyrants, they dared even to disobey his commands. Very few among
them paid their dues and acknowledged the King as their overlord. His
Majesty put those arrogant chiefs strongly under him and plundered all their
wealth and properties, but he was careful to protect and support those who
obeyed his commands and paid their dues to the King.
Among those chieftains mentioned above, there was a man called
Muriaadaththu Nambiar. He was a Nair by caste, but ‘Nambiar’ was a title
given to him by the King. Once it so happened that there remained just one
old woman in the family and she sent a request to Sakthan Thampuraan that
she wished to adopt a male as her successor and heir. The king had an eye
on the immense wealth of this family and coveting to possess all that for
himself, he sent a quick reply to the woman, ‘After you make all
arrangements towards the adoption ceremony and fix a date, inform me and
I shall come there with the person you can adopt, but make sure that no
other, but the very person I am bringing with me should be the heir.’
Accordingly the woman made all the arrangements for the adoption
ceremony and after fixing the date, informed the King. At the appointed
time, His Majesty came, accompanied by a boy and girl who belonged to a
Thampaan’s family.2 When the woman came to know that they belonged to
the Thampaan caste, higher than the Nairs she was very happy. Immediately
after the ceremony was performed correctly and perfectly, the feast was
started. Then the adopted children were seated in the proper place and the
woman herself served them food in their leaves. But the children sat there
looking distressed, and without touching the food. When the woman saw
this, she went to His Majesty and complained, ‘The children whom I have
adopted are refusing to eat the meal which I have served; this makes me
very sad.’ Then the King told the children, ‘There is no objection to eat this
food. I’ll attend to the rest of what is needed.’ Hearing this assurance, even
then a little reluctantly, they ate the food. When all the activities were
concluded, His Majesty, allowing the children to stay on in the house, left
for his palace. Soon after these events, the woman died and the children
were made to perform her funeral rites.
After a period of time, Sakthan Thampuraan called in a few Brahmin
priests and discussed with them how to treat those Kshatriya children who
had to eat the food served by the Nairs. They came to the following
conclusion – since the children had no other option in this matter, they
should not be excommunicated, but they should be considered a different
caste whose rights should be those of the Kshatriyas i.e., their funeral rites
should be conducted by Brahmins, but without the recitation of mantras;
their sacred thread ceremony and initiation should be done without the
sacred thread and they should be in a colony by themselves near a river
bank, but away from Brahmin residences and temples. So His Majesty
chose a place called ‘Malayaattoor’, got a house built for them and they
started living there. The money for their expenses was to be met by the
State. All this was arranged by His Majesty.
Their successors are still living in this place and the Cochin state looks
after their needs. Since they belonged to the Thampaan sub-caste, the Nairs
still call them by that name. But as they were adopted by the Nambiar
family, the Brahmins call them ‘Nambiars’. When the last woman member
of this family died, all their possessions were collected by the Cochin State
government. His Majesty got all their vessels and ornaments added to the
treasury.
The Nambiar’s vessels were all marked as ‘belonging to
Mukundapuram’ which can be seen even now in the western treasury.
Sakthan Thampuraan had heard a lot from some Namboothiris, about the
special religious ceremony lasting 56 days performed in the Sri
Padmanaabha Swami Temple of Thiruvananthapuram organized with great
pomp and splendour, popularly known as mura japam and greatly desired to
go personally and witness the grand preparations and the various activities.
Having once decided, His Majesty left secretly all by himself without any
attendant or retinue, towards Thiruvananthapuram. He disguised himself as
a Namboothiri, holding an umbrella made of palm leaves, a staff and a
knapsack of red cloth. During this period of mura japam, the state
government had made lavish arrangements for feeding all the Namboothiris
coming to participate in the function.
So the King had every opportunity to sit among them and have his meals
on the way to the function. But by the grace of the Almighty he was not
recognized by anyone and he managed to reach a quiet spot at the ‘lotus
pond’ in Thiruvananthapuram. He placed his umbrella, the staff and the
bundle on the shore and had his bath and routine deeds. Then he went to the
common hall to have his meals. Nobody recognized him there, either. After
his meals, he went to the same shore to wash his hands. At that time,
Maharaja Raama Varma saw him from the Karuvelappura Maaliga and
immediately recognized him, but he did not show that by word or action. At
night, by the royal order, a number of large torches were lit all round the
‘lotus pond’ and the Maharaja watched the lighting from his Maaliga. After
some time, all the Namboothiris came to the pond to wash their hands after
dinner and along with them Sakthan Thampuraan also went to the same
bank where he had his morning bath. He still had his umbrella, the staff and
the bundle wrapped in red cloth in his hand. As soon as His Majesty arrived
at the pond, the Maharaja sent for two of his attendants and ordered, ‘There
is a man with a red bundle, washing his hands at that narrow bathing ghat in
the northern side of the pond. Go and bring him here. Do not apply any
force. Just say that I am calling him and he will definitely come.’ The men
ran to the spot and said to Sakhthan, ‘You are asked by the royal command
to go to the King.’ Saying to himself, ‘Now that I am known here, it is not
proper to hide or to be reticent’, Sakthan Thampuraan walked towards
Karuvelappura Maaliga. When His Majesty reached the staircase, Maharaja
Raama Varma came down, and grasping his hands with joy, took him
upstairs. After sitting down on the chairs they started their conversation.

RAAMA VARMA: (amused) ‘What joke is this? What is the purpose of this
disguise?’
SAKTHAN: ‘If not in a disguise, how will I see and participate so well in
these festivities? Without this how can I go among these Namboothiris,
see all their noisy behaviour and also eat with them?’
RAAMA VARMA: ‘True, that is right. I guessed as much. I had seen you in
the morning itself, but waited patiently till you fulfilled your purpose. I
am sure only you will dare to attempt the disguise in this manner.’
SAKTHAN: ‘And you had to be the one to catch the disguise!’
RAAMA VARMA: ‘Who else have you got with you?’
SAKTHAN: ‘Here, this umbrella and staff, and the bundle.’
RAAMA VARMA: ‘This is just wonderful. Now I can very well see how true
it is that people call you ‘Sakthan’ – a person like you who can do
everything yourself without the need of servants or attendants. You
should be called not just ‘Sakthan’ but ‘Sarva-sakthan’. That staff might
contain a sword inside, right?’
SAKTHAN: ‘Sure. To travel alone without even that will be too risky.’
RAAMA VARMA: ‘Did you ever think of returning without even informing
me?’
SAKTHAN: ‘If possible, I would have tried it. But I also knew that would
have been impossible.’
RAAMA VARMA: ‘All right. I am happy that I could at least see you here.
Now you may go back only after the entire mura japam is over.’
SAKTHAN: ‘That is not possible. I thought of returning today itself, but if
that cannot be done now, I must go at least tomorrow.
RAAMA VARMA: ‘All right. We’ll decide it tomorrow. Let us go to sleep as it
is already late.’

They ended their conversation and went off to sleep.

Due to the earnest persuasion by Kulasekhara Perumaal [another title of
the King of Thiruvithaamkoor] His Majesty Sakthan, stayed for four more
days at Thiruvananthapuram and Raama Varma arranged for servants to
attend to him as well as took special care for His Majesty’s comfortable stay
with royal honour. Even when Sakthan Thampuraan was going back, the
Maharaja arranged for all comforts on the way and His Majesty travelled by
speed boat from Thiruvananthapuram to Thrppooniththura.
Just as His Majesty came incognito to Thiruvananthapuram, Maharaja
Raama Varma also thought of a way to trick Sakthan Thampuraan. He
planned it without a word to anyone.
One day the Maharaja went to the Vaikkom Temple for worship on an
Ashtami day and resided there for a few days. While returning to
Thiruvananthapuram, after supper, he suddenly gave orders for the boat to
sail towards Thrppooniththura and very quietly anchor at the canal shore to
the west of the Thrppooniththura Temple. Thus, when the boat reached the
canal bank, the King, dressed as any ordinary common man, in a mundu or
veshti and a towel on his shoulder, got down and walked towards the east.
He had his bath in the temple tank and dressed in the wet clothes, went into
the temple. There he offered a priceless gold chain and a costly necklace
studded with precious stones to the deity, and after worshipping, he quickly
got out, walked towards the boat and sailed away. At that time, there was a
temple festival going on, and the deity was being brought out in a special
procession with a loud music band. So, when the Maharaja entered the
temple to worship, no one noticed the King on the premises. A short time
after the Maharaja left, word reached His Majesty Sakthan that a stranger
had come and worshipped there, offering a priceless gold chain and a gold
necklace with studded jewels at the foot of the deity and that he had already
left.
When the chain and necklace were examined, they found etched at the
back the words, ‘Thiruvithaamkoor Raama Varma’. In no time, people were
sent to search, but were informed that there was a boat at the western canal
bank and it had sailed away a few hours ago. No need to mention here that
Sakthan Thampuraan immediately understood who the person was and that
this was a trick played on him deliberately. On the next day Raama Varma
Maharaja reached Ambalapuzha and from there, went on to
Thiruvananthapuram.
Maharaja Raama Varma was especially fond of not only his chief
minister Kesava Pilla, but also three others namely, Kunjikkutty, Kuthira
Pakshi and Vaikkom Padmanaabha Pilla. These three men were not just
great warriors of exemplary courage and valour, but they were also brilliant
magicians who were trained under the illustrious sorcerer and magician
named Thevalassery Nambi. To protect them from any harm from enemies
the Nambi had given each of them a talisman. He had a special charm
written on a thin gold plate and after cutting their thighs had it inserted
there.
It is difficult here to describe each one’s valorous deeds and moreover, as
this account only deals with the history of Sakthan Thampuraan and so
we’ll narrate a short account of His Majesty’s meeting with Kunjikkutty.
The latter was the chief manager of the big palace of Thiruvananthapuram,
and was generally called Kunjikkutty Sarvaadhikaar, the chief manager of
the big palace where the ruling King resided.
Once, a wild elephant fell into a pit at the boundary between Cochin and
Thiruvithaamkoor States. Coming to know about this, Kunjikkutty
Sarvaadhikaar went to the spot. By then, people from Cochin had already
come and with the aid of tame elephants, they had managed to lift the wild
elephant and cross the boundary. Undaunted, Kunjikkutty went nearer and
by the power of his magic, he made the elephant turn back and it was
quickly shut up in the enclosure built for its transport. Since it is absolutely
impossible to hold or stop any wild elephant, no one dared to go closer and
the men from Cochin could only watch helplessly.
Coming to hear about this dauntless venture of Kunjikkutty, His Majesty
Sakthan sent a letter to the Maharaja of Thiruvithaamkoor, ‘I very much
desire to meet with your chief manager Kunjikkutty. Kindly send him to me
at your convenience.’ As soon as he saw the letter, the Maharaja sent for his
chief manager and told him that he had received a letter from the Elder of
Perumppadappu which stated his wish to meet the chief manager and asked
him whether he would like to go. The Sarvaadhikaar replied humbly, ‘If
you permit I shall go.’
Then the Maharaja cautioned him thus, ‘All right, you may go but be
very careful. His Majesty of Cochin is a straightforward and blunt person
and extremely short-tempered. He will do anything when angry. Therefore,
conduct yourself accordingly.’ The chief manager bowed respectfully and
took permission from his King and left for Thrppooniththura the same day.
On the fourth day he arrived at the palace and through the royal attendants
asked permission to meet His Majesty. At that time, His Majesty Sakthan
was sitting on a chair in the balcony of the Fort for amusements. As usual
he had his sword in his hand. When Kunjikkutty went in and respectfully
bowed before him, His Majesty said ‘I have heard a lot about you,
Kunjikkutty, but I could not meet you till now. For a long time I have been
wishing to see you. I am glad it has happened today.’

CHIEF MANAGER: ‘I also hoped very much to come here and bow before
your feet and it was destined only for today.’
SAKTHAN: (showing his sword) ‘Do you see this, Kunjikkutty?’
CHIEF MANAGER: ‘Yes, Your Majesty. A minor one like that is with me also’
(saying this he showed his own sword kept concealed at his waist).
SAKTHAN: ‘Let me see it. Do hand it over.’
CHIEF MANAGER: ‘Could Your Majesty please pass on to me your sword
with your royal hand?’

(His Majesty handed over his sword to the chief manager who bowed
low respectfully and took it with both his hands.)
Then, said the King, ‘Now can’t you give me yours?’
CHIEF MANAGER: ‘I am sorry I cannot. This sword was given by royal
command to me by the Maharaja. As long as I am alive, I will not hand
it over to anyone nor will I put it on the ground.’
SAKTHAN: ‘All right. Then give me back what I gave you . . .’
CHIEF MANAGER: ‘My devotion towards your Majesty is no less. I do not
think it is proper for me to return what Your Majesty has kindly handed
over to me. I will not let it touch the ground or let it go to another
person as long as there is life in me. So I think that it is not proper for
Your Majesty to ask for it.’
SAKTHAN: ‘You clever fellow! You are not Kunjikkutty but Aanakkutty!’3
CHIEF MANAGER: ‘If Your Majesty wishes you can make me an aanakkutty
or poonakkutty.’
SAKTHAN: ‘I am delighted. Kulasekhara Perumaal’s people are mine also.’

Highly pleased with Kunjikkutty, His Majesty presented him the gold
bracelet for bravery and a bundle of fine cloth and sent him back.
All through the interview, the chief manager had feared whether there
would be any reference to the wild elephant, but by God’s grace that was
not mentioned by His Majesty. Although he was sure of the magical charm
and that he would not die at the hands of His Majesty, only when the
Sarvaadhikaar left the royal presence did he breathe with ease. The same
day he left for Thiruvananthapuram and within a short time met the
Maharaja and gave a full account of his interview with the august King of
Cochin.
His Majesty Sakthan Thampuraan got a palace built for him near the
river bank at a place called Chovvara. To the south of the palace was the
river so he ordered a moat to be dug on all the other three sides and putting
up a flagstaff, hoisted the royal flag. He resided there for a few days. One
Shivaratri day, when His Majesty was walking leisurely in front of the
palace, he saw a boat carrying Namboothiris along the river.
The king ordered loudly, ‘I would like you to get down here.’
Immediately the Namboothiris stopped the boat, got down and stood before
the King. Just then two soldiers brought before His Majesty, a Christian
with a rope passing through his nose and with loud musical
accompaniments. And the King uttered a word in a strange language,
hearing which the soldiers took the captive away. When the Namboothiris
saw this incident, they were filled with fear and anxiety beyond measure
since they could not understand the rhyme or reason for this. Seeing their
anxiety, His Majesty assured them, ‘You need not be anxious or frightened.
Now tell me, where are you going?’ The Namboothiris answered, ‘Today is
Shivaratri and we are going to the Aaluva sandbanks to keep awake
through the night.’ It is a prevalent custom to stay awake through the
Shivaratri night on Aaluva sandbanks. His Majesty told them, ‘In that case
you may go now. But tomorrow morning you have to be here for your bath
and so on.’ They agreed to this and sailed away in the boat.
Next morning when the King finished his bath, and daily routine, the
Namboothiris also arrived at Chovvara. After their bath, they stood before
His Majesty and he gave a gold coin to each of them. When the King had
his breakfast and all the Namboothiris had their meals, again they came to
the King and he told them, ‘Yesterday you were travelling with the
Christian fellow who was brought here before me. I heard that he had
slaughtered a cow and if such crimes are taking place in our land, what is
the benefit of my observing the Shivaratri penance? Therefore, I ordered
him to be shot dead yesterday itself. Since I had done this deed on a
Shivaratri day, I gave you the gifts in order to emancipate myself. If you are
in a hurry to leave now you may go. Otherwise you are free to stay on for a
few days. You may do as you please.’
The Namboothiris informed him that they had to go and left
immediately.
Four days after this, news reached His Majesty that the Maharaja of
Thiruvithaamkoor had passed away and Sakthan Thampuraan’s grief was
inconsolable. Full of sorrow and anguish, and choking with emotion, he
said, ‘My right hand is gone.’ It is well-known that Maharaja Raama
Varma’s death was in the Malayalam year 973, on the sixth day in the
month of Kumbham. It was a Wednesday.
Later on, His Majesty’s efforts were to procure farming land for himself.
He would go to a certain place and announce, ‘This land from here to there
is my own land’ and then in his presence that area would be immediately
ploughed and after that the ownership went to the King. Nobody could ever
enter it again. This was how His Majesty amassed his farmlands. Only in
certain cases when the original owners were very poor did he give a small
compensation. Thus, His Majesty procured 365 farms where he ordered
ponds and gardens to be made also.
Once a close attendant of the King asked him, ‘The state government
already owns quite a lot of property so, why does His Majesty have to get
these farms also?’ To this His Majesty replied, ‘Since my nephews are
foolish and inefficient, during their time, this country may pass into other
hands. So I thought that even if it happens, the members of my family
should not starve. If they can get rice from the farms regularly and
vegetables and coconuts from the gardens, they can do without starvation.
Hence I did all this.’ When His Majesty was taking possession of other
people’s property several rich landlords among the Namboothiris were
displeased and annoyed, but His Majesty ignored it.
One day His Majesty was travelling in a palanquin from Thrissur to a
nearby place called Pattikkad. When he reached the place called Moorkkad
a few Namboothiris belonging to Irinjaalakkuda confronted him. They
abused the King and threw mud at the palanquin. Filled with fury His
Majesty jumped down from the palanquin and with the sword in his hand,
ran towards the Namboothiris. Seeing all this, Pattappurathu Kunjan
Thirumulppad who was accompanying the royal procession, ran to the King
and tightly holding him round his waist, begged, ‘My good Lord, please do
not commit Brahmahathya.’
By then all the Namboothiris hid themselves and disappeared from view.
A little pacified, His Majesty announced, ‘Just because it is Kunjan, for
your sake I’ll forgive them.’ He got into the palanquin again and went on
his way.
After this Sakthan Thampuraan resided in Thrissur for a few days. At
that time, the younger princes secretly brought an astrologer, Warier, from
the north to Thrppooniththura and told him, ‘Make careful astrological
calculations and tell us how long His Majesty Sakthan is going to live.’
They proceeded to give him His Majesty’s time of birth. The astrologer
made his calculations and gave them in writing, ‘At this particular year, the
month and the date, the day and time, His Majesty will die.’ The delighted
princes gave him many presents and sent him off. Through his spies,
Sakthan Thampuraan came to know of this and when the Warier was about
to cross to the north from Thrissur, His Majesty’s soldiers caught hold of
him and brought him before the King who promptly asked, ‘So, did you go
to Thrppooniththura and give in writing when I am going to die?’
Trembling with fear, the Warier answered, ‘I noted down what I got in my
calculation.’ Hearing this, the King said, ‘I do not think your calculation is
right. But I have decided that you will die today before sunset. There is no
change in that.’ Then, calling the Chief Captain, the king said, ‘Finish off
this fellow before sunset today. Get four men to beat him up.’ Immediately
four soldiers took the Warier and knocked him up badly and he was killed
subsequently.
At another time, His Majesty went to reside in the palace at
Vadakkaancherri. One day, Avanapparambu Namboothiri went before the
King and requested His Majesty’s presence for a day at his illam and to
partake of his meals with them. Accordingly, His Majesty determined a day
and informed the Namboothiri who went about immediately to organize the
day. Since he was a very wealthy person, everything was done on a grand
scale. On the appointed day His Majesty came with his retinue of attendants
and soldiers. The Namboothiri welcomed the esteemed royalty in the
traditional custom; a rough blanket and on it a white sheet was spread on
the ground and next to it was placed a number of measuring vessels filled
with gold coins and a lighted lamp. His Majesty entered the illam and rested
on the special seat arranged comfortably for him. Then he conversed for
some time with the other Namboothiri guests before he went for his bath
and breakfast, etc. Starting with the royal breakfast to the elaborate meals
prepared for the common soldiers, everything was grand and sumptuous.
Even the horses were fed with fresh grain harvested then and there. All the
measures kept at the entrance were filled to the brim with gold coins.
Calculating all this indulgence as an unnecessary and ostentatious show of
wealth, His Majesty was greatly displeased, but he did not say a word about
it. He stayed on till the end of the day and after giving appropriate gifts to
everyone there, His Majesty was about to return to his palace when the host
Namboothiri went to him and requested, ‘Would it please your Majesty to
extend your stay here for another four days?’ But the King said, ‘No, it is
not convenient today’ and went back immediately.
 The next day, by royal order, a large part of the Namboothiri’s wealth
and property was confiscated towards the state government and thus, his
arrogance and pomp was considerably reduced.
A little later His Majesty travelled from Vadakkaancherri to the northern
districts and then to Thrissur and afterwards to Ernakulum. In Ernakulam,
one day when His Majesty was at the temple, he saw a man with long hair
and a flowing beard. The King asked, ‘Hey Moothathu, is this the penance
for your mother?’ The man replied, ‘No. this is for my pregnant wife.’ His
Majesty enquired, ‘Do you follow this type of penance like the Brahmins?’
To this, the Moothathu answered, ‘We do follow half of all the Brahmin
customs.’ When his Majesty returned to the palace, he ordered to bring the
Moothathu to him. By the King’s orders a barber was also brought in. The
King said, ‘Moothathu, you said that you practise half of the Brahmin
customs, is it not? If so, there is no need to grow the hair and beard fully.
Therefore, let half of his body from head to foot be shaved.’ After this was
done, His Majesty allowed him to go.
His Majesty used to go about secretly in disguise to detect crimes and
also to find out what the people talked about him. At times he would have
two or three attendants, but mostly he liked to travel alone with his sword as
his sole companion.
One night when His Majesty was travelling alone he arrived at a place
called Elankulam. There he observed a maappila looking back often and
surreptitiously making his way forward.4 Thinking that ‘the fellow must be
planning a robbery’, His Majesty followed him. The maappila entered a
Namboothiri’s illam.
When the man reached the front yard of the illam, a Sudra woman
attendant came out of the illam and said to him, ‘Everything is arranged.
You may go in’ and she took him to a room in the illam saying, ‘Get on to
that cot and lie down. I’ll send kunjaathole (referring to a young Brahmin
woman) to you.’ Sakthan Thampuraan also entered the illam after the
maappila and with the naked sword in his hand he hid himself in a dark
corner of the room. After a short time, the Brahmin wife came into the
room, holding an oil lamp with a long rod-handle. Then the servant woman
asked her, ‘Why did you take so long to go to sleep today? It is really late.’
The Namboothiri wife answered, ‘It is because Namboothiri is not here
tonight.’ The servant said, trying to hurry her, ‘Go soon at least now. It is
already late for me to go to bed.’ The Brahmin wife entered the room,
saying, ‘I will not take too long.’ She then spotted a man sitting on her bed
and screamed, ‘Oh my God! Who is this? Is Sakthan Thampuraan’s power
not applicable in this place?’ Saying this, the woman drew back and just
then the maappila moved forward to embrace her. In the nick of time just
before the maappila could touch the Namboothiri- wife, Sakthan
Thampuraan pounced on him and dragging the fellow to the front yard, His
Majesty cut him into pieces just as one would mince a jackfruit. Then
calling the servant woman the King asked, ‘Where is the Namboothiri
gone?’ She answered, ‘To Thrppooniththura.’ His Majesty told her, ‘I
should have definitely killed you also. But you happen to be a woman and
so I am not doing it but you will not go scot-free.’ Proclaiming this, His
Majesty cut off both her hands. Then he sent for a few Nair men and
women of the neighbourhood and ordered, ‘Take care of this place till the
Namboothiri returns.’ Immediately afterwards, His Majesty returned to
Thrppooniththura.
The next day he sent for the Namboothiri and when he came, the king
said, ‘Last night, there was some fun in your house, but nothing serious
happened. You must return immediately to your house.’ His Majesty gave
him some money and sent him home.
Afterwards the King stayed on at Thrppooniththura for some time.
Later His Majesty went to Chovvara. As he was keenly interested in
hunting sports, he stayed there for a longer time. Once taking his spear with
its peacock feathers, His Majesty went to a nearby hill to hunt. Suddenly he
saw a wild boar and holding out his spear he rushed after it. Whilst he was
hurrying, he met a Namboothiri of Aeynikkad illam on the way. His
Majesty called out loudly to the Namboothiri, ‘Catch it, catch it. Do not let
it go.’ Hearing this, the Namboothiri quickly covered the pig with his open
umbrella and caught it under. By then His Majesty also reached the spot and
with his spear pierced the animal and killed it.
Then he turned to the Namboothiri and asked, ‘Where are you planning
to go?’
NAMBOOTHIRI: ‘My illam is so poor that there is nothing to eat today. So I
was going to beg for some paddy.’
HIS MAJESTY: ‘All right, now, Namboothiri, you go back home. I will send
you the food for today.’ Obeying these words the Namboothiri returned
to his house. His Majesty also returned to his palace at Chovvara and
ordered forty large measures of paddy to be sent to the Namboothiri’s
illam and his officers did so immediately.

Sakthan Thampuraan stayed at Chovvara for some more time. During

that time a message came from the Namboothiri who was the Chief Royal
Instructor that the Brahmaswum Mutt was recently destroyed by fire and
that there was no place to carry on the Vedic instructions. To this the King
sent a reply: ‘We have decided to conduct a Thrisandha at Chovvara and
the chief instructor and all the other important Brahmins should come and
attend it.’ Very soon all the Brahmins including the chief instructor arrived
and Thrisandha was started. An unusual number of Brahmins attended this
and the sumptuous feasts were also unusual.
While the Thrisandha was going on, one day His Majesty called his
chief captain to him and ordered, ‘When the Vedic festivities are regularly
going on here, it does not look proper to have a Christian church in the
temple premises. Therefore, demolish it immediately and throw it into the
river.’ As soon as he got the royal order, the chief captain went there with
his soldiers and began to break it down.
Very soon the owners and the committee members of the church went
with a box full of rupees to the King and placing the box at his feet, prayed,
‘We beg you to save us. This is a very old church and we will be extremely
distressed if it is broken down. Kindly order it not to be demolished.’ Then
His Majesty called the chief captain and said, ‘These people say that this is
a very old church and they are grieved to see it destroyed. Therefore, do not
demolish it now.’ So the captain recalled his army and returned. Since a
royal order was already given that the Brahmaswum Mutt should be
constructed at State expense and completed by the time the Thrisandha was
over, the work was beautifully done as was the finish of the Thrisandha.
The delighted King gave several gifts to the chief instructor and the other
Brahmins, and sent them to Thrissur. And he returned soon to
Thrppooniththura.
When His Majesty was residing in Thrppooniththura, he came to know
that Maharaja Baalarama Varma, the reigning King of Thiruvithaamkoor
was visiting Vaikkom. Baalarama Varma was by nature a guileless,
straightforward and honest person, and denoting this character of the
Maharaja, Sakthan Thampuraan thought of inviting him to
Thrppooniththura. After making all plans to please him, he planned to wean
out for himself a large section of coastal land including Paravoor and
Aalangad from the virtuous Maharaja. Accordingly, His Majesty sent His
Highness Elaya Thampuraan, the Younger Prince, the next heir to the
throne, and Paaliyathachchan to Vaikkom in order to invite the Maharaja.
They reached Vaikkom and when they invited the Maharaja, the latter told
them, ‘Since it is not convenient now, it can be at another time’ and he sent
them back. Velu Thambi Dalava was among the Maharaja’s retinue. Both
Paaliyathachchan and the Dalava were good friends and thus, Velu Thambi
came to know from his bosom friend, the Cochin King’s intention and he
promptly informed his Maharaja and stopped him from proceeding to
Thrppooniththura. Expecting that the Maharaja would not decline his
invitation, Sakthan Thampuraan had made grand and elaborate preparations
to entertain him and, calculating the time when the Maharaja’s procession
would reach Thrppooniththura, His Majesty and his retinue were already
waiting to receive the royal guests at the western fort of the palace in
Thrppooniththura. Elaya Thampuraan’s boat arrived at the canal jetty, and
when he did not see the Maharaja in the boat, His Majesty asked with
unconcealed disappointment, ‘So Kulasekhara Perumaal deceived us, did
he?’ The Prince answered, ‘He said it was inconvenient to come now and so
it can be another day.’ Then His Majesty replied, ‘All this is due to the
cunning Velu Thambi. Let him look after himself.’ Saying this, he went to
the holy presence of the reigning deity of the Thrppooniththura Temple, and
prayed, ‘My Lord Poornathrayeesa, within forty days you must bring Velu
Thambi to fall at my feet.’ After saying this he went towards the Fort of
Amusements.
From the Fort of Amusements, His Majesty sent for Paaliyathachchan
and got a full account of what had happened in Vaikkom. Since His Majesty
was sure that it was definitely Paaliyathachchan who had informed Velu
Thambi about his intentions, when he saw Paaliyathachchan standing
before him with his hand against the wall, but looking northwards, the King
asked him purposely with an inner meaning, ‘Nowadays Menon seems to
have a leaning towards the South’ and guessing the ambiguity in the
question, Paaliyathachchan answered, ‘I may lean towards the South, but I
look to the North.’
The king was incensed by this reply and shouted, ‘You traitor! Get out. I
do not want to look at you anymore.’ Trembling with fear,
Paaliyathachchan immediately left the august presence. Later he stayed at
Mulloorkara and never dared to take a step to the south while His Majesty
was alive.
After reaching Thiruvananthapuram along with the royal retinue, Velu
Thambi made some reforms in the army. He reduced the pay of the soldiers
and brought about some unpopular rules for them so that the army became
incredibly angry with him and they planned to shoot him at first sight.
Coming to know about this, Velu Thambi escaped with his life from
Thiruvananthapuram and secretly came to Thrppooniththura where he
begged through some of the royal attendants for an interview with Sakthan
Thampuraan. After getting His Majesty’s permission, Velu Thambi fell at
his feet and placing a bag of gold coins before the King begged for refuge.
He prayed, ‘Please forgive me if I have done any wrong. I beg you to grant
me shelter and save my life.’ Then he narrated the reasons as to why he was
asking the King for refuge. Listening to all this, His Majesty assured him,
‘Have no fear. You may go to Cochin and stay there.’ Then he arranged for
Velu Thambi to stay in the Cochin palace.
Extremely happy that his prayer to Poornathrayeesan was answered by
bringing Velu Thambi to fall at his feet within forty days, His Majesty got
all those gold coins which Velu Thambi had offered him, melted and made
into a crown for Poornathrayeesan and gave it as an offering to the Temple.
Sakthan Thampuraan stayed on for a few days more at Thrppooniththura
and then went to Thrissur. There he was indisposed but the medical
treatment was not very effective so that his illness became worse. Being
informed of the King’s indisposition, Elaya Thampuraan [the heir] arrived
with his younger brother. When they came before him His Majesty said to
them, ‘My illness is slowly becoming worse and I feel extremely exhausted.
It does not look as if I can get well. Therefore, I want you both to stay here.
Do not go away. Take care of this land after I am gone. Take special note of
four factors: Do not appoint a Swaamiyaar at Vadakkunaathan Temple. Do
not appoint a Kaimal at Irinjaalakuda Temple. Do not appoint
Paaliyathachchan as the Diwan and do not fight with the British. If you
commit these four things, you are sure to lose the kingdom.’ Pronouncing
these matters, His Majesty ordered the Princes to stay on.
One day when His Majesty was having breakfast, the young Princes
came to him and said, ‘Looking at you eat your breakfast we feel that you
have lost your taste for food. Therefore, if you wish for any special food,
tell us and we’ll get it ready for your dinner today.’
Hearing their words, His Majesty said to himself, ‘These men have to
rule this land after my time. So let me test their power of imagination.’
Having thought like this, His Majesty said to them, ‘I have no taste for any
food. But I feel like eating a curry with jackfruit.’ Then the Princes
answered, ‘Sure that can be prepared by evening.’ They went from there
and sent people with money to procure a jackfruit from anywhere at any
price by evening that day but by evening, all of them came back saying they
could not get a jackfruit from anywhere. When Sakthan Thampuraan sat
down for his dinner both the young Princes came and stood before him with
bowed heads. Then the king asked, ‘What now? You could not get jackfruit,
is it so?’ They answered, ‘Since this is the month of Kanni [October] it is
difficult to get jackfruits. We had sent men with money to various places,
but could not get even one. It is not our fault. We tried our best, but it was
not possible to get it. We’ll try again tomorrow, to get at least one from
somewhere.’ Sakthan Thampuraan said to them in disgust, ‘Oh you fools! If
you are unable to procure just one jackfruit, how are you going to rule a
land hereafter?’
After he had his dinner, His Majesty sent for the chief captain and said to
him, ‘I’ve decided that tomorrow morning, there will be a sumptuous feast
and presentation of free gifts to the Brahmins in general. Get everything
ready towards it before sunrise tomorrow. There should be elaborate dishes
like paayasam with milk, erisserry, upperi, and thoran and I want all this to
be prepared with jackfruit.’ The captain replied, ‘I’ll get everything
according to His Majesty’s order’ and left immediately.
He got everything completed before the scheduled time. Before sunrise
the next day there were more than five hundred jackfruits both raw and ripe,
and of different sizes brought for the feast. Even after the huge feast was
over, there were many left-over jackfruits. Of course, it was a grand feast
and Sakthan Thampuraan gave away many gifts for the Brahmins.
As His Majesty’s illness found no relief, he kept on giving as many gifts
daily as part of his good deeds. But all that was of no use. In the Malayalam
year 981 on the twelfth of the month of Kanni, the Royal Lion, His Majesty
Sakthan Thampuraan passed away at Thrissur. His royal body was cremated
inside the southern grove of the Thrissur palace. The low wall around the
spot can be seen even today. From that day till now a lamp is lit daily at that
very place.
On the whole, His Majesty Sakthan Thampuraan was indeed a man of
superhuman qualities and the most powerful King of Cochin.
1 Translator’s Note: The allusion is to a story in the Mahaabharatha.
2 Translator’s Note: Thampaan is a sub-caste of the Kshatriyas.
3 Translator’s Note: Kunjikutty may also be translated as ‘baby child’ while aanakkutty means
‘baby elephant’.
4 Translator’s Note: The term maappila is used in northern Kerala to refer to a Muslim but in the
south of Kerala, to a Christian.
 11
The Sacred Shrine of Paazhoor
(Paazhoor Perumthrkkoil)

O nce, a Namboori, deciding to get married, wanted to get his horoscope

examined by the illustrious Kaniyaan, Paazhoor Panikkar. The latter
studied the horoscope and turning to the Namboori, he said: ‘Your Lordship
should not get married just now. This is an unlucky period for you. Your
horoscope shows that you will die within a year. So I advise you that we
shall examine it again after a year. Meanwhile, pray your hardest and do all
the best possible good deeds to overcome this bad luck, which should bring
about a favourable turn in your lifeline. I know this will be difficult, but that
is the best you can do now.’
Hearing this, the Namboori was distressed, naturally, and he left the
place without a word. It was evening. He went straight to the nearby river,
had a bath, ate his supper and lay down to sleep. But he could not sleep,
thinking of his imminent death. He kept thinking of the different kinds of
good deeds he could do by which he could bring about a change in his
horoscope. In the end he made up his mind to build a temple dedicated to
Lord Shiva and he would provide the funds for daily worship, monthly and
annual festivals. He resolved in his mind the amount of money that he
would keep aside for these activities.
Then he slept. The next morning the Namboori went again to the
Kaniyaan with a request to re-examine his horoscope once more. The
Kaniyaan obliged and after studying it, he looked up in surprise at the
Namboori. The horoscope had changed miraculously. So turning to the
Namboori, the astrologer asked, ‘It looks like your Lordship has done a
stupendous good deed within this short time, which has erased your bad
luck and strengthened your lifeline. I see no reason why you cannot go
ahead with your marriage arrangements and I wish you good luck.’
But now the Namboori decided to get married only after fulfilling the
vow he had made in his mind, that of building the Shiva temple.
During this time there lived in Paazhoor a well-known and efficient
carpenter, who was exceptionally proficient in his profession. So without
wasting any time, our Namboori went to this artisan with the request to
build a temple for Shiva. He specified that the temple should be in the exact
design of the great Vaikkom Perumthrkoil. Accordingly, he chose the site
for the temple on the eastern side of the Paazhoor river and, very soon,
there came up a beautiful temple very similar to the Vaikkom Shiva temple.
The Namboori consecrated an idol of Shiva, dedicated it inside, and
immediately afterwards started the daily pooja and other forms of worship
for which he had set aside the necessary funds.
In this way the Paazhoor Perumthrkoil came into existence.
The following incidents will throw light on the special features of this
Temple.
The carpenter who built the Pazhoor temple excelled in his calculations
for building temples as well as in choosing the most auspicious sites for
those sacred constructions. Being in much demand for this type of work, he
used to travel frequently from place to place. It was an accepted rule among
carpenters that, once the work began with the estimations and
measurements and until the temple’s consecration was done, the chief
carpenter would wear a sacred thread and keep a beard. He could shave
only after the first pooja was over. Since our carpenter was in frequent
demand and travelled from site to site, he found no time either to remove
his sacred thread or shave off his beard. He was fair and good looking with
a well-nourished physique and therefore, at first glance, he had the
presentable appearance of a nobleman. Strangers very often mistook him
for a high-caste Namboori.
Once, the Raja of Kaayamkulam sent his servants to bring this carpenter
to make calculations for a temple. They were travelling in an ordinary
country boat on the Vembanad Lake when they saw a specially-decorated
boat coming from the opposite side. The powerful king of Chembakassery,
His Highness Pooraadam Thirunaal was travelling by that boat. When the
two boats were almost next to each other, the King seeing an aristocratic
Namboori in the other boat, stood up in respect for the higher caste
Brahmin. The King called out, ‘Who are you?’ Since the King had a
stammer, his words came like, ‘w-w-who –a-r-e y-y-o-u?’ and by sheer
coincidence, the carpenter also had a natural stammer, ; so he answered, ‘I
—I—am –a – c-c-a-a-r-pent-e-r.’ The King, feeling that he was being
ridiculed for his stammer by a low-caste carpenter and also feeling ashamed
for mistaking the fellow for a Namboori, was filled with uncontrollable
fury. Blinded by rage, he jumped into the other boat and with his sword, cut
off the carpenter’s head. After which he resumed his journey.
On that day when the noon procession reached the Eastern entrance of
the great Paazhoor temple, an ethereal voice was heard, saying: ‘Stop all
activities. Close the inner room after bringing the deity in. My favourite
carpenter is dead and I am extremely grieved.’ Believing this as the
command from the Deity, they stopped all the activities. Even today the
noon procession takes only one round of the Temple.

There was a temple attendant known as Moothathu [a sub-caste of the

temple attendants] whose work was to measure out the rice and ghee for the
food offering to the deity. The man was provided very well by the temple
by way of money and articles. He was a clever chess-player too and was
unpleasantly arrogant of his proficiency because he had not yet been
defeated by anyone so far.
During this period, a Namboori from an illam called Kuroor came there
and contested with the Moothathu, who was eventually defeated by him.
Taken aback by this unexpected loss, Moothathu said, ‘Let us play one
more round and I will definitely defeat you.’ Then the Namboori asked, ‘If
it happens otherwise?’ Moothathu replied, ‘If that happens, I shall give up
all my rights and privileges of this temple to you.’ After getting such a
promise from Moothathu they started the game and the Namboori defeated
him again. Thus humbled, he gave up all his privileges to the Namboori
and, with his family, Moothathu left the place. Therefore there is no one
now from that caste in the Temple to serve in this position and all this work
is being carried on by someone from the Kuroor illam, who enjoy the
benefits.

In the courtyard of this temple, there is an ancient jackfruit tree with

excellent sweet fruits. Not even the oldest in the population knows how it
came to exist there. All of them unanimously opine that it was there from
time immemorial. It is called ‘The jackfruit tree from the underworld.’
There is an amusing story connected with its origin.
One day a temple attendant took all the used pooja vessels to wash in the
river. Among them there was a golden pitcher as well. When he immersed
this pitcher in the water it slipped from his hand and went down into the
water. Exclaiming feverishly, ‘Ah, my golden pitcher is gone’, he jumped
into the river instantly. As he swam deeper in, he could spot the pitcher
going towards the bottom of the river, yet it eluded his stretched hands and
he followed it. When he reached almost the bottom of the river, he saw dry
land and a number of people were sitting round eating ripe jackfruit.
Generously they offered him the same fruit to eat, but with the injunction to
return all the seeds to them. Our man found these jackfruits exceptionally
sweet and made up his mind to somehow carry one seed to his homeland.
So he surreptitiously hid one seed within the folds of his clothes and
thanking them for their hospitality he bade them ‘good-bye’ and swam back
to the premises of the Temple. The jackfruit tree which is known as ‘the
jackfruit from the underworld’ came to be planted in this way on the
Temple grounds
 We shall stop our essay here with the last words that the Paazhoor
Perumthrkoil has many extraordinary characteristics and a glorious name.
 12
The Market Place of Kozhikode
(Kozhikottangaadi)

L ong ago, when there was the kingdom of Kozhikode, its ruler, the
Samoothiri, once suffered from a severe pain on his right shoulder. It
increased day by day, so much so that the King could not bear it anymore.
As usual, physicians, astrologers and magicians were called in to treat the
King, but none could prescribe a remedy. They tried all kinds of medication
and treatment, but the pain did not subside, instead it became worse.
Realizing that they were not proficient enough to cure the King, one by one
the doctors withdrew.
At this time there came to the court, a learned man with a sharp intellect
and keen observational powers. He went to the Samoothiri and asked him
details about his ailment. After getting to know the full account, he said to
the King, ‘I can cure this pain. It does not need any medication. Just wet a
towel and put it on your right shoulder and your pain will disappear.’
Not one among the courtiers, even the King, believed that this treatment
could be effective in any way. As the pain was so severe, however, the King
agreed to try it out. So they rinsed a towel in water and placed the wet towel
on his right shoulder. Instantly the pain vanished and the Samoothiri was
greatly relieved. The King was so delighted with the man who told him this
trick and carried out the cure that he presented him with a veerasrinkala and
other valuable gifts before sending him away, a happy man.
Shortly afterwards when the Diwan came to know of what had
happened, he exclaimed, ‘Oh! What a grievous mistake!’ and was filled
with distress and anxiety. The devoted Diwan immediately came out of his
house and started roaming about the city as if in search of someone and by
evening he came to the marketplace. There he saw a woman of ravishing
beauty and going up to her he said respectfully, ‘I have a secret to tell you.’
The woman answered, ‘You may tell me whatever it is.’ Suddenly the
Diwan exclaimed: ‘I forgot my official seal at the court. Please allow me to
go and get it. I shall be back immediately. But I entreat you to remain here
till I come back, as it is a very important matter that I have to tell you.’ The
woman agreed, saying, ‘I will be here till you return.’ Then he said: ‘Oh no,
please do not agree so casually. Promise me that you will not go away from
this place till I come back.’ When he thus insisted, she conceded and
promised to stay there till he returned.
Next, the Diwan went with a heavy heart to the Samoothiri and asked,
‘Your Highness is all right now, is it so?’ The King happily replied: ‘Yes,
sure, I am perfectly all right. Didn’t you hear the details of the treatment?
The man who did this is really proficient, no doubt about it.’ To this the
chief minister replied: ‘Yes, yes, he is very clever. He achieved what he
wanted, but your Highness should not have done what he told you to do. Of
course, now there is no point worrying over it. Still if your Highness only
knew the reason for your ailment you would never have done this. Your
kingdom enjoyed all this prosperity and wealth because Mahaalakshmi, the
Goddess of Wealth was residing in you. You had that severe pain because
the Goddess was dancing on your right shoulder. Placing a wet cloth on the
right shoulder is the most unfortunate thing to do. If you do that
Mahaalakshmi will leave that person and the Goddess of Misfortunes will
take her place. The fellow who gave this advice to your Highness definitely
knew this fact and also the real reason for your illness and he cunningly
deceived you. Anyway it is our bad luck that such a thing has happened. No
use talking about it now. Although the Goddess has left your Highness, I
have played a trick to keep her in our land forever. Therefore, I cannot live
any longer.’
Having said this, the Diwan left the palace and committed suicide.
Needless to say that the beautiful woman whom the Diwan met at the
market place was the actual Mahaalakshmi from whom he had extracted the
promise. People believe that since she had given her solemn word, the
Goddess could not leave the market until the Diwan returned and so she is
still residing at Kozhikottangaadi, which continues to enjoy wealth and
prosperity because of the continuing presence of the Goddess.
Even today, this market is prosperous and busy with all kinds of trade
and if you visit it in the evening, you experience a special glow of sublime
beauty enveloping the area, which may make us also believe that there is
some truth in this story.
When the Diwan explained the seriousness of the situation, the
Samoothiri was excessively penitent of his impulsive action. But within a
short period after this incident, the Samoothiri lost his kingship as well as
his kingdom.
 13
The Bhattathiri of Thalakkulaththur and the
Padippura of Paazhoor
(Thalakkulaththur Bhattathiriyum Paazhoor Padippurayum)

T halakkulaththur Bhattathiri’s illam was in that part of Kerala which was

once under the British rule. He was famous not only as an illustrious
scholar, but an excellent astrologer supreme in the subject as well. Since
childhood Bhattathiri had a special gift in foretelling the future. As a
bachelor, he underwent training in the school. During free-time, when the
other schoolmates were interested in various games, Bhattathiri found
interest in ‘telling the future’ through astrological calculations. One day as
usual when the Vedic instructor had gone out of the class, the Brahmin boys
started to play games. Bhattathiri took a few small stones, instead of the
‘cowry shells’ [used in astrology], and started his game. By then all the
others gathered round him to hear his calculations. Then one of the Brahmin
boys said, ‘Let us see why our instructor has no children. Come, shake your
shells and calculate.’ Then Bhattathiri threw the stones [like with cowry
shells] and answered, ‘It is due to the “curse of the infants”.’ Then another
boy quipped, ‘Let us hear the solution for it.’ Again Bhattathiri shook the
stones and throwing them down, said, ‘For one year he must make the
sweet porridge with milk and give it generously to the Brahmin children
and he must refrain from beating them. Then he will have a child.’ When
Bhattathiri had started his game, their teacher had returned. Getting curious
about the game, he stood concealed from them and listened to the problem
and its solution. Then he slowly moved away. Pretending not to know
anything about what he had heard, he returned to the class. When the boys
saw their teacher, each returned to their allotted work. The teacher did his
job as usual with a straight face. Just to test the validity of Bhattathiri’s
calculations, from the next day onwards he started to give them sweet
porridge generously and also stopped beating them. A year like this and the
teacher had a son. He was so delighted that he called Bhattathiri to him and
placing his hands on his head, he blessed him saying, ‘Unni, you must
specialize in astrology and you will become famous.’
To satisfactorily fulfil this blessing by his teacher, Bhattathiri started to
learn astrology and also drama, phonetics and poetry. After his initiation,
Bhattathiri became an excellent scholar and an extraordinary astrologer.
Later Bhattathiri married and took up the responsibilities of a grahastha.
A son was born to him and very diligently he calculated the boy’s
horoscope. His astrological calculations showed that the boy had a strong
‘lifeline’ but surprisingly, the child died before completing one year.
Bhattathiri was, of course, astounded and clueless and he even doubted the
veracity of astrology.
Still, to clear his doubt, he took the horoscope which he had calculated,
to the famous astrologer named Aalwar of Thanjannoor. When he was
nearing the illam of the astrologer, the latter, denoting by some signs the
imminent arrival of Bhattathiri, told some of his students, ‘A Malayalee
Brahmin will be arriving here with the horoscope of a dead person. Tell him
to leave the horoscope outside, and come in and sit down.’ After giving this
instruction, he went for his daily routine work. As soon as Bhattathiri
reached there, the students gave him their master’s message and he was
amazed at Aalwar’s merit and clarity in observation, and promptly threw
the horoscope away.
Aalwar came in after some time. They discussed and cleared
Bhattathiri’s doubts. The master told Bhattathiri that astrology never made
mistakes, but unless the astrologer worshipped his deity with concentrated
devotion and magical efficiency he would not be able to predict correctly.
Thus, Bhattathiri understood that the horoscope which he had calculated
went wrong because he was not proficient in his devotion and dedication to
his deity.
On his way back, Bhattathiri stopped at Thrissur and started on a course
of worship which involved the special repetition of the mantra, each letter
of which had to be repeated a thousand or lakh times called akshara
sankhya. While he was staying there, one day the third eye from Shiva’s
statue was lost and several astrologers were consulted. All of them revealed
that the thief’s name was a two-letter word starting with ‘K’ and ending in
‘kk’ and that he had a black complexion. Therefore, they caught hold of one
of the temple servants named Kakku, imprisoned him and started torturing
him daily. As Bhattathiri was under an oath of silence while worshipping at
the temple no one could ask him to do the astrological calculations to find
out the truth.
As soon as Bhattathiri had concluded his worship, they asked him for
help and he told them that the thief was a ‘kaakka’, a crow, and that the
article was kept on a coconut tree to the north of the temple. Very soon, they
recovered it and the delighted King of Cochin rewarded Bhattathiri
appropriately with money and also gave him many important titles.
Afterwards he made correct predictions and wrote horoscopes for the
Maharaja of Thiruvithaamkoor that were absolutely correct and the King
was so pleased that he presented him with many valuable gifts.
When Bhattathiri was staying in Thiruvananthapuram, one day, the
Maharaja asked him, ‘Tomorrow when I go to worship at Padmanaabha
Temple, tell me, which way would I be going out?’ Bhattathiri answered, ‘I
know that but I am not going to tell your Majesty now. You will come to
know tomorrow that I was right in my prediction.’
The king usually went out of the Eastern gate to enter the temple
courtyard. The next day after this conversation, His Majesty went towards
the south of the Eastern tower, stopped there and ordered, ‘Today I have
decided to go out through here. So bring a hammer, and chisel and break
open this side of the wall.’ Immediately the servants got to work and broke
down the wall for the king to pass through. When they cut through the
stone, they found a piece of a leaflet under one stone. Then the king
commanded, ‘Bring it here, let me see what it is.’ One of the servants took
it to His Majesty and when he opened it he saw written in Bhattathiri’s
handwriting the words, ‘His Majesty will go out this way.’ The Maharaja
was immensely pleased as well as amazed. Since Bhattathiri was with the
King at that time, His Majesty ordered two veerasrinkhala and put them on
the astrologer’s hands himself. Then he commanded, ‘Do not reconstruct
this broken wall. We want a gate to be put up here in remembrance of
Bhattathiri.’
Saying this, the King walked through that passage into the temple
courtyard. Accordingly, a gate was built and the gate which is now known
as Chempakaththin Nada was built. It has become a practice now for the
kings to pass through this gate to go to the temple courtyard.
Thus, the Maharaja of Thiruvithaamkoor rewarded him with many
priceless gifts.

In the same way, Bhattathiri had been rewarded by the kings of Kozhikode
and Chirackal also. Needless to say that Bhattathiri became well-known for
his extraordinary skill in predicting correct horoscopes and for his
calculations in astrology.
Researchers believe that Bhattathiri and Vilvamangalaththu Swaamiyaar
were contemporaries. There is evidence to prove that the Swaamiyaar lived
between the Malayalam years 350 and 450, so Bhattathiri also must have
been living at this period. There is a story more or less to confirm this.
Vilvamangalaththu Swaamiyaar suffered from an acute stomach ache
and whenever he asked Lord Krishna what to do about it, he did not answer
him. It is well-known that the Swaamiyaar could see the Lord with his
naked eyes, any time. Swaamiyaar went to his friend Sivaangal who was a
staunch devotee of ‘Dakshinamurthy’ and told him about his ailment. The
noble ascetic gave him a powder which cured him of his stomach trouble.
So the next time Lord Sri Krishna appeared to him, Swaamiyaar informed
Him of his cure and the Lord answered, ‘I wanted you to get rid of it in this
birth, but you have caused it to extend to another three rebirths.’, Saying
this, he vanished from view. Now the Swaamiyaar was in distress so he sent
for Bhattathiri to predict what his three births were going to be. The
astrologer made his calculations and said, ‘You will take the forms of a rat
snake, a bull and a tulsi plant in the next three rebirths. In all those three
rebirths I will be born as a man and I will be at hand to save you from all
troubles. In your third rebirth as tulsi plant, you will attain heaven.
Afterwards there is no more suffering.’
It is believed that just as Bhattathiri had foretold, Swaamiyaar had three
more rebirths and Bhattathiri was born as a man. While Swaamiyaar was in
his third birth, he appeared as a tulsi in the drain near the Sreekovil, sanctum
of a Vishnu temple. One day the performing priest came after his bath to
anoint the deity with flowers and sandalwood paste, he looked around for
tulsi leaves for the offering. Then he saw a tiny tulsi plant in the drain and
when he plucked a leaf the whole plant came uprooted. Seeing this, a
Brahmin who was praying inside the temple said, ‘Use the whole plant to
anoint the idol’ and the priest did accordingly and the plant got merged into
the idol. Needless to mention here that Swaamiyaar was that tulsi plant and
the meditating Brahmin was indeed Bhattathiri.
Swaamiyaar was very much relieved when Bhattathiri explained the
various forms of his rebirth and happily and respectfully acknowledging his
scholarship, Swaamiyaar sent him back home.
During this time, Bhattathiri decided to make some calculations of his
own horoscope. He saw that he would become an outcaste one day.
Although he made the calculations very correctly and kept it safely away,
he did not mention the fact of his future ‘downfall’ to anyone.
A short time later, an impoverished and distressed Brahmin came to
Bhattathiri to find out the reason for his misery. The man asked, ‘Hey, you
have been predicting future absolutely correctly for many people. Will I
ever get rid of my poverty and live at least one day in comfort? Do tell me
this. I cannot suffer any more.’ Hearing the words of this miserable
Brahmin, Bhattathiri felt pity on him. He closed his eyes and thought for
some time in silence. Then he said to him, ‘Do not grieve. The time is near
for your poverty to be removed. Do as I tell you. You must go and stand at
the northern tower of the Vadakkunaathan Temple at midnight of the second
day of the lunar cycle. You will see two Brahmins coming that way and you
must join them, stick to them, no matter what. They may try to get rid of
you by all means and tricks, but do not move away from them. Insist that
they take you where they are going. Do not tell them who told you this plan.
If you do as I tell you, all your miseries will end and you will be
comfortable.’ No need to say that the Brahmin was delighted at
Bhattathiri’s words because he knew he would succeed as Bhattathiri was
never wrong. Saying that he would see him later, the Brahmin went on his
way.
Accordingly, the Brahmin reached the north tower of the temple on the
midnight of the second lunar day. He stood there waiting when he saw two
very distinguished Brahmins passing by and promptly the Brahmin
followed them. They tried many ways to shake him off, but he clung to
them. Getting annoyed at his stubbornness, they asked him, ‘Hey, where are
you going? Why are you following us?’

BRAHMIN: ‘Where are you going?’

MEN: ‘We are off to the Badari ashram.’
BRAHMIN: ‘Then I am also going there.’
MEN: ‘But why should you come with us?’
BRAHMIN: ‘That is what I have decided. Please take me with you.’
MEN: ‘Who told you that you would see us here?’
BRAHMIN: ‘That I will not tell you. Please do not ask me to say that.’

When they heard these words of the Brahmin, they thought for a while
and said, ‘All right. We have understood. Let that person who gave you this
advice, suffer a downfall. Since you have seen us face-to-face, we cannot
leave you. Therefore, we will take you with us. Now, close your eyes and
touch us.’
He did as he was told and in a minute when he opened his eyes, all three
of them were in a house at the Badari ashram. Then the two noble men said
to him, ‘There is a dying man here in this house. He is your uncle. Do you
remember one of your uncles had gone to Kasi? This is he. After his bath in
the Ganga, he travelled to many places and at last has come here. For a long
time, he was a priest in these areas. Now it is time for him to die and we are
the messengers of death who have come now to take him. We’ll take him
within half an hour. Therefore, if you want to see him alive, do so.’ Thus
listening to the words of the two disguised messengers of Vishnu, the
Brahmin went inside and saw his uncle who was at his journey’s end. Since
the dying man was still conscious, he recognized his nephew and was
indeed happy to see one of his relatives in that strange land, when he
himself was sick and disabled. His joy knew no bounds to see his heir when
he had given up all hopes of seeing any of his own flesh and blood. As soon
as he saw his brother’s son he took out from under his pillow, the key to the
boxes in which he had saved all his untold wealth till then. Having done
this, his life left him.
The Brahmin performed the obsequies of his uncle and returned home
with all the riches. Immediately he went to Bhattathiri and told him
everything that had happened. When he was told about the curse of the
messengers of Vishnu, Bhattathiri said, ‘Oh! That does not matter. I knew
this long ago’ and he showed the Brahmin his own horoscope, which he had
calculated long back. The Brahmin was utterly amazed at Bhattathiri’s
capabilities and he went back home and lived the rest of his life
comfortably. And Bhattathiri lived anticipating the day of his downfall.
Bhattathiri knew for sure that he would certainly have to suffer the result
of his horoscope, but still he thought of a plan to test it and so he left his
native place and started to live in Paazhoor. The day arrived on which he
was to face his downfall and as usual Bhattathiri had his bath and went off
with a few friends to play at boat racing. His aim was to spend the whole
day and night inside the boat. They were playing in the Paazhoor river.
They spent the day on the river itself and in the evening they brought the
boat ashore, had their bath, evening worship, dinner and again got into the
boat to continue the games. It was a moonlit night and they had no problem.
After midnight, the whole atmosphere changed.
Suddenly, there started a heavy wind and the sky was overcast. The thick
dark clouds hid the moon from view and it became very dark even to see
each other in the boat and an avalanche of rain fell. Tall waves rose up in
the river and the current became uncontrollable. It looked almost certain
that the boat will be upturned with the force of the waves and the fast
moving water. The passengers in the boat, fearing for their lives, did
everything possible to row hard and bring the boat to the shore. Needless to
mention that they were in great trouble, but still rowing hard with all their
might, they at last pulled the boat to some unknown land. As soon as they
touched land, each of them wet and shivering with cold, ran into whichever
house they happened to see and went in. Bhattathiri was left alone. He too
felt his way forward slowly and with much caution and in the end, came to
the open veranda of a house. In the darkness he rinsed his clothes and wiped
his head with the cloth. Suddenly, there was a flash of bright lightning and
in its light he saw a veranda, a bed with a mat and a pillow. He did not
bother to find out whose it was, but his exhaustion prompted him to make
use of it and so he climbed on to the bed. He was terribly hungry and so
thoroughly exhausted with fear and labour he slept off immediately.
That house with the bed and mat belonged to a drunkard. That night he
had fought with his wife and had deliberately gone somewhere.
The rainfall became lighter as Bhattathiri fell fast asleep. The moon also
came out. Then a woman opened the door of the house and came out
perhaps to relieve herself. Seeing a man sleeping on the bed, she thought
that it was her husband who had come back home and went straight to bed,
not wishing to wake her up. So she too got on to the bed beside the sleeping
man. It is needless to mention here that it was the wife of the drunkard.
Bhattathiri who was shivering with cold in his wet clothes, felt cosy and
warm with the woman lying so close to him in the same bed and in that
warm state of comfort he forgot his mental set-up for a short time. As fate
would have it, he accepted that woman as his wife and indulged himself.
After the satiating experience of pleasure he woke up fully and
calculated the time and star [as an astrologer would]. Then he asked the
woman, ‘Who are you and what is your caste?’
Hearing the strange voice, the woman, now covered with shame and
fear, realized her mistake and quickly getting up from the bed, replied, ‘I
am a kaniyaatti. Forgive me for committing this mistake.’ Only now
Bhattathiri came to full consciousness of what had happened. Thinking to
himself that ‘Nobody can remove what is written on one’s forehead [i.e.,
change one’s Fate],’ he said courageously to the woman, ‘You need not
worry or distress yourself with what has happened. This is destiny. Now
you are pregnant with my child in you. You will bear a most distinguished
son and he will bring fame and prosperity to you and your family. It is
already sunrise and I must go. God willing, I may come this way some time
in the future.’ Then he told her who he was and left the place.
 Afterwards he travelled to many places of pilgrimage and at last arrived
at the Paandya kingdom. While staying there for some time, he took a Sudra
woman to himself and a son was born to him. He taught the boy himself
and trained him in astrology. Some are of the opinion that this was the
famous Ullamadayaan. But some say that Ullamadayaan was his disciple
and not his son. A long time after travelling to the other parts of the country,
Bhattathiri returned home, dressed in saffron as a pilgrim from Kasi.
The kaniyaatti, who was expecting Bhattathiri’s child, gave birth to a
handsome and noble-looking son. In course of time he was educated and,
with his native intelligence, he became a well-known scholar and a
distinguished astrologer. In calculating horoscopes and predicting the
future, he became as good as Bhattathiri himself.
During this time a Namboori whose wife was expecting, happened to
meet the astrologer kaniyaan, the son of the kaniyaatti. He asked him, ‘Is
my antharjanam’s child going to be a boy or a girl?’ The kaniyaan replied,
‘It will be a girl and I shall calculate her horoscope for her.’ It happened just
as the kaniyaan predicted – the baby was a girl and he wrote the horoscope
for her and gave it to the Namboori who lost no time in completely
believing in the kaniyaan’s ability. So every time the antharjanam was
pregnant, Namboori saw the kaniyaan who calculated all the horoscopes
even before the birth of the child and they proved correct. In this way,
Namboori got nine daughters, but no son.
The poverty-stricken Brahmin was most distressed at this and so when
his wife was expecting the tenth child, the Namboori consulted the
kaniyaan who told him that it was going to be yet another girl. The poor
Brahmin did not know what to do since he believed that this prediction
would be absolutely true.
At this time, a wayfarer came to the Namboori’s illam. They say that it
was the famous Thaikkaattu Namboori of Thaikkaattusserry. On his way to
some other place he had stopped at the illam to eat a meal. Although very
poor, our Namboori was a hospitable man and so he told him that his meal
would be ready by the time he came back from his bath.
The wayfarer Namboori and the host were conversing after the meals
when the host Namboori told his woes to the guest. Then the latter asked,
‘How many months of pregnancy now?’ and he was told, ‘Nearly two
months.’ The other Namboori said, ‘Oh! Only that long? This time there is
a possibility for the child to be a boy. If you let me stay here providing my
meals for forty days, I shall get you a son.’ The host Namboori agreed and
let the other stay with him for forty days during which time he gave the
antharjanam some ghee which he had specially prepared with prayers and
mantras. After forty days he left saying, ‘I shall come again on the date of
delivery. You must invite the kaniyaan also and we will see who is proved
right.’
Early in the morning of the day of delivery, the Namboori arrived.
Warning the inmates not to mention his presence there to the Kaniyaan, he
stayed indoors. Without any knowledge of these affairs, the kaniyaan came
and sat at the gate. Unexpectedly there came a Kasi-pilgrim and sat in the
front courtyard. The confinement pain started. Then the host Namboori
went to the kaniyaan and asked again, ‘Hey kaniyaan, this is going to be a
girl, is it so?’ and he answered, ‘Has any of my predictions in the horoscope
ever proved wrong? Then why do you doubt? This is just the same as I
said.’ When the kaniyaan said this, the Kasi-pilgrim told him, ‘Even if you
were never wrong all this while, you are wrong this time. The antharjanam
is going to deliver a male child.’
‘It will never happen so’ argued the kaniyaan. When they were debating,
it was calving time for a cow in the nearby stable. So the host Namboori
asked the kaniyaan, ‘Will the cow have a male or female calf?’ and the
kaniyaan replied, ‘It will be a male and it will have a white mark on its fore
head.’ Hearing this, the Kasi-pilgrim said, ‘The mark like a flag is on its tail
and not on its forehead.’ The kaniyaan said, ‘We’ll see very soon.’
After a short time, the cow calved and it was a bull, but as the pilgrim
had foretold, there was a white mark on the tip of its tail. Now the kaniyaan
began to lose faith in himself and also whether the antharjanam also is
going to deliver a boy. At the same time he felt a surge of admiration and
unconcealed respect for the Kasi-pilgrim, in spite of feeling extremely
ashamed of himself and his deficiency. While he was in this distressing
frame of mind, the antharjanam delivered a boy. Now the kaniyaan’s doubt
doubled as to how his scientific calculations could go wrong this time, and
he humbly asked the Kasi-pilgrim, ‘My respected sir, why has it happened
like this? The reverse of what I had foretold has taken place, the calf has a
tail mark and the antharjanam has a baby boy. I predicted both these events
according to the science. Do you think that the science is wrong?’
Then the Kasi-pilgrim replied, ‘Science is never wrong. Even if you
have a deep knowledge of facts, if you do not reason correctly, you may go
wrong like this. Both these events happened because of your lack of
essential reasoning and practical thought.’ Then the kaniyaan begged him to
explain how he went wrong and the Kasi-pilgrim explained thus, ‘Brahmins
have the magical power to change the sex of the foetus within three months
of pregnancy. That is the power of their Vedic strength. Therefore, one
should never calculate the horoscope of the foetus before three months are
over. The person who did this feat is now sitting inside the illam. Without
thinking of these possibilities, you made your calculations first and
continued to rely on it till the end and you never gave thought to the present
situation. That is where you went wrong. Now in the case of the calf, it had
its tail bent forwards, towards its forehead and you thought that its white
mark was on its forehead. That was a little thoughtless. If you had applied
your mind properly you too would have predicted correctly.’
While listening to the lucid explanations of the Kasi-pilgrim, the
kaniyaan had a premonition that this was the illustrious astrologer,
Thalakkulaththur Bhattathiri, so he asked and got the reply in the
affirmative. He had heard his mother and several others talk about the
extraordinary capabilities of the great man and when it was revealed to him
that the same was this Kasi-pilgrim, the kaniyaan fell full length in front of
his father and worshipped him. They joyfully recognized each other as
father and son and together went to the kaniyaan’s house.
This episode is supposed to have happened in the illam of Pulimuttaththu
Namboori of the place called Piravom in Moovaattupuzha district.
When they were travelling together, the kaniyaan said, ‘Today we will
get paal paayasam’ and the Kasi-pilgrim said, ‘Even if it is sweet, it will be
burnt.’ Just as they had expected, a Namboori gave them some paal
paayasam but it was burnt.
Then the kaniyaan said ruefully, ‘How come I am going wrong today,
nothing happens as I predict although I do calculate according to
astrological science.’ The Kasi-pilgrim then advised him, ‘To predict
correctly, only book knowledge is not enough, but you have to think
carefully and study the circumstances completely as well as grasp the
matter with proper reasoning before you attempt to foretell. Only if you do
that, will you be absolutely correct.’ Then he explained everything in
minute details to the Kaniyaan. ‘When the Namboori came first to you and
said that his antharjanam was expecting a child, there was no way you
could go wrong. Later that Brahmin gave her a potion with magical effect
and he was able to change the sex of the child. Since you relied entirely on
the earlier circumstances and did not care to do the careful reasoning of the
later matter, you went wrong. The same was the case of the pregnant cow.
The calf while inside the womb had its tail bent towards its forehead, which
made you think that there was a white mark on its forehead. You did not
think of the other possibility. Your prediction went astray because you
lacked acute thinking and reasoning.’ Then the kaniyaan asked, ‘How did
you foresee that the paal paayasam would be burnt?’ Then the Kasi-pilgrim
asked him in return, ‘How did you decide that we would get paal
paayasam?’ The kaniyaan answered, ‘When we were walking, I saw to our
right, a pair of Brahmani geese on a tree which has milk/sap and that made
me decide.’ Then the Kasi-pilgrim told him, ‘The geese were sitting on a
dried up branch and that is how I knew that the paal paayasam would be
burnt. One has to observe very carefully and then reason meticulously in
order to foretell future correctly.’ In this way, the kaniyaan accepted with
respect all what the Kasi-pilgrim or Bhattathiri taught him and thereafter
used his reasoning capacity and the powers of observation diligently, and all
his predictions came to be true.
Afterwards Bhattathiri stayed in the padippura of the kaniyaan’s house
till the end of his life. Bhattathiri had asked his son to bury him at the
padippura itself and if anyone sat there and did the astrological predictions,
they would be perfectly correct. Accordingly his body was consecrated at
the padippura and a system was established whereby, all predictions from
then on, would be done at that spot. Thus, Paazhoor padippura and the
predictions done there became so well-known.
There is another reason also which made it so very famous. Here is the
story behind it.
There are, in fact, three padippura at Paazhoor kaniyaan’s house. One is
to the south of the house and it is near the river bank. That is where
Bhattathiri had slept with the kaniyaatti. That spot is now fenced up and
kept as a memorial, but is not used for anything else. The other two are to
the eastern and western side of the house and they are proper padippura.
Bhattathiri’s body was interned in the padippura to the west. The kaniyaan
would sit there and make his predictions and suggest the absolutions, and
this was the most famous one as the predictions always came true. The
padippura to the east also is equally famous and we shall tell how it became
one.
With the blessing and prowess of Bhattathiri’s exceptional knowledge of
astrology, the kaniyaan became well-known. One day, the planet-gods,
Mercury and Venus [Budhan and Sukran] disguised as Brahmins, went to
kaniyaan’s house. They sat at the eastern padippura. When the kaniyaan
heard that two Brahmins were waiting to see him, he went to them, and
folding his hands together in respect, asked the purpose of their visit. The
Brahmins said to him, ‘We have come to find out in which Zodiac phase are
the positions of Mercury and Venus now.’ Immediately, the kaniyaan
looked into his Almanac and told them the current positions.

BRAHMINS: ‘That is not enough. We too know how to calculate the positions
of the planets and our calculation does not agree with yours. So
calculate it once more.’
KANIYAAN: ‘There is no need for that. I have myself made all the
calculations in this Almanac.’
BRAHMINS: ‘We do not think your Almanac is correct. Therefore, we want
you to calculate again and tell us.’

Since they kept insisting and demanding, the kaniyaan made another
calculation for the present positions of Mercury and Venus and, he found it
different from that of the book. Then they said to him, ‘Did we not say that
your book is faulty? We still hold that your present calculation is also
wrong. Do concentrate properly and tell us.’
So the kaniyaan started to calculate once again. At that time the
Brahmins shifted their positions and sat at different spots. When the
calculations were completed the kaniyaan saw that it was different from
both the earlier positions. Then the kaniyaan began to calculate again for
the third time. When it differed from all the earlier calculations, the
Brahmins taunted him again by saying, ‘Even this is not correct. Do it
again.’
Every time, before the kaniyaan could complete it, the Brahmins would
shift their positions. This went on and on for some time. By then the
kaniyaan knew that these were not ordinary Brahmins, but Mercury and
Venus who had come disguised as Brahmins to test him. At the last test,
kaniyaan told them, ‘Please let me go in and refer to a better book which
never makes a mistake. It is a special treatise in Mathematics. I shall
continue my calculations after bringing that book. Please be seated here till
I come back.’ The Brahmins agreed to do so, but the kaniyaan said to them,
‘This will not do. If you go away without us coming to an agreement, I will
be ashamed forever. So do promise that you will not go away till I came
back.’ The Brahmins gave him their word of honour. The kaniyaan went
inside the house and committed suicide. Since they could not go away till
the kaniyaan came back they were trapped and they merged into the
padippura.
Thus, there is a belief that the very presence of Mercury and Venus is in
that padippura and the padippura became famous in this way.
 14
The Strategy of a Brahmin Wife
(Oru Antharjanaththinte Yukhthi)

I t is a popular notion that most women act foolishly or turn immoral or

unfaithful in their marital relationship because of the unreasonable
behaviour of their husbands. Similarly, we can surmise without doubt that
most men lead an unprincipled or reckless life of immorality due to the
irresponsible, ‘devil-may-care’ nature of their wives. In fact, these are
interrelated. Just as a good and strong-willed husband can help his woman
to become a faithful wife and wonderful mistress of his family by his
careful handling and support, a wise and morally strong wife is tenfold
capable of making her husband a loyal, responsible and loving person. As
there are enough and more examples of such incidents in our society, we
will not go into the various reasons why both husband and wife leave the
path of loyalty and righteous conduct.
Here is a tale to illustrate this behavioural pattern.
Long ago, an Elder Prince of Edappally lived in Kallooppaara, which
was a suburb of his dominion. He had a legally wedded wife at Edappally,
but he did not care to live there as he had an illicit relationship with another
woman at Kallooppaara. It was almost certain that he had neither properly
seen nor touched his Brahmin wife, but had left immediately after the
proprieties of the wedding celebration.
After a few years, his relatives became anxious at this state of affairs and
said among themselves, ‘It is more than twelve years since they are
married, and till now there is no prospect of an heir to this Brahmin family,
which has a right for even kingship. Therefore, we must perform sacrifices
for progeny or else get him married again.’ Thus, all the Nambooris went to
the Prince and told him of their anxiety and put the problem before him to
decide. At first the Prince ignored their request, but at their insistence he
agreed to marry again.
The simple Nambooris believed that there was no child because his first
wife was barren. Hence, the guileless Brahmins insisted on a second
marriage for him. At last relenting to their well-meant pressure, the Prince
explained with anxiety, ‘You know very well that I can marry again only
after getting permission from my first wife. What shall we do as I am not
prepared to ask her?’ The Nambooris answered gladly, ‘That is no problem.
Leave it to us to get her permission.’ Then the Prince suggested with
alacrity, ‘In that case, take my manager with you and as soon as you get her
acceptance, send him back so that I can come there without delay.’
When the men reached Edappally, they sent the message through a
servant maid, to the Prince’s wife, asking her for her acceptance. On
hearing their petition, the good lady sent the following reply to her husband,
‘I wholeheartedly agree with your proposition. I know very well that it is
very important to have an heir to carry on the family line. Therefore, I
sincerely endorse this view and wish you to marry again. But I have one
request. Please examine the horoscopes carefully because your second
marriage should not end as in my hapless case. Your horoscopes must allow
you my Lord, to keep on staying in Kallooppaara, but your child should be
born in Edappally [meaning, of course that ‘while you stay in Kallooppaara,
away from your wife in Edappally, you should produce a child by your wife
in Edappally’]. So take care that your next marriage will help to satisfy this
necessity.’
Now everyone understood the situation when they heard this wise reply
from the Brahmin lady. The manager went back to Kallooppaara and gave
this message to the Prince. The Brahmin prince was filled with remorse and
shame, and had to acknowledge the wisdom of his intelligent wife. Soon,
repenting of his foolishness he made every effort to speedily get hold of a
boat, and set sail for Edappally where he started a new life with his lawful
wife. In a short while, he apologized for his mistakes, and began to
appreciate the selfless service and loyalty of his wife and of course, there
was no more suggestion of a second marriage. Gradually he lost all desire
in the Kallooppaara connection and diligently took up the reins of his
household duties. Within a year a son was born to him and later on his
noble wife bore him many more children to replenish his family.
 15
Aadikesavan of Thiruvattaattu
(Thiruvattaattu Aadikesavan)

I t is part of history that in the Malayalam year 1921, Maharaja

Maarthaanda Varma conquered the principality of Kaayamkulam and
added it to his kingdom of Thiruvithaamkoor [Travancore]. While at
Kaayamkulam, the King happened to see a young male elephant in one of
the stables. He liked the excellent appearance and noble looks of the young
animal, and it was brought to the royal stables of the palace in
Thiruvananthapuram. He appointed a young mahout named Azhakappa
Pillai to take good care of the elephant. Azhakappa Pillai’s hometown was
Naanchi Naadu and both the elephant and his mahout were twenty-five
years old when they met.
Once, after he had dedicated his country to Lord Padmanaabha Swami,
Maarthaanda Varma Maharaja visited the Thiruvattaattu Temple. He took
with him this young elephant and while dedicating him to that temple, he
affectionately called him ‘Aadikesavan’ and surprisingly, it moved its head
pleasurably from side to side and trumpeted gently in compliance with the
King’s wish. The reigning deity of this temple was known as Aadikesavan
and hence, the King had named him likewise; later, this elephant became
famous as ‘Aadikesavan of Thiruvattaattu’.
Then, the King called Azhakappa Pillai to his presence and commanded,
‘We would like to see Aadikesavan on the 15th day of every month.
Therefore, after whatever service it has to do towards this temple, you must
bring it to Thiruvananthapuram; if there is any change in the dates, you
must let us know beforehand.’ This was, of course, a royal command.
The mahout knew that the King used to get up at three o’clock in the
morning and after saying his prayers, he would want to look at the excellent
animal as his kani. Therefore, Azhakappa Pillai took the elephant very early
in the morning, and chose a very convenient place for it to stand in front of
the palace so that the King would have his first look. As mentioned earlier,
Kesavan was an extraordinarily handsome animal, with his long, sharply
pointed tusks curving inwards and the majestic hold of its immense head.
When looked at carefully, the tusks were marked with inlaid lines which
gave the impression as if there were two other similar ones fixed to the
main tusks, thus , making them look ‘foursome’. This added to the
distinguished look of the animal. His excellent height, broad forehead,
unblemished roundness of his trunk, his muscular neck, the extent of his
ears, the length and strength of his huge body, and the tower-like legs, all
together gave an aristocratic look to this exemplary pachyderm.
No wonder the illustrious Maharaja of Thiruvithamkoor desired to have
his kani of Aadikesavan. It was believed that there was at that time, in all
his kingdom, no other elephant to compare with him in strength, stamina as
well as wisdom. The love and understanding between this elephant and his
mahout was such that it could divine every wish of his ‘partner’ even before
the order was given and it remained so till the end. There was never an
occasion when there was a difference of opinion between them and never
had the mahout any reason to scold or beat his loyal charge.
After a few such trips to the capital city, the pachyderm thoroughly
learnt the route and the conduct expected of it. Therefore, as soon as they
reached the palace, Kesavan would go and stand in its accustomed spot and
the mahout would keep himself out of the way so that the King could first
see the elephant. Immediately afterwards, the elephant would trumpet ever
so gently, and recognizing it, the King would come out, fondly pat the
animal and would feed him with plantain bunches, jaggery, sugar cane and
coconut, all great favourites of elephants. After some time, the elephant,
realizing that it was too tiring for the King to keep on feeding it, would
move back a few steps and wait; the wise King immediately understood this
action and would tell him affectionately, ‘All right. Now you may feed
yourself.’ After it had finished eating, Azhakappa Pillai would come
forward and the King would give him the usual gifts of money and two
mundu. When that was over, the elephant would bend his legs as if in
supplication before the King, and gently trumpet once again, bidding him
farewell. Recognizing this, the King would say, ‘It is well. I am pleased,
Come again next month.’ Then Kesavan would ever so lightly move his
head and take a few steps backwards, and go away with its mahout.
This was the unwritten custom with Aadikesavan and Maharaja
Maarthaanda Varma.
A few years passed by. Once it was time to go to Thiruvananthapuram
for the monthly visit but Azhakappa Pillai fell ill. So he went to the
elephant and fondling his trunk gently, said to him, ‘Dear son, Kesava,
tomorrow is the date to visit the King, but I am too sick to travel so far. By
now you know the way and the custom, so you may have to go alone. We
cannot miss it anyway.’ The intelligent pachyderm acknowledged the
situation by moving its head in absolute understanding. He, therefore, went
alone, paid its customary obeisance and returned, all by himself.
In the Malayalam year 933 in the month of Mithunam [mid-June to mid-
July] Maarthaanda Maharaja passed away and the news reached all the
countries in and around India. But Azhakappa Pillai did not tell
Aadikesavan knowing very well that it would definitely distress the
elephant. But very soon it came to know the incident in a strange way.
The fifteenth day of the next month as usual Azhakappa Pillai took
Kesavan to Thiruvananthapuram at three in the morning, and as was the
custom, Kesavan went to his appointed place and gently trumpeted. The
present King, Raama Varma’s time to wake up was four in the morning and
not three as in the case of the late Maharaja Maarthaanda Varma. Therefore,
when Aadikesavan trumpeted hoping to wake up his late master, Maharaja
Raama Varma was fast asleep and hearing the trumpet sound he woke up
with a start and ordered loudly, ‘What was that noise? It sounded like an
elephant’s trumpet and who dared to bring an elephant to the palace at this
unearthly hour? Get it out of this place immediately.’ As he had never heard
such a booming reprimand, Kesavan was highly disturbed and he scooped
up Azhakappa Pillai in his trunk, and placing him on his back, fled from the
place. Till he reached Neyyaattinkara, it never looked back or stopped on
the way. After they reached Neyyaattinkara it gently placed its mahout
down on the ground. Azhakappa Pillai then said, ‘My dear Kesava, you
reacted with so much haste. It was not our Highness who gave that
command. Our King passed away last month. Today’s command was given
by the present King Raama Varma. He does not know your custom and
routine.’
When Kesavan heard that Maarthaanda Varma Maharaja was no more,
tears flowed from his eyes and he trumpeted thrice mournfully while
continuing to weep. Then Azhakappa Pillai comforted him saying, ‘The
present Maharaja is also our master and once he learns about you, he too
will treat you as the other King. Therefore, we must go back to
Thiruvananthapuram today itself and see the King.’ But Kesavan just
ignored him. He had never disregarded his mahout any time before or after.
Later in the morning after Aadikesavan fled from the palace grounds, the
King’s friends told him ‘May it please your Majesty, we would tell you
concerning the elephant episode; this was the same elephant which the
former King Maarthaanda Varma had dedicated to the temple of
Thiruvattattu and it was the royal wish to see it every 15th morning of the
month; after seeing it the late Maharaja would feed it himself with
coconuts, jaggery and sugarcane. Accordingly, this morning he had come to
the palace and as was the custom, he trumpeted to inform the King of his
presence. But he was apparently terrified on hearing the loud commands
and fled for his life, carrying his mahout also. We are quite sure that he was
not aware of the demise of the former ruler.’ Feeling terribly sorry, the King
said that he wanted to see this elephant and asked them to bring it to the
palace. The officials and Azhakappa Pillai tried their best to cajole and coax
the animal to go to the King, but he stood firm, unrelenting, in the same
place for six full days.
When the King heard about it, he was filled with remorse and respect for
such a noble animal and said, ‘If Aadikesavan will not come to me, we shall
go to him.’ So, he got himself ready to go. Azhakappa Pillai heard this and
went to the elephant and prayed, ‘Have you heard this, Kesava, His Majesty
is coming here to see you because you refuse to go to him? Do you think it
is proper? Is it not better that we go, there, instead?’
The elephant listened carefully and then moved its head in obedience,
accepting the suggestion of its friend. Then Azhakappa Pillai said, ‘Let us
go’ and walked ahead and Kesavan followed. For the last six days after
hearing the news of the King’s death, Kesavan had not eaten solid food, but
for a drink of water. Neither could his mahout eat when his charge was
starving. So both were very hungry and exhausted, but they slowly walked
all the distance and reached the palace the next morning. All its favourite
food items were kept ready for the elephant when it arrived and the King
and his friends were waiting to receive them. Happily, the King started to
feed the elephant but, it would not come forward to receive them. Knowing
its mood, Azhakappa Pillai said to the King, ‘My Lord, Kesavan has not
had its bath these six days; and on principle it will eat only after a bath.’
Greatly surprised at this, his Majesty allowed them to go for a bath after
which Kesavan accepted all the food presented by the King and waited till
its mahout also received his usual gifts, from the ruler. Then the King said
to them, ‘It is our earnest desire that you should visit us every month on this
day, but make it four o’clock instead of three!’ The same night, they left
Thiruvananthapuram.
Whenever Kesavan was taken for a procession or temple festival, he
wore three rows of a lovely ornamental chain around his neck, and it would
proudly hold its head high; thus, adding much to its tremendous charm and
majestic mien. Kesavan was quite an honourable pachyderm to look at.
When anyone asked Kesavan’s help for lifting or transferring huge logs,
Azhakappa would put forward a few conditions such as a particular sum of
money towards the temple, a small amount for himself and all the favourite
food items for Kesavan and if agreed to, he would ask the elephant, ‘Dear
son, this man wants our help to transfer a log from such and such a place;
the log is so-and-so long and so-and-so in diameter. He has also agreed to
give so much towards the temple, and to you and me. Therefore, please go
and do the needful.’ Then the elephant would go to the allotted place even
without the mahout who would tell the location, complete the job and
return. But if the owner of the log was trying to cheat regarding any of
those conditions, Kesavan would not either touch it or sometimes would
remove the log farther away so that no other elephant would be able to lift
it. It was very strict about such code of conduct and that was well-known
among the people.
In such cases, the repentant owner would have to increase all the items
of money and food as part of his atonement after which Kesavan would
help him to remove the log.
Till both the elephant and its mahout were eighty five years old, they
continued to do their customary duties in the temple. Whenever Azhakappa
Pillai was laid up, Kesavan would go alone without the mahout and do the
duties and return home, being experienced in the routine work of the
temple. A short time later, Azhakappa Pillai died. Hearing the loud
lamentations of his wife, children and relatives, the elephant sensed what
had happened and slowly he walked to a lonely part of the compound and
laid itself down. No need to recount the distress and grief of the bereaved
animal. Within a very short time the loyal pachyderm breathed its last.
The next day everyone in the neighbourhood came to know about the
situation and people crowded to the place in wonder. Azhakappa Pillai was
duly cremated according to the Hindu rituals and in the same compound,
they found a resting place for his faithful companion of several years; a
deep pit was dug up and they buried the remains of the elephant,
Aadikesavan, there.
Both Azhakappa Pillai and Aadikesavan were inseparable even in their
death, having faithfully served the lord Aadikesava Swami of Thiruvattaattu
Temple.
 Glossary and Pronunciation Guide

As a humble translator, I felt it would also be nice to include a

Pronunciation Guide to help interested readers understand how the original
Malayalam words sound. But this is not easy as Malayalam has 56 letters in
the Alphabet where as English has just 26! Not only are many Malayalam
sounds difficult to pronounce it was also a problem to find the exact
phonetic pronunciation in English. But instead of using the professional
phonetic system, I thought it may be easier for the reader to understand the
pronunciation in terms of common sounds in the English language. I have
therefore tried my best to produce a Pronunciation Guide where the
Malayalam words have sounds to rhyme with the corresponding English
word to make it easy and amusing for my young readers. They might find
this more as a play of words or a riddle or even a jigsaw puzzle to pick up
the suitable word, join the parts together and be happy at the result!
This is how it works. The pronunciation of each word is given in square
brackets (before the meaning). Each word is broken up into smaller parts
whose pronunciation is then explained in terms of equivalent English
language sounds, which are given in bold typeface. Thus, for example,
Aalaththur [Aa to rhyme with far + la as in luck
+ thth as in doth + ur to rhyme with
moor] A place in north-central
Kerala, near Palakkad.
If you read only the letters in bold, you will get some idea of how the
word is supposed to sound! Also, some words that are rather long have been
broken up with a ‘+’ sign, to show how it is to be pronounced. Thus, for
instance,
Pakkolaththu Pakkola + ththu [Pak to rhyme with
puck + kola as in cola + thth as in
 doth + u to rhyme with do] House
name of a family in Kerala.
As you have seen in these two examples, I have used some simple ways
to explain the sounds:
1.   Rhyming sounds: The Aa in Aalaththur rhymes with the fa sound in
the English word far. In Malayalam (and Hindi and other Indian
languages), this would be the ‘long a’ sound. Also, wherever possible I
have used English words that rhyme entirely (for example, cola in the
second example).
2.   Similar sounds: The la in Aalaththur is pronounced like the lu in the
English word luck. In Malayalam (and other Indian languages), this
would be the ‘short a’ sound. In some other words, where the ‘a’ sound
appears separately (or at the end of the sentence), it should be
pronounced as ah (or the short sound uh), which is also the short a
sound. For example the ‘u’ at the end of the second example,
Pokkalaththu. Similarly, the short th sound is as in the (old) English
word doth.
When the sound referred to is only part of an English word, the
intended part is shown in bold. Thus, for instance:
Bhagavathy [Bh as in Bhim + ag as in ugly + a as
in ah + vath to rhyme with doth + y to
rhyme with me] Goddess.
3.    Deep and soft sounds (r, n, l): English does not distinguish between
the r sound in the spelling, while Malayalam has a ‘deep r’ (the sound
when your tongue touches the back of the upper part of your mouth),
and a ‘soft r’ (when your tongue touches the front of the upper part of
your mouth). To show this difference, I have referred to English words
that are pronounced with a deeper r sound (like ultra) or a ‘soft r’
sound (like ring).
This is also true of the sound n, where there is a difference between
the soft n sound (as in Hansa) and the deeper n sound (as in pun).
I have also differentiated between the soft l (as in bell) and the
deeper l (fulcrum).
4.   The zhi sound. This is peculiar to the Malayalam language and is not
found in any other Indian language. It is really a deep yy pronounced
from the back of the throat. In English, unfortunately, the official
spelling for this sound is zhi as in the Kerala city Kozhikode (old
Calicut). People from Kerala know that there is no z sound in the
correct pronunciation and instead it is a deep yy sound.
I hope you will enjoy my humble efforts at compiling a fun-filled
Glossary. Explore and enjoy!

Volume 1
Aaanakkutty [Aa to rhyme with far + na to rhyme
with ma + kku to rhyme with do + ty
to rhyme with tea] Baby elephant,
from Aana (elephant) and kutty (baby
or child).
Aadikesavan [Aa to rhyme with far + di as in din +
kesa to rhyme with mesa + van to
rhyme with Hansa] Name of an
elephant.
Aalaththur [Aa + la as in luck + thth as in thing +
ur to rhyme with moor] A place in
north-central Kerala, near Palakkad.
Aazhi [aa + zhi as in Kozhikode] Ocean.
Aazhvaanchery [Aa + zh as in Kozhikode + vaan +
chery as in cherry] The name of a
high-class Brahmin family in Kerala.
Achchan [Ach to rhyme with much + chan to
rhyme with Hanna] Father.
Achipra [Ach to rhyme with much + i as in in
+ pra to rhyme with bra] Name of a
place in Kerala.
Ada [Ad to rhyme with cud + a as in ah]
A sweet dish made from rice flour,
coconut and jaggery.
Aithihyamaala Aithihya + maala [Ai as in I + thi as
in think + hya as in he + ya + maa +
la as in lung] Garland (maala) of
legends (aithihyam)
Akshara-sankhya [ak to rhyme with luck + shar to
rhyme with spur + a as in ah] [san as
in son + khya to rhyme with yeah]
Repetition of a Manthra thousands of
times.
Amaraprabhu [A as in ah + mar to rhyme with cur +
a as in ah + pra as in bra + bh as in
Bhima + u to rhyme with sue]
Immortal Lord (referring to Lord
Padmanaabha).
Antharjanam [Ant to rhyme with hunt + har to
rhyme with her + jan to rhyme with
sun + am to rhyme with rum] Wife of
a Brahmin.
Apphan [app as in up and phan as in pen] A
term for younger sons; denoting a
slightly inferior rank compared to the
eldest.
Arackal [Ar to rhyme with purr + ack to
rhyme with luck + a + l as in lid] The
name of a family in north Kerala.
Arayankulangara [Ar as in urban + a + yan as in yen +
kul to rhyme with pull + lang as in
 lung + ara as in umbra] Name of a
place in Kerala.
Ashta vaidyar [ash to rhyme with hush + ta as in
delta + vai as in vie + dyar to rhyme
with deer] The earliest Ayurvedic
physicians from eight Kerala families,
said to have been appointed by the
ancient sage, Parasuraman.
Ashtami [Ash to rhyme with hush + ta as in
delta + mi as in me] The eighth day
after a full moon or New Moon.
Avanapparambu [A as in ah + va as in won + n as in
money + app to rhyme with up + a as
in ah + ram to rhyme with rum + bu
to rhyme with do] A house name for a
family in Kerala.
Beebi [Bee + bee] A Muslim wife.
Beli edukka [beli as in felicity + ed to rhyme with
fed + ukk as in hook + a as in ah] On
the death anniversary of a family
member, food is kept outside the
house for the crows, in the belief that
the spirit of the dead person comes as
crows to be fed and remembered.
Bhaagavatham [Bh as in Bhim + a as in aah + ga as
in garden + va to rhyme with ma +
tham as in thumb] The sacred book
of verses, which form an epic of
slokas spoken by Lord Krishna to
Arjuna just before the Puranic battle
 between the Kauravaas and their
cousins, the Paandavaas.
Bhagavathy [Bh as in Bhim + ag to rhyme with
ugly + a as in ah + va as in won + thy
as in thing] Goddess.
Bhattathiri [Bhatt as in but + a + thi as in thing +
ri as in ring] A sect among Kerala
Brahmins.
Bhimasenan [Bhima to rhyme with Lima + sen to
rhyme with sane + an as in Hansa]
The reference is to a story in the epic
of Mahabharatha where Bhimasenan,
the second of the Paandavaas, killed a
wicked man named Keechaka to save
Draupadi.
Chamravattom [Chamra to rhyme with umbra + va
as in won + ttom as in bottom] Name
of a place in Kerala.
Chembakasseri Chembaka + sseri [Ch as in church +
em to rhyme with hem + ba to rhyme
with bun + ka as in karma + sseri to
rhyme with Mary] Name of an small
(old) kingdom in south Kerala.
Cheramaan [Ch as in church + er to rhyme with
chair + a
Perumaal as in ah + maan to rhyme with darn +
per to rhyme with chair + rum to
rhyme with room + aal to rhyme with
Carl] Title of a king in Kerala.
Cherthala [Cher to rhyme with chair + thal to
 rhyme with cult + a as in ah] A place
in central Kerala, near Alapuzha, the
name being made up of two
Malayalam words, cher (meaning
mud) and thala (meaning head).
Cherumpaththu Cherum + paththu [Cher as in cherish
+ um to rhyme with whom + pathth to
rhyme with doth + u to rhyme with
do) House name of a family in Kerala.
Chiraattamanna Chira + atta + manna [Chi as in chill
+ ratt to rhyme with rut + a as in ah
+ mann to rhyme with bun + a as in
ah] House name of a family in Kerala.
Chirackal [Ch as in church + ira as in Miranda
+ cka as in Mecca + l as in luck]
Name of a place in Kerala.
Chomathiri Choma + thiri [Choma to rhyme with
chola + thi as in thing + ri as in lyric]
Referring to a Somayaji, a Kerala
Brahmin who has performed the
Soma sacrifice.
Choroottu [Chor as in chore + roott as in root +
u to rhyme with do] The first meal of
rice given to the baby, which is a
special occasion for Hindus.
Dalava Da + la + va [Da as in dust + la as in
La Paz + va to rhyme with ma] Chief
Minister.
Deeksha [deek to rhyme with meek + sha to
rhyme with Shah] observing penance.
Devarasa-kini Dev + arasa + kini [De as in day +
var to rhyme with cur + a + sa to
rhyme with ma] [kin as in kin + i to
rhyme with me] Name of a Tulu
merchant.
Doli [Doli to rhyme with holy] a carriage
carried by men on their shoulders to
take important persons from place to
place.
Edappally [Eda to rhyme with era + ppall to
rhyme with hull + y to rhyme with
me] The name of a place in Kerala.
Eerikkalveettil Eeri + kkal + veettil [Eeri to rhyme
with eerie + kk as in book + al as in
aluminum + vee to rhyme with wee +
ttil to rhyme with till] House name of
a family in Kerala.
Eraalppaadu Eraal + ppadu [Er to rhyme with her
+ aa as in aah + l as in pull + pp as in
happy + pad to rhyme with hard + du
to rhyme with do] Name of a place.
Eezhava [Ee + zh as in Kozhikode + a as in ah
+ va to rhyme with ma] a caste
inferior to the Nairs.
Eravur [Era as in era + vur to rhyme with
moor] A place in Kerala.
Erissery [eri to rhyme with very + ssery to
rhyme with Mary] a special vegetable
dish of Kerala.
Ettumaanoor [Ett as in eight + tu as in to + maa to
 rhyme with baa + n as in nut + oor to
rhyme with moor] A place in Kerala.
Ezhimala [E as in eight + zhi as in Kozhikode +
ma + la as in La Paz] A place in
Kerala.
Ezhuththachchan Ezhuthth + achchan [E as in eh + zh
as in Kozhikode + u to rhyme with do
+ thth as in doth + achch to rhyme
with much + an as in Hansa] a sub-
caste among Hindus mainly corrected
with the art of writing.
Gnaanappaana Gnaana + ppaana [Gn as in reign +
aa as in aah + na to rhyme with nut +
pp as in happy + aa as in aah + na as
in nut] Name of a book of poems in
Malayalam, set in a rustic style of
singing (paana).
Grahastha Gra + hastha [gra to rhyme with bra
+ has to rhyme with fuss + th as in
think + a as in ah] The male head of
the family.
Illam [ill to rhyme with pill + am as in
umbra] A Brahmin family-seat or
house.
Iththikanni Iththi + kanni [Ithth to rhyme with
pith + i as in in + kanni to rhyme with
bunny] A parasite creeper (plant)
found on trees.
Jeerakam [Jeera to rhyme with Meera + kam as
in come] Cumin seeds.
Jela-japam [jel as in gel + a as in ah + ja as in
just + pam to rhyme with rum]
Prayer for water (rain).
Kaakka [kaa + kaa] crow.
Kaakkassery kaakka + ssery [kaa + kaa + ssery to
rhyme with Mary] Name of a Kerala
Brahmin family. It is a custom in
Kerala, mostly among Hindus and
Christians, to have a ‘family name’
attached to a particular family by
which its members are known or
called.
Kaarappuzha Kaara + ppuzha [Kaa to rhyme with
car + r as in her + a as in ah + pp as
in happy + zh as in Kozhikode + a as
in ah] Name of a place in Kerala.
Kaarthika Kaar + thika [Kaar as in car + thi as
in nothing + ka to rhyme with ma] A
star in the Malayalam Zodiac.
Kaarthyayani Kaarthy + ayani [Kaarthy as in
McCarthy + aya as in maya + ni as
in nil] Another name for Bhagavathy
(goddess).
Kaayamkulam [Kaa as in far + yam to rhyme with
rum + ku to rhyme with do + l as in
hole + am to rhyme with come] The
name of a town in Kerala.
Kaimal [Kai to rhyme with pie + mal to
rhyme with hull] A sub-caste of the
Nairs.
Kalikkotta Kaali + kkotta [ka as in karma + li as
in fling + kkott as cot + a as in ah]
The courtyard of the fort set aside for
games and amusements of the royal
family.
Kallooppaara Kalloo + ppaara [Kalloo to rhyme
with balloon + pp as in happy + aar
to rhyme with far + a as in ah] The
name of a place in Kerala.
Kaniyaar Kani + yaar [Kani to rhyme with
money + yaar to rhyme with far] A
caste of astrologers.
Karuththapaara Karuththa + paara [Kar to rhyme
with cur + u as in put + thth as in
doth + a a in ah + paar to rhyme with
far + a as in ah] Name of a place or
Brahmin house (illam).
Kanji [kan to rhyme with pun + ji as in jee]
A rice gruel, made by cooking (red
Kerala) rice with additional water; a
healthy and common diet in Kerala
even today; usually with tasty side
dishes – or onions and chillies by the
poor.
Kanni [Ka as in Karma + nni to rhyme with
Benny] The second month in
Malayalam calendar.
Kannur [Kan to rhyme with pun + nur to
rhyme with moor] Town in Kerala,
which was Cannanore for the British.
Karkkidakam [Kar as in cur + kkid as in kid + a as
in ah + kam as in come] The last
month of the Malayalam calendar.
Karooppaadam [Kar to rhyme with cur + oopp to
rhyme with hoop + aad to rhyme with
hard + am to rhyme with dumb]
Name of a place in Kerala.
Kartha [Kar to rhyme with cur + th as in
think + a as in ah] A sub-caste of the
Nairs.
Kashaayam [kash to rhyme hush + aa + yam to
rhyme with rum] A liquid mixture of
herbal medicines.
Kathakali [Kath to rhyme with doth + a as in ah
+ ka as in karma + li as in flee] A
dance-drama form of Kerala.
Kidaavukal [kid as kid + aa + vu as in woo + ka
as in car +l as in bowl] literally, it
means, ‘calves’ but colloquially,
‘children’.
Kolaththiri [Kola to rhyme with cola + ththi as in
thing + ri as in Puri] King of a small
principality of Kannur.
Korukku [kor as in cord + ukk as in hook + u as
in put] The sound produced by the
birds, which also means, in
Malayalam, ‘Who is a healthy
person?’
Kozhikode [Ko as in Code + zhi as a deep ‘yy’ +
kode to rhyme with code] Calicut of
 the British period.
Kozhikottangaadi [Ko to rhyme with code + zhi + kott as
in coat + ang to rhyme with hung +
aad to rhyme with hard + i to rhyme
with me] The market of Kozhikode.
Kudumbam [Ku to rhyme with put + dum to
rhyme with whom + bam to rhyme
with rum] Family.
Kudumbavum [Ku to rhyme with put + dum to
rhyme with whom + ba + vum to
rhyme with the whom] including the
family.
Kuladeivam [Ku to rhyme with put + la as in luck
+ dei as in day + vam to rhyme with
come] Family deity.
Kulasekhara [Ku as in put + la as in La Paz + sekh
as in sake + a as in ah + ra to rhyme
with ma] One of the titles of the king
of Thiruvithaamcoor (Travancore for
the British).
Kumaaranallur [Ku to rhyme with put + maara to
rhyme with lara + nall as in balloon +
ur as in Moor] A place in Kerala.
Kunja [Ku as in coup + nj to rhyme with
plunge + a as in uh] A pet name or
‘house’ name for a young boy.
Kunjitti [Ku to rhyme with put + nj as in
plunge + itti to rhyme with pity]
Name of a person.
Kuthiravattom Kuthira + vattom [Ku as in put + thi
 as in thing + ra as in Meera + va as in
won + ttom as in bottom] Name of a
place in Kerala.
Kuttanchery [Kutt to rhyme with put + anch to
rhyme with punch + chery to rhyme
with hairy] Family-name of a person.
Lord Shiva Being Paramasivan, one of the three
main deities of the Hindu Trinities,
the others being Brahma, the creator,
and Mahaa Vishnu.
Maaliyekkal [Maa as in ma + li to rhyme with
girlie + ye as in yet + kkal as in
Malay] House name of a family in
Kerala.
Maanjooru [Maa + nj as in plunge + oor to
rhyme with moor + u to rhyme with
put] A place (oor-uh) covered with
dew (manj-uh).
Maaraar [Maa + raar] A caste of drum-beaters
in any temple, a drum being a chenda.
Makam nakshathram Ma + kam [Ma + kam as in come +
naksha + thrum to rhyme with rum]
The star called Makam (according to
the Malayalam zodiac).
Mammaali Ma + mmaali [Mamm as in mum +
aa as in aa + li as in lid] Name of a
person.
Maappila Maa + ppila [Maa as in maa + pp as
in happy + la as in La Paz] a term
 used to call or refer to both Muslims
as well as Christians in Kerala.
Maraprabhu Mara + prabhu [Mar to rhyme with
cur + a as in ah + pra as in bra + bh
as in Bhima + u to rhyme with sue]
Lord of the Trees (referring to Lord
Padmanaabha).
Medam [Me as in may + dam to rhyme with
dumb] A Malayalam month from mid
April to mid-May.
Menavan Me + navan [Me to rhyme with may +
na to rhyme with nut + van to rhyme
with punch] Name of a person.
Moksha [Mo as in go + ksha as in kshatriya]
Heaven.
Mooss [Mooss to rhyme with moose] An
upper class Kerala Brahmin.
Mooththathu Mooththa + thu [moothth to rhyme
with booth + a as in ah + th as in the
+ u to rhyme with do] An upper-caste
temple servant.
Mundu [mu to rhyme with put + n as in bun +
du as in do] A broad piece of cloth
wrapped round the waist, a native
costume in Kerala.
Muriaadaththu Muri + aa + daththu [Muri to rhyme
with Puri + aa as in aah + dathth to
rhyme with doth + u to rhyme with
do] House name of a family in Kerala.
Murukkaan Muru + kkan [muru to rhyme with
 guru + kk as in book + aan to rhyme
with Khan] chewing a mixture of
betel leaves.
Muththanga Mu + thth + anga [mu to rhyme with
to + thth as in bath + ang to rhyme
with hung + a as in ah] A wild
creeper, usually found on the ground.
Naanchinaadu Naan + chi + naadu [Naan + chi as in
children + naad to rhyme with lard +
u to rhyme with do] Name of a place
in Kerala.
Naazhi [naa as in Lark + zhi as in kozhikode]
a kind of (cup) measure for grains,
used in earlier days.
Nalacharitham Nala + charitham [Nal as in fulcrum
+ a as in ah + char as in churn + i as
in it + tham to rhyme with thumb]
The story of King Nala from the
Hindu Puraanaas.
Nambi Nam + bi [Nam as in numb + bi as in
big] The (caste) name of a person.
Namboori Namb + oori [Namb as number + oo
to rhyme with booth + iri as in lyric]
A high-caste Kerala Brahmin, same as
a Namboothiri.
Namboothiri Namb + oo + thiri [Namb as number
+ oo to rhyme with moor + thiri]
Kerala Brahmin, same as a Namboori.
Namboothirippaad Namboo + thiri + ppaad [Nam as in
number + booth as in booth + iri as
 in lyric + ppad to rhyme with hard]
A sect of Kerala Brahmins.
Nethyaaramma Ne + thyaar + amma [Neth as in Beth
+ yaar + amma] A term used for the
king’s wife.
Neyyaattinkara Neyyaa + ttin + kara [Ney as in neigh
+ aa + ttink as in tinker + a as in ah +
ra] The name of a town in Kerala.
Olassa [O as in Ohio + lass to rhyme with
fuss + a as in ah] Name of a small
town near Kottayam.
Paalu kaachchal [paa to rhyme with lark + lu as in
lunar + u to rhyme with do] [kaa to
rhyme with lark + chch as in much +
al to rhyme with ali] Art of a house-
warming ceremony when milk is
boiled as the first item of cooking in
the new house (as a good omen for the
prosperity of its future inhabitants).
Paana [paa + na as in nothing] rustic style of
singing.
Paaramekkaavu Paara + me + kkaavu [Para to rhyme
with lara + mekk as in make + aa +
vu to rhyme with do] A place in
Thrissur, famous for the temple which
participates in the annual Pooram
festival.
Paattaarappuraththu Paa + ttaa + ra + ppu + raththu [Paa
to rhyme with far + ttar as in tar + a
as in ah + ppura to rhyme with
 hurrah + thth as in toth + u to rhyme
with do] A house name for a family in
Kerala.
Paayasam Paa + ya + sam [paa as in parcel +
ya as in yard + sam as in sum] A
sweet porridge made with milk and
cereal.
Paazhoor Paa + zhoor [Paa as in pass + zh as
in Kozhikode + oor to rhyme with
moor] Name of a place in Kerala.
Padippura [padi to rhyme with muddy + ppura
to rhyme with hurrah] An out-house
by the gate.
Padmanaabha [Pad to rhyme with cud + man to
rhyme with pun + aa as aah + bh as
in Bhim + a as ah] Another name for
Lord Krishna/Vishnu.
Pallippaad [Palli as in nullify + ppaad to rhyme
with hard] Name of a place in Kerala.
Panikkar [Pani to rhyme with honey + kkar to
rhyme with cur] A sub-caste of the
Nairs.
Para [par as in purr + a as in ah] A (cup)
measure used mostly for grains.
Peedham [peed to rhyme with speed + dham as
in dharma] A flat wooden plank to sit
on (e.g., while cooking or having a
bath.)
Perumthrkkoil [Per as in her + um to rhyme with
whom + thr as in through + kkoil as
 in koel] The big temple.
Perumaal [Per to rhyme with her + u to rhyme
with do + maa to rhyme with ma + l
as in ball] Title for a king.
Perumpadappu Perum + pa + da + ppu [Per to
rhyme with her + um to rhyme with
whom + pad to rhyme with cud +
appu] Another title for the king of
Cochin.
Pilaamanthol [Pil as in pill + aa + man to rhyme
with bun + thol to rhyme with hole]
Name of a family-seat.
Pindam [pind to rhyme with rind + dam to
rhyme with dumb] Feeding the crows
as a funereal custom.
Pooja [poo to rhyme with zoo + ja as in jar]
worship of deities in temples.
Poona kkutty [Poona as in Poona + kku to rhyme
with do + ty to rhyme with tea]
Kitten, from poona (cat) and kutty
(baby or child).
Pooraadam Poora + dam [Poo + r as in her + aa
as in aah + dam to rhyme with dumb]
A star in the Malayalam zodiac.
Pradhaman [pra as in pram + dha as in Yashodha
+ man to rhyme with bun] A type of
payasam.
Pulimuttaththu [Pu as in put + li as in rolling + mutt
to rhyme with foot + a as in ah + thth
 as in bath + u to rhyme with do] a
house-name for a Kerala family.
Saamoothiri [Saam to rhyme with farm + oo as in
noon + thi as in thing + ri as in ring]
Title for the ruler of Kozhikode.
Saastha [Saas to rhyme with mass + tha as in
thumb] One of the Hindu gods.
Saastha [Saas to rhyme with mass + tha as in
thumb] one of the Hindu gods.
Sakthan [Sakh as in suck and th as in think +
an as in Hansa] Powerful.
Sankunny [Sank as in sunk + u to rhyme with to
+ nny as in bunny] A name among
Kerala men.
Sanyasi [san as in son + yasi to rhyme with
lassie] sadhu, ascetic.
Sarpa kaavu [sarpa + kaa + vu as in woman]
Sacred area kept aside for the snakes,
usually on a large family-property.
Sarva sakthan [Sar to rhyme with cur + va to rhyme
with ma] [Sakh as in suck and th as in
think + an as in Hansa] Almighty,
most powerful or courageous.
Sarvaadhikaar [Sar to rhyme with cur + vaa to
rhyme with far] [dh as in dhobi + ik
to rhyme with thick + aar to rhyme
with car] Chief manager.
Sloka [slo as in slow + ka to rhyme with
ma] verse.
Somayaji [Soma to rhyme with coma + ya as in
 yarn + ji as in Fiji] a Kerala Brahmin
who has performed the Soma
sacrifice. Later corrupted in local
usage to Chomathiri.
Sraadham [sraa to rhyme with brass + dh as in
dharma + am to rhyme with rum]
Hindu funeral rites.
Sudra [Su to rhyme with soup + dra as in
drama] Lower caste among the
Hindus.
Thaali [th as in thank + aa + li as in lit]
Mangalsutra of a wife. Note that this
can also refer to a plate of food.
Thalakkulaththur Thala + kkula + ththur [Th as in think
+ al to rhyme with Malaya + a as in
ah + kkul to rhyme with pull + a as in
ah + thth as in bath + ur to rhyme
with moor] Name of a place in
Kerala.
Thali [tha as in thumb + li as in fling]
Name of a temple-town.
Thambraakkal Thambraa + kkal [Thamb as in
thumb + raa + kkal as in cult]
Brahmin masters.
Thampuraan Tham + pu + raan [Tham to rhyme
with thumb + pu to rhyme with put +
raa to rhyme with aunt + n as in an]
Address for a king, meaning ‘Lord
and Master’.
Thampuraatti Tham + pu + raatti [Tham to rhyme
 with thumb + pu to rhyme with put +
raa to rhyme with aunt + tti to rhyme
with putty] feminine of thampuraan.
Thandaan [than to rhyme with hun + daan as in
darn] a community of coconut tree-
climbers.
Thanjannoor Thanjan + noor [Tha to rhyme with
ha + nj as in brinjal + an as in Hansa
+ noor to rhyme with moor] Name of
a place in Kerala.
Thekkumkur Thekk + um + kur [Th as in thank +
ekk as in echo + um to rhyme with
whom + koor to rhyme with moor]
Ruler of the place called Thekkumkur,
one of the small principalities which
was added later to the kingdom of
Thiruvithaamkoor.
Thirumeni Thiru + meni [Thi as in thin + ru as in
rue + meni to rhyme with rainy] ‘My
Lord’, a form of address for an upper
class person, usually a king or an
upper-class Brahmin, by other castes
and communities.
Thirumulppaadu Thiru + mul + ppaadu [Thi as in
think + ru as in guru + mul to rhyme
with Amul + ppad to rhyme with
hard + u to thyme with do] A
division among Kerala Brahmins.
Thiruvananthapuram Thiru + vanantha + puram [Thi as in
thin + ru as in guru + van to rhyme
with Hansa + anth to rhyme with
 hunt + a as in ah + pu as in put +
ram to rhyme with rum] The name of
a town in Kerala, now the capital of
the state.
Thiruvattaattu Thiru + vatt + aattu [Thi as in thin +
ru as in guru + vatt to rhyme with rut
+ aa + ttu to rhyme with to] The name
of a place in Kerala.
Thoran [Tho as in thought + r as in deer + an
as in Hansa] Vegetable cooked with
grated coconut.
Thrppooniththura Thr + pooni + ththura [Thr as in
through + ppoon to rhyme with
spoon + ithth to rhyme with pith + ur
as in Uranus + a as in ah] A town in
central Kerala, near present day
Ernakulam, once the capital of the
Cochin kings.
Thunjaththe Thunja + ththe [Thu to rhyme with
who + nja as in brinjal + athth to
rhyme with doth + e to rhyme with
hay] Belonging to the house of
Thunjathth.
Thunjathth-ezhuthth- Thunjathth + ezhuthth + achchan
achchan [Thu to rhyme with who + nja as in
brinjal + athth to rhyme with doth] [e
as in eh + zh as in Kozhikode + uthth
to rhyme with doth] [achch to rhyme
with much + an as in Hanna] A
famous and much respected author of
many literary works in Malayalam,
 chiefly, the translation of
Raamaayana.
Thuppan Thu + ppan [Thu to rhyme with who +
pp as in happy + an as in Hansa]
Name of a person.
Tulu Tu + lu [T as in thing + l as in hull + u
to rhyme with do] The region of south
Kanara, now in the state of Karnataka;
also refers to the language spoken in
this region.
Unni [un as in dune + ni as in knee] A form
of address for very young boys,
mostly among Brahmins.
Uppery Up + pery [Up to rhyme with do +
pery to rhyme with Mary] A Kerala
dish made up of the fried chips of any
vegetable.
Vaarier Vaa + rier [Vaa + ri as in lyric + er to
rhyme with her] Inferior sect among
Kerala Brahmins.
Vadakunaathan Vada + kku + naaththan [Vad to
rhyme with bud + a as in ah + kk as
in book + u to rhyme with do + naath
to rhyme with bath + an as in Hansa]
A famous temple in Thrissur
dedicated to the deity Shiva.
Vaikkom [Vai as in vie + kkom as in come] A
town in central Kerala, on the
Vembanad lake, where Lord Siva is
the deity of the famous temple.
Vaikundam [Vai to rhyme with vie + kun as in put
+ dam as in dumb] The abode of Lord
Vishnu.
Valapattanam [val as in vulcan + a + patta to rhyme
with butter + nam as in numb] Name
of a place.
Varikkumassery Varikku + ma + ssery [Var to rhyme
with work + ikk to rhyme with pick +
u to rhyme with do + ma + ssery to
rhyme with Mary] House name of a
family in Kerala.
Valiya [Va to rhyme with ma + li as in the
lily + ya as in yarn] Elder.
Vayascara [Va + ya + scar to rhyme with cur + a
as in ah] Name of a Kerala Brahmin
family from a place near Kottayam.
Veerasrinkala [veera to rhyme with Meera + srink
to rhyme with drink + ka + la as in
luck] A golden chain presented by the
king to persons for bravery.
Veezhillam Vee + zhi + llam [Vee to rhyme with
wee + zhi as in Kozhikode + llam to
rhyme with lump] House name of a
family in Kerala.
Velichchappaad [Ve to rhyme with when + li as in
girlie + chch as in much + a as in ah
+ papad to rhyme with hard] A
person who gets possessed by the
deity and acts as his oracle.
Vellaangannoor [Ve to rhyme with when + ll as in ball
 + aang to rhyme with hung + un as in
uncle + oor to rhyme with moor]
Name of a place in Kerala.
Vellaarappilli [Ve as way + ll as in pull + aara as in
O’Hara + ppi as in happy + lli to
rhyme with pulley].
Velu pillai [Vel as in veil + u to rhyme with to +
pill as in pull + ai as lay] Velu is a
common Kerala name while Pillai is a
caste surname.
Veluththambi [Vel as in veil + u to rhyme with do +
ththam as in thumb + bi as in be]
Name of a Chief Minister of the King
of Thiruvithaamcoor (Travancore to
the British).
Veshti [Ve to rhyme with way + sh + ti as in
tea] Same as mundu: A broad piece of
cloth wrapped round the waist, a
native costume in Kerala.
Vilva Mangalam [Vil to rhyme with bill + va as in ma +
Mang to rhyme with hung + a as in
ah + lam to rhyme with rum] Name
of a Brahmin house [illam].
Vilva mangalaththu Belonging to the house of Vilva
mangalam.
Yam [Yam to rhyme with Sam] A vegetable
like the potato, a tuber.
VOLUME II
 16
Kaayamkulam Kochchunni
(Kaayamkulam Kochchunni)

T here may not be many people in Thiruvithaamkoor or in the whole of

Kerala who have not heard of Kaayamkulam Kochchunni.
Unfortunately, several of them have the mistaken idea that he was just an
ordinary thief and plunderer. But, in truth, he was an extraordinary person,
genuinely honest and gentlemanly in his conduct. One may wonder how
these directly opposite patterns of behaviour could be found in one person.
The following narrations will definitely prove this.
Kochchunni was born on a new moon night in the rainy month of
Karkidakam, in the Malayalam year 993, in his own house in
Kottukulangara in the village of Keerikkaad, which was in Kaarthikappally
Taluka in the state of Thiruvithaamkoor.
Kochchunni’s father was also a thief, whose only occupation was
thieving to feed the family with the loot thus obtained; naturally the family
was miserably poor and they starved on all those days when there was no
such income. This being the situation, the father could not give a proper
education to his son. Somehow the boy managed to stay with his parents till
he was ten years old when one day, unable to satisfy the pangs of hunger, he
left his house and went to the neighbouring place called Evoor. There, near
the temple, was an illam belonging to a non-Kerala Brahmin and going to
this house Kochchunni begged for a little food, while describing to him how
he had left his house due to extreme poverty and that he had been starving
for days and hence, had asked for food. Observing the pathetic condition of
the good-looking boy and hearing his persuasive words, the good Brahmin’s
generous heart melted with pity and so he quickly went into the kitchen, put
some cooked rice into a bowl, mixed it with the drained-out rice-water and
fed the boy till he was full and satisfied. For Kochchunni, this kanji was, at
that time, more sweet and satisfying than the nectar of the gods.
After feeding the boy, the Brahmin asked, ‘If you get enough to eat, will
you stay here?’ The grateful boy agreed heartily. Next, the kind-hearted
Brahmin took Kochchunni to a shop called Valiya veettil peedika, the shop
of the big house. It was situated towards the eastern gate of the temple and
he told the shop owner, ‘Here’s a Muslim boy whom you may keep with
you if you would give him enough for his food.’
They accepted him and from that day Kochchunni lived there at the shop
premises, doing whatever work was given to him.
At first Kochchunni’s job was to hand over the things to be sold. Since
he performed his duties diligently and responsibly, the owner was very
pleased and so he increased his salary to cover his other expenses like dress,
food etc. more comfortably. After a year or two, Kochchunni was given
more responsible work like weighing and packing rice and other provisions
and that also was done with care and integrity by the young man. Gradually
Kochchunni’s responsibilities increased as he was given charge of the entire
shop, to buy the materials, weigh and measure them out for sale and so on.
Kochchunni had a remarkable talent and interest in any type of work given
to him and he took special care to carry them out perfectly. Observing these
welcome traits in the boy’s character, the shop owner’s trust and affection
for him increased beyond bounds.
Once, the owner went to Aalappuzha to buy merchandise for the shop.
Kochchunni also accompanied him. They finished their shopping, put the
articles in the boat and turned back to go home. Midway in the canal there
was a thunderstorm and the boat was getting battered by the strong winds.
The heavy showers in the darkness of the night made it impossible to see
the surroundings and the boatmen struggled to keep the boat safe and
straight. The relentless winds churned up the water and huge waves rose up
to swallow the boat and soon water started filling inside the boat. The
desperate boatman laid down the oars, crying out, ‘Oh no! I am not able to
control the boat; the punt cannot find the ground and I cannot use it. We are
caught by the current. What can I do? Only God can save us!’ Adding to
this despair, the owner also wept loudly, ‘Let the merchandise be lost. I do
not mind, but our very lives are in danger.’ Listening to this hue and cry,
Kochchunni calmly said to them ‘Do not make so much noise. If all of you
promise to be quiet, I shall try to take the boat safely ashore. God be my
help.’ Saying so, Kochchunni took up the punt and courageously brought
the boat ashore. Till then he had never commanded a boat. He had no
practice, but had an astonishing ability and practical sense to do things
naturally and well. After this incident, whenever the owner went to
Aalappuzha or Kochi for business, Kochchunni was his boatman. In a short
period, the grateful owner realized that the compensation given to
Kochchunni was not enough, and so he started giving him a small monthly
salary in addition to his daily expenses. Kochchunni used to give this entire
salary to his parents. He never used it for his own savings or pleasure.
At this time, Kochchunni came to know about a thangal who was
training a few Muslims in the athletic and martial arts in a nearby village.
Kochchunni desired to learn some of these arts and so, one evening, after
completing his day’s work at the shop, he went to Kaayamkulam, met the
thangal and requested him to teach him also. But the thangal retorted: ‘You
should not be taught anything! Even without any training, your father is a
notorious robber. With your background, you may eventually become a
worse plunderer. If I teach you more, you will destroy the world. I do not
want to be party to this. It will give me pain if my disciples turn out to be
rascals and crooks. I teach them the art of defence so that they may escape
from their attacking enemies. Therefore, go away, I will not teach you.’
When he heard this reproach, Kochchunni came away, heavy hearted,
but he did not entirely give up hope. The thangal used to teach his students
only at nights, which was a chance for Kochchunni. He devised a plan.
Every evening, after he closed the shop he used to have an early supper, and
then he travelled to Kaayamkulam and, sitting in a secret place near the
kalari, he learnt the tricks by observing the others. By early morning, he
would return to the shop. Since he was highly intelligent, Kochchunni
quickly learnt most of the art by himself. Then one day, someone saw
Kochchunni in his secret place, surreptitiously observing and learning the
lessons, and he informed the thangal. Immediately, the thangal sent for him
to come to the kalari and, without any reluctance or fear, Kochchunni stood
before the master.

THANGAL: ‘What did you learn?’

KOCHCHUNNI: ‘Whatever you have taught them, I have also learnt.’

Then the thangal tested him and found that Kochchunni performed much
better than his own students. Seeing this, the thangal was very pleased. He
appreciated the young man’s interest and diligence. He felt that such an
intelligent person should not be neglected. And so the thangal allowed him
to join the kalari and learn along with the others. Thus, from the next day
onwards, Kochchunni started his education in martial arts, under the
thangal, but he did not neglect his duties at the shop either. In this way, he
learnt the art of offence, defence, twists and turns from the talented thangal,
and in a short time he became a full-fledged athlete, excellent in martial
arts. Watching his star pupil, thangal felt proud of his excellence and
wanted to teach him much more. The thangal was exceptionally clever in
other arts like magic, sorcery and mass illusion, but he did not teach these
to his regular students. Due to his exceptional affection and appreciation for
his talented disciple, the thangal taught these subjects to Kochchunni and,
at the end of the period, Kochchunni presented a suitable compensation to
his master and left with his master’s blessings. Moreover, with the generous
support and attention from the shop owner and his colleagues in the shop,
Kochchunni learnt to read and write both Malayalam and Tamil.
One day, the temple priest of Evoor sent a servant to the shop in the
evening. He wanted three thulaams of jaggery immediately and he had
brought the money and the vessel to take it. Unfortunately, the stock of
jaggery in the shop was over, but a large stock was kept in the owner’s
house, which happened to be near the shop. Therefore, the shop owner sent
Kochchunni to his house to bring the required amount of jaggery. When
Kochchunni reached the house, he found that it was bolted and locked from
outside as all the members had gone to the river for their bath, and there
was a high wall all around the house. Kochchunni called out several times,
but there was no answer from inside. Since there was no response and that
jaggery was needed immediately, without wasting any more time,
Kochchunni placed the vessel on his head, turned away from the wall and
jumped over it using his martial arts skills. He took the required jaggery,
made a forward twist and jumped across the wall and out. Quickly he went
back to the shop, weighed out the jaggery to the temple assistant and stored
the left-over jaggery in the shop. The next day, the owner of the shop came
to know through someone about the exploits of the previous day and also
about Kochchunni’s education under the thangal.
He called Kochchunni and asked whether all this was indeed correct.
Facing the truth with his natural courage, Kochchunni admitted everything
and described all the details to the shop owner. After hearing the complete
story, the shop owner said to him, ‘Kochchunni, you have helped me in
many ways, on many occasions. I will never forget them. I am fond of you
and I trust you. But, with regret, I have to tell you that hereafter you need
not stay here. Please do not be angry with me because of this. I want you to
remain my friend and help me whenever I ask you and you may expect any
kind of help and support from me too.’ Having said this, he calculated
Kochchunni’s salary up to date and gave it to him with a gift of another
thousand rupees also. Thus, Kochchunni left his job at Valiya Veetil
Peedika, where he had worked for ten years.
Kochchunni was then 20 years old. And, this was a turning point in his
life.
After going home, he married and brought his wife to his house. By this
time his parents were dead and as his wife was very young he asked his
mother-in-law also to stay with them.
Kochchunni never had any personal savings or ancestral wealth and soon
he found it hard to make ends meet. Therefore, he got together a few of his
old friends, formed a gang and started some aggressive activities. In the
beginning he was selling fake articles bought cheap from neighbouring
towns. When that fizzled out they started breaking into people’s homes to
steal the goods; or they would waylay unsuspecting travellers and plunder
their money and merchandise. Subsequently this became their regular and
lucrative occupation. In spite of this aggressive business, Kochchunni made
it his principle never to harass the poor or molest women and children nor
the respectable and generous people in the society. His venom was only
against those ruthless rich who had no pity for the poor and the
downtrodden. He would attack them or invade their houses to plunder their
ill-gotten wealth. He remembered with gratitude those who had helped him
somewhere, sometime, irrespective of their caste or creed. Whenever he
was in financial difficulty for daily livelihood, he would approach any
prominent rich person in the village and ask him straightaway, most often
politely, for the required money or grain. If his modest request was granted
willingly, he would leave at once and would gratefully return the loan with
interest as soon as possible. But if he was cruelly refused, then surely the
house would be burgled and the wealth looted and shared among
Kochchunni and his followers. Moreover, he would generously give most of
his share to charity to help the needy. He would never amass this type of
loot for the future, but was satisfied to live comfortably.
He understood the poor and the needy like himself and always went out
of his way to render help and support. Most of his followers had come from
extremely poor backgrounds and with Kochchunni’s help and generosity
later became wealthy landlords. Sadly, Kochchunni alone remained poor
throughout his lifetime. In rendering help, he never made any distinction
between caste and communities. Whether the needy person was a high caste
Brahmin or a parayan, or a Christian or Muslim, if he approached
Kochchunni for help, it was freely given without a question. In reality, there
is no count of the poor people of that time who became rich with
Kochchunni’s generosity.
Kochchunni had more than his share of weakness for women. There
were quite a few prostitutes who became rich with his favours. In fact, he
kept a Sudra woman almost as his wife. Somehow the news reached his
mother-in-law, who in turn told her daughter about this affair and this, of
course, provided many a reason for household quarrels and fights. But
Kochchunni did not have the heart to leave his ‘keep’, the Sudra woman. So
one day his mother-in-law confronted Kochchunni and told him to get rid of
that woman and he was most displeased. The arguments worsened into
mutual insults and Kochchunni forgot himself in his fury that he took hold
of a thick rod and whacked the woman on her head. The frail old woman
fell down dead in no time. Quickly coming back to his senses, he wrapped
the body in a mat, tied a big stone to it and with nobody’s help or
knowledge, he immersed it in the backwaters, on the same night. After a
few days, people smelt a rat and gossip spread from one ear to the other and
at the end the news reached the Thahsildar of Kaarthikappally. Immediately
he gave orders to his police force to capture the culprit and bring him to
Kaarthikappally. It was not an easy matter to catch Kochchunni as he was
an excellent athlete and he always carried a dagger-like knife with him.
It was not possible even for ten to twelve men to face him as
Kochchunni was always prepared and had a gang of powerfully built
athletic men with him. So no one dared to take up this challenge. Moreover,
from the day this order was known, he disappeared and no one knew his
hiding place. As no one wished for an encounter with him, Kochchunni was
left free to carry on with his life of plunder and robbery in the three talukas
of Kaarthikappally, Karunaagappally and Mavelikkara. Although he was in
hiding, he never left his native place but people were afraid to betray him
and face the consequences.
Kochchunni’s daring exploits increased and his fame spread everywhere
as ‘Kaayamkulam Kochchunni’. His fame even reached the seat of the
government such that the Diwan sent an order to the Thahsildar of
Kaarthikappally to catch hold of the notorious miscreant within a week and
imprison him or else lose his job. Seeing this stern government order, the
Thahsildar was filled with fear and anxiety and he was determined to
spread the net to catch the criminal. Subsequently the crafty officer found
out that Kochchunni had been having an illicit affair with a Sudra woman
whom he would visit every day and also that the woman had a Sudra man
as her secret paramour, who hated Kochchunni. This was welcome news for
the Thahsildar, who wasted no time in contacting the Sudra man and
through him sent a message to the woman to meet him secretly. When she
came, the Thahsildar said to her, ‘I wished very much that we should meet
as I have a burning desire to marry you, but with one condition: You must
get rid of Kochchunni. I cannot stand him. After that we shall get married
and you will be the Thahsildar’s wife.’
 The avaricious harlot thought that this was a good chance in her life. It
was better to be the respected wife of a government officer than the ‘keep’
of a notorious Muslim. Deciding like this she agreed to do whatever the
official told her.

THAHSILDAR: ‘In that case, you take this powder and when Kochchunni visits
you tonight, mix this in his glass of milk.’

She took the small packet and the fifty rupees from the Thahsildar and
went home through a secret path. Around midnight Kochchunni came to the
Sudra woman’s house, washed his face and feet, and entered the bedroom.
Fondly the woman gave him the glass of milk. As usual he drank it and
immediately fell senseless on the bed. In no time, the Thahsildar’s men who
were hiding in the house, came out, bound the still unconscious prisoner
with ropes and carried him off to the prison in Kaarthikappally; then they
sent word to the Thahsildar.
Kochchunni had killed his mother-in-law in the Malayalam year 1015,
for the next ten years, he was an outlaw in hiding. All these years no one
could capture him by force or through direct confrontation. But now he was
caught by deceit and trick. If he had not become unconscious by the poison,
surely he would never have been caught now.
Excited by this success the Thahsildar sent a letter to the Diwan on the
same night itself informing him that at last Kochchunni was in the prison in
Kaarthikappally.
When Kochchunni regained consciousness, he understood that he was in
jail and all because of the treachery of the abominable woman. But he
remained quiet throughout the day and towards midnight he broke all the
chords and chains that bound him, and jumped jail.
Suddenly he missed his constant companion, his dagger. He walked
towards the house of the Sudra woman where he had dropped it during the
skirmish with the police. When he approached the house he saw her with
her paramour, clandestinely together making love in joyful glee. There was
a light inside the room and the door was ajar. Boldly he pushed open the
door and entered. Kochchunni’s sudden entry filled the pair with awesome
fear and they struggled to get up, trembling all over. The woman had
believed that she would never come face to face with Kochchunni anymore
as the government would by then have decided on his fate, either death or
imprisonment for life. Hence, one can guess the agonizing fright with which
they looked at the awesome vision of their live enemy.
As soon as he entered the room, Kochchunni saw his dagger lying under
the bed and within seconds he had it in his grasp; then he made a swift
sweep of his hand across the pair and lo and behold, two heads separated
from their bodies lay on the ground. Immediately he left the place.
On the way he washed himself in a pond and walked towards his house.
Kochchunni’s wife had heard that the police had taken her husband away to
jail and she was almost half-dead with fear and anxiety that she took neither
water nor food the whole day. As she lay most depressed and dejected, she
heard Kochchunni’s coded knock, but was terribly frightened to open the
door. Then he whispered ever so softly, ‘Do not fear. It is me, open the
door.’ By now having recognized his voice, she quickly lit the lamp and
opened the door. Soon she cooked supper and they ate together while
Kochchunni described how he was duped by the wicked woman and she, in
turn, told him of her insufferable pain and anguish.
That day Kochchunni learnt how much his wife had loved and cared for
him whereas how little he could get in return from the harlot for all the
riches he had showered on her. Thereafter, he cut off all contacts with
prostitutes and remained faithful to his wife.
The next day the entire Kaarthikappally taluka and neighbourhood was
shocked like the aftermath of a devastating earthquake when news spread
that Kochchunni had jumped jail. Early morning the prison guards looked
dazed with impending doom when they realized that their prized jailbird
had flown. Quickly they informed the Thahsildar, who shivered with
anxiety and untold fear. To add oil to the fuming fire he got the news of the
double murder of a woman and her mate in Keerikkaad attributed to
Kochchunni and the frustrated officer was out of his wits not knowing what
to do. He employed more and more policemen to search for the absconding
criminal and they were accompanied and assisted by the locals. The
Thahsildar himself went along with his assistants to Keerikkaad to enquire
into the murder case and also to dispose of the bodies. When he learnt that
the dead persons were those who had helped him catch Kochchunni, he was
definite that the murder must have been the handiwork of Kochchunni
himself. But people talked in different ways and had several ideas of their
own. Some said that it was not Kochchunni, but his loyal friends who
committed the crime.
So also that Kochchunni could not have jumped jail by himself without
the help of the jail-warder or the guards. Since there was no clear evidence
in either case, the people enjoyed concocting different tales for a good
laugh and this was the chief topic of conversation when two or more
persons met at the roadside or a junction. In all these days no one saw either
Kochchunni or his followers; since robberies were taking place regularly,
people knew that he had not left the place, but must be present somewhere
in the locality and that was the absolute truth.
Kochchunni’s adventurous exploits continued with greater vigour and
frequency, and there were many complaints from the people. Therefore,
orders arrived often or almost daily from the top government officials to
catch him and put him behind bars. But all their efforts ended in vain. No
one seemed to know when, where or how the gang would strike. Some
nights they would be sailing in small country boats on the backwaters and
on others they would use an ill-frequented inland road to waylay wayfarers.
Kochchunni had several friends accompanying him in his adventures.
Among them the most noted were, Koppaarapparambil Mammathu,
Koduvaancheri Vaava, Kottappuraththu Baappukunju, Pakkolaththu Noora
Ammathu, Valia Kulangara Kunjumarackaar and Vaariya Veettu
Vadakkedaththu Kochchupilla.
All these men were powerful athletes, robbers and violent plunderers.
Among these, Kopparapparambil Mammathu used to torture even the poor
people. This was against the principle of Kochchunni and others. So after a
period they left out Mammathu from their gang which displeased the latter
and he secretly held a grudge against Kochchunni for this.
We mentioned earlier that Kochchunni used to go home at times, and
during these times, three sons and a daughter were born to him.
Thus, till 1015 and later from 1033 [both Malayalam years] onwards
Kochchunni lived for 18 years as a wanted criminal and outlaw, and he
earned his livelihood only by plunder and burglary. In the year 1033, Sir T.
Maadhava Raayar was appointed Diwan of Thiruvithaamkoor and then
began the declining period for Kochchunni.
Whilst bringing about several reforms for the welfare of the State, he
considered it urgent to put an end to the continuing exploits of Kochchunni
and gang, and thus free the people from plunder and aggression.
As a start to his plan, Raayar sent a letter to Kunju Panikkar, the new
Thahsildar of Kaarthikappally, asking him to make every effort to capture
Kochchunni. The new Thahsildar, Vaazhappalliyil Paappadiyil Kunju
Panikkar, was a smart, intelligent and efficient person. Although his early
attempts proved fruitless, he at last realized that without the help of some of
Kochchunni’s companions, it was impossible to find success. So he made
detailed enquiries regarding Kochchunni’s followers and soon came to
know that Koppaaraparambil Mammathu was secretly nursing a grudge
against the leader as he was at times admonished for his behaviour, and
later dropped from the gang. Having satisfied himself with this information,
the Thahsildar influenced Mammathu with money and presents, and
planned with him to trap Kochchunni and some of his friends too.
One evening, one of Kochchunni’s best friends and his favourite,
Vaariyathth Vadakkedaththu Kochchupilla invited him to his wife’s house
called Ambiyil Veettil, and entertained him with food and intoxicating
drinks. Whether intoxicated or poisoned, soon Kochchunni lost
consciousness and fell exhausted on the bed. Quickly Mammathu,
Nooraammathu, Baappukunju, Kunjumarackaar, Vaava and Kochchupilla
summoned the police, and the attendants sent by the Thahsildar got
together and bound him tightly to the bed. When he felt the tightness of the
knots, Kochchunni woke up and opened his eyes; then looking at
Kochchupilla he said, ‘Oh! My dear Kochchupilla kunje, are you the one to
betray me? I never imagined that you had the meanness in you to betray
your bosom friend! Never ever think that you will go free. You and all the
others who did this to me will get your turn too. Well, I am exhausted,
cannot raise my head.’ Saying this, he raised himself with whatever strength
left in his tired body, and pulling his dagger out from his belt, he swept left
and right slashing and bruising a good many of them before they could hold
him down ever more tightly and overpower him. One of them snatched his
dagger and flung it away. Only then could they bind him with thick ropes
and so tightly that he could not move a limb. Then they carried him with the
bed and with a large following of policemen and locals, and took him to
Kaarthikappally jail.
The next day the Thahsildar himself came to the jail to visit the
infamous criminal and ordered him to be taken to Thiruvananthapuram. But
before he could be taken away to Thiruvananthapuram, the Diwan came to
Kaarthikappally to have a look at the notorious, but daring personality of
such renown. Later he ordered that Kochchunni should be taken to the
Central Jail in Thiruvananthapuram and that all the cases which had been
filed against the prisoner be re-examined and judged on a later date.
Thus, Kochchunni was at last in the Central jail.
All those who helped to imprison Kochchunni were subsequently
rewarded by the Thahsildar, mainly, Kochchupilla, Kochchukunjupilla, and
Mammathu were placed in some minor government jobs, but in a short time
these men as well as the other traitor-companions of the gang were
convicted for some crime or corruption and brought to the Central Jail, with
a term of 14 years. Kochchunni gleefully welcomed them saying, ‘So my
friends! You too got what I did. Didn’t I foretell this?’
One can imagine the shame and chagrin shown on their faces when they
heard this well-deserved taunt. They must have surely cursed themselves
within their hearts.
Even before the cases against him were looked into, Kochchunni passed
away in prison at the age of 41 in the Malayalam year 1034. He stayed
altogether just 91 days in the prison and did not suffer much indignity or
torture.
Kochchunni was tall and handsome, with a fair complexion and an
athletic figure. His broad chest, narrow waistline, piercing bright eyes
shaded with long eyelashes, and handsome round face made him an
attractive and winsome man, immediately attractive to many a woman. He
had a beautifully well-knit body and his arms stretched up to his knees. He
was a soft-spoken and polite man who respected all his elders. In his
lifetime Kochchunni had killed two women and a man, which when
compared to the atrocious activities of his companions was negligible.
He had three sons and a daughter. The eldest got into the same
occupation as his father [but without his intelligence or talents], was caught
and he died in prison. The second son was also caught, but escaped from
jail and no one knew where he could be. The youngest son owned a shop
and a small business and stayed in a place called Ochchira. His daughter
was married and lived with her husband in Eruva. They were alive when
this account was written.
This in short is the biographical sketch of Kaayamkulam Kochchunni’s
life.

We shall now narrate some of the daring adventures and interesting

episodes of this unique man who possessed various controversial character
traits.
We have already mentioned that Kochchunni was an expert in the
magical arts of impersonation, mass illusion and the martial arts. His master
the thangal had cautioned him to make use of any of these tricks only in
circumstances of emergency, however just once did Kochchunni try one of
these sciences and with certain success!
In Kochchunni’s native village Keerikkaad, there was an arrogant and
very wealthy Nair. According to the Kerala matriarchal system, he looked
after their family seat and property, but he stayed mostly in his wife’s
house. He had built a new residence for his wife. It was specially
constructed with extra-strong walls that were difficult to break open. When
the construction work was going on, one day a friend of his came to see the
extraordinary fortifications of the building and asked him, ‘Why are you
building a double wall for the house? Usually we build just one; is that not
enough?’
Nair answered, ‘Oh no! It was good enough in the olden days, but now it
is not sufficient. Don’t you know that this is the reign of Kochchunni and
fellows? They may break the first wall, but not both.’ And the friend
agreed. Soon this news reached Kochchunni, but he did not show any
interest.
After the completion of the new house and the house-warming
ceremonies, Nair and his family started living there. He was a clever
householder and an efficient manager of the properties. Money-lending at a
high interest was also part of his lucrative business. People in urgent
financial crisis would often go to him and approach him and borrow money
against a heavy mortgage. If the money was not returned in time, the
borrower was the loser. This was the accepted rule.
Once a neighbour of this Nair was in urgent need of a thousand rupees
and he had to mortgage two thousand rupees worth of jewellery to get this
loan from Nair. Somehow this information also reached Kochchunni.
One of those days, Kochchunni was also troubled for some money and
he could find no other option, but to go to Nair.

KOCHCHUNNI: ‘I am in need of a hundred rupees. I shall be happy if you will

give it to me.’
NAIR: ‘Your “need” must be for today’s meals, is it not? I will give it to you,
but do not get the insolent idea into your head that I am afraid of you.
None of your exploits will succeed here; I have built my house
accordingly.’
KOCHCHUNNI: ‘I have heard about it when the house was being built. I am
not in the habit of threatening people to get money. I ask with due
respect and if it is not given willingly, I find other ways of getting it.
That is my custom.’
NAIR: ‘Yes, I know that. But I said this to warn you. Do not attempt any
such foolish thing.’

Kochchunni took the money and left quietly.

Now he was in two minds: How to punish the Nair after accepting his
money, and then, how not to punish him for his arrogance? ‘All right, I shall
wait for my chance,’ thought Kochchunni.
A few months later, one evening the Nair left the house to go to the river
for his ‘oil-bath’ and after seeing him off, his wife returned to the kitchen.
Minutes later she thought that she heard him calling her from the front yard.
Immediately she came to the door and asked, ‘Why have you come without
taking your bath?’
The man replied, ‘Do you remember Krishnan Nair, our neighbour, who
had come the other day to borrow a thousand rupees and who kept two
thousand rupees worth of jewellery with me? He has brought the money
just now. My hands are full of oil so you take them out and give it to me.
Take the key from the usual place and open the box where I keep the
mortgaged articles and place this money inside. Mind that you put back the
key in the usual place.’ Saying this he placed a big purse on the veranda.
The woman did everything as she was told. The man took the jewels and
left, and the woman went back to the kitchen.
About a fortnight later, Krishna Nair brought the loan with the interest to
Nair, who counted it carefully and took it in. Then he went to the box to
take out the jewels. As he opened the box, he saw a large bag in it and
wondering how it came to be inside, he called his wife to him and asked her
to explain.

WIFE: ‘Don’t you remember that you had given the bag to me the other day
to keep it in the strong box? Why are you so forgetful these days?’
NAIR: ‘Did I bring you the bag? Amazing! When was it?’
WIFE: ‘It must have been a fortnight back. It was that day when you went to
the river to have your oil-bath.’
NAIR: [shouting] ‘Neither that day nor any other day! I have never given
you such a bag, I am sure.’
WIFE: ‘These are strange words! How can I explain it to you now? Only the
other day you went to the river after rubbing yourself with oil, to have
your bath. And then you returned immediately and I was surprised. So I
asked you why and you told me that Krishna Pilla had just then brought
the “loaned money” and you wanted me to open the box, take out the
ornaments and place this bag inside. You had even told me to put the
key back in its right place. After all this, you have now forgotten; I am
really surprised!’
NAIR: ‘Are you mad? You are talking without any sense. All right now.
What did you do with the jewels?’
WIFE: ‘I handed them over to you.’
NAIR: [angrily] ‘What? Don’t lie to me! I know that women do tell lies, but
not as blatant as this! Moreover I have never before heard you talk like
this. I am a hundred percent sure now that there is something wrong
with your head, definitely.’
WIFE: ‘This is amusing! There is nothing wrong with my head; in fact, there
is everything wrong with yours! That is why you talk to me like this!’
 During these arguments, Nair untied the bag and poured out the contents.
Suddenly screaming out, ‘This is full of pebbles!’ Nair fell unconscious to
the ground.
Seeing her husband fall down, the frightened wife also fainted away.
Immediately Krishna Pilla and a maidservant who was nearby, rushed to
their help; they splashed cold water on their faces, fanned them and finally
brought them round. Moments later Nair opened his eyes, and after
regaining his strength, he sat up and said to Krishna Pilla in a tragic voice,
‘My dear Krishna Pillai, a big calamity has happened and finished. Let us
not worry about what is over. But think of what to do next.’

KRISHNA PILLA: ‘What can I say? It is better that you decide.’

NAIR: ‘Your jewels are lost. I can either make new ornaments or give you
the total money for its cost.’
KRISHNA PILLA: ‘I think it will be a problem to remake the jewels in the
same pattern. Therefore, it is better that you give the total cost.’
NAIR: ‘Agreed. How much was the cost?’
KRISHNA PILLA: ‘You had calculated that day the price of the ornaments as
two thousand rupees. So it is enough if you give me that much.’
NAIR: ‘Good. I shall repay two thousand. But please accept one thousand
now and for the remainder, I shall write you a promissory note because
I do not have the full amount right now.’
KRISHNA PILLA: ‘Perfect. In fact I do not want a written document. Your
word of promise is more than enough.’
NAIR: ‘No, that is not enough. It is always best to have a document since our
life is so uncertain and it is a must where money transactions are
concerned.’

Saying this Nair gave him a cash amount of a thousand rupees and then
tearing off a palm leaf, he wrote a promissory note and gave that also to
Krishna Pilla. Again Nair assured him, ‘Hey, Krishna Pillai, I shall
definitely return this amount within thirty days and take back the note. But I
beg you not to mention this unhappy incident to anyone as I cannot bear
people’s humiliating remarks. Actually I do not even mind the loss of this
money, but cannot face insults for the life of me!’
KRISHNA PILLA: ‘Rest assured, not a word will escape my mouth; and that is
for sure.’

Reassuring them like this, Krishna Pillai took his leave, with the money
and the given document. Minutes later Nair’s wife regained consciousness
and getting up she walked towards her husband who was sitting like a dumb
statue in the portico. The woman felt very sad, looking at her grief-stricken
husband and she started to pacify him.
At this time, Kochchunni arrived there and looking at the desperate faces
of the couple, he asked, ‘Now what has happened here? Why are you both
looking as if you have swallowed a full-length snake?’ As if waiting for a
chance to open up, the woman described in detail all that happened within
the past fortnight, disregarding the signs and gestures of her husband to put
a lid on it. In her full steam she went on and on without leaving out any bit
of the horrible incident. Kochchunni listened patiently and then remarked,
‘Alas! Too bad! This is real humiliation. At least now do you realize that
however strong a house may be, those who are determined to break and
enter, will definitely find a way and take what they want. So also if
Kochchunni wants anything, there is absolutely no need for him to break
open and enter, but even standing outside he will know how to get it. Here
are the jewels belonging to Krishna Pillai. Check and see if all are inside the
bundle. You may return these and take back your document. Kochchunni
does not want any of these. But I want you to remember not to boast and
underestimate Kochchunni’s capabilities.’ Admonishing thus, he placed the
bag of jewels on the step, and, Kochchunni went on his way.
Nair was delighted in getting back the ornaments, but he was filled with
shame beyond words, just as his wife’s countenance showed surprise and
humiliation.
Thus, Kochchunni showed his extraordinary skill in the art of
impersonation once and when this story subsequently became public,
people’s respect and fear for him increased manifold.
Here is another incident where Kochchunni showed his excellent presence
of mind and quick perception of facts which often enabled him to escape
from adversaries.
Once, Kochchunni was in dire need of food and starvation staring him in
his face. Seeing no other option, he went to a wealthy Nair of
Kaayamkulam and asked for a hundred large measures of paddy. Nair asked
him, ‘Have you brought the money for it?’

KOCHCHUNNI: ‘I do not have it just now.’

NAIR: ‘Here I have paddy only to sell and not to freely give it away to idle
people. If you bring either cash or jewellery for mortgage I shall give it.
Otherwise, the answer is no.’
KOCHCHUNNI: ‘Are you sure?’
NAIR: ‘I am absolutely sure.’
Kochchunni left.
A few days later he returned one night with some of his friends to Nair’s
house. Since Nair’s two sisters were married and had gone off to their
husbands’ houses, Nair had brought his wife and children to live with him
in the family house. It was the hottest month of summer, Medam [mid-April
to mid-May], Nair, his wife and children were sleeping out in the front
portico. He knew that Kochchunni was nursing a grouse against him for not
getting what he wanted and may react and therefore, he was doubly
cautious. At night before going to sleep he would remove all the ornaments
from his wife and children and lock them away safely inside the house. In
the same way, he would himself lock all the rooms of the house carefully.
He had employed special watchmen to guard the main entrance and the
surrounding area. He had taken all these precautions even on the night when
the robbers struck.
It was customary for Kochchunni that when the gang broke into a house,
he would stand guard outside and not enter. The same style was followed in
this case also. His followers broke open the back wall of the house, entered
and then using a duplicate key they opened the strong room. Quickly they
began to fill their bags with money, gold and precious jewellery while
Kochchunni stood armed outside watching the house. When his friends
were cautiously finding their way inside the house, one of them accidentally
knocked down the bronze and copper vessels stored inside, making a loud
noise which woke up Nair. Hearing the noise, the watchmen also arrived
with lighted torches on the scene. Kochchunni silently moved away from
the house and stood in the dark. His friends were trapped within. Nair took
out his keys and opened the house. His wife also woke up and along with
the crowd of watchmen, all of them rushed inside. By then Kochchunni was
certain that his friends would be caught, although they in turn, were hiding
in the various dark nooks and corners here and there. When Kochchunni
saw that Nair and his crowd were all inside, he looked around in
desperation and suddenly seeing the two kids sleeping in the portico, he
quickly picked them up and flung them on to the fields adjacent to the
house. This awakened the children and they started bawling with shock and
fear. Hearing his children’s cry, Nair ran out, followed by all the others,
calling ‘Oh, the children!’ Now their thought was only for the children, and
soon, forgetting the burglars, they started to search for them with torches.
Making good use of this opportunity, Kochchunni collected his people and
vanished.
When they brought the children from the fields, they found no serious
injury on them, but when they calculated their loss, it amounted to more
than twelve thousand rupees.
Thus, Kochchunni saved his followers with his quick thinking and
presence of mind.

Once, a senior Namboori had to go from Thiruvananthapuram to his native

place to attend his father’s death anniversary. At the same time, the famous
Annual State Festival of Worship was being conducted by the
Thiruvithaamkoor kings. They always conducted this festival on a grand
scale. So the Namboori took permission from the King and started on a
night from Thiruvananthapuram. As he had to reach in time for the
ceremonies, he travelled all night and reached Varkala by early morning. He
halted there for a short while to have his bath and perform the morning
worship as well as to have his meals, and by evening he came to Kollam.
He wanted to continue his journey in the night after his supper, but his
boatmen would not agree. They protested saying, ‘Swami, we cannot travel
by night. Our way is through the Kaayamkulam backwaters where
Kochchunni and his gang roam about freely. If you happen to fall into their
hands, you will neither save your money nor your precious life. Therefore,
we suggest that we leave early tomorrow morning.’
However, Namboori would not consent. Instead he insisted that they
must leave immediately as he was already late for the function. So he said
to them, ‘Why should we fear? Kochchunni is also a human being. We may
find some way to escape from his attack. In any case I have to reach
Ambalapuzha by early morning; so let us start now.’

BOATMEN: ‘Swami, we’ll do as you wish. Our lives are nothing compared to
yours. We warned you now so that if something happens, you should
not ask why we did not caution you. That is all.’

Saying this, they got the boat started as soon as Namboori got in.
Towards early dawn when it was still dark, the boat reached the middle of
the broad expanse of the Vembanad lake. Suddenly they heard a powerful
commanding voice, ‘Who is in the boat? Halt right there.’ Namboori told
the men to stop the boat, while the men cried out in despair, ‘We are lost!’
But the Brahmin sat there fearlessly, keeping the bright lantern in front of
him and leaving all the doors open. All his retinue of servants and the
boatmen stood away and around, shivering with fright.
Suddenly a large country boat approached them and this time Namboori
called out, ‘Who is in the boat? Is it Kochchunni? Come in, step into the
boat.’ Hearing this fearless invitation, Kochchunni was a little taken aback.
So desirous of meeting the owner of this voice, Kochchunni entered and
answered majestically, ‘Yes, I am Kochchunni, Kaayamkulam
Kochchunni.’ Gladly Namboori welcomed him, ‘Come, and sit here. I have
been hearing so much about you for some time and wanted very much to
meet you. I am very happy now. This is sheer luck for me and we are now
face to face. Actually my boatmen were afraid and they tried to discourage
me, but I deliberately came this way to meet you. I am a teacher from
Thirunaavaaya. I had gone to Thiruvananthapuram to participate in the
Annual Worship Festival. But tomorrow is my father’s death anniversary,
which I have to attend. As there is no time to reach my illam in the North, I
planned to go to my home in Kudamaaloor near Kottayam to perform the
ceremony. As soon as the function is over, I shall return tonight this way to
reach Thiruvananthapuram, before the festival of Laksha Deepam [one lakh
or one hundred thousand lamps]. Since I have to return soon, I did not bring
much money with me, but you are welcome to take whatever is in this box.
Here is the key.’ And he placed the key of the box before Kochchunni.
Needless to say that Kochchunni was dumbstruck. Placing his palms
together in front of the Brahmin, he said with great respect, ‘I am not
worthy to sit before such a truly noble Brahmin and I never rob or harm
such venerable men like you. I plunder and hurt only those cruel, heartless
and selfish rich, who have no feelings towards the poor or the downtrodden.
Now I am sincerely sorry for stopping your boat, stepping inside and thus,
delaying your journey. Please forgive me and do not feel any displeasure
towards me for causing trouble without knowing who you are. Anyway so
much has happened already, and no point worrying about it. So kindly give
me permission to go. I am sincerely grateful for the luck in meeting with a
person like you at this place.’ Then bowing graciously before the Brahmin
again, he touched his feet in respect.
‘You may go if you want nothing from me. I have no time to delay
anymore. But I hope that I may be fortunate again to meet you. Since I am
meeting you for the first time, please accept a small gift from me,’ said
Namboori and placed four double veshtis in the hands of Kochchunni who
accepted them most politely and said, ‘Sir, some of my gang are sailing in
these parts right now. They are rather thoughtless and foolish and may try to
harm you. In order to escape from them and also to remember our meeting
with each other, please accept this from me.’ So saying, he removed a ring
from his finger and put it on Namboori’s hand. It was a valuable ring
studded with precious stones and priced around one thousand rupees at that
time.
Both Kochchunni and the Brahmin fondly bade each other farewell and
departed. Just as Kochchunni had cautioned him, Namboori was accosted
two or three times by Kochchunni’s followers travelling in their boats, a
few even attempted to attack, but when the Brahmin showed them the
signet ring, and explained the facts, they quietly left him in peace, and he
reached Kudamaaloor safely. From the day he got that ring, Namboori
never had any trouble from the notorious gang. During his later trips to the
south he always wore it proudly till the end of his life and it is believed to
be in the treasury of his mana even now.
From the above story, the nobility and dignified honesty of
Kochchunni’s character are very clearly depicted.

Next we shall narrate an amusing episode wherein this well-known and

well-versed champion was once ignobly defeated by another fantastic
martial arts athlete, named Moossa Namboori.
On his return to Thiruvananthapuram, one day, the Senior Namboori was
describing to his friends, about his first meeting with the famous hero, when
he stated, ‘I have never before seen such a Muslim as Kochchunni –
handsome in physical appearance, dignified and refined in behaviour,
polished and polite in conversation, and above all, a first rate athlete. I can
give my word that he will not be won over by anyone using muscle-power
or martial arts, but by soft-spoken and respectful dialogue.’
Hearing these remarks, an aged Namboori from Kozhikode announced,
‘If that is so, I would like to meet him too, during my return trip from
Thiruvananthapuram’ and he decided then and there to make his journey in
that direction.
A few days later, Moossa Namboori’s boat arrived towards dusk, at a
place called Padanaayar-kulangara in Karunaagappally. He stopped there to
have his bath, prayers and supper, and left immediately to travel North by
land. Around eleven o’clock at night he came to a place called, Puththan
theruvu. Seeing this lonely traveller bent on going forward, a few merchants
tried to dissuade him.

MERCHANTS: ‘Hey, where are you going at this unearthly hour?’

MOOSSA NAMBOORI: ‘I am going towards the North.’
MERCHANTS: ‘You should not travel at this odd time. It is dangerous. A little
more to the North from here, there is a place called Vaavvukkaad,
which is a common ground for Kochchunni and his gang. If you fall
into their hands, they will not only plunder your wealth, but will not
 stop from killing you also. Therefore, we advise you to stay here at
night and continue your travel tomorrow. You too must have heard of
Kaayamkulam Kochchunni.’
MOOSSA NAMBOORI: ‘Oh yes. I have heard of Kochchunni, but I am not
afraid of him. The only thing I fear is a pack of dogs. Therefore, I
would be grateful if you could give me a stick.’
MERCHANTS: ‘Where should we go at this hour of midnight to get you a
stick? Do not bother about it. Stay somewhere for tonight and go
tomorrow. That is our advice and now we have done our duty, but you
do what you like.’

Seeing a silver rod with one of the merchants, Moossa said, ‘It does not
matter if you cannot get a stick, but I would like to borrow that one for the
present.’
The merchant who had the silver rod was, of course, reluctant to part
with it, but after some deliberation, he gave it to the old Brahmin. With the
stick in his hand, Moossa continued northwards and reached Vaavvukkad
after an hour.
This lonely and deserted place was between Karunaagappally and
Kaayamkulam, and was a well-known camping spot of Kochchunni and
friends. When Moossa Namboori reached this place, he saw from afar, a
group of rough-looking athletic men sitting on the wayside, but ignoring
them, he passed fearlessly forward. Among the squatters was Mammathu
who did not approve of the bold Brahmin walking along without noticing
the ruffian heroes. Irritated by the old man’s audacity Mammathu accosted
the wayfarer, ‘Hey, who are you? Come here this minute. We want to ask
you something.’

MOOSSA NAMBOORI: ‘I have no mind to come to you and I don’t need to. If
you want anything from me, you come here. I am going to sit here and
chew some betel leaves.’
MAMMATHU: ‘Ha-ha! This surely is an insolent fellow. We cannot allow this
arrogance. That he decided to go alone in this region itself proves his
over-confidence. Come let us teach him a lesson!’
MOOSSA NAMBOORI: ‘I don’t think you can possibly do that. This is a free
country and anyone can move about anytime, anywhere. There is no
 restriction. The Maharaja has not proclaimed an order that one has to
obey when a stranger beckons. I am a free person and nobody can bind
or arrest me. I will go when I like and come when I like. I am not a
robber going about to plunder or harm people. I am an excellent
Brahmin returning from the Murajapam Festival. I also have some
money in my bundle. You are welcome to take it by force.’

More irritated than before by these taunting words, Mammathu and

friends were now filled with fury and wonder and they rushed towards the
old man, with their stout sticks and other weapons. Observing the robbers
coming towards him, Moossa Namboori picked up the silver rod in his hand
and stood up. When they came closer, Namboori gave a quick whack with
his rod to each of them, right on their mystic spot. Instantaneously, they fell
on the ground unconscious and Namboori picked up his bundle to proceed
northwards.
After sometime, he saw a tall and very handsome man standing on the
side of the road. He had a well-built athletic body and noble bearing.
Namboori saw him, of course, but again ignoring the stranger, courageously
walked on. He knew without doubt that the man was Kochchunni because
the description fitted him well. Still he showed utter disregard to see the
stranger’s disposition of the situation.

KOCHCHUNNI: ‘Hey, where are you going? Halt.’

MOOSSA NAMBOORI: ‘What if I don’t?’
KOCHCHUNNI: ‘Then you will be stopped by force.’
MOOSSA NAMBOORI: ‘Will you? Let us see.’

Namboori kept walking. In fact Kochchunni had no wish to rob or harm

the old man, but when he saw his deliberate insolence, he wanted to teach
him a lesson. Therefore, he rushed towards the Brahmin and caught hold of
his bundle. Then Namboori turned and struck him gently with the silver
rod, but Kochchunni stepped aside, avoiding it and snatched the rod, and
held on to it. Namboori let go that end and deftly took hold of the other end
of the rod and took a half turn to the right. Just then Kochchunni felt his
hold on the stick becoming tighter and tighter till he found that however
much he tried he could not leave it. As if nothing happened Namboori
tucked his end of the rod under his arm and carelessly walked on as if
Kochchunni was the blind man being led by the old Brahmin. In a short
time, Kochchunni felt excruciating pain in his body as if all his nerves and
muscles were breaking apart. Meanwhile he was soaked in sweat and he
started shivering in every limb. His legs felt heavy as iron and could not
take a step forward. He thought he would fall down any moment.
Kochchunni tried his best efforts and all the knowledge he possessed to get
rid of the rod, but it stuck like thick glue. The great hero was filled with
unlimited shame and remorse. The hand holding the rod became horribly
stiff and painful. Full of despair and humiliation Kochchunni begged, ‘Most
respectful Lord Namboori, please save me; have a little mercy on me.’

MOOSSA NAMBOORI: ‘Oho! Who are you? I do not know you. Why don’t
you go away?’
KOCHCHUNNI: ‘I am a humble Muslim from Kaayamkulam. My name is
Kochchunni. In my ignorance I caught hold of your bundle and the
silver rod. I beg you, please forgive my stupidity and let me go.’
MOOSSA NAMBOORI: ‘Are you the real Kaayamkulam Kochchunni? I have
heard that you are an excellent athlete; now what happened to all your
tricks and cleverness?’
KOCHCHUNNI: ‘My respectful Lord, I cannot bear this pain and if you delay
anymore, I shall fall dead here. ‘
MOOSSA NAMBOORI: ‘All right. If you promise not to attack or plunder the
wealth of the Malayala Brahmins, I shall free you.’
KOCHCHUNNI: ‘Generally, I do not hurt the noble-minded good Brahmins.
But now I promise not to hurt any Brahmin. I give you my word, upon
God.’

When the Brahmin heard the sorrowful and repentant words of

Kochchunni and saw his desperate condition, he felt pity him and reversed
what he had done earlier. Immediately Kochchunni’s hold on the rod was
released and all his discomforts disappeared, and he regained his old self.
From the time of his birth, he had never suffered such a painful experience.
And now, filled with extreme shame and unspeakable humiliation and
remorse, he bowed low with folded hands before the old Brahmin and said,
‘Now kindly give me permission to go.’
MOOSSA NAMBOORI: ‘It must have been some of your friends who came
earlier to attack me. I gave each of them a knock with my rod and they
must be still lying on the road. If you do not wake them up within 24
hours, they may not wake up at all. I am definitely not going back to do
this. So do it on my behalf. For that there is a mantra called ‘reverse
knock’. I shall now teach you that mantra and also, I want you to please
return this silver rod to the merchant at Puththan theruvu from whom I
had borrowed it.’

Then the old Brahmin taught the new mantra to Kochchunni and
continued his journey to the North. Kochchunni was delighted to have
learnt the ‘reverse knock’ mantra from the venerable Brahmin and so in
spite of losing to Moossa Namboori he considered his gain much more than
the shame of loss.
Retracing his steps, after some time he saw his friends lying unconscious
on the wayside; and using the mantra he woke up Mammathu and gang.
Then he found his way to the merchant and returned the silver rod.
After this memorable event Kochchunni never in his lifetime, attempted
to attack or injure Malayaala Brahmins; instead he had great regard for
them.

Once a non-Kerala Brahmin started from his home to go to his uncle’s illam
in Evoor and by evening he reached a place called Ochira. He was carrying
in his bundle, gold ornaments worth more than five hundred rupees and a
large amount of money as well. He was taking all this for a wedding
ceremony at his uncle’s place and if these did not reach in time, the planned
function would not take place. Since he had heard quite a lot about
Kochchunni and his gang, he was extremely frightened to travel in the night
with this burden of wealth to Evoor. He was absolutely sure that if he
happened to meet the robber gang on the way, none of this would be left.
These thoughts frustrated him and he did not know what to do. Since he
could see no other alternative, and the need was imperative, the Brahmin
decided to proceed on his way and after tying up all the ornaments and the
money safely in his bag he continued to walk towards the north. It was
almost dusk, but not too dark yet. Suddenly he saw someone standing on
the wayside but the Brahmin walked faster. The stranger called out, ‘Hey
Brahmin, where are you going? Stop for a second, I want to tell you
something.’

BRAHMIN: [without stopping] ‘I am going to Evoor. There is no time to talk

to you as I am in a hurry to go.’
STRANGER: [following] ‘It is not safe to go at this time. It is better you spend
the night somewhere here and go tomorrow morning.’
BRAHMIN: ‘Oh no! That is impossible. I must go tonight.’
STRANGER: ‘Haven’t you heard of Kaayamkulam Kochchunni? What is in
your bundle?’
BRAHMIN: ‘Not much, just a few pieces of mundu.’
STRANGER: ‘It does not look so. I think that your bundle is quite heavy. In
any case it is not advisable to travel alone in the night.’
BRAHMIN: ‘That is right. I have also heard of Kochchunni, but I have no
other option. I am really frightened, but I must go. Since I do not know
any friend to go with me I am forced to go alone. I would give anything
to someone who would walk with me tonight.’
STRANGER: ‘Tell me now where exactly in Evoor do you want to go?’
BRAHMIN: ‘To the Brahmin’s illam to the east of the temple.’
STRANGER: ‘That illam belongs to an elderly Brahmin. How is he related to
you?’
BRAHMIN: ‘He is my uncle. Do you know him?’
STRANGER: ‘Yes, I know him. He is a good man and is very fond of me
also.’
BRAHMIN: ‘In that case you should be fond of me also. I am a stranger to
this place. If you know of anyone here who would accompany me, I
will be happy to give him something for the help.’
STRANGER: ‘What would you give?’
BRAHMIN: ‘I’ll give four chakrams.’
STRANGER: ‘Four chakrams? You will not get anyone for this much to
protect your life and your heavy bundle. Just imagine! If you go alone,
you and your bundle are in great danger. Look, it is already night now
and if someone is willing to mortgage his life in order to save yours, are
 you going to offer him a paltry sum of four chakrams? Imagine, if you
fall in the hands of robbers you will not only lose the precious bundle,
but also your life! Why don’t you think of that? If you agree to give me
five rupees, I shall come with you. You need not worry at all.’

During this debate, the evening turned into a very dark night and getting
more uncertain and frightened, the Brahmin offered three rupees and the
other accepted it almost unwillingly. They walked on, but all along the way,
the Brahmin vented his anger with curses and lamentations against
Kochchunni and his activities, and the stranger agreed silently. By then they
reached the Brahmin’s illam on the eastern side of Evoor temple. Then his
companion told the Brahmin, ‘Now you do not have anything to fear. This
is the illam. You just hand over what you promised and let me go. I am in a
hurry.’

BRAHMIN: ‘Do come in. The money is in my bundle and I do not wish to
open it outside. Let us sit on the illam veranda and open it; come.’
STRANGER: ‘No, I am not going in. You go and get the money and I shall
wait here.’

Agreeing to this, the Brahmin went in and called out to his uncle who
came out with a lantern.

UNCLE: ‘I was extremely worried when you were late. Till late evening I
was waiting outside for you and when it became night I thought that
you fell into the hands of Kochchunni and gang. I was about to go in
search for you early morning. By God’s grace you have arrived safely.’
BRAHMIN: ‘Yes. When I reached Kaayamkulam, it became dark so I got a
companion to accompany me, promising to pay him three rupees. I
must give it to him; he is waiting outside the gate.’
UNCLE: ‘You do not have to open the bundle just for that. I shall pay the
three rupees to him. After such a long journey, I am sure you must be
tired and hungry, so you go have your bath and supper. Leave your
bundle here itself, and I shall bring it inside.’
 Saying thus, the uncle sent his nephew for his bath and after placing the
bundle inside, he took three rupees and with the lantern in hand he went
outside. He saw the man who had come with his nephew standing at the
gate. As soon as the man saw the elderly Brahmin, he fell full length at his
feet and almost worshipped him. Aghast at this unexpected act by the
stranger, the old man brought the lamp closer to the man’s face and looked
at him keenly. Then he exclaimed, ‘Aren’t you Kochchunni? Did you bring
the young Brahmin to my house?’

KOCHCHUNNI: ‘Yes.’
UNCLE BRAHMIN: ‘I am very pleased. For this wonderful help you deserve
not three but three hundred rupees. I can’t imagine what would have
happened if my nephew had met with Mammathu or his friends instead
of you. It was sheer luck. Here’s three rupees but if you wish for more, I
will be happy to give it.’
KOCHCHUNNI: ‘I do not want anything and I never thought of taking any
payment. When your nephew told me that he was your nephew and was
coming here, I just wanted to test whether he was telling the truth. I was
waiting here only to see if he would keep his word or would deceive me
after getting the help. In fact, if I so desired, I could have taken the
entire bundle from him and no one would know. But I would never do
so. I cannot forget the taste of the hot rice kanji that you gave me long
ago. I will never forget it till I die. Please, Swami, I beg you to bless me
before I go.’

Then Kochchunni held his hands together in total respect and bowed his
head before the Brahmin and left the place.
He did not take the three rupees.
Needless to say that the stranger was no other than Kochchunni and this
story shows that his gratitude never diminished towards those who helped
him on any occasion.

Now we shall relate an incident to show his unbelievable honesty.

 During his time, there lived in the Kaarthikappally Street, a Christian
man belonging to the Syrian Christian community. He was very poor and
made a living by doing a small business. He used to borrow money from
people, buy coconuts, dry them and sell them as copra, in Aalappuzha.
Then he would return the loan and live on whatever he got as profit. This
was a meagre income for a family consisting of his wife, four or five
children, his old mother and himself. Since he was an honest and
responsible family man, people were not against lending him money to
carry on his small trade.
Once he had borrowed a few hundreds and thousands from neighbours
and as usual, dried the coconuts into copra, went to Aalappuzha and sold
them. Since he had hired the country boat to go to Aalappuzha from
Thookkunnappuzha, he went there first and returned it to the owner. Then
he started walking to Kaarthikappally and it was quite dark. The distance
between the two places was just about two miles and he knew the area very
well and also that Kochchunni and his gang rarely functioned in those parts.
Therefore, he was quite relaxed in his mind in spite of the lingering fear that
at times they moved about there also. As he had no other option he walked
along with the money of more than two hundred rupees in his belt.
When the Christian reached half way, it was darker and he could not
recognize Kochchunni who was standing on the roadside. If he had seen
Kochchunni, the poor chap would have moved away, but the darkness of
the night did not allow it. But when both the men came closer they soon
recognized each other and the Christian was filled with fear and anxiety.

KOCHCHUNNI: ‘Hello, where are you coming from?’

CHRISTIAN: ‘I am coming from Aalappuzha.’
KOCHCHUNNI: ‘Was it to sell copra?’
CHRISTIAN: ‘Yes.’
KOCHCHUNNI: ‘In that case, you should have money; how much? Show me
your belt.’

The Christian stood helplessly.

KOCHCHUNNI: ‘Well, well, do not linger. You know me, don’t you? It is
better to hand it over.’
 Immediately the Christian opened his belt and took out the money
saying, ‘There is two hundred in total.’

KOCHCHUNNI: ‘That does not matter.’ He took the money and left the place.

Alas! The situation was far too grim. His money was gone; his
livelihood was in trouble; above all that, he wondered how he was going to
answer his creditors, would anyone trust him anymore? If his small
business did not go on, how would he and his family live? All these
thoughts added together and weighed him down. Half dead with anxiety he
somehow reached his house, an extremely frustrated man. At home, he
described everything to his wife. Both sat together and shared their thoughts
and planned many ways to handle the situation. At last his wife said, ‘Do
not worry now. At least your life is safe and that is enough for me. Let the
money go. I have an idea; let us mortgage this small property and repay the
loan first. If not, you will be branded a ‘dishonest’ person and that will be
the end of our livelihood. In due course, by God’s grace, we may be able to
reclaim our property. Meanwhile let us pay the interest so that we can live
here. So now, come, let us have dinner and go to sleep. It is quite late
already.’
The unhappy man somehow managed to eat a little, but could not sleep
due to his worries. The next day itself, he mortgaged his property and paid
off his debts; with the remaining money he continued his trade again.
About a fortnight later, the Christian was sitting on the veranda,
immersed in his thoughts when he saw someone crossing the threshold
towards his house. Since the day had darkened, he could recognize the
stranger only when he approached nearer and when he saw Kochchunni, he
got up quickly crying out helplessly, ‘Oh no!’

KOCHCHUNNI: [soothingly] ‘Hey, don’t get alarmed. I have not come here to
harm you. I want to return the money I had forcefully taken from you
that day. Actually I never wished to rob a poor fellow like you, but I
had an emergency at that time and so I took the money. I got some
money yesterday; therefore I thought that it is not right not to repay you
now. Here is the belt and the money. You may find slightly more than
the original amount and I want you to accept it as a token of my
 gratitude for your timely help.’ Then he left the bundle of money in
front of the Christian and left immediately.

When he opened the bundle, the Christian found five hundred rupees in
it and his joy knew no bounds, as it erased all his anxiety and sorrow of
losing the money a while ago. Later he bought coconuts for that five
hundred rupees and traded profitably and within a year, he could pay off the
mortgage and all the other debts with a remainder of a thousand rupees left
with him. He carried on his trade, regularly making enough profits and
gradually became a well-to-do businessman. Needless to mention, it was
the honesty and gratitude of Kochchunni that helped in promoting his
progress. In fact, there were several people living in abject penury who
became wealthy with Kochchunni’s timely help and generosity. You will
find many of them even now in Kaayamkulam, Kaarthikappally,
Keerikkaadu, Muthukulam and their neighbourhood, and they gratefully
remember Kochchunni who promoted them to wealth and prosperity.2
2Translator’s Note: Whenever I think of Kochchunni, I feel miserably sad about the wasted life of
such a superb personality. Given timely guidance and education and a little sincere love and
attention, and support from some philanthropic person, a man of such noble calibre would definitely
have blossomed into a great, magnanimous person. Unfortunately, the times he lived in, his
unfortunate circumstances, abject poverty and absolutely forlorn life, the apparent animosity from the
society around him, deceiving companions and many such factors turned a good soul into a fearsome
and loathsome figure. There were the makings of a good man who was forced to become a notorious
character, feared and hated by many. But I entreat my readers to have pity and charity of mind
towards Kochchunni for what he could have become given all that: a noble, generous and virtually
great person. May his soul rest in peace.
 17
Pilamanthol Mooss
(Pilamanthol Mooss)

T he Pilamanthol illam is situated in Valluvanaad district of Malabar in

north Kerala in the place called by the same name. The members of this
illam were good friends of the Saamoothiri and were well-known medical
practitioners and special court physicians to him. Their fame continues to
this day.
Once, a Raja of Thiruvithaamkoor [‘Travancore’ to the British] was
suffering from a persistent and painful stomach ailment and even though he
consulted many doctors, both in Thiruvithaamkoor and Kochi [‘Cochin’ to
the British], he found no relief or cure. So, having heard of the reputation of
the earlier Mooss doctors of this family, he at last sent for Pilamanthol
Mooss. Unfortunately, there was no adult male member at that time in the
illam, who could help in treating the King except for a fourteen-year-old
young Namboothiri, Unni Mooss. He had just completed his sacred thread
ceremony and initiation, but had not yet started his medical education,
which was usually handed down from father to son or from the elder to the
younger. Therefore, when the messengers from the palace came with the
royal request, the boy was disappointed and sad. He lamented, ‘Oh God,
what a pitiful state. My ancestors were illustrious men of medicine and no
doubt the King has heard of them and so has sent his servants. But what can
I do? I am so very unfortunate that I lost my father so early in life.
Otherwise, I too could have earned fame or name or wealth by treating and
curing the King. In my present condition, what can I do, but bring
dishonour to my family?’
So he went to his mother and explained the situation. The brave Brahmin
mother advised him thus: ‘Do not worry, my son. You must take a vow to
worship our family deity, Paramasivan, with perfect dedication and total
commitment for twelve days and our God will find a way. So go and tell the
royal messengers that you would go with them after the period of your
vow.’
Reluctant to return without Mooss, they agreed to stay there for twelve
days, at the end of which they would all go together.
On the same day, the young Mooss started his bhajan. He was
performing it with such concentration and heartfelt dedication that on the
eleventh night, while sleeping in the temple premises, young Mooss had a
vision of an old Brahmin near him who said to him, ‘Do not worry. Take
this medicine, mix it in hot water, give it to the king and he will be cured
completely. But do not accept any reward for this cure. The king will ask
you then, what you want instead. You tell him thus: “There is a statue of
Dhanvanthari made of stone immersed in river Thaamraparni. Lift it out,
dedicate it and place it to the left of Shiva our family deity, in our own
family temple. When it is time to lift the statue from the river and to
perform the dedication, someone will arrive at the place to do the needful.”
A word of caution: If the King asks how you know all this, do not tell him.
Just answer “I have heard so”.’ The old Brahmin continued, ‘After the
consecration all of you must worship Dhanvanthari also along with Shiva,
performing all the poojas and prayers without any difference. If you
continue to worship with devotion and commitment, your renown and
wealth will be in abundance.’
Unni Mooss thought that the man had put something into his hand and
when he woke up fully, he did not see anybody, but was greatly surprised to
see three small pills in the palm of his hand. So he concluded that the old
Brahmin was none other than their family deity, Sri Parameswaran (Shiva)
who visited him. When the bhajan concluded on the twelfth day, young
Mooss went back home and narrated all what had happened to his mother.
Then he prostrated at her feet, got her blessings and accompanied the
King’s men to Thiruvithaamkoor, where he gave the three pills in three
dosages and cured the King.
A few days later, the delighted ruler offered many valuable gifts as a
reward to Unni Mooss, who declined all of them politely saying, ‘I do not
need any of these.’ Surprised at this, the Raja asked him what then could he
give him. Making good use of this chance, Unni Mooss related all what the
old Brahmin had told him, and the King agreed to follow it up. Soon men
were sent to lift the statue from the river Thaamaraparni and while they
stood uncertain as to where the exact spot was, there appeared from
somewhere a sanyasi and a Krishna parunthu, a species of kite, was seen
flying over him. Now, pointing to the kite, the sanyasi advised them, ‘Why
are you still in doubt? Search in that spot of the river over which the kite is
flying and there you will find the statue.’ When the men found the statue of
Dhanvanthari the sanyasi said, ‘Make all preparations for the purification
and dedication of this statue, and at the proper time I shall come.’ So
saying, he left the place. No one knew who the sanyasi was or whence he
came.
Accordingly, the King’s servants brought the statue to Pilamanthol and
keeping it immersed in the river, they quickly constructed a small temple
next to the already existing one for Shiva, their family deity. And just as he
had said, the sanyasi arrived at the auspicious time and asked them to bring
the statue out of the water. Two Brahmins went to get it, but they could not
lift it. Then, four or five more stalwart Brahmins went to help. Still they
could not. Wondering at this, several more of them went to get the statue
out, but they too failed in their attempt. When it was clear that no one could
lift it from the water, the sanyasi himself, taking a bowl walked towards the
spot, lifted up the statue with one hand, and collecting some water in the
bowl, came back to the temple. There, at the appointed time, he dedicated
the statue and with the water from the bowl he did the purification also.
Since that day till now, both Shiva and Dhanwanthari are worshipped as
their family deities with equal devotion and awe; all the rituals, ceremonies
and festivals are performed equally with exact calculations for both the
deities. For example, if the offering is just one plantain, it should be cut into
two equal parts for each. This rule is being followed even now.
The Unni Mooss who cured the Thiruvithaamkoor King became a
staunch devotee of both Dhanwanthari and Shiva, and worshipped both
with ardent devotion. Later, he went to Aalaththur Nambi to learn medicine
and became famous as a thorough scholar and medical practitioner with
exceptional skills. He married the daughter of his teacher and enjoyed a
large family with wealth and fame, whose children and grand children were
also renowned doctors in later years, but continued to be dedicated devotees
of their family deities.
The sanyasi who performed the dedication stayed back in the premises
worshipping at the temple for many more years till he passed away, and the
people built a memorial for him between the two temples (tulsi thara)
where they planted a tulsi plant, sacred in rituals, which is seen there even
now.
Long after all these events and generations later, it so happened again
that only a young virgin was left as the sole member of the Pilamanthol
illam and it was almost a calamity of coincidence that when the ruling
Saamoothiri was suffering from a carbuncle, causing him unspeakable
agony and there was not a single Mooss at Pilamanthol to treat him.
At this critical period, they somehow contacted a famous Namboothiri
disciple of the late Mooss, who lived in the neighbouring village known as
Kulukkalloor [his illam was called Vadakkumkara]. When he came to the
Saamoothiri, he realized that the ruler could not be cured without surgery.
So he operated on the Saamoothiri and cured him completely, but the
surgeon Namboothiri got into trouble with his relative Brahmins at his
native village who refused to conduct or participate in any of the religious
ceremonies of his illam because he had performed surgery, as it was a well-
accepted rule that none but those of the Ashta Vaidyar families were
permitted to do specialized surgeries. They made it impossible for him to
even stay at his illam and, in the end, he had to inform the Saamoothiri of
his plight. Now the Saamoothiri found it an opportune time to get this
Namboothiri to marry the young Brahmin girl of the Pilamanthol illam and
adopt him as the sole heir to their vast properties (to which he added more
land, as his own gift).
 Most of the extensive land now belonging to Pilamanthol illam was thus
given by the Saamoothiri and the present generation of this illam is in this
way related to Vadakkumkara Namboothiris. Today, there is just one family
consisting of a Mooss, his wife, two sons and a daughter, at this famous
illam. May the Almighty bless them with long lives and all prosperity
forever!
 18
The Twelve Clans Born of the Low-caste Woman
(Parayi Pettu Panthirukulam)

M ost people in Kerala must have heard of the illustrious Brahmin

named Vararuchi, the son of the historically famous Govinda Swami.
Vararuchi is believed to be the author of the well-known astrological books
called Vaakyam and Paralpperu. He lived under the patronage of the most
famous king Vikramaadithya. Since Vararuchi was a great scholar in the
Puranas as well as an excellent preceptor in the Sciences, the King used to
clear his doubts by asking the advice and opinion of this famous Brahmin.
One day the King asked the Brahmin, ‘Tell me, which is the most
important verse in the Raamaayana?’ Since he could not immediately think
of a correct answer to this question, Vararuchi was greatly upset. Then the
King commanded, ‘Now you go and search and get the answer from anyone
within 41 days and if you cannot find it, you need not come back here and I
do not want to see you anymore.’ Hearing this royal order Vararuchi was
filled with grief and remorse. He left the palace immediately.
Thereafter, he wandered through many lands and asked several scholars.
They answered that all the verses in the Raamaayana were equally
important, and that there was not one verse more important than the other.
Thus said many, but he could not get the correct answer from anyone. 40
days passed by. The Brahmin became more grief-stricken, not only because
he would lose the royal patronage, but the very thought that he would meet
with utter humiliation and distress by damaging his name and fame as a
great scholar unbeaten by anyone so far. With these gnawing thoughts he
even wished to die, thinking to himself that it was better to die than go on
living in utter humiliation in one’s native land.
The whole day long he roamed about and at night, tired with hunger, and
sad with remorse and fatigue, he climbed upon the platform at the foot of a
banyan tree in the forest to sleep. Before going to sleep, he prayed, ‘Let the
forest-nymphs take care of me.’
By midnight there came a few celestial beings who travelled by air to the
top of the banyan tree. They called out to the local tree-spirits, ‘Aren’t you
also coming? Somewhere nearby a woman is going to give birth and we are
going there. If you want to drink blood and juices, come.’ To this, the tree
spirits answered, ‘We cannot come. There is a distinguished Brahmin under
the tree here. He had prayed to us for his safety. So you folks go now, but
on your return give us all the news.’ The other spirits agreed to this and
went away.
Towards dawn, Vararuchi woke up, but lay there thinking of his
misfortunes, and did not get up for a while. By then those spirits who had
gone visiting, returned to the tree. The local spirits asked them, ‘Where was
the child born? Is it a boy or a girl?’ They answered, ‘The confinement was
at the home of a paraya. The child is a girl.’ Again the local spirits asked,
‘Who is going to marry that girl child?’ The guest spirits replied, ‘That is
going to be this Vararuchi who does not know the verse, Maam Vidhdhi
[My Destiny, in the Raamaayana]. Now it is almost daylight so we have to
make haste. We’ll tell you the rest later.’ And they left immediately.
When he heard the words of the spirits, the highly intelligent Vararuchi
was indeed delighted at his success. He got the answer to his problem but at
the same time he felt most miserable at the thought of his imminent
downfall. Then he decided on a plan to avoid his future downfall and very
soon got up joyfully. It was already morning when he started back.
On the 41st day when the King did not see Vararuchi return,
Vikramaadithya felt sad, but the rest of the Brahmin scholars of the King’s
Council were elated. All of them were envious of Vararuchi’s success as
they thought that the King ignored them because of Vararuchi’s presence in
the court. When the Royal Council met, the King was lamenting to himself,
‘What a pity! Our Vararuchi is not here. Feeling dejected and ashamed, did
he commit suicide or has he left this land? No, that cannot be. I am sure that
this noble and distinguished scholar will somehow find the solution to my
question and come back.’ As the King was thinking so, there arrived
Vararuchi before him. Looking at his joyful countenance, the King as well
as the counsellors realized at once that he had achieved his aim. Then the
King asked him, ‘What has happened? Have you found out the answer?

VARARUCHI: ‘By the grace of God, by the benevolence of my preceptors and

by the blessings of all of you I think I have understood the answer’
KING: ‘Come then, let us hear. Which is the verse?’
VARARUCHI: ‘The most significant verse in the Raamaayanam is this:
Raamam Dasaratham vidhdhi maam vidhdhi janakaadmajaam
Ayodhyaamadaveem vidhdhi gachcha thaatha yadhaasukham.
This is the verse and of this, the most important is maam vidhdhi
janakaadmajaam.
When the assembly of men heard this, all of them happily and
unanimously approved of it. The delighted King rose from his seat and
grasping Vararuchi by hand made him sit next to him on his own seat, and
then rewarded him with valuable gifts of priceless precious stones and
jewels and graciously allowed Vararuchi to stay in the palace with him.
Afterwards Vararuchi gave ten good interpretations of the same verse to
the interested audience. Two of those are given below:
This shloka describes how when Sri Raama and Sita were about to leave
for the forest and his brother Lakshmana went to bid farewell, he
respectfully touched the feet of his own mother Sumitra. She said to
Lakshmana: ‘Hey Son, consider your brother Raama like your father
Dasaratha. Consider Sita as myself, and the forest as Ayodhya. Go
comfortably.’

NEXT ONE: ‘Understand Raama as Dasaratha [as Mahaa Vishnu on his bird
vehicle]; understand Sita as goddess Mahaalakshmi. After Raama’s
 departure, Ayodhya is like a forest. Therefore, dear son, you go
comfortably.’

When the King heard ten such explanations of the important verse, his
joy knew no bounds and he respected Vararuchi all the more.
Afterwards they were conversing and discussing many topics when,
Vararuchi said to his royal master, ‘Oh King, yesterday a child was born in
the hut of a low-caste man. When the child’s horoscope was examined, it is
seen that by the time she is three years old this country will fall to ruins.
From today itself ill omens will be seen. Therefore it is well if that child is
killed.’ When they heard the most learned and respected astrologer’s
prediction the King and his assembly members could not but implicitly
believe his words and they were filled with fear and anxiety at the imminent
plight. Infanticide is a crime and that too when it is a girl child, it is
thoroughly improper. So they put their heads together and devised a plan.
The plan was like this: Make a raft with the stems of plantain trees tied
together. Place the baby on it with a small lighted torch tied to its head and
let it float away. The King also accepted this decision and calling two
soldiers he told them to carry out this plan. Vararuchi had given the details
of the place where the child was to be found and so the soldiers went there
and did all what they were told. Afterwards they informed the King.
Vararuchi was relieved and happy that in this way he could avert the danger
that was predicted for him.
For some more time he lived in the palace serving the King and later he
moved back into his own illam.
During this time once, on one of his trips, Vararuchi entered a Brahmin’s
illam to eat. The Brahmin host said to him, ‘The meals are ready. You may
go quickly and have your bath.’ Then Vararuchi, wanting to test this
Brahmin’s intelligence said to him, ‘I have a few conditions if I should eat
here. I shall go for my bath only if you assure that they will be gratified.’

BRAHMIN: ‘May I know your conditions? We will try to fulfil them as best
as we can.’
VARARUCHI: ‘Nothing much. After my bath I want a multi-coloured silk
cloth. I will have my food only after feeding a hundred people. I need a
 hundred and eight types of dishes with my meal. After my meals, I want
to eat three persons. Then four persons must carry me. That’s all.’

Hearing these strange stipulations the host Brahmin was bewildered and
stood rooted. Then a maiden from inside the illam said to him, ‘Do not get
upset, father. Tell him that all is ready here.’ The host relayed the message
to Vararuchi who went to have his bath. Immediately the Brahmin called the
girl to him and asked her how all that was going to be possible and she
answered, ‘Everything can be done. It is not difficult. Father, you are upset
because you did not understand the meaning of what he said. He asked for
“multicoloured silk” which means he wants a konakam. He wants “to feed a
hundred persons” – which means, he wants to do a particular worship called
vaisyam: It is believed that one can please a hundred gods if you do this one
pooja. He asked for “a hundred and eight dishes” that means he wants inji
curry. It is held that inji curry has the same manifold qualities as a hundred
and eight dishes. He said that he wants to eat three persons, meaning that he
wants to chew betel leaf with arecanut and lime. The meaning of “four
persons must carry me” is that he wants to lie down on a bed [which has
four legs]. That is all. What is the difficulty here for these things?’ The
Brahmin was overjoyed and at the same time astonished at the
extraordinary intelligence of his daughter, so he told her, ‘In that case, my
daughter, you go and prepare all these’ and so he sent her off.
When Vararuchi returned from his bath, he saw that all the things he had
demanded including a strip of cloth, the materials needed for the sacrificial
offering, for example, melted ghee, flowers and sandalwood paste were all
kept ready for him. The inji curry was also prepared for the meal. After his
meal when Vararuchi came out, he saw that all the material for betel-
chewing was ready and a bed was spread and ready for his use. He finished
his pooja and his meals and after he had a good ‘chew’, he lay down on the
bed to rest. When he came to know that it was the maiden who understood
the meaning of his demands and prepared everything accordingly, Vararuchi
decided in his mind to somehow marry the extraordinary girl. In no time, he
revealed his desire to the maiden’s father, who agreed to the proposal and
got them married on an auspicious date and Vararuchi brought her to his
home.
 During the good days full of joy and comfort when the couple was
happily staying at home, one day, Vararuchi was combing his wife’s hair
and tying it up beautifully, and he suddenly noticed a large scar in the centre
of her head and asked what it was. The good woman answered, ‘My mother
had told me that it was the scar of a planted torch and that while bathing in
the river once she saw me floating by on a raft made of plantain stems. She
pulled me to safety and brought me up as her daughter. I was actually her
foster-daughter. At that time a torch was also fixed on my head.’ Wise and
intelligent as he was, Vararuchi immediately grasped the meaning of
‘destiny’ and knew that his wife was none other than the offspring of the
low-caste parayan.
For a short time he felt sad for himself, but realizing that ‘Destiny cannot
be erased’, he quickly recovered from self-pity and told the entire story to
his wife. Then taking a decision to spend the rest of their life travelling,
they soon left the place. When we were told that their journey thereafter
was through the land of the Malayalees, we can conclude that they were not
Keralites and that most of the above details took place outside the land of
Kerala.
While travelling in different places, his wife became pregnant. When it
was time for her to deliver, her husband told her to go into the forest and
deliver while he waited on the pathway. Accordingly, the wife went into the
forest, delivered the child without any problem. As the saying goes, ‘those
who have no one, have God on their side’. There was no midwife to take
the baby out and so on. When the child was born, Vararuchi asked from
outside, ‘Has the child got a mouth?’ and she answered, ‘Yes.’ Then he
said, ‘The god who gave it a mouth has ordered it to be fed. Therefore you
need not bring the baby along.’ So saying, they left the child in the forest
and continued their journey.
Like this she delivered eleven babies at eleven different places and left
them in the forest. All those eleven were found by people who belonged to
various castes from Brahmin down to the lowest and were brought up by
them.
When she was expecting the twelfth child, the virtuous woman thought
to herself, ‘What shall I do? I gave birth to eleven but I do not have even
one child. At least this time if my husband asks, “Has the baby a mouth?” I
shall say, “No”’ and perhaps he will allow me to keep the baby and later I
shall explain to him and maybe he will agree.’ Thus when the time was full,
as usual she delivered a child and the husband asked, ‘Has the baby got a
mouth?’ This time she answered, ‘No’, and he allowed her to take the baby
along. Taking the baby with them they started on their way, but in no time
the baby lost its mouth. The words of virtuous women do not go in vain.
Vararuchi took the baby to a hill-top and enshrined it there. That is the
famous Vaayillakkunnil Appan [God with no mouth]. These twelve
including the last are known as Parayi Pettu Panthirukulam [the twelve
clans of the low-caste woman.]
Here are all the twelve names of the children:

  [1] Melathol Agnihothri – the Brahmin, Agnihotri, of Melathol illam

  [2] Rajakan – the washerman
    [3] Uliyannoor Thachchan [Perunthachchan] – the carpenter from
Uliyanoor
  [4] Vallon – the folk singer (from the clan of folk singer)
  [5] Vaayillaakkunnilappan – the man born without a mouth
  [6] Vaduthala Nair – from the caste of Nair
  [7] Kaarackal Amma – the mother from Kaarackal
    [8] Uppukoottan – possibly from the Mappila clan, i.e., a Christian or a
Muslim
  [9] Paananaar – from the clan of musicians
[10] Naaraanaththu Braanthan – the lunatic from Naaraanaththu
[11] Akavoor Chaaththan – the low-caste Chaaththan
[12] Paakkanaar – the low-caste weaver

All these lived in different places, but when they grew up they somehow
came to know that they were siblings and became very fond of each other.
Their almost divine and miraculous life and deeds are many and well-
known. Vararuchi and his wife lived the rest of their lives travelling. For the
annual funeral rites of their parents all these twelve, except
Vaayillaakkunnilappan, used to come together and do the sacrificial
offering on the same darbha that is, grass. This was done at the illam of
Melathol Agnihothri. Since Agnihothri was a Brahmin, the obsequies were
performed by a Brahmin priest in his illam. The invited Brahmin guests
were reluctant to attend the feast because of the presence of his low-caste
brothers such as Parayan Paakkanaar. Even Agnihothri’s antharjanam felt
unhappy about the union of all these low-caste relatives in their house, and
one day she even complained to her husband. Hearing her words, he said,
‘Do not worry. I shall find a solution to this.’
After some time, it was the death anniversary of their father. As usual, all
his brothers and the Brahmin priest arrived for this function on the previous
day. Agnihothri had arranged twelve different rooms for each of his
brothers so that each could follow his own rituals and customs without
restraint and could sleep in his own room. After they had gone to sleep that
night, Agnihothri called his wife and the Brahmin who had come to conduct
the ceremony, and taking a lamp he took them to the rooms of each of his
brothers. Then he said to them, ‘You touch me and look at them’ Thus
holding on to Agnihothri, they looked at them and to their fear and
amazement they saw all ten together with the conch, wheel, lotus and so on
in their hands and resting in divine splendour on the famous serpent,
Ananthan [the divine form of the reclining Mahaa Vishnu]. Thus, the
Brahmins and the antharjanam realized their mistake when they understood
that they were the various incarnations of the self-same Mahaa Vishnu.
Immediately they fell on their knees and worshipped.
Melathur Agnihothri’s illam was in the village of Mezhathoor in the
district of Ponnaani. They say that the Nambooris of Kadambooru Mana
near Ottappaalam are related to Agnihothri.
Once his antharjanam went to the nearby river to have her bath and she
had taken a thaalam with her. She washed the thaalam and after cleaning it
well in the water, she kept it on the shore with a lot of sand in it in order to
prevent it being blown off. When she came after her bath she wanted to take
the thaalam but it would not come loose and had got fixed in that place.
This came to be known as the famous god Thrththaalappan. His image is
like a heap of sand but cannot be shaken loose as it is very strong.

There are several stories told about the divine Naaraanaththu Braanthan.1
 His usual activity was to roll huge stones up to the top of a hill and once
it was right on top, he would let it go down on its own and seeing it roll
down he would clap his hands with glee and laugh. It would appear as if he
was trying to give a message to mankind about a very important concept of
life itself. Who can measure the mind of a genius?
To take a stone up to a hill is extremely strenuous and difficult. But, to
throw it down the hill does not need any effort, it rolls down easily.
He begged for his livelihood and always had a copper vessel with him.
He would cook whatever rice he got begging that day in the same vessel, at
whichever place he happened to be at nightfall. As a routine, he would cook
his own meal. It would be just one meal a day. After the meal, he would
sleep in the same place. In the morning he would go on his way. Till noon
he would roll stones up a hill. Then he would go begging. This was more or
less his daily routine. One evening, after the day’s activity he reached a
cremation ground. A cremation was just over and there was the remnant of
a fire and a few pieces of firewood. Seeing this very convenient,
Naaraanaththu Braanthan took three stones and made a fireplace very near
the funeral pyre. From the river nearby he brought water, put the rice into
the copper vessel and put it on the fire to cook. He threw some of the
firewood under the vessel. Then he lifted his leg, which had filariasis, on to
the stone and began to warm himself up while humming a tune.
As it was a cool night in winter, he found it pleasant to sit like this,
nodding his head with drowsiness. Towards midnight, it was the turn of
Durga [Bhadrakaali], mistress of the cremation ground, to visit with her
procession of ghosts and ghouls leaping with loud laughter and boisterous
behaviour. Although he heard their boisterous laughter and loud cries of
haughty acclaim, it did not bother Naaraanaththu Braanthan. When they
came nearer, they found to their surprise, a man sitting there and in awful
arrogance, they shouted, ‘Who has come here? Get up and go!’

NAARAANATHTHU BRAANTHAN: ‘Can’t you see? Have you got no eyes that
you cannot see who is sitting here? I am a man and I have no intention
of going away.’
BHADRAKAALI: ‘You haven’t? In that case, we’ll frighten you away.’
NAARAANATHTHU BRAANTHAN: ‘And if I do not get frightened?
BHADRAKAALI: ‘Is there anybody who is not frightened of us?’
NAARAANATHTHU BRAANTHAN: ‘How am I to know? But you can have a try
and perhaps you will know then.’

Hearing this reply, all of them started to show their horrible forms, their
fire-like eyes rounded like balls, their long blood-red tongues folded and
held between their sabre-like teeth, their crescent-shaped tusks and huge
teeth were pushed out of their cave-like mouths and with louder roars and
ear-splitting screams, they rushed towards him to frighten him out of his
skin. Seeing this, Naaraanaththu Braanthan was more amused than
frightened and he sat there indifferently with a smile on his face. Noticing
his fearless countenance, the terrible Durga and her handymen hung their
heads with shame.

NAARAANATHTHU BRAANTHAN: ‘Have you finished frightening me?’

BHADRAKAALI: ‘Hey, magnanimous person, thinking that you are an
ordinary human being we did all this. But now we realize that you are
no ordinary being. Therefore, we beg of you to have pity on us and
leave this place. We have come to this burial ground to have our dance.’
NAARAANATHTHU BRAANTHAN: ‘So what? You can dance at one end of this
ground and just for that why should I leave?’
BHADRAKAALI: ‘It is not proper that we should dance before human beings
and that is why we are requesting you.’
NAARAANATHTHU BRAANTHAN: ‘Then you dance tomorrow. I am not going
away from here today, however much you beg of me.’
BHADRAKAALI: ‘The dance has to be tonight and not tomorrow. That is our
customary routine.’
NAARAANATHTHU BRAANTHAN: ‘Then you carry out your custom, but do not
expect me to leave. I too have some customary routine. I cook where I
find fire and water. I eat where I cook. I sleep where I have eaten. This
is my routine and I am not going to change it.’

Realizing that it was getting to be impossible to send him off,

Bhadrakaali said to him, ‘Hey, great soul, since you refuse to relent, we
have decided to move away. But it is not possible for us to leave those
people whom we have come face to face, without either showering a boon
or even a curse. Since you are a virtuous man, we cannot curse you. Instead,
we think that we must give you a boon. Therefore, ask us anything you
wish.’

NAARAANATHTHU BRAANTHAN: ‘I do not want your blessing. Just leave me

and go. It is time for me to have my meal.’
BHADRAKAALI [PLEADING]: ‘Please do not say so. Kindly accept a boon from
us otherwise we cannot go from here.’
NAARAANATHTHU BRAANTHAN: ‘What the hell! This has become a nuisance.
All right, I’ll accept something from you. Now I would like to know the
date of my death. BhadraKaali: ‘Easy! Thirty six years, six months,
twelve days, five hours and three minutes from today, you shall die.’
NAARAANATHTHU BRAANTHAN: ‘In that case I want to live one day more.
Can you give me that boon?’
BHADRAKAALI: ‘Oh that is impossible. We are not able to add just one day,
no, not even a second to your lifetime.
NAARAANATHTHU BRAANTHAN: ‘All right. I don’t want that. Bless me to die
one day earlier than that.’
BHADRAKAALI: ‘We cannot do that also.’
NAARAANATHTHU BRAANTHAN: ‘If so, what is the need for your boon? I
know for sure that you can do nothing. That is why I told you at the
beginning itself that I do not want your boon.’
BHADRAKAALI: ‘Have mercy! Please ask for some boon which is possible
with us.’
NAARAANATHTHU BRAANTHAN: ‘All right, at least these nuisances will leave
me then. Transfer the filariasis on my left leg to my right.

Hearing this, the Bhadrakaali of the cremation grounds and her retinue
happily gave that boon to him and vanished. According to that blessing, his
filariasis came on his right leg. After they left, Naaraanaththu Braanthan
had his food and slept. By sunrise, he went for his work of rolling the stone
up the hill.
This story reveals the great truth that nothing and no one can change the
will of God [Destiny].
One day Naaraanaththu Braanthan was on his way to a funeral dinner at the
place of a low-caste man. Coming to know this, another person joined him
and both walked together. On the way, Naaraanaththu Braanthan said, ’I am
feeling thirsty’ and the other fellow also said ‘I too am dying of thirst.’
Then, Naaraanaththu Braanthan replied, ‘All right. We shall find a way.’
They walked on for a while and they came across a brazier’s smithy.
There they saw the alloy of copper and tin being melted for casting a
large vessel. Naaraanaththu Braanthan went in and scooped up a handful of
that boiling liquid and drank it. Then he asked his companion also to do the
same. He exclaimed in horror, ‘Oh no. I cannot. It will burn my insides and
I’ll die.’ Immediately Naaraanaththu Braanthan told him ‘In that case you
are an outcaste. If you want to eat wherever I eat, you will also have to
drink whatever I drink.’ Saying this Naaraanaththu Braanthan went on his
way.
This incident gives the message that if you try to imitate someone
without trying to understand the reason for that person’s particular
behaviour, one will certainly come to harm.
Naaraanaththu Braanthan had a peculiar habit of watching the line of
ants and sometimes even counting them. One day when he was engaged in
this activity, someone went to him and asked, ‘How many?’ Immediately he
answered, ‘Ten thousand have gone, another ten thousand are left. Once that
is gone, you are relieved.’ This man had been suffering from a stomach-
ache for a long time and had spent thousands of rupees and had kept aside
another thousand for his treatment. The meaning of what Naaraanaththu
Braanthan said was, ‘You have spent a thousand already. Spend another
thousand and you will be cured.’ The man understood it and after spending
the other thousand, he recovered completely.

Akavoor Chaaththan was also a divine personality. He lived in the Akavoor

Mana as the servant of Akavoor Namboothirippaad. The Namboothirippaad
who was the head of the family then, felt a sinful desire towards an
unsuitable woman and later repented. Then he wanted to atone for the sin
by taking a bath in the holy river, Ganga. He took Chaaththan as his servant
and the latter had taken a bottle gourd with him and in whichever holy
ponds the Namboothirippaad had his dip, in all those places, Chaaththan
dipped his gourd also but he did not have a bath anywhere.
Namboothirippaad returned from the pilgrimage and after another
sacrificial pooja for complete absolution from sins, he happily relaxed at
home. One day Chaaththan cut this gourd into pieces for cooking a dish for
the household.
That gourd was bitter to taste and when Namboothirippaad could not eat
it, he called his wife and scolded her. The Brahmin wife answered,
‘Chaaththan had sliced the pieces for me, but I do not know which one. The
bitterness must be from those pieces and nothing else.’
After his meals, Namboothirippaad called Chaaththan and asked him,
‘What vegetable did you cut to cook today? Why was it so bitter?’
Chaaththan answered, ‘My Lord, if the gourd was bitter in spite of its holy
dip, your sins are also not absolved. You know that I dipped the gourd in all
the holy springs where you had your bath. It was the same gourd I cut for
cooking today.’
When he heard these words Namboothirippaad realized that Chaaththan
deliberately dipped his gourd in all the holy springs in order to laugh at his
folly and his anger gave place to shame. He admitted to himself that his sins
were not forgiven or forgotten. Then he asked Chaaththan, ‘Now you tell
me what to do to get rid of my sins.’
Chaaththan advised him, ‘Get a statue of the object of your desire, made
in iron and let it burn red hot in fire and then in front of the people you must
loudly confess that you have committed such a sin, saying which you must
embrace the red hot statue. You cannot get absolved in any other way.’
Agreeing to do according to this advice, Namboothirippaad got a statue of
the woman made of iron. Then he made a public proclamation that on such
and such a date, this act of absolution was going to take place at his
residence. On the appointed day, a large crowd of people came to attend the
function. The red hot statue was brought in using large tongs and fixed
before them and it looked red and bright like burning charcoal. Then
Namboothirippaad confessed the situation which prompted him to commit
the sin after which he ran towards the statue in order to embrace it. Just
when Namboothirippaad was about to touch it, Chaaththan who was
standing next to the statue, blocked him saying, ‘That is enough. Now all
your sins are absolved.’ And the people, in one voice, agreed to the decree.
This definitely shows that repentance and purity of mind are more
important for forgiveness of sins than any bath in any holy river even if it is
Ganga and that was what Chaaththan revealed to him that day.
Namboothirippaad used to have his bath very early in the morning and
he used to perform the poojas daily. So one day Chaaththan asked him what
he was doing. Namboothirippaad replied that he was worshipping the
parabrahmum [the Impersonal God]. Chaaththan asked again, ‘How does
he look?’ Just to mock Chaaththan, Namboothirippaad said, ‘He looks like
a buffalo.’ Thus, when Namboothirippaad was bathing, Chaaththan also
started to bathe in the mornings and worship parabrahmum. After 40 days
of meditation, parabrahmum appeared before him in the guise of a buffalo
and thereafter, it used to accompany Chaaththan. It not only followed him,
but would do whatever he asked him. Namboothirippaad did not know of
this and Chaaththan’s parabrahmum was invisible to him.
One day Namboothirippaad had to travel to the south and he took
Chaaththan with him to carry his bags. The latter tied the bundle on to the
buffalo and accompanied Namboothirippaad. On the way they had to pass
through a narrow passage at a place called Ochira Padanilam.
Namboothirippaad got through, followed by Chaaththan. Since the buffalo’s
horns were too long, it found it difficult to pass through. Then Chaaththan
turned and ordered, ‘Turn to one side.’ Namboothirippaad heard this, but
since he could not see the buffalo, he asked Chaaththan, ‘With whom are
you talking?’ and he answered, ‘Why, to our buffalo.’

NAMBOOTHIRIPPAAD: ‘Where is it? Where is the buffalo?’

CHAATHTHAN: ‘Here it is. Can you not see it my lord? According to your
advice, I worshipped and it appeared to me.’

Hearing this, Namboothirippaad held on to Chaaththan and looked. Then

he could see Parabrahmum in the shape of the buffalo. Immediately
Namboothirippaad said to Chaaththan. ‘Your devotion is greater than mine.
So let me worship you too’, and he bowed before him. Instantly the buffalo
disappeared into the Earth. Then Chaaththan said, ‘I will not go forward
without my buffalo and sat down on the ground. Namboothirippaad asked,
‘Now what is my refuge?’ and Chaaththan answered, ‘There is a thread to
climb up. Hold on to it.’ Namboothirippaad understood that it meant one
can attain moksha by the help of the Vedas.’ And then sadly leaving
Chaaththan he went on his way. Chaaththan stayed on there for meditating
on Parabhrahmum and died some time later.

Uliyannoor Perunthachchan also performed many wonderful feats. By

profession, he was a carpenter. In his own native village he constructed a
pond according to the demand of the temple trustees. When it was dug for
paving the stones there was an argument among the officials; some wanted
it to be square, others said it should be oblong and still others said they
wanted it to be round. Then Perunthachchan said to them, ‘Stop fighting. I
shall make it to look square and round and oblong and triangular, or in the
shape of an egg. Does that satisfy you?’ And he constructed such a pond
which looked all these various shapes from whichever angle one viewed it.
This pond has such an abnormal shape that when one is inside the pond, one
cannot distinguish the directions, whether east or west. Therefore, the
Brahmins do not bathe or do their routine poojas in this pond.
Perunthachchan had a more distinguished son. When Perunthachchan
was digging the pond, his son asked, ‘Will anyone go to the pond instead of
the river?’ In those days, the pond was very near the temple and the river
was very far away. So Perunthachchan replied, ‘What nonsense are you
talking? The river is so far away.’ The son answered, ‘We’ll see.’ After a
short period, the river changed its course and came rushing to flow between
the temple and the pond, and the people stopped going to the far away pond
when the river was so near. It remains like that even today.
After this, Perunthachchan built a bridge across the river. This also had
some miraculous features. At one end there was a wooden puppet/doll.
When a person got on to the bridge at one end, the puppet would start going
down into the water on the other end and when the person was in the middle
of the bridge, the puppet would be fully immersed in the water. When the
person reached the opposite end, the puppet would come up at its original
spot, stand ready with a mouthful of water and when he/she reached that
end, the puppet would spit out the water on to his/her face. This was the
trick. When Perunthachchan’s son saw this trick he made another puppet
and put it at the opposite end. When a person got on to the bridge at its end,
this doll would walk in front and before the people could reach the other
end, the doll would arrive there and before the first puppet could spit, this
one would give a resounding slap to its face. The force of the slap would
make its face turn away from the people so that it could not spit on anyone!
Once when Perunthachchan was travelling to some place he happened to
see some carpenters building a temple and he stood there watching them.
None of the carpenters bothered to recognize him and at noon they went to
have their meals without inviting Perunthachchan. Then he drew a line at
one end of all the rafters meant for the sanctum and left the place. The
carpenters came back and resumed their work. Thinking that their chief
carpenter had drawn the lines according to his measurements, the juniors
cut the beams along those lines. Afterwards they put them up as the skeletal
roof, but they soon found that the measurements were wrong and the roof
would not fit. They tried their level best to make the assemblage fit, but it
would not and all were greatly disappointed and disturbed. So they left it
like that for the time being and continued with the other work.
Perunthachchan went home and made a few small drums and started to
go out when his son asked, ‘Where are you going?’ He did not answer. His
son followed him One day at noon he came to the same place and observing
that the carpenters had all gone to have their lunch, he climbed upon the
roof of the sanctum. Then he joined all those pieces which he had brought
with him, to the rafters and gave a hard hit. The rafters joined up together to
form the roof. By then his son also arrived and Perunthachchan asked him,
‘Did you see how they joined?’ and his son answered, ‘Yes, I saw and I’ve
learnt too.’
On many occasions like this, when he saw that his son was greater than
himself, Perunthachchan became unreasonably vindictive and jealous of his
eldest son and made up his mind to somehow get rid of him as his son’s
very existence could diminish his own fame and skill.
When the carpenters heard the sound of the assemblage, they came
running to see and very soon understood that these were tricks played on
them by none other than Perunthachchan. Then they respectfully bowed
their heads before him and his son. From that day they accepted both the
father and the son as co-workers and it became a standing custom from then
onwards among the carpenters that they would not eat their meals before
serving any carpenter or carpenters who visited their working spot.
One day when Perunthachchan was working on the roof of the temple,
he saw his son working directly below him, and pretending it as a mishap,
he deliberately threw his chisel down and it cut his son’s neck and the
young man died immediately. It is now believed that these incidents took
place at Thiruvella.
Perunthachchan built a temple in his native place at the behest of a few
Nambooris. When you go into the sanctum from the entrance it looks like
you would hurt your head on the upper beams but if you just go in and out
frequently as a routine it would not happen. Instead if you doubt in your
mind and either stop or bend, you would definitely hurt your head. The
statue in that temple was also made by Perunthachchan. The Nambooris had
asked for it and he agreed to make one. But neither discussed whose statue
it had to be. Only after the meeting was over did Perunthachchan remember
it. Usually before going to sleep, every one prays to his favourite god, so
Perunthachchan wanted to find out which was the favourite god of the
Nambooris. Accordingly he went to their illams and hiding in a corner,
waited but instead of praying to their respective god, before going to sleep,
each of them said, ‘Ah, let me lie down here’ and immediately went to
sleep. No one mentioned the name of any god. In the end, Perunthachchan
made an idol, calling it avida kkida [meaning ‘lie down there’]. It is
believed to be still there. Nobody knows which god it represents.
One morning, Perunthachchan went to see Agnihothri at his illam.
Perunthachchan and the others would never enter Agnihothri’s illam except
on the anniversary day. If they had to go there at any other day they would
only stand outside the gate. So also on that day Perunthachchan stood
outside and enquired as to what Agnihothri was doing. The servants told
him that the Brahmin was at his pooja. Immediately Perunthachchan sat
down there in the courtyard, and dug a small hole in the sand. After some
time again he enquired and was told that the Brahmin was worshipping the
sun. Again he dug a hole in the sand. Next when he enquired, Agnihothri
was at various poojas, like Vishnu pooja, Shiva pooja, and Saalagrama
pooja. Saalagramam is the stone sacred to Vishnu. At the name of every
pooja, Perunthachchan dug a hole. By noon when Agnihothri came out,
Perunthachchan asked him, ‘Have you finished all the poojas?’

AGNIHOTHRI: ‘Oh rather, more or less finished. Have you been waiting for a
long time? You must have felt bored.’
PERUNTHACHCHAN: ‘No, I did not. I did not feel bored at all. I have been
digging many holes here, but did not find water in any. Instead of so
many holes, if I had dug one deep hole I would have found water by
now.’

Hearing this, Agnihothri understood the meaning of Perunthachchan’s

comment that instead of worshipping so many gods in short portions, it
would be enough to serve one god well enough to get the reward sooner.
The Brahmin knew that Perunthachchan was poking fun at him and was
criticizing his long worship of many gods. So he answered, ‘I think that
even if you dig many holes, if it is done regularly well, there should be
water. Since all of them will have the same underground spring of water, the
source of all will be the same.’

PERUNTHACHCHAN: ‘It would be enough if everyone remembers that the

source is the same. Then any number of holes can be dug and all will
have water.’

In this way Perunthachchan admitted that Agnihothri’s reasoning was

also correct and afterwards he discussed what he wanted and then left.

Before we end this essay let us narrate a few stories about the well-known
personality, Paakkanaar.
Paakkanaar was a paraya and it is said that his tribal occupation was to
make baskets and trays from bamboo. He may be shown as an example that
one has to take pride in whatever work one is assigned to by tradition and
class.
 To perform their parents’ death anniversary when all of them assembled
in Agnihothri’s illam, each used to bring a special item of food or dish as
offering. Paakkanaar used to bring meat and it was a pain for the
antharjanam as well as the participating Brahmins. But in due respect for
Paakkanaar’s virtuousness, nobody would object and that was cooked
though reluctantly by the antharjanam and duly partaken by all.
Once Paakkanaar took a whole udder of a cow wrapped in a leaf, for the
feast and ceremony. When it was time to cook the food for the ceremony,
the antharjanam opened the package and when she saw what it was, she
was not prepared to cook it at all. Having decided thus, she took the whole
package and buried it in the courtyard. The priest started the ceremony.
When the Brahmin priest was about to be served, Paakkanaar saw that his
dish was not among the food items and asked, ‘Where is the item I had
brought?’ The antharjanam kept quiet but when pressed by Agnihothri, she
had to come out with the truth and confess. Then Paakkanaar said to her,’
Go and see if that has sprouted.’ and when she went to the courtyard, she
saw in that spot, a creeper plant running all over the yard and full of beans
on it. When she came back and told them, Paakkanaar said, ‘Get some of
the beans and at least make a dry dish out of them just now.’ She quickly
cooked it and served it to the priest before he could finish his meal. This
was the origin of the well-known vegetable known as koval.2 This is a very
important item in the funereal food served at the death anniversary. There is
a saying which goes thus: ‘There is no need to perform the funereal rite
where there is koval or hens.’ This means that the dead ancestors will be
pleased with the place/people where there is the koval plant; but where
there are hens or chicken, the place will be so filthy, that even a beli cannot
please them.’
From this one can understand the nobility of Paakkanaar and the
importance of the koval plant.

One day when Paakkanaar and his wife were breaking firewood, a
Namboori came that way. When he saw the low-castes, he ordered them to
move away [for him to pass by] then the woman whispered to her husband,
‘Why should we give way to this man who has his daughter as his keep?’
Paakkanaar exclaimed, ‘Shhh, do not say so. One leech was left and that is
now for you.’
The low-caste couple moved aside and the Namboori passed by. Then
the woman turned to her husband and asked, ‘What is the meaning of
saying “there was one leech left”? I did not understand.’ Paakkanaar said to
her, ‘Listen, I shall tell you.’ And he told her the following story.
When this Namboori’s wife cooked rice one day, a leech fell into it. She
went and told the Namboori who advised her to remove the insect and then
give it away to the servants and the antharjanam did accordingly. To make
him atone for this offence, a heap of leeches was kept ready for him to eat
in the next world. The Lord of Death, Yamaraja had ordered that this
Namboori should be made to eat them once he reached Yama’s kingdom.
Chitragupta, the ‘accountant’ of Yamaraja of the Underworld came to know
about this. Now, before the Namboori went to sleep every night, he used to
pray, ‘Salutations to Chitragupta’ and so Chitragupta thought to himself:
‘This Namboori prays to me every night and therefore it will be a pity if I
do not help him somehow. When he comes here after death he will have to
eat all these leeches too. So I think I must go and inform him of this fate
and also tell him a solution for this.’ Thus, Chitragupta appeared to the
Namboori. When the latter saw Chitragupta, he knew that this was no
ordinary being so he got up and worshipped him, saying, ‘My Lord, I do not
know who you are or why you have come here. Kindly let me know.’

CHITRAGUPTA: ‘I am Chitragupta. You pray to me every night. You are going

to face a danger. I have come here to warn you.’
NAMBOORI: [bowing again] ‘Oh God, what can it be? I am waiting to hear
you’
CHITRAGUPTA: ‘Once you ordered some rice in which a leech had fallen, to
be given to your servants. For this a heap of leeches is kept ready in the
next world for you to eat. If you do not do an appropriate penance you
may have to eat all those leeches. Each has to suffer for the sins one
commits. There is no other way. Even I cannot help you escape from
punishment. Therefore, I have come to warn you.’
NAMBOORI: ‘Oh Lord, what will I do? I did it in my ignorance. How shall I
atone for this? Kindly tell me a way.’
CHITRAGUPTA: ‘All right, I will give you a suggestion. Do according to that.
You have the young maiden, your daughter with you here. Get her
married only after some time. From tomorrow let her take care of your
personal service. That is enough, but do not say anything about this
interview to anyone.’
Having said this, Chitragupta disappeared from view.
From the next day, Namboori asked his young unmarried daughter to
serve his personal needs such as preparing his betel mixture for chewing,
serving his meals and making his bed. He did not permit anyone else to do
this. Moreover, he pretended to be very affectionate towards her. After a
few days like this, people started to be suspicious of this peculiar
relationship and very soon whispers and low gossip began. But Namboori
never had in his mind any carnal feelings towards his daughter. Since
people started these false allegations towards the virtuous Namboori, there
began a sharing of the heap of leeches among the gossip-mongers, thus
reducing the burden on the Brahmin. After a lot of sharing, only one leech
was left. And that has come to be your share.’
Listening to her husband’s story his wife felt very sorry and repentant for
unnecessarily blaming the guileless Namboori. But this story proves the fact
that Paakkanaar had divine vision of the underworld too.

Another day when Paakkanaar was sitting in his hut, he happened to see a
few Brahmins passing that way. He got up from his seat and respectfully
bowing before them, he asked, ‘Where are your lordships going?’

BRAHMINS: ‘We are going to Kashi [Benares] for a Ganga snaanam.’

PAAKKANAAR: ‘In that case, I shall give you a stick. I shall be much obliged
if you will dip the stick also in the river and bring it back to me.’
BRAHMINS: ‘Oh no problem at all. But can you tell us the purpose for it?’
PAAKKANAAR: ‘I shall tell you when you return.’

‘That is enough’, said the Brahmins and went on their way. They reached
Kasi and while having their bath, dipped the stick also but it slipped from
their hands as if someone was pulling it into the river and was lost. The
Brahmins felt very sorry and distressed. They said to each other, ‘What a
pity! Paakkanaar’s stick is lost. What answer shall we give him? We must
tell him the truth, there is no other way.’ Thus saying, they had their bath
and took the rounds in the temples, worshipping at different spots of
pilgrimage and came back. At last, they stood before Paakkanaar’s gate.
Immediately he went to them and bowing to them asked ‘Where is my
stick?’

BRAHMINS: ‘Oh Paakkanaar, your stick is lost. Do not be annoyed with us. It
was a mishap.’
PAAKKANAAR: ‘All right, where exactly did you lose it?’
BRAHMINS: ‘We carried it safely till Kashi but when we dipped it in the
water, it fell in and was lost.’

Then Paakkanaar asked, ‘Did it fall into Ganga? Then there is a way.’
Saying this, he went to the shore of the pond near his gate, and called out,
‘Let me see my stick.’ Immediately, his stick rose from the water and
Paakkanaar took it. Now the Brahmins understood that every water-body in
the world is like Ganga and that for true devotees there is no need to go for
Ganga snaanam. It was to teach them this truth that Paakkanaar had sent
the stick with them to dip in the holy river. Then they praised Paakkanaar’s
wisdom and true devotion as well as his purity of mind and felt ashamed of
their blind and empty faith. With more respect and admiration for
Paakkanaar, they went on their way.

It is believed that Aazhvaanchery Thambraakkal, the best of the Brahmin

clans, got their title namely, ‘Thambraakkal’ from Paakkanaar. Once the
Thambraakkal was returning from a royal ceremony in the palace of a king
and he had a cow made of gold as a gift from the king. He was followed by
his servants who were carrying it for him when Paakkanaar blocked their
way, saying, ‘I have the right for the dead cow. So I will not let it go.’

THAMBRAAKKAL: ‘This is not dead. It is alive.’

PAAKKANAAR: ‘Then why should it be carried? If it is alive, let it walk.’

Immediately the Thambraakkal told his servants to let it stand and they
removed the rope. Thambraakkal plucked some grass from the path and
showing it to the cow, he walked ahead. By the powerful magic of his
thapas shakthi [tremendous devotion] the inanimate cow although made of
gold, walked obeying his orders. When he saw this, Paakkanaar stood far
away and bowing to the Brahmin with great respect, said, ‘All
Thambraakkal are thambraakkal (lordships) but Aazhvaanchery
Thambraakkal is the Thambraakkal’ which meant that, ‘all Brahmins are
referred to as lordships, but only Aazhvaanchery Thambraakkal Brahmins
deserve to be called so.’
From that day the Brahmins of Aazhvaanchery illam are addressed as
Thambraakkal. Even now they are called so. It may be that when the
illiterate Paakkanaar said thampuraakkal, he pronounced it as
thambraakkal. But it remains a fact that every one accepted what
Paakkanaar pronounced that day and is being followed even today. This
shows that Paakkanaar was an extraordinary personality.

There are many stories and legends connected with these great men. Just as
Agnihothri, Naaraanaththu Braanthan, Akavoor Chaaththan,
Perunthachchan, Paakkanaar, performed miraculous feats, as have been
mentioned above, and the others, Vaduthala Nair, Kaarackal Amma,
Uppukoottan, Thiruvangayaththu Paananaar, Vallon and Rajakan, being
divine, must have done extraordinary feats as well. But we have not heard
much about them. We can make out from their names, like, Agnihothri, [the
Brahmin] Rajakan [washer man] Perunthachchan, [carpenter], Vallon
Paananaar, Paakkanaar to which caste or class they belonged, but we have
not much proof to ascertain the caste of the rest of them. It is believed that
Kaarackal Amma may have been a Kshatriya woman, Naaraanaththu
Braanthan was an elayathu [a sect among Brahmins], Akavoor Chaaththan
was a vaisya, Vaduthala Nair was a shudra and Uppukoottan must have
been a maappila. However there are not enough facts to prove this.
 In the same way there are uncertainties regarding the account of
Vararuchi.
Some questions like the following have no evidence or proper answer as
yet. Did Vararuchi marry a parayi? If he had not married, then why did he
want to perform the pooja called vaisyam? Do bachelor Brahmins perform
vaisyam? If he was already married, are the non-Kerala Brahmins allowed
to marry again? Is it permitted? Questions and doubts like these remain.
Therefore, here is a request to the readers of these stories: if any of you
have more knowledge regarding these facts kindly contact the author.
1 Translator’s Note: His name literally meant that he was a lunatic [praanthan] from
Naaraanaththu.
2 Translator’s Note: This is a climbing plant with the Latin name of Brysnia Grandis.
 19
The Namboothirippaads of Venmani
(Venmani Namboothirippaadanmar)

T he illam of Venmani Namboothirippaad is in Vellarappalli in Cochin

State. Once there was a mentally handicapped Brahmin boy in that
illam. His father had got his sacred thread ceremony and initiation done at
the proper time and had got him admitted into the Brahmaswum Mutt in
Thrissur for his Vedic education. Since he was mentally challenged, his
classmates always ridiculed and humiliated him in several ways and often
got him into trouble. Once, an artist managed to draw a picture of a yakshi
on the wall of the Sreekovil of the Vadakkunaathan temple of Thrissur. The
painting was so perfect in all aspects that at nights it came alive with the
real presence of a yakshi who would look up young men of those regions to
sleep with at night and even harass them in many ways. Several youths thus
possessed met with untimely death and many others became sick due to the
excessive desire and physical prowess of the evil spirit. A few, who had
excellent physique and stamina, quite enjoyed the experience with the
ethereal desire of the female. There was another special feature to this
extra-terrestrial lustful creature – if any man went to that picture and said,
‘Come to me tonight’, she was sure to reach him. But most men of the
region spent fearful nights not knowing whom she would catch hold of.
At this time, one day, a few young Namboothiris and our Venmani
Namboothirippaad went to worship in the Vadakkunaathan temple in
Thrissur. While praying to each deity enshrined in the temple, they came
across the picture of the yakshi. The young Namboothiris conspired
together to poke fun on the Namboothirippaad as usual and tickled him
enough to say, ‘Come to me tonight.’ The simple fellow did not know the
effects of saying it, but he was forced by the others. After all the fun, they
returned to the mutt.
Completing their dinner and routine prayers, each went to his room and
slept. At night the yakshi came to the room of the Mahan
Namboothirippaad. Her touch woke him up and they slept together. The
young bachelor who had never before known the carnal pleasure of sleeping
with a woman, enjoyed every minute of her partnership. As for the yakshi,
she never before had this kind of a pleasurable experience or satisfaction
with another male. After spending the night till just before daybreak, the
yakshi said, ‘I cannot stay any longer; I must get back to my place before
people start waking up. Therefore, I am going just now.’ The Brahmin
asked, ‘Will you come tonight also?’ The female spirit answered, ‘If that is
your desire and if you enjoy my company so much, I shall come to you not
only tonight, but every night. But I shall have to caution you on one thing.
If you touch another woman without my permission, I will never come to
you again.’ Namboothirippaad assured her, ‘Never. I will not touch another
woman without your permission.’
Then the yakshi happily agreed to visit him every night. From then on
and very soon they were greatly in love with each other.
After sometime his Vedic education came to an end and the father came
to take him home. The young man became depressingly sad to leave the
yakshi, and therefore when she visited him that night, Mahan
Namboothirippaad said to her, ‘My father has come to take me home and
we are leaving tomorrow. What shall I do?’ The yakshi comforted him
saying, ‘Do not worry. Even if you go to your illam, I shall come to you
every night.’ Namboothirippaad was overjoyed at her words. They spent the
night lustfully together again and the next morning he left for home. The
yakshi now began to visit him at his home every night.
Now, the father wanted to get his son married and hence, started looking
at several horoscopes of women to find out which of these matched with his
son’s. When Mahan Namboothirippaad came to know of this he felt most
unhappy since he knew that the yakshi would stop coming to him once he
got married. Therefore, he informed his father that he did not wish to marry
and requested him not to press him anymore. Greatly upset and angry, the
father asked, ‘So, you do not wish to marry? Have you no sense? I want to
see you married and to have children before I pass away. Even if that is not
done, you have to see that the family line is carried on.’

MAHAN: ‘Whatever you say is correct. But I cannot find an answer. I can
only tell you that I cannot marry and please do not force me.’
ACHCHAN NAMBOOTHIRIPPAAD: ‘Is it enough if you say that you cannot
marry? I want to know why you say so. ‘
MAHAN: ‘There is no reason. I just do not want it.’
ACHCHAN: ‘If you are not prepared to do what is proper, do not enter my
house anymore. You can go anywhere you like, you fool! How dare you
give me such an idiotic answer? You good for nothing idiot, get away
from here, I do not want to see you.’

The simple, guileless Mahan could not bear the wrathful rebuke from his
father and was immensely unhappy. This conversation had taken place
before supper, so he went to sleep without eating his food. At the usual time
when the yakshi came at night, she saw that he was crying and asked him
the reason for his sorrow. Since he felt ashamed and reluctant to tell her, he
tried to avoid giving her an answer at the beginning, but she insisted and he
gave in and told her the entire truth. Then she comforted him saying, ‘Do
not worry. I have no objection to your marriage. If you do not marry, your
family will come to an end. I will be very unhappy if that happens on
account of me. I only ask you not to forget me even after your marriage. I
shall find you a way; on alternate days you may sleep with your Brahmin
wife, but on the other nights you must sleep in a separate room where I can
come to you. Therefore, tomorrow morning tell your father that you agree
to marry. It is not right to disobey your father.’ Mahan Namboothirippaad
was very happy to hear her words and they spent that night in sexual bliss.
Next morning, Mahan went to his father and told him that he was willing
to get married. The father was overjoyed and very soon, the wedding took
place with pomp and pleasure.
After the marriage, following the yakshi’s suggestion, he slept with his
wife on alternate nights and spent the other nights with the yakshi who
continued to visit him as before.
Months later, the Brahmin wife became pregnant and in due course, she
gave birth to a son. With his father’s help and advice Mahan
Namboothirippaad performed all the necessary rituals for his son such as
getting his horoscope, the naming ceremony and the first feeding of rice
according to the Hindu custom. Soon afterwards the father died and Mahan
performed all the funeral rites such as pindam and deeksha for his father, all
correctly and dutifully.
Very soon, it was time for the sacred thread ceremony for his son. All
arrangements were being made such as the sending out of invitations,
collecting the materials needed for the rituals as well as the preparations for
sumptuous meals. Now, the night previous to the ceremony, it was the turn
of the yakshi and she as usual visited the Namboothirippaad. During their
discussion, he said to her, ‘Tomorrow is the sacred thread ceremony for my
son at such and such auspicious time.’ Immediately she said to him, ‘In that
case I have a special desire which you must fulfil for me. Although your
Brahmin wife is the woman you married with the God of Fire as the
witness, in all reality, I am your first wife and so for your son, I am the
elder mother. Therefore, during the ceremony when your son comes
begging for alms, as a mendicant, I must put the first offering in his bowl.
This is my wish and you must help me fulfil it. I shall come in the guise of a
Brahmin woman.’ Agreeing to this proposition of the yakshi, the simple
Brahmin assured her, ‘Of course there is no problem. I am happy to do this
for you. You come at the right time and I shall get this done.’
On the previous day itself all the important Brahmins, including the
officiating priest, his helpers, the relatives, friends, Brahmin women and
children, had all assembled in the illam. By early morning, all were ready,
men and women dressed in the typical Brahmin style especially for the
occasion. When it was time for the mendicant’s part [of the ceremony] the
yakshi appeared dressed like a Brahmin woman, with the umbrella and the
covering shawl as well as the bowl filled with rice. Fearlessly she moved up
and took her place among the other Brahmin women, but the
Namboothirippaad had no difficulty in recognising her. The rest of the
Brahmins and their wives started whispering among them, asking each
other, ‘Who is this Brahmin woman? From where has she come? Why has
she come?’ and deliberately moved away from her, telling each other, ‘Let
us not defile ourselves by touching her.’
When the exact time arrived for the ‘begging’, Namboothirippaad said to
the officiating priest, ‘Let the boy first beg the offering from the Brahmin
lady who has just come in and let her put the first offering in the bowl.’ The
priest objected saying, ‘No, it is not proper. Only the boy’s mother has the
right and she must put the first offering, no one else.’

NAMBOOTHIRIPPAAD: ‘The lady who has come now is his elder mother,
valiamma. I had married her first so let her do it first.’

Needless to say there was an uproar and loud remonstrance. All those
present rose up in protest, exclaiming, ‘Do you think that we wouldn’t have
known if you had married anyone before you married this boy’s mother?
You are telling us a blatant lie. All right, now let us hear. Whose daughter is
she and from where?’
Very soon there was confounding confusion filling the air with
arguments and rebukes from each and all. Moreover, when
Namboothiripaad’s wife heard that the woman claimed to be her co-wife
and because of her she herself was denied the right to put the first offerings,
she was full of anger and sorrow, and she pronounced loudly, ‘I have been
longing for a son and for this day to perform this ritual which is my right
and I will never allow this vagabond to stop me. I am his mother and I will
put the first offering, no doubt about it. From where did this demon come
here uninvited as the “elder mother”? I’ll thrash her with the broom if she
dares to do such a thing.’ Thus the fight went on. When everybody was
speaking against him, our Namboothirippaad was tongue-tied and stood
helplessly, not knowing what to do.
 Then the yakshi spoke up. She said, ‘I came here determined to put the
first offering and the boy’s father is agreeable. So I shall surely not go away
without doing it even though all of you object.’ At this, the boy’s mother
could not control herself and she cried, ‘Are you so smart and confident?
Unless and until you are thrown out, the rest of the function will not take
place. Come, all of you, let us push this woman out of here first and then
the other Brahmins and our servant folk will throw her out of the gate.’ So,
all of them got together and pulled and pushed the gentle woman out of the
gates. Namboothirippaad helplessly followed them, crying, ‘Please do not
do anything foolish. Please.’
As soon as she was thrown out, the yakshi, now filled with extreme
wrath and shame, resumed her original form and said to the
Namboothirippaad, ‘Do not grieve. I know you are not to blame for this. I
have no complaint against you. Since I was humiliated by these people in
this place and at this function, I say that after three generations, there will
never be a boy or a sacred thread ceremony in this illam. Take this for a
fact. Still, since this illam was blessed by my presence for nearly twelve
years, there will be two great men born in the last two generations who will
attain renown as great scholars. Now, I know that I will not be accepted
again in the world of spirits as I lived for so long amongst human beings.
Moreover, I do not wish to live any longer after suffering this shame and
humiliation.’ Then turning to the grieving Namboothirippaad she said,
‘Please do not grieve for me. You go back now and continue the rest of the
ceremony. May you live long happily with your wife and children. Here, I
am immolating myself in this sacred fire.’ Immediately, the yakshi vanished
from sight and all saw a bright flame of light rising up into the horizon.
When they heard the yakshi’s words and witnessed the miraculous
incident, the people repented of their folly and impulsive behaviour towards
her.
It is worthy to note that the original family seat of the Venmani
Namboothirippaadanmar has gone to ruins without any male members due
to the curse. But as foretold by the yakshi, there were two well-known
scholars later in the family – Venmani Achchan Namboothirippaad and
Mahan Namboothirippaad.
 The present Venmani Namboothirippaad family is only a branch as
Achchan Namboothirippaad moved out of the original family seat, long
ago.
 20
The Namboothiris of Paampumekkaattu House
(Paampumekkaattu Namboothiri)

P aampumekkaattu Namboothiri’s illam is situated approximately eight

miles from Irinjalalakuda railway station, to the west of Maala road in
Mukundapuram district in Cochin State. Once upon a time, the ancestors of
this illam were skilled in the arts of magic and sorcery but in later years
they lived in abject poverty and misery. Once the head of this illam went to
the historically-famous temple at Thiruvanchikkulam and continued to stay
on there so that he could worship the deity and pray for relief from his
distressing poverty.
Towards the end of twelve long years of worship, one night, all the other
devotees had left after the evening pooja and the Mekkaattu Namboothiri
went with a vessel to get water from the temple tank. On the bank of the
tank, he saw a distinguished-looking man. Out of curiosity he asked the
stranger, ‘Who are you?’ The man asked in return, ‘Why do you want to
know? If Mekkaad wants water, take it and go your way.’ From his
authoritarian tone and noble appearance, the man looked more divine than
human, and so Namboothiri stood speechless for some time. Suddenly he
saw something blazing like fire in the man’s hands and he asked, ‘What is
that you are holding in your hands?’ Ignoring that question, the stranger
asked, ‘Mekkaad, have you seen an emerald?’ and Namboothiri said, ‘No.’
Again the man asked, ‘Would you like to see one?’ And Namboothiri
answered, ‘Yes, I would like to,’ and stretched out his hand. The man asked,
‘If I show you one, are you sure to return it?’ Namboothiri promised he
would.
Then he placed the emerald in Namboothiri’s hand and the latter
suddenly had an idea; the Raja of Kodungallur was a good friend of his and
he wanted very much to show this precious stone to the king. So he asked
the stranger, ‘Will you give me permission to return it after showing it to
someone?’ The man replied, ‘You may take it if you will come back soon,
because I cannot delay any longer.’ Quickly Namboothiri went to the King
and showed him the stone. He liked it so much that he wanted to buy it.
Price was not an issue for him. However, Namboothiri did not agree and
said to the ruler, ‘No, I will be breaking my word if I do not return it; that is
not at all right.’ Reluctantly the Raja gave it back and Namboothiri took it
back to the man, who vanished as soon as he received it.
The stone had brightened the place up temporarily and so without the
stone, it suddenly became dark and Namboothiri could only see again after
a couple of hours. This frightened him so he quickly filled his jug with
water and left the place.
That night he could not sleep. He kept thinking of the visitor he met
accidentally and he cursed himself for not asking who he was. He felt that if
he had only asked, the god-like person would definitely have told him,
since he even trusted him with the emerald. Indeed he was foolish that he
lost a golden opportunity and repented of his folly and inefficiency. With
these worrying thoughts he dozed off, but woke up again in a short time.
There was bright moonlight outside which he thought was the breaking of
dawn. Being used to having his bath while it was still dark, he got up in
haste and went to the temple pond. Again he saw a man at the shore and this
time he promptly asked, ‘Who are you?’ The man asked him, ‘Why do you
want to know? Mekkaad, it is not yet dawn and not yet time for your bath.
So go back to bed.’
Recognizing the voice and the same brightness of his form as that of the
divine personality from the previous night, Namboothiri prostrated himself
at his feet and begged, ‘In the name of Sri Parameswaran, tell me the truth,
who are you?’ The visitor had no other alternative, but to tell him that he
was Vaasuki, the great snake round Shiva’s neck.
Immediately Namboothiri requested Vaasuki to show him his real divine
form. But the visitor objected, saying, ‘Oh no, not so. If you see it you will
be petrified.’ Still Namboothiri insisted. So, Vaasuki deliberately shrunk his
magnificent form as small as the ring on Sri Parameswaran’s finger and
showed himself to him. In spite of this, Namboothiri fainted looking at the
mighty form of the legendary snake. After quite some time when
Namboothiri regained consciousness Vaasuki said, ‘Tell me, what do you
want from me?’ Humbly Namboothiri said, ‘Your gracious presence should
always be in my illam and also be kind enough to relieve us from our
perpetual poverty. I do not ask for more.’ To this Vaasuki replied, ‘Let it be
as you wish. There are still three days more for you to complete your
bhajan after which, you, Mekkaad, can go home. By then I shall get my
Lord’s permission and come to fulfil your desire. Now go and have your
bath, it is already late.’ With these words Vaasuki vanished from sight.
Namboothiri reached home afterwards and placing his umbrella [made
of palm leaves] in the eastern room of his illam went to have his bath and
routine rituals. When he came back he was about to lift his umbrella when
suddenly he saw a snake on it and he became terribly frightened. Then the
snake transformed into the earlier divine form at the temple pond, and
spoke, ‘Do not fear, Mekkaad. I am Vaasuki. Sri Parameswaran is highly
pleased with your honesty and devotion and he himself has sent me here to
fulfil your wishes. Here is the emerald which you saw that day in my hand.
Keep it with you safely. As long as it is here there will be no poverty in
your illam. Very soon a Naaga yakshi will also arrive here. Mekkaad need
not be frightened of her either.’
They had just finished talking when the eldest woman of the household
arrived there after attending a feast in a relative’s house. She had just left
her umbrella, with which a Brahmin woman protects herself from prying
eyes, on the outer veranda before going in. A snake suddenly appeared on it
and started to crawl towards the kizhakkini, the room on the eastern side of
the house. Suddenly it changed into a divinely beautiful woman and stood
beside Vaasuki, who continued to say, ‘This is the Naaga yakshi. Now you
should get two replicas of our forms made and establish us in this same
room [kizhakkini]. If you continue to worship us with sincere devotion as
your family deities, there will be no end to your prosperity. Now I assure
you that more and more snakes will start coming here seeking asylum. You
do not have to worship them but allow them to stay here under your
protection. You have to take care that your illam and property are kept clean
for them to move about freely. There should be separate places for your
excretory needs, to spit or wash your hands. Do not light fires anywhere
except in the kitchen; no digging holes or ploughing should be done inside
the property because such activities will frighten or disturb them. Get
another outhouse built for your womenfolk so that they can stay out during
menstruation or childbirth. You may see snakes inside or outside your illam
or your compound, but you need not fear. They will not harm you but if you
happen to stamp them accidentally, they may bite but it will not be fatal. In
such cases you must immediately save the snake by dispelling the poison
before it adversely affects them. Do not accept the cases of “snakebites”
brought to you to dispense with their poison, but send them to other
physicians. Still, you may treat skin diseases caused by the displeasure of
snakes or those who seek remedies. Take special care to keep two lamps
burning in this east room; they should never be put out. Remember that the
dark sediment from the burnt oil in these lamps is an invaluable cure for
snakebites and poison-related skin diseases. The instructions which I have
given you should be handed down to the next generations so that everyone
in this family is familiar with them. Now we will take leave and will come
whenever necessary.’
Then Vaasuki and the Naaga yakshi vanished from sight.
Namboothiri followed all the instructions diligently. Both Vaasuki and
Naaga yakshi were enshrined as family deities inside the east room. Up till
now, he was known as ‘Mekkaad’ Namboothiri but after these events, he
came to be called, ‘Paambu Mekkaad’ Namboothiri [paambu meaning
snake in Malayalam] and as such earned fame and wealth in later years.
We are told that all these injunctions given by Vaasuki are followed even
now. From the day of Vaasuki’s presence in the illam, poverty vanished and
their riches and renown increased day by day and continues to do so.
 People from far and wide go there for bhajans or consultation for
ailments related to the ‘displeasure’ of snakes or to seek remedies or cure.
They always bring offerings or rewards for favours obtained and as a result,
the family gradually became wealthier. Nowadays, the family conducts a
yearly sarpa beli [a ritual to appease their deities and the snakes] or
sometimes these Namboothiris are called in by individual families to
perform special poojas exclusively for them; all these, brought in a good
amount of money.
Long after this, a Paandya King had a skin disease akin to leprosy and
many doctors tried their best to cure him but failed. When he heard of
Paambumekkattu Namboothiri’s skill, he sent for him. The eldest
Namboothiri went to Paandya desam and the King was completely cured by
his medication. The King was so highly pleased that he gave him a large
amount of money and valuable gifts before sending him back.
While returning with his retinue from Pandyadesam, he arrived at the
prosperous town of Naagarkoil. On the way Namboothiri heard a woeful
cry from the nearby forest and immediately went towards the spot. There he
met a weeping woman. When asked, she said to him, ‘Lord, Namboothiri, I
am a low-caste woman and I earn my living by cutting grass from these
forests and selling it in the market. As usual, today while cutting the grass
my scythe cut across a stone statue here and I was petrified to see blood
flowing out of it. So I cried out.’ Hearing this Namboothiri ordered his
servants to cut away all the grass and while clearing the place, they saw the
stone replica of a five-hooded serpent and blood oozing still from it. By his
magical powers, Namboothiri stopped the flow and after consoling the
woman he sent her away. Then he informed a few nearby persons who
happened to be there and with their help got the necessary items for the
purification of the idol and he himself did a special pooja.
Later he called in the distinguished people of the town and told them of
the discovery of the snake-statue and that it must have been placed there by
a powerful saint and hence the idol had still retained power and divinity,
otherwise it would not have bled in that way. He further advised them that if
the people of the town continued to worship the deity with sincere devotion
and bhakti the serpent king would be very pleased and the fame and
prosperity of the place would increase more and more. The people believed
his words in earnest faith.
When his advice was accepted by the people, Namboothiri got the jungle
around the place cleared of all grass and weeds and built a thatched roof
temporarily over the statue in order to protect it from sun and rain. For
doing all this, Namboothiri spent his own money which he had received
from the Paandya King and did not ask any favour from anybody except the
physical labour and willing efforts from the townspeople.
When Naagar, which is the respectful reference to the king of snakes,
obtained at least a thatched temple that is a kovil there, the people started
referring to it as Naagar kovil and subsequently it became the established
name for the town Naagarkoil.
At the beginning Paambumekkaattu Namboothiri himself used to
perform the pooja regularly and very soon the divine power and presence of
Naaga Raja [the king of snakes] became so strong that the people of the
town accepted him as their own deity, worshipping him with offerings and
festive ceremonies, thus spreading the fame far and near. Since more and
more devotees started coming there to pray for favours and recognition,
Paambumekkaattu Namboothiri had to employ five more priests to assist
him in the daily poojas and bhajans. With all this publicity the town
flourished and so did the wealth of the Namboothiri and his assistants.
This five-hooded snake-statue is placed in a five feet square of flat
ground a little below sea level. The soil around this is perpetually damp
although just a few feet away the land is dry and there is no sign of water
even after digging. Moreover, the soil here is red in colour which gives in to
the popular belief that it was due to the blood that fell there from the cut on
the snake’s head. Hence this soil is given as part of the prasaadam and is
considered very good remedy for all kinds of skin diseases. Thus, a good
amount of this soil is used up daily but miraculously the soil is replaced the
next day and the land level remains the same.
And then, there is a particular plant there which is not seen anywhere
else in the world and nobody knows its name. People come from all over, to
have a look at it.
Now Namboothiri felt that such a mighty snake king should not live in a
small thatched hut inside a hole, but should have a proper temple so he got
a first-rate temple built and made all arrangements for the rededication of
the idol and the auspicious day was fixed. On the previous night
Namboothiri had a dream where he saw the snake king telling him, ‘Please
do not move me anywhere from here. I prefer to stay here.’ So he gave up
the idea. Instead, he placed the idols of Vishnu and Shivalinga in the new
temple. The snake-king lives in the same place even now.
Namboothiri made arrangements for the daily worship as well as the
monthly and yearly feasts in the temple starting in the summer month of
May. After a while, when he was too old to continue this routine worship he
went back to his illam but his sons and grandsons would go and stay for a
short time at Naagarkoil to take care of the temple needs and
responsibilities. Later, they entrusted these duties to other officials and
would go just once a year for the festivities in May. Gradually the temple
was taken over by the Thiruvithaamkoor [Travancore] Devaswum and the
Namboothiris of Paambumekkaavu were left with only the post of thanthri
and a few perks. But it is still maintained that only a Paambumekkaattu
Namboothiri should lead the main pooja – and not any substitute – and
should be paid his entire dues. Apart from this, they do not participate in
anything else.

Generations later there was a Namboothiri of this illam who did not have
any faith or commitment to the ancient system or beliefs in the family
deities or tradition. So he decided to conduct a ceremony in the main
building as opposed to the instructions given by Vaasuki long ago.
Moreover, when the labourers dug holes to fix the poles for the festive shed
a few snake eggs got broken and some snakes were also killed. Within a
short time, unbelievably, the illam and the entire compound were filled with
large numbers of snakes. They entered the kitchen and the dining halls and
the frightened workers could not carry on. Full of despair and
disappointment the Namboothiri was forced to perform the remedial rituals
to appease the family deities and after this the snakes retired and peace was
restored.
 Later, according to their age-old tradition, the festivities were conducted
in the outhouse specially constructed for such occasions. Thereafter nobody
dared to break the commitments or the conditions.
It is recorded that the Namboothiri who dared to disobey very soon died
in pain and great discomfort.
It is generally accepted that only a Paambumekkaavu Namboothiri has
the right in Kerala to conduct all the activities related to the snakes, like
performing sarpa beli; this custom of sacrifices was to quell the displeasure
of snakes or transferring a sarpa kaavu from one place to another. When it
became impossible for the members of this family to visit all these
requirements, they used to send other Namboothiris as their substitutes.
Snakes are not only their family deities but they act as their guardians
who would not allow anyone to steal even a blade of grass from their
property.

Once a noted thief named Chekannan and his friends had collected a lot of
treasure, robbing many places and on their way entered the
Paambumekkattu illam. They went into the house and got hold of a lot of
money and jewels and were about to come out. Suddenly to their surprise
and terror, they saw powerful-looking snakes with their hoods ready to
strike, sitting on every bundle of plunder which they had kept outside
before going in. So in their panic, they decided to discard the bundles there
itself and escape with what they had in hand which they had stolen from the
house. Then they saw ‘battalions’ of snakes standing in a line like an army,
ready to strike. The thieves could not move, but stood there holding their
breath.
In the morning the Namboothiri, head of the family, came out with a
lamp in his hand, to go for his bath. When he saw the people standing in
front of him, he asked them who they were. The exasperated robbers fell at
his feet and told him what had happened. On hearing their story the
Namboothiri said, ‘Now leave here all the stolen property including what
you took from my illam and then you may go. No one will harm you.’
Accordingly they left empty-handed and presto! There was not a single
snake anywhere, all of them having gone back, each to its hole.
There have been many such incidents but I’ll relate a few which I have
seen myself or have taken place recently.

A few years ago, in the month of April, a Paambumekkaattu Namboothiri

came to Ambalapuzha, on his way to Naagarkoil. On the night of the temple
festival the Namboothiri went out of the temple enclosure along the eastern
gate towards the tank. Accidentally he stamped on a snake and it bit his leg
by mistake. Namboothiri exclaimed, ‘There now, one chap caught hold of
me. I am sure the poor chap did not know. Now I have to rid him of the
poison or he will die. Please send for the Thahsildar.’ When the officer
came to the spot, Namboothiri asked for four measures of milk and two
tender coconuts along with two urulis to be brought to him. The snake
which had bitten Namboothiri was still lying exhausted at the bank of the
temple pond. When all the items asked for by the Namboothiri were
brought, he said, feeling sorry for the snake, ‘The poor fellow cannot move
because the poison has already spread very fast.’ So saying he filled one
vessel with milk and the other with plain water and the third, with coconut
water. Then, chanting a magic verse he said to the snake, ‘Get into the milk
and lie down.’ And it slowly lifted its head and laboriously crawled into the
milk and lay down as told.
Within a short time, the whole milk turned black as if mixed with
charcoal. Next he told the snake to get into the container with the coconut
water. The snake obeyed. That also became black in colour. Lastly he said,
‘Now all the poison is gone. So you take your bath in the clean water and
go wherever you want.’ The snake had its bath as it was ordered, then
climbed up the nearby banyan tree and was gone.
Namboothiri washed his wound in the tank and went back to the temple.
The poison did not harm him.
However, not all Namboothiris of Paambumekkaavu could perform such
extraordinary feats.
One day, a snake bit one of the Namboothiris of Paambumekkaavu when he
was inside the walls of the Vaikkom temple. He did not bother to remove
the poison from the snake but just washed his wound in the temple pond
and even had his meals. The treatment against a snakebite is abstaining
from the next meal till you are sure of relief. The poison did not harm him
but the snake crawled with extreme difficulty out of the temple enclosure
and died immediately.

On another occasion, a Paambumekkaavu Namboothiri went to attend a

wedding in a Brahmin illam in Adoor. On the previous night there was not
enough room for everyone to sleep inside the house and so, after dinner,
some of the guests decided to go elsewhere to sleep. The Namboothiri also
went with them. On the way a snake bit him and, not wishing to frighten his
companions, he kept quiet and when all of them retired to various places,
Namboothiri went back to the illam, washed off the blood with water, came
back and slept comfortably. The poison did not hurt him but he never
bothered to find out what happened to the snake.

During the time of Achchan Mooss of Vayascara, the then head of

Paambumekkavu illam visited him. After their bath, prayers and meals,
both were having a pleasant chat when, Achchan Mooss told the
Namboothiri, ‘There is a sarpam on the eastern side of the pond towards the
south of my illam. There are quite a few trees near the pond and in summer,
the leaves falling into the water make it dirty and useless. I was wondering
if the trees could be cut down since they are near the snake’s dwelling. If
Mekkaad can transfer the snake to another spot, I can get the trees cut. Can
you do anything about it?’ Namboothiri answered, ‘Oh sure, I can do it
because this is my kind of work. But you too may have to do something. If I
transfer the snake, you will have to remove the pond also to the place. It is
up to you because I am not able to do that.’ Hearing this, Mooss said, ‘It is
impossible to shift the pond.’ Immediately Namboothiri answered, ‘In that
case, the other matter is also impossible because that snake will not stay
anywhere else.’ After a short pause, Namboothiri continued, ‘Think of the
snakes like us. If someone tries to force us out of our permanent settlement,
do we like it or even agree to it? You just take it in that sense.’ Listening to
this, Mooss said, ‘Leave it then.’ The matter ended there.
Two or three years later the Mahan Namboothiri of Paambumekkaavu
went to Kottayam to transfer a sarpa kaavu in the residence of a Nair. His
lunch was arranged at the Vayascara illam and after the meal while they
were conversing, the topic of the snake near the pond was raised again by
Achchan Mooss. Mahan Namboothiri did not object to it but said, ‘We’ll do
it when convenient’ to which Achchan Mooss replied, ‘It is not possible
tomorrow; maybe we can do it the next time when Mekkaad comes this
way.’ Achchan Mooss had decided against the transfer even when he knew
the opinion of Achchan Namboothiri long back but he wanted to see if
Mahan also agreed with his father’s suggestion. The snake still lives near
the pond in Vayascara.
Although the conduct and behaviour of the Namboothiris of
Paambumekkaavu has changed with time, the essential qualities of the
snakes have not changed at all.

In recent times a Christian fellow had stolen a coconut or something small

like that from the Paambumekkaattu compound. Soon he was stopped by a
snake but the fellow immediately killed it. Suddenly he lost his vision and
had to be helped to reach his home. After trying out various medicines with
no benefit, he at last consulted an astrologer who told him to get a replica of
a snake made of gold and offer it to Paambumekkaatt illam as a token of
repentance and atonement. Miraculously he regained his sight after that.
One day a Mahan Namboothiri was appointed to substitute as thanthri in
the Naagarkoil festival. Now this Namboothiri had a habit of having his
meals at ten in the morning. Therefore he would finish off all his duties at
the temple before ten so that he could have his meal at the usual time. The
local people did not approve of this since they felt that the uchcha pooja
[noon worship] should not be finished off before noon. So they informed
the Namboothiri of their disapproval which he conveniently ignored. He
continued his custom the next day also. So the Manager of the temple, a
Tamil Brahmin, got so furious that he rebuked and scolded the Namboothiri
very badly in front of other people. Humiliated and sad at this, Namboothiri
went home and lay down without eating his meals. Within a short time, the
Manager’s house was full of snakes and his wife and children ran out in a
terrible state. The people hurried to the temple to tell the Manager and those
who heard about this incident, told them, ‘This is because you insulted the
Namboothiri; so you better go and ask him to forgive you. That is the only
remedy.’ Then the Manager took two hundred and fifty rupees, five bundles
of betel leaves and fifty areca nuts as peace offering to Namboothiri and
placing them at his feet, begged for forgiveness. He said, ‘In my ignorance
and stupidity I spoke foolishly to you. I beg you to kindly forgive me and
save me and my family so that we can enter our house again.’ Listening to
his confession the guileless Namboothiri felt sorry for him and told him,
‘When you scolded me I felt very unhappy and therefore someone must
have visited you there. This happens when anyone in my family is treated
unfairly or improperly, our family deities take revenge on them. Now I am
not unhappy anymore and they will not trouble you. So you may go.’
After sending the Manager, Namboothiri had his meal. When the
Manager returned home with his family, not a snake was seen anywhere.

In the same manner there was an incident in Kaarthikappally district. There

is a place called Evoor in this district where lived a man named Unni of
Panaveli. To the southern part of his extensive compound, there was a sarpa
kaavu. Due to the fear of the snakes who roamed about there, that place
could not be cleared and that grew into a jungle. Coconut trees are the usual
crop in these areas but Unni could not make use of this spot due to this
reason.
Just about this time, a Paambumekkaattu Namboothiri had come to the
illam of an Embranthiri [a sect of Kerala Brahmins] in Thiruvella in order
to perform some sacrifices to appease snakes. Then Unni, the elderly head
of the Panaveli house, went to the Namboothiri and told him about the
snake-infested jungle in his compound and requested him to find a way to
clear it. Namboothiri agreed to do it. When Unni asked him what were the
necessary arrangements to be got ready for it Namboothiri casually said,
‘Oh not much. Only the usual ingredients for the pooja are enough; let the
special offering be a paal paayasam; a little quick-lime and milk. And also
a thattu that’s all.’
After getting all the necessary materials by next afternoon, Unni went to
Embranthiri’s illam. Namboothiri was sleeping after his lunch. He got up
after a while, then calling his assistant he went along with Unni. Even after
getting there, he sat there chewing betel mixture. His assistant performed
the offering, and kept everything ready for the pooja and then Namboothiri
slowly got up and went towards the pond where he wore the thattu, washed
his feet, then his loin cloth and put it to dry on the sarpa kaavu itself. After
that he sat in front of the statue of the snake and finished off the offering of
milk and quicklime, within minutes. Then he called the old man Unni to his
side and said to him. ‘Leave this snake idol in the middle of this twelve by
twelve feet square intact. You may clear the rest of the ground outside this
square. There is absolutely no objection.’ Saying this, he took a knife and
cut away a few wild plants nearby.
Unni had earlier decided to give Namboothiri a reward of nothing less
than fourteen rupees for doing what was needed. But when he saw the
Namboothiri performing the pooja without taking a bath after his meals and
then the siesta and constantly chewing the betel mixture, Unni was most
annoyed. Although he did not comment on it, he reduced the reward
amount to just four rupees and to the assistant just one. They took it without
a word and went on their way.
By dark on the same day, groups of snakes came out of the sarpa kaavu
and occupied Unni’s house and the surrounding area. The inmates of the
house ran out, terror-stricken; they could not even light the lamps or the fire
to cook. Full of remorse and fear, Unni hurried to the Embranthiri’s Illam.
Paambumekkattu Namboothiri was meditating after his meals and prayers.
So Unni described his problems to the assistant. After listening to Unni, the
assistant Namboothiri told him, ‘When any Namboothiri of
Paambumekkaatt illam goes to perform even one single pooja, nobody
gives him an offering as low as four rupees. What you have done is below
decency. Even then these Namboothiris do not bargain or beg. They accept
gladly whether the offering is less or more. But if you humiliate them by
not paying their proper dues, their family deities are displeased; maybe that
is why they started out like this.’
Hearing this, the old man immediately went home but returned with fifty
rupees, three bundles of betel leaves and about twelve areca nuts. Then he
placed it at Namboothiri’s feet and prayed, ‘My dear lord Namboothiri,
please save us. My place is full of snakes. We cannot even light a lamp till
now.’ Wondering at this turn of events, the guileless Namboothiri said, ‘I
had arranged with them to stay in the place allotted to them. But they must
have come out for a pleasurable picnic before going back to their limited
plot. Till now they were moving about as free as they pleased. But do not
worry. You may go back. Hereafter you will not see them outside their
allotted place.’
With this assurance from Namboothiri, the old man went back home and
to everyone’s surprise, there was not a snake anywhere and was never seen
thereafter near the house.
If anyone would go there now, you will see this compound full of
coconut trees which started yielding in due course.
There are ever so many more tales like these about Paambumekkaattu
Namboothiris and their snakes.
 21
The Pumpkin Idiot
(Viddi Koosmaandham)

I n Kozhikode once there was a well-known physician, who was extremely

successful in dealing with poisons and curing snakebites. This man was
one of the disciples of the famous Kaaraattu Namboori, the illustrious and
exceptionally brilliant physician in the field of snakebites and poisons. As
was the custom the Kozhikode physician also would never go to the house
of the patient, and instead the patient had to be brought to the physician’s
residence for immediate treatment and he would be treated free of charge.
But the grateful people would pay him by other means on some pretext or
the other and very soon he became a wealthy person. He had many disciples
who came to study under him and he would teach just one magical chant
per person and send them off.
To the south of his mansion, there was a small cottage in which lived a
boy named Kohchuraaman. The family was so poor that very often for days
together they faced starvation. Distressed with poverty and despair, the boy
decided to learn the art of curing snakebites. He was not only illiterate, but
was a simpleton as well. So he wanted to learn this art quickly to escape
from penury without going through a school for so many years.
 Having thus made up his mind, one day he went to the Vaidyan’s
disciples and asked how he could learn this art like them. They advised him
to go first to their guru and tell him that he wanted to learn under him; and
that, he had to give either money or articles as dakshina in advance. Then
the guru would teach him a mantra and he would have to repeat each word
of the mantra one lakh number of times. After he had learnt it well he
should chant it while pouring water on the wound or throwing the holy ash
on the spot. This way he could get rid of the snake-poison and that was the
course of study.
Kohchuraaman was very happy when he heard this, thinking that this
was easy work but what would he give as fees? There was a pumpkin
creeper on the thatch of his hut and it had a few pumpkins all ready to use.
He plucked all these and tied them into a bundle, hoping to offer these as
the fees. He wanted to meet the guru before the other students arrived and
so he set out very early in the morning with the bundle of pumpkins on his
shoulder. He reached the physician’s house and placing it before him,
Kohchuraaman bowed with respect and then stood aside with folded hands.
Seeing the boy before him, the physician asked, ‘Why have you come
here?’ Kohchuraaman answered humbly, ‘Please take me also as your
student.’ The surprised vaidyan asked, ‘You idiot! But what is this pumpkin
for?’
Due to his extreme anxiety and fear, Kohchuraaman did not hear the full
reply but he heard only two words clearly, viddi [idiot] and koosmaandam
[pumpkin] and believing that the guru had given him the magic chant
Kohchuraaman bowed again and without a word, soon left the place. A
little later in the morning, when he remembered the incident, the vaidyan
wondered why the boy had left in such a hurry and he concluded that
perhaps he felt hurt at being called viddi. On the contrary, Kohchuraaman
was very pleased in getting the mantra so quickly and easily. As soon as he
reached home, the young man had his bath, prayed in the temple and then,
lighting a lamp, he sat in front of it and started to chant and repeat each
word of the mantra as many times as he was told. When that was over,
Kohchuraaman believed without a doubt that now he had graduated as a
full-fledged vaidyan capable of curing snake-poisons.
 As mentioned earlier, this class of vaidyanmaar would not go to the
patient’s home to treat them but the latter had to be brought to the vaidyan.
It was generally believed that there was an understanding between the
snakes and the curer that the snakes would not deliberately go and bite a
person and the curer should not go to the spot to treat the bitten person.
Our young vaidyan Kohchuraaman had no knowledge of this rule, and so
wherever there was a snakebite, he would immediately go there and while
chanting his mantra would pour water or throw holy ash on the person and,
wonder of wonders, the patient would survive! In the beginning, no one
believed him but very soon, his fame spread slowly and steadily as more
and more of his patients were being cured by Kohchuraaman vaidyan’s
powerful chant. People came to him from faraway places infested with
snakes and who suffered from snakebites to take him with them to get rid of
the poison. Thus, he gradually became famous and wealthy. Forgotten were
the days of penury and starvation. He built a big house, bought landed
property, costly vessels of copper and brassware and gold jewellery.
During this time once the Saamoothiri, the ruler of Kozhikode was bitten
by a snake. Immediately, all the well-known curers and magicians were
called in but despite all their efforts, there was no success. On the third day,
sorrowfully, they laid the King on the ground and the priests began to
prepare for his last rites and funeral.
Suddenly, someone remembered Kohchuraaman vaidyan and suggested
to bring him as a last resort. Many of the eminent curers ridiculed the idea
as, in their opinion, the ruler was beyond cure and almost dead. Still, those
who wanted to try a last hand, won. Soon, a few attendants were sent with a
palanquin to bring the curer and he arrived without delay at the palace.
After looking at the semiconscious King, Kohchuraaman called the
Brahmin cook of the Royal kitchen, and asked him to prepare some kanji
immediately.
Hearing this order, the other physicians asked, ‘Where is the need for
kanji?’ Kohchuraaman coolly replied, ‘His Highness has not had any food
for all these days; therefore when he is cured, he will be hungry and tired.
The kanji is for the King.’ Again the other physicians laughed in contempt
as they knew very well that the King was far nearer the end and he would
not need any kanji. He was already placed on the bed of grass. It was the
general custom among Kerala Hindus, to take the dying person down from
his cot and place him on a bed of grass on the bare ground. This custom is
still practised in some parts of Kerala.
Now Kohchuraaman vaidyan took water in his hand, chanted the holy
verse, Viddi Koosmaandam a hundred and eight times and sprinkled this
water on the King’s face. Slowly the King opened his eyes. The Vaidyan
repeated the chant and the deed once more. Now Saamoothiri began to
move his hands and legs. The Vaidyan continued this once again. Soon the
King sat up and asked for kanji and ate his fill. Later when he felt stronger,
His Highness asked, ‘Who treated, and cured me?’ Pointing to
Kohchuraaman an attendant answered, ‘Kohchuraaman vaidyan, who is
sitting here.’ The delighted King ordered the veerasrinkala to be brought
and he put them on both hands of the Vaidyan. Moreover, His Highness
gave him ten thousand gold sovereigns and a ream of silk cloth for a veshti.
Afterwards Kohchuraaman vaidyan was to be sent home in the royal
palanquin, with band music and dancing attendants.
Needless to mention, the other physicians who were witnesses to all that
took place there, were filled with shame and wonder. Among them was
Kohchuraaman’s guru who could never guess that this miraculous cure was
the result of his advice but like all the others he too believed that
Kohchuraaman must have learnt this mantra from some brilliant master.
Kohchuraaman could not spot his guru among the milling crowd at the
palace.
At the royal command, the soldiers carried the palanquin, followed by a
large crowd, to his house. On the way, suddenly Kohchuraaman spotted his
guru among the physicians. Immediately he ordered the palanquin-carriers
to stop and put it down. Then he got down and carrying all the royal gifts,
he bowed before his teacher and placed all those valuable gifts at his feet.
Recognizing Kohchuraaman now, the Vaidyan stood dumbfounded and
asked ‘What does this mean? I don’t understand.’ The humble student
replied, ‘Sir, I got all these gifts because of your advice and blessing. I have
earned much more wealth due to your kindness in teaching me but till now I
was not able to repay you. Please forgive my shortcoming and kindly accept
these gifts which I am placing at your feet.’
GURU: ‘You are mistaken. I have not taught you anything. Instead I request
you to teach me your knowledge of reviving the dead.’
KOHCHURAAMAN: ‘I do not know anything other than what you taught me. I
am able to do all this because of that mantra.’
GURU: ‘Which mantra?’

Kohchuraaman went closer to the Guru and whispered in his ear, ‘The
mantra, viddi koosmaandam, just that.’
The Guru was flabbergasted but then and there, he realized that it was
faith and trust which was needed to accomplish anything, and not just
superficial scholarship.
The delighted Guru blessed his faithful student before sending him
home.
 22
Saasthaankotta and the Monkeys
(Saasthaankottayum Kuranganmaarum)

S aasthaankotta is a place in Kunnathoor Taluka in the state of

Thiruvithaamkoor. Let us first describe how this place got its curious
name.
It is a well-known fact that the kings of Panthalam are descendents from
the dynasty of the Paandya kings and their family deity is still the
Sabarimala Saastha. In days of old, all the Panthalam kings had made it a
custom to visit Sabarimala and worship the Saastha once a year. Even now
it is maintained that at least one of the Panthalam royal family should go
there once a year during the Makara Sankraanthi – the first day of the
Malayalam month of Makaram, i.e., the middle of January to worship the
Lord of Sabarimala.
Years ago, once a King of Panthalam took a wife from the royal family
of Kaayamkulam and transferred his residence to that country. The royal
couple was so much in love with each other that they could not think of
living apart, with the result that the King did not go back to Panthalam for
twelve long years nor did he worship his Lord of Sabarimala, as was the
well-known custom.
 During this period, one night, the Panthalam King cried out loudly in his
sleep, ‘Oh, here comes the tiger, there, there it is!’ The Queen, who was
sleeping next to him, heard him and trembling with fear she asked, ‘My
Lord, why? What’s happened?’ The King replied, ‘Oh nothing! I happened
to have had a bad dream; that’s all.’ And he went back to sleep.
This incident happened the next night also and later, continued every
following night. When the King kept screaming daily like that, his Queen
could not sleep and very soon the news reached her father, the King of
Kaayamkulam. Then the King called for all the chief magicians and priests
and asked them to find a solution for this through prayers and magic. But
they could not find a way to prevent the malady. Instead it turned worse and
started to occur even in the daytime so that now not only the Queen, but
several people in the palace were unable to sleep due to the loud screams
and fearsome shouts of the young Prince.
So one day, the King of Kaayamkulam called his sonin-law and said to
him sarcastically, ‘Hey, what is wrong with you? Your continuous yells and
screams have become insufferable and no one can get a wink of sleep at
night. Have you gone mad that you cry out “Here comes the tiger? There
she has laid her cub!” Such rubbish comes out of your mouth! If you do not
put a stop to this nonsense, I do not want you to stay here. Go back to
Panthalam and come back only if you are cured.’
The unhappy King of Panthalam felt extremely humiliated and was more
grieved to think of going away from his consort whom he loved blindly. But
the King of Kaayamkulam had deliberately insulted him and his rude words
cut through him painfully and he had no other choice but leave
immediately.
That night he had another dream apart from the usual one. In his dream
he saw a non-Malayalee Brahmin telling him, ‘Hey, do not grieve; do what
I tell you and you will get cured. Do you realize that you have not
worshipped your family deity for the past twelve years? Therefore, you
must go to Sabarimala and worship the Saastha for twelve days and
hereafter never stop the special worship on Mondays. If you follow my
instructions diligently, you will become alright. The tiger and the panther
which you saw in your dreams are nothing but the companion-dogs of the
Lord of Sabarimala. Since the King of Kaayamkulam insulted you, he will
get his punishment in due course.’
When the King woke up he understood that it was not just any ordinary
dream but the supreme order of the true Lord of Sabarimala who came to
him in the night. Believing thus, the King told his Queen about his decision
and asked her permission to go. Although she wanted her husband to be
cured of the humiliating ailment, she was immeasurably sad to be parted
from him even for a short time. So she made him promise that he would
come back to her on the same day, as soon as the course of worship was
over. The king gave his word and left for Panthalam immediately after.
From that day the father-in-law, the old King of Kaayamkulam started to
show symptoms of mental illness. He would open his mouth only to repeat
the words, ‘The tiger has a cub; the panther has laid its cub!’ and he
remained silent throughout the rest of the day. His daily routine was
forgotten so that he had to be forced to take his bath and his meals in time.
Even so he did these mechanically without the least interest or desire,
eventually resisting their attempts strongly. He neglected his royal duties
and that definitely worried his ministers and other officials in no small
measure. If he was asked anything, his only answer would be ‘The tiger has
a cub; the panther has laid its cub!’ Indeed the King’s lunatic condition
caused immense anxiety and unhappiness not only to the royal house and
officials but to the public as well.
Several clever physicians and magicians in the kingdom tried treating the
royal person but there was no success. His state of mind remained the same.
In the end, they brought in well-known astrologers from outside the
kingdom. These men calculated with their dice and coins, and explained
that the King’s malady was due to the wrath of the Lord of Sabarimala. The
King, in his arrogance had humiliated the Panthalam King who was a
beloved devotee of the Sabarimala Lord. Therefore as penance, the
astrologers prescribed that the ailing King should offer a hundred and one
gold coins to the Sabarimala treasury and also issue a royal order to
hereafter use the words ‘the tiger has a cub; the panther has laid a cub’ in
the daily prayers in the temple. By doing all this, the King would be granted
forgiveness and would recover from his illness.
 Accordingly, the offering of a hundred and one gold coins was sent to
the Sabarimala treasury and the words ‘The tiger has a cub; the panther has
laid a cub’ came to be used daily in the group songs during the worship.
This custom is prevalent even today.
Very soon, the Kaayamkulam King made a marvellous recovery.
The Panthalam King did not suffer anymore from the nightmares after he
left Kaayamkulam. He lived in his own palace in Panthalam for a few days
and then with his retinue of servants and attendants he went to Sabarimala.
There, he offered to the Lord a gold crown studded with precious stones and
a priceless gold necklace. He spent twelve days in prayers and devotion but
on the twelfth day he had a severe stomach pain and so he decided to go to
sleep, without dinner but only after his evening prayers. That night he had a
dream. A non-Kerala Brahmin was asking him, ‘Hey, have you slept
already? Didn’t you give your word to the Queen that you would be with
her tonight? Is it proper to break a promise? Listen, there is a good horse
just outside; you get on it immediately and you will reach the Queen in
time.’ Instantly the King got up, and looking out, he saw a horse standing
by. Quickly he got ready and the horse took him very soon to
Kaayamkulam. When he reached the Queen’s palace, the King got down
and the horse vanished instantaneously.
The King knocked on the door of the Queen’s room and the door was
opened by the Queen herself who was waiting for him without her supper.
The happy pair ate their meal together and went to bed.
The next day, having heard that his son-in-law had arrived, the
Kaayamkulam King went to meet him. He bowed humbly before the
younger King and said, ‘Oh nobleman, I beg you to forgive me. I spoke
rudely to you in my ignorance and so I request you to stay on here.’ To this
the Panthalam King replied, ‘I have no displeasure towards you and I do not
think that you have done any wrong to ask forgiveness from me. I am happy
to stay here as long as I possibly can.’
The King stayed on in Kaayamkulam happily with his Queen.
During this period, one day when the King and Queen were conversing
together the former was recalling his past dreams and the glorious power of
the Saastha, suddenly the King remembered his dream about the special
Monday prayers which he had to do every month without fail. Now the
royal couple was grieved that they had to be separated every month for this
worship while he went away to Sabarimala. That night the King dreamt that
a man was talking to him. The stranger smiled and said, ‘Do not grieve;
hereafter you do not have to leave your dear wife in order to visit me at
Sabarimala. I shall stay close to you somewhere here.’
He opened his eyes and looked around but he did not see any outsider,
his Queen was fast asleep beside him.
Thus the King understood that the stranger who came to him in his
dream was none other than Sabarimala Saastha himself and the overjoyed
King glorified gratefully, the power and love of the Lord towards his
devotees. The next day he related the story to his Queen and she, no doubt,
was gratefully pleased.

It was a tradition in Kaayamkulam to conduct an Annual Contest in Martial

Arts among the warriors and those who won in the various events were
given awards including gold, jewellery and tax-free land. When this story
happened the contest was decided to take place on the ninth of the
Malayalam month of Medam [from the middle of April to the middle of
May] and the notification was duly published.
On the eighth night of the month of Medam, the Panthalam King had
another vision. A distinguished looking young man stood before him and
said, ‘You should know that a warriors’ meet is going to take place here
tomorrow. I shall also come to participate in the events. During the course
of the events I shall shoot an arrow to a spot and there you will meet me.’
When the King opened his eyes he did not see anyone.
In the morning of the ninth day, all the participating warriors were
assembled before the Kaayamkulam King. Seeing a very young stranger
among them the King sent for him and asked him, ‘Who are you?’
YOUNG MAN: ‘I am a Malayalee.’
KING: ‘Where do you live?’
YOUNG MAN: ‘I live on the far off hill to the east.’
KING: ‘What is your name?’
YOUNG MAN: ‘My name is Ayyappan.’
KING: ‘Why did you come here?’
YOUNG MAN: ‘I heard that your Highness is going to give away awards to
the winners of this contest and so I came to take part in it.’
KING: ‘What is your favourite weapon?’
YOUNG MAN: ‘I can generally manage everything.’
KING: ‘In that case you may join. We have no objection.’

Having said this, the King commanded his chief warriors to test the
young man. Using all the known weapons they fought and tested him, but
he gloriously triumphed over all of them in all the events.
Pleased with the youth’s performance the King said to him, ‘What shall I
give as a gift? I am ready to give you anything you ask.’ To this the young
man answered, ‘I do not want very many things. I shall shoot an arrow now
and the spot where it falls and around it an area of twelve miles may be
granted tax-free.’

THE KING: ‘We grant your request. Take up your arrow and shoot.’

The young man fixed an arrow to his bow, and turning east he pulled it
up to his ear and shot.
The Kaayamkulam King sent his faithful warriors to seek the spot where
the arrow fell. The Panthalam King and several of the courtiers
accompanied the young man and joined the fun of exploring the site. They
travelled about twelve miles to the south east of Kaayamkulam and reached
a place where they saw a lake and several oxen grazing along its shores.
Seeing the approaching crowd, a monstrous bull came charging towards the
Panthalam King. All the warriors ran for their lives; however, the handsome
young warrior turned towards the ferocious animal and forced it to go back,
thus saving the King.
 In remembrance of this incident, the people started to call the spot Kaala
kuththi lake – kaala means bull and kuththi means attack. The name
remains the same even today.
After this, the Panthalam King and the young man walked farther east
and rested on a rock on the way. By then it became dark and they spent the
night there itself. Even today we can see the footprints of the divine young
man on the rock and hence the spot is still called thrppaatham, meaning
sacred feet.
The next day was the tenth of Medam. Early in the morning the King and
his companion started their search and after half a mile they saw an island
on the backwaters. Then the young man turned to the King and said, ‘Look!
My arrow has fallen on that island. There is a tree trunk near the shore and
we can travel on its back to reach the place without the trouble of rowing.’
On arriving there, the King turned towards his companion, but the youth
had vanished and the King saw the tree trunk swimming away. When he
looked carefully he realized that it was a crocodile and not a dead tree.
Spellbound the King once again realized the mighty power of his family
deity and thus filled with love and devotion he worshipped him then and
there.
Just then there appeared a stranger with a bow and arrows and requested
the King to go with him. The King had his bath and after the evening
worship he went along with the attendant. At one end of the island he saw a
stone statue wearing the same crown and necklace which he had placed on
the Sabarimala Saastha. Filled with wonder and devotion the King
prostrated himself in front of the idol and worshipped the Lord. Then he
heard the sound of the conch and also saw a person sitting before the statue,
performing pooja surrounded by a large group of monkeys bowing in
worship. When the King stood up from his prayers, the serving priest gave
him the holy water and prasaadam.
Suddenly a Brahmin soothsayer appeared there, shimmering with holy
vision, and looking at the King he asked, ‘My son, are you happy now?
Your wish is granted. As I had promised, I have come here so that my son
need not climb up the Hill anymore in order to see me. Do all what is
necessary here.’ And then pointing to the priest, the soothsayer continued,
‘Let this same priest carry on the work here; let your present attendant
continue his duties for me; the maraar who blew the ‘conch’ will be the
temple attendant. The crocodile who ferried you across, these monkeys and
the fish in these waters are my followers. You must take care of them. If
anyone harasses any of them I’ll punish them. Those devotees who come to
worship me here on the tenth day of the month of Medam will receive
whatever they pray for. Remember that is the day you saw me in this part of
the country.’
After giving all these instructions, the soothsayer went away and was
never seen thereafter. No one had ever seen him anywhere or any time till
then and so everyone came to believe that it was the Saastha himself who
came there in disguise. The tenth of Medam sunrise is still considered an
auspicious time to worship there and receive benefits. Thus, this day has
become the day of Annual worship in this temple.
This land was in the territory owned by the King of Kaayamkulam and
so the Panthalam King called his attendant to him and ordered, ‘Go and
give an account of all that happened here to the King.’ Unniththaan went
immediately to Kaayamkulam, met the King and gave a detailed account of
all the events. Amazed at these happenings, the Kaayamkulam King arrived
on the same evening and worshipped the Saastha on that sacred spot. He
stayed there for a few days more and gave orders to improve the mode of
worship there. The following were the chief items he considered as
immediately necessary.
First of all, for the convenience of the people, he ordered a stone bridge
to be constructed to join the island and the western part of the mainland.
Next, a temple, surrounded by four walls to be built and he set aside tax-
free land and an amount of money for its upkeep as well as for all the
periodical worship.
A palace was to be built for the Panthalam King and his Queen to live
and separate houses near the Temple were to be given to the Temple priest,
the attendant Unniththaan, and the musician maraar. Tax-free land was
granted to them for their livelihood.
This area which was formerly known as Kotta was now renamed as
Saasthaamkotta, due to the holy presence of the Saastha.
Although the Temple and surrounding constructions were over, wild
animals like tigers and panthers continued to live in the neighbourhood. In
fact they lived in a large cave on the lake-shore to the east of the Temple.
This cave can be seen there even now and it is called Pulivaaram, which
means the home of the tiger.
Once a tiger killed a cow owned by Unniththaan, who was a sincere
devotee of Swami Ayyappan, and the Lord was very angry. He took his bow
and arrow, came to the place and drove away all the wild beasts from there
eastwards to a place called Kottaththala. Standing majestically, with his
bow firmly fixed on the ground, the Lord commanded, ‘Hereafter no wild
animal should cross over to this side.’ It is a fact that thereafter no wild
animal ever came to the west and the Lord’s footprints and the mark where
his bow struck on the ground are seen even today.
Whenever the Panthalam King and Queen went outside the palace, it
became a daily routine for the monkeys to accompany them. When they
went to the bathing ghat, the crocodile and the fishes used to stand guard.
After a while, the royal couple felt that these attendants should be fed daily
and so the monkeys were given plantains, jaggery and coconut pieces
whereas the crocodile and fishes were given rice. The King ordered for
large quantities of rice to be cooked daily in the temple kitchen to feed the
animals. When the King and Queen arrived at the ghat for their bath, a fixed
amount of rice for the fishes and the crocodile had to be kept ready by the
temple attendant so that they could throw the rice into the water and feed
the fish. After the noon worship the priest had to feed the monkeys at the
eastern gate outside the tower and it was the duty of the maraar to feed the
crocodile every day. After their noon-meal the monkeys used to visit the
royal couple at the palace and by happy sounds and signs show their
gratitude.
One day the Kaayamkulam King came to Saasthaamkotta to see in
person how the system was working in the Temple. When the King stepped
out of his palanquin, the Panthalam king and Queen had just returned from
the ghat accompanied by the monkeys. As soon as the monkeys saw the
King stepping out of the palanquin, all the monkeys bowed before the King
and stood at attention and covered their mouths with their paws. When the
King saw this he exclaimed laughing, ‘This is splendid! They seem to be
highly respectable fellows.’
Hearing this, the Panthalam King replied, ‘You are absolutely right.
They are not only respectable but truly distinguished as they are the
attendants of Lord Ayyappan. Therefore, I have made arrangements to feed
them daily from the temple kitchen.’
After relaxing for some time the King went for his bath at the bathing
ghat. Since it was the day of his oil-bath, the King removed his ring made
of precious stones and placed it on a stone at the shore. After applying oil
on the royal person the servants were giving him bath when they saw a
large kite swoop down, perhaps attracted by the brilliance of the diamond
on the ring, the bird picked it up and flew away. Watching this mishap, the
servants cried out, ‘Oh oh, the royal ring is gone!’ Since it was a priceless
jewel, the King was also grieved but the noble person did not make too
much of the loss. He finished his bath, went to the temple, prayed and then
returned to the palace attended by the retinue of monkeys but their leader
was not in the group. By the time the Kaayamkulam King reached the
palace, the monkey chief arrived dragging the kite towards the King. The
clever monkey had seen the incident, so he followed the kite, killed it and
brought the culprit to the King. Then he removed the precious ring from the
claw of the huge bird and bowing respectfully he offered it to the King who
in turn was so surprised and highly pleased with the noble gesture of the
monkey that he named him ‘Sugreevan’. Immediately all the monkeys
bowed before the royal person and then scampered away to the eastern gate
to have their meal. Both the delighted kings went in for their lunch.
It was an unbroken routine for the monkeys to go back after their meal to
thank the kings but this did not happen that day. Surprised at their absence
the Panthalam King enquired, ‘Why have the monkeys not returned today
to thank us, with their joyful sounds and signs?’ Just then they heard loud
disturbing noise and clamouring chatter from the sacred alter of the temple.
‘There seems to be something happening in the temple, so let’s go and
watch,’ Anxious to find out the reason, the kings walked towards the place
from where the noise was coming.
When they approached the spot they saw Sugreevan and his party
dragging the pot containing their day’s food towards the palace. The kings
were surprised beyond words but they stood aside watching what the
monkeys were up to. When they saw the kings the monkeys dragged the pot
towards the Kaayamkulam King and then Sugreevan brought the monkeys
forward one by one, touching their stomach, to the king’s presence. Then he
stood there silently with a sad face and all the others followed his example.
The wise King instantly understood the matter and turning to Sugreevan
he said gently, ‘All right now. All of you go back and eat the food served in
this vessel and come back here. We will find a solution.’ The kings went to
the palace. Very soon Sugreevan and party also arrived and stood humbly
before them. Then the Kaayamkulam King ordered a large quantity of
jaggery, plantains and coconut pieces to be brought and distributed amongst
the monkeys. The King issued a new order that the daily quota of rice
cooked for the monkeys should be increased to twelve measures instead of
the three and a quarter given so far. This royal order was engraved on a
copper plate with the royal signature and presented to the monkey chief
Sugreevan. The rejoicing monkeys bowed once more and scrambled away.
The new order came into place from the next day onwards.

Once in a Nair family in Kottaarakkara, there remained only one female

member and her husband, the rest of the family members having died one
way or the other. She was 45 old and the couple did not have any issue.
They made many charitable and religious offerings in cash and kind, fed
Brahmins, and they also carried out many good acts but all was in vain.
Gradually she was being referred to as ‘the barren woman’ and gossiped
that as she did not have children her family would end with her. No doubt,
all this made her very unhappy.
One day a sanyasi came to her house asking for alms. After receiving her
offering, he turned to her and said, ‘Mother, do not grieve; Go to
Saasthaamkotta, pay the necessary offerings, and worship there and you
will definitely bear a child.’
The woman believed that the words of a sanyasi would not go wrong;
she decided to go to Saasthaamkotta and do as she was told. So the next day
itself, accompanied by her husband, she went to the temple, bathed and
prayed. She promised in her prayer that if she bore a girl-child, she would
bring her to the presence of the Lord and that the monkeys would be given a
feast from three large measures of rice and other suitable dishes, paayasam
and also three large measures of rice to feed the crocodile and the fishes.
After the worship at Saasthaamkotta, they went back home. Within a short
time there was some misunderstanding between the couple and her husband
left her. She took another husband. In due course she became pregnant and
soon a daughter was born to them.
In the sixth month the woman and her husband brought the child to the
Temple for its first feeding of rice. They made arrangements for the offering
and feast. They returned to the Temple after their bath and prayers and sat
down with the baby on the altar steps while the priest served the rice and
paayasam on a plantain leaf as was the custom.
Suddenly, the child started crying and howling as if someone had
thrashed her and she kept on with her screams, rolling and twisting in her
mother’s arms. The astonished parents tried all means to pacify her but
could not prevail. There was absolutely no way they could feed her a
mouthful of rice as she kept twisting and turning, almost slipping from her
mother’s arms.
When the woman felt that her baby would fall down, she spread a sheet
on the ground and placed the baby on it. Just then the monkey chief
Sugreevan jumped down and picking up the baby in his arms climbed a
nearby tree and sat there. Luckily the child not only stopped crying but also
began to smile and play.
The news spread in no time and a large crowd of people soon gathered
and watched with wonder and fear but the parents were full of grief and
they too looked on helplessly.
Then they saw that all the monkeys had assembled in front of the altar or
nada [where the god’s idol is placed] and they were soon joined by the fish
which came from the water. Observing all these strange incidents the people
feared that there must surely be a reason for all this. On such occasions, the
Unniththaan had the power to execute his decision. Therefore he called the
child’s father and asked, ‘Have you made a promise to offer anything to the
monkeys and fish?’ The man answered that he was not aware of anything.
Then the Unniththaan sent for the mother and put the question to her. She
replied with immense remorse, ‘I had promised in my prayer that the day I
bring my baby girl for its first feed of rice, I would give a feast to the
monkeys with rice, dishes and paayasam and to the fishes I promised three
large measures of rice. I am very sorry that I forgot to do all that today.’
Then the Unniththaaan suggested, ‘In that case, you better pray that you
will perform those duties tomorrow towards which you must offer a
hundred and one rupee on the altar, and everything will be alright.
Remember you should go back only after fulfilling your vow. If you do not
have this amount of money now, I shall lend it to you and you may return it
later.’
The distressed couple agreed to do so. They borrowed a hundred and one
rupee from the Unniththaan and placed it on the altar. Immediately,
Sugreevan brought the child and laid it on the sheet and the relieved mother
took her in her arms and at last gave her a small ball of rice, thus
performing the function for which they had come. [This function is very
important among the Kerala Hindus.]
When the feeding was over the monkeys ran off to the various parts of
the premises and the fishes returned to the water. All those who had
gathered to watch the proceedings went to their respective homes saying
that they had seen wonderful things that day.
The couple from Kottaarakkara finished all their duties the next day
itself. They gave a sumptuous feast to the monkeys and also fed the fishes.
After this, they returned home and sent back the money that they had
borrowed from the generous Unniththaan.

There is a stone-script in the temple showing that Pandaaraththil Unnikerala

Varma, the King of Jayasimha Naadu, later known as Desinga Naadu, now
called Kollam, had visited Saasthaamkotta Temple and worshipped in the
Malayalam year 721. He had made a special offering called arupara and
also made arrangements for the daily noon-worship with a rice-offering and
the meal to be cooked with the stipulated measures of rice.
Maharaja Maarthaanda Varma, the famous King of Thiruvithaamkoor
who passed away in the Malayalam year 933, had several enemies to cope
with when he was the young heir to the throne. They were the Ettuveettil
Pillamaar, the most powerful traitors who were bent on killing the young
Prince and so he had to flee from place to place in different forms of
disguise. During those terrible days one day, he reached a place called
Kannankode in the Kunnaththur Taluka.
One day seeing a huge double-storeyed building the Prince went in and
said politely to the gent whom he saw in the portico, ‘I haven’t had food for
the past three days and I am very hungry. Please, can you get me something
to eat?’ The owner looked at him and called out to his manservant, ‘Hey get
a salted mango and give it to this fellow.’ Seeing this mean behaviour of the
rich man, the Prince left the place immediately and went to the next house.
There he saw an old woman standing in the front yard and repeated his
request. The old woman, taking him to be a high-caste Brahmin, humbly
said to him, ‘Sir, you may not want the food cooked by us Christians. So I
shall arrange with my neighbour who is a Brahmin, to give you food. When
you return after your bath, the meal will be ready.’ Then she sent an
attendant with him to show the way to the pond and the neighbouring
Brahmin illam.
Thus, after his bath and routine needs, the young Prince went to the
Brahmin’s illam where he found his meal ready for him.
Afterwards he made enquiries about the wealth and situation of the two
houses he had visited. He learnt that the first house belonged to a rich
landlord known as Chittundiyil Tharakan and the family was reputed to be
arrogant, merciless and stingy enough not to give even a glass of water free
to anyone.
The second house was known as Nellimoottil. They were not rich and
could barely make their ends meet. However, they were polite and generous
with what they had. Both were Syrian Christian families.
His Highness got all the information he wanted before he left the place.
Sometime later when the young Prince Maarththaanda Varma became
king, he defeated and killed all the traitorous enemies and conquered the
neighbouring principalities of Kaayamkulam, he turned his attention to the
welfare of his subjects. He remembered all those who helped him or turned
him away during his distress, among them were the two families mentioned
above. Thus he presented tax-free land and gifts to the Nellimoottil house
and awarded them the title of Muthalaali, meaning Master in Malayalam.
But he confiscated all the wealth and lands of Chittundiyil Tharakan
towards Saasththaamkotta Devaswum. The profits from these were used for
charitable works like free meals for the poor on every Saturday using 41
measures of rice and for the Brahmins, rice cooked with five measures and
the remaining money to be used for the daily expenses of the temple.
Much after the reign of His Highness Maarththaanda Varma, this system
was changed; the amounts of rice were cut short to lesser number but it can
still be seen on some of the bronze and copper vessels of the temple, the
carved inscription showing that they once belonged to Chittundiyil
Tharakan.

Years later during the rule of the British Resident Mr Munro [he was also
the Chief Resident of Thiruvithaamkoor], he decided to do away with the
feeding of the Temple monkeys and the fishes and thus stopped the funds.
When the monkeys did not get their usual meals, they became desperate and
started to harass the temple attendants, priests and even the devotees who
came to worship; they bit and scratched all of them; they snatched the food
offerings of the worshippers as well as the food cooked for the Temple
attendants. While this was happening, neither the priests nor the others
could do any work and so in sheer desperation, they decided to go on
deputation to the Resident who in turn decided to go to Saasthaamkotta to
observe these activities personally. Mr Munro came, seated himself in front
of the Temple. Soon, all the monkeys under Sugreevan’s leadership came
there and after bowing respectfully, they stood in attendance. Then the
Resident asked them, ‘Why are you doing all this mischief?’ In answer to
his question the monkeys pointed to their bellies and by signs and sad faces
made him understand that excessive hunger forced them to do this. Then he
asked again, ‘Who gave you the right for the Temple meals and when?
Have you any proof for this allowance?’
Immediately, Sugreevan put his hand in his mouth and drew out the
copper disc with the inscription and the royal signature of the erstwhile
King of Kaayamkulam. He wiped it clean and placed it before the Resident.
No doubt, the copper disc was the gift of the Kaayamkulam king to the
monkeys. Mr Munro read it and accepted it, very pleased with the
intelligence of the monkeys. Accordingly he gave his permission to
continue thereafter the allowance to the monkeys. He gave the disc back to
Sugreevan and returned to his residence.

We have mentioned earlier that it was the duty of the maraar to feed the
crocodile. Once the maraar who performed this regularly had to go
somewhere and so a boy of this family was asked to substitute. When the
crocodile was eating, this naughty boy hit it with a large stone. The
crocodile cried out loudly and people, hearing it ran towards the shore and
there they saw the crocodile lying dead in the water and the boy, dead on
the shore.
From that day the offering to the crocodile was stopped.
After the time of the Panthalam king, the Devaswum affairs were
managed by the eldest member of the Unniththaan family. All the members
of this family were faithful and devoted worshippers of the Saastha. They
would not drink even a glass of water before they had their bath and daily
morning worship of the Lord. This system also slowly started to change.
Long afterwards an Unniththaan who was to perform his duties broke the
rule. He had his bath and changed into dry clothes thus breaking the usual
custom of feeding the fish in his wet clothes. They did not eat the rice and
also refused to be fed by him.
Thereafter this custom also died.
The Saasththaankotta monkeys would not eat any meal served by non-
Brahmins and hence the custom of feeding them by the priest was carried
on. But it so happened that once some of these monkeys entered the houses
of the fisher folk who lived to the west of the Temple and stole their meal of
fish and meat. This was resented by the other monkeys.
The next day when the noon worship was over, all the monkeys
assembled at the eastern entrance. As was the custom, the Temple priest
brought the food in a huge vessel and poured it on the usual spot. The
vegetarian monkeys would not eat along with those monkeys who became
non-vegetarian. At the same time, they did not want the non-vegetarians to
eat their share of the food. Very soon both parties went at each other tooth
and nail and there ensued a war similar to the epic Kaurava-Paandava
battle. Meanwhile the food remained there untouched. This quarrel went on
everyday for a month and no one could bring about a settlement. Since they
wasted a month’s allowance in this way, this allowance was also stopped
gradually.
But once a year, on the tenth day of the Malayalam month of Medam, the
monkeys and the fish are fed. This tradition is carried on today. On the
other days the monkeys get their food only if the devotees offer them and
since there are devotees every day, the monkeys get enough food to survive.
The non-vegetarian monkeys were defeated in the war and so they had to
leave the temple premises. Therefore they moved to the west of the temple
where the present market is situated. Thus the vegetarians could eat to their
fill all the offerings they got without any disturbance. On those days when
they did not get enough food, they would force their way into the temple
kitchens and eat the meal cooked for the workers. Still they would not leave
the temple premises.
The non-vegetarian monkeys now get their food from the market and the
surrounding places and very often there are noisy scenes, throwing of
stones etc. between them and the merchants
Whenever kings or such wealthy persons came for worship, the non-
vegetarian monkeys also would go but would not enter the temple, just as
the excommunicated have no admission. On such occasions, whatever be
the offering, either bananas, rice or whatever, the vegetarians would be
served first and their share of the meal was also larger than that of the
outcaste’s, or there would surely be another battle between them.
Even now, the splendour and power of the Lord of Saasththaankotta or
the nobility of the monkeys have not diminished. Many people come here
for worship believing that if they pray with offerings every kind of disease
will be cured and any type of evil can be eliminated. Sometimes ants
become a nuisance in houses and the belief is that by feeding the fishes with
grated coconut mixed with rice, the ants can be got rid of. There are still
witnesses living in and around Thiruvananthapuram who can vouch for this
belief and even now people continue to perform this.
There are many interesting tales told about the power of these monkeys and
fish that for want of space and time, we shall stop here with just one more
incident that happened 30 years ago.
In the Malayalam year 1065, five men from outside Kerala came to
worship at Saasththaankotta. Of the five, four gave the necessary amount of
money to Unniththaan towards the expenses for feeding the monkeys and
the fish. The fifth person refused to do it and when the other asked him why
he was not giving the money, he answered, ‘No, I will not give. I do not
believe in giving a bribe to the gods. I have come here only to worship the
Lord and I consider it extremely foolish making an offering to monkeys and
fish.’ Hearing this, the other four were full of foreboding and replied, ‘This
act of yours is definitely inviting danger.’
Then all of them went for their bath. Before getting into the water they
removed their money bags and placed them on a stone nearby. Suddenly
there came a bold monkey who snatched the bag of money belonging to the
fifth man, climbed up a tree and sat there. The man was very upset and
distressed as he had loved money more than his soul. Filled with anger and
despair, he took up a large stone and threw it hard at the monkey who in
turn caught it and threw it back with great force. The stone hit the man‘s
head and he started to bleed profusely. Then the monkey opened the money
bag and dropped all the coins one by one into the water whilst the owner
could only stand there watching helplessly. When all the money was over,
the monkey made a ball with the bag and threw it at the man’s face.
Watching all this fun, his companions asked him, ‘Are you satisfied now?
Do you think that you had saved all that money by not offering “bribe” to
the gods? Sure, you gained a broken head. We had warned you of a danger
but you would not listen. At least now go to the nada and pray for
forgiveness or you will not go back from here.’
Later, all five of them had their bath, went in and worshipped. The man
who lost his money confessed his fault wholeheartedly and prayed for
forgiveness. Suddenly, there came a stranger who came to know what had
happened. So he turned to the unlucky man and advised him to make a vow
that he would hand over the lost money as offering to feed the monkeys and
fishes, and the man agreed to do so. Immediately the monkey jumped into
the water and brought a coconut shell which he placed on the altar steps.
The money was inside it and when the man counted it he found the entire
sum to be a hundred and one coins. He handed it all over to the Devaswum
officials who used half the amount as offering to the Lord and the other half
for feeding the monkeys and fishes but neither the monkeys nor the fishes
cared to eat the food! They refused to accept the offering of those who were
forced to make the offering!
Several fishermen live near the backwaters and make their livelihood by
catching fish and selling it in the market but they never catch the etta fish or
it is more correct to say that it would not get caught in their nets. The
fishermen call this type of fish ‘the beloved children of the Lord of
Saasththaankotta’.
We shall end this essay by mentioning with appreciation; the
encouragement and special interest shown by Mr Sankaran Nambi, who
was the Thiruvananthapuram palace manager in 1925; and due to his
diligent efforts, the conditions of Saasththaankotta have become brighter
and much improved.
 23
The Raja of Kottayam
(Kottayam Raajavu)

T he royal family of Kottayam resided in one of the several talukas of

Kottayam in the state of Thiruvithaamkoor, while it was under British
rule. Both men and women of this royal family were highly educated and
there were many scholars among them. Unfortunately there was a time
when a mentally challenged Prince was heir to the throne of this illustrious
family. Here we briefly narrate the story of this boy.
Due to his family’s status and the fact that he was the only legitimate
heir, this young boy’s education was well attended to. However, all efforts
proved useless since he was of below average intelligence. He was brought
up and trained by an extremely intelligent and scholarly mother and his
education was under the supervision of more distinguished scholars; still he
proved an example of the proverb that the best of teachers cannot drill
knowledge into a congenitally weak student as this Prince turned out to be.
This situation was a perpetual sorrow for the Queen Mother.
When this Prince was sixteen years old, the ruler of Kozhikodu [Calicut]
His Highness the Saamoothiri, passed away. As both these kingdoms were
neighbours, the families of both States had a close relationship with one
another. Moreover, it was an accepted custom to attend to each other on
such important occasions.
Usually the earlier kings of both these States were well-educated and so
whenever they met, they used to converse only in Sanskrit. Therefore, the
Queen Mother was more anxious and distressed when she heard of the
Saamoothiri’s demise. Now she would have to send her son to fulfil the
need of the situation, despite the Prince being absolutely incapable of
uttering a word in Sanskrit; he could neither speak nor understand what
they would say to him. Thus, the Queen was at her wit’s end. In complete
despair she prayed, ‘Oh God! Show me what to do. I am totally in the dark.’
Thinking deeply for some time, she hit upon a bright idea. She thought
that she would send with her son, a few efficient and learned men who
could carry on the conversation while the Prince would keep dignified
silence. Having decided so, the Queen started to teach him to repeat just one
sentence in Sanskrit, which he had to necessarily say in polite respect to the
bereaved family. So she taught him ‘mayaa kim karthavyam?’ which
means, ‘What can I do to help?’
She kept after him for three full days till the Prince learnt it almost by
heart. Now the date of the ceremonies was approaching, so the Queen sent
them to Kozhikodu, with the specific instructions to the men. They were to
make the Prince repeat the sentence all along, till they reached the
destination.
With a retinue suitable for his dignity, the Prince and the accompanying
scholars left for Kozhikodu and the men helped the Prince to keep repeating
the one sentence till they reached Kozhikodu.
As soon as they arrived at the palace, the heir apparent Saamoothiri
welcomed them with dignity and grace, and made them sit down
comfortably. Then the Prince remembered his mother’s advice, and said,
‘Maya karthavyam?’ Immediately the Saamoothiri understood that the
Prince was ignorant of the correct pronunciation of the word and that
instead of saying mayaa the fellow said the wrong word maya and
therefore, he thought that this man must be a fool; to insult him further the
host answered, ‘Dheerghochchaaranam karthvyam’, which meant, ‘you
have to pronounce it with a long “a”.’
 The wise Queen had thought of a short, but suitable statement for the
occasion, but her half-witted son had made a hash of it.
The learned men with the Prince understood the mistake and felt
immeasurably humiliated by the derogatory remark of their impolite host
that they left the palace immediately, taking the Prince with them.
When the Queen was told about the incident the noble lady was filled
with anger and humiliation at the hands of her son. Never before had the
royal house of Kottayam suffered such an inexpressibly shameful situation
and her wrath fell upon her son. She began to believe that such a son would
not make a good king at all; in fact he will cause more damage and
humiliation if he became king and she decided to put an end to him. So the
embittered queen ordered her servants to bind his hands and feet and throw
him into the sacred waterfall called Kumaara dhaara and the servants
obeyed her order immediately.
Kumaara dhaara was the name of a holy place in Kottayam, where there
was continuous waterfall as thick as an elephant’s trunk. The water from the
source fell from a height of ten men, into a deep pool. Anyone who fell into
it was sure to meet with instant death. There was a legend which said that if
a person who fell in, managed to be alive for twenty four hours, the lucky
survivor would become the best of scholars and poets. This was the glorious
power of those waters. But, it was unimaginable that anyone could survive
those roaring waterfalls.
Exactly 24 hours after our hero was thrown into the waterfall, the
servants from the palace went to remove the body from the water. They
found that his body had become stiff as a log and unable to move a finger,
but they soon observed a tiny flutter of life in him! Seeing this, the
astonished servants quickly took the body to the Queen who immediately
called in the royal physicians to attend to the Prince. After sometime, he
recovered his physical fitness and all could see a change in his appearance,
showing that his malady had disappeared as well! Miraculously he had
received a rare intelligence and the illiterate Prince who could not utter a
sensible sentence till then, started to speak in scholarly language. They
noted that his words were as lovely and aesthetically pure as the nectar of
the gods! The Queen and all the people were happily filled with wonder and
immeasurable joy at the miraculous transfiguration of their young Prince.
 Very soon the Queen Mother engaged a highly-acclaimed Brahmin
scholar to teach the Prince and in a short time the gifted heir became
accomplished in all the arts and literature, and proved himself an illustrious
king and an incomparable poet of his time.
This King was the author of four well-known plays of Kathakali.
Moreover, he turned out to be the most famous king of the Kottayam Royal
Family who ruled the kingdom with uncommon intelligence, glory and
justice, acclaimed by all as ‘the best king of his time’. He has written a
large quantity of poems and other works, but the four dance-drama plays
are more well-known.
His first book was the Kathakali expression of Bakavadham, the killing
of Baka, the Asura. After completing the book the King showed it to his
guru who read it and gave his opinion as, ‘It is good for the women to
perform the “hand-clapping” dance.’
When he heard this the King understood that his play lacked the word
power and seriousness of the renowned battle in the Epics. In order to
rectify his fault, the King wrote another book which he named Karmeera
vadham, the killing of Karmeera, another epic story and again showed it to
his guru. In his review the teacher said, ‘This is not like the first one at all;
it needs a dictionary of interpretation for those who want to study it.’
Now the King understood the meaning of his teacher’s words that ‘the
verses were too difficult and hard to follow’. ‘I shall try a middle tone,’ said
the King and wrote the third play called Kalyaana souganthikam, The story
of Bhima getting the flower called Sauganthikam to please Draupadi, from
the epic Mahabharata.
After reading this, the Guru remarked, ‘Anyone who reads this will take
the author for a henpecked fellow.’ Although it was quite natural for the
writer to have imagined in this style, as the story is of the great Bhima
taking the trouble to get a silly flower to make his wife happy. Since his
Guru pointed out the flaw in this way the King said to himself, ‘The next
shall be the story of Arjuna’s rejection of Urvashi’s request.’ And he wrote
his best work named Nivaatha kavacha kaalakeya vadham.
As usual he showed it again to his Guru who gave his opinion, ‘This is
good for the dancers. When people are watching the play, there are enough
interludes for the viewers to go to the toilet and return.’ When the King
heard this criticism, he knew that the Guru appreciated his work and His
Highness was very pleased.
On one occasion, the teacher pointed out a flaw in one of the verses in
the play ‘Kalyaana souganthikam’ and the King requested him to correct it
but after much time and effort, the Guru could not find another suitable
phrase to replace it and so they agreed to keep it as before.
In the play called Baka vadham there is a phrase which means ‘the forest
is my only refuge’, which the people interpret as that happened to the King
when he was driven into the jungle during Tippu Sultan’s invasion.
This famous King of Kottayam was the contemporary of the illustrious
Malayalam poet Melppaththur Naarayana Bhattathiri.
 24
Two Kings and Their Different Points of View
(Randu Raajaakkanmaarude Swabhbhaava Vyathyaasam)

O nce upon a time there were Namboothiri houses all along the two sides
of the road from the western path of the Sri Padmanaabha Temple in
Thiruvananthapuram leading towards the Temple at Mithraanandapuram.
These were occupied by those Namboothiris from the villages of
Onanthuruthu, Kumaaranellur, Kidangoor and Kaadamuri. They used to
stay there to attend to the various ceremonies or to carry on their worship
and prayers at the temple hall. They would sit in their respective illams on
either side of the road and spit on to the road after chewing the betel
mixture. Due to this filthy habit of the Brahmins, those who wanted to go
and worship at the Mithraanandapuram temple found it extremely difficult
to walk that way but had no other option. Surprisingly, even the Royalty,
including the kings and princes found this a problem, as that was the only
pathway to the temple, but due to the people’s respect for the Namboothiris
every one suffered it quietly.
Once when the late King Maarthaanda Varma, ruler of
Thiruvithaamkoor, who passed away in the Malayalam year 1036, was the
heir apparent, he was going that way after his worship at the Sri
Padmanaabha Temple, intending to go to the Mithraanandapuram Temple.
When he reached this particular pathway, he saw the filthy condition and
stopped short, unable to walk across. Then he sent for the sweepers to clean
up the road and also got his servants to plant the sacred plant tulsi along the
two sides, hoping that the Brahmins would not dare to spit on them. He
appointed a gardener to water the plants and to take care of the plants. Then
the Prince returned to his palace after his temple worship.
After a few days, the reigning King, Swaathi Thirunaal Raama Varma
Maharaja, who passed away in the Malayalam year 1022, came that way
after his routine worship at Sri Padmanaabha Temple. He was on his way to
the Mithraanandapuram Temple, when he came to the road. He saw that
tulsi plants were planted along the sides, but they were covered with betel
spit. Standing by the roadside, the Maharaja asked, ‘Who has planted tulsi
here?’ The attendants answered, ‘His Highness Prince Maarthaanda Varma
ordered them to be planted so that people would not spit on them.’ Smiling
at this reply, the Maharaja remarked, ‘Aphan is so guileless. People of these
times cannot be treated thus. This is kaliyuga. The Brahmins of these days
do not have any apprehension in spitting even on tulsi. Don’t you see how
they have spat all over these plants? All right, now let me try another trick.’
Saying so, he called for a pair of handcuffs, got them fixed on a post and
appointing a policeman, the King told him to arrest anyone who dared to
spit on the road, thereafter.
From that day no one dared to spit on the road and it stayed clean for
people to use.
Both the Princes were brothers, but they had their own character and
each had a different outlook to tackle problems.
 25
Prabhaakaran
(Prabhaakaran)

A mong the Sanskrit scholars, there cannot be one who has not heard of
the illustrious author of the book called Srikrishna-vilaasa-kaavyam,
namely, Prabhaakaran. The poet Prabhaakaran is also known as
Sudhaakaran, but we do not know how he came to get this second name. It
is believed that he was Brahmin by caste.
Even as a student, he was extremely intelligent and hard working and his
teacher was excessively fond of him and took justifiable pride in his pupil.
But the teacher was very strict with him too and even for a small omission
or commission he was punished more than what was due. There were many
other students in his class who were neither as intelligent nor painstaking as
Prabhaakaran, but his teacher did not bother much if they were negligent in
their work. He was prepared to repeat the lesson or a factor as many as a
hundred times if they asked for clarification of doubts.
But if Prabhaakaran had a doubt, the teacher would explain only once
and the rest he had to understand by his own intelligent application. Even if
it was a very difficult poem, he would explain it only once and the
intelligent pupil would grasp it immediately and never forget it. Thus, his
teacher gave Prabhaakaran the impression that he was an idiot and was a
backward student, never praising him or giving him his due. Moreover, he
always treated him with extreme harshness and had no word of kindness for
him. Although he felt very sad about the treatment he was given,
Prabhaakaran never showed it by word or deed; instead he applied himself
more diligently and was always respectful towards his cruel master. In the
course of time, he became an excellent scholar, well-versed in all the Vedic
Sciences, Puranas and History.
Even then he did not want to give up his studies, but continued various
other courses of education and amazingly, the teacher also did not stop
teaching him more. In spite of all this, the teacher continued to admonish
and punish him all the more. He would do this even when Prabhaakaran
became a grown up young man, and an excellent scholar.
One day while in class, Prabhaakaran asked his teacher to clear a small
doubt for him and the latter became very angry and asked, ‘You fool! Don’t
you know this even now?’ and he started to beat him. Blood spurted from
his thighs, but the beating did not stop. With unbearable pain Prabhaakaran
ran outside and hid himself. That day he felt that he could not bear this
cruelty anymore and decided to kill his teacher so that he would not hit
anyone else like this.
Observing the time when the teacher went for his evening worship,
Prabhaakaran heaved a huge stone up on to the upstairs room and sat there.
He planned to kill the teacher by throwing the stone down on him through
the floor after removing the wooden planks of the upstairs room. The
bedroom was directly under the spot where he was hiding.
After the teacher finished his bath and evening worship, it was time for
his supper, but he said to his wife, ‘I do not feel too well today. So I am not
going to have my supper.’ Saying so, the teacher went to his bedroom and
got into his bed. Since her husband did not have his supper, his wife also
did not, which was a usual custom then with devoted wives. When she saw
the teacher tossing and turning sleeplessly on the bed she went to him and
asked, ‘Why are you looking depressed today? You have not had your
supper either. Why did you say that you are not feeling well?’
TEACHER: ‘Actually I am not ill. Today I hit our Prabhaakaran too much. I
was very angry and so I hit him badly, but later I felt very sorry and I
cannot get over my sorrow. Usually when I beat him he suffers it
calmly, but today he ran off. It may have been due to insufferable pain.
My heart is burdened with the thought of my cruelty towards the boy.
That is the reason why I could not eat tonight. I will not be at peace
today.’
THE WIFE: ‘In fact, this is too bad. I have very often wanted to speak to you
regarding this, but I was afraid of your displeasure and I kept quiet
patiently. I do not think there is another boy in this school or perhaps in
the world as Prabhaakaran to compare with his intelligence, the quick
grasping of facts, and understanding or concentrated application and
diligence in studies. He is also a good-natured and excellent boy. Still
you beat and scold him much more than anyone else. You look at him
and you will agree that both his names, “Sukumaaran” and
“Prabhaakaran” are most appropriate for him. I have often wondered
why you hit and scold a boy of such exemplary good looks and
excellent character. I do not think it is fair to scold and beat children
when they are adolescents especially when he is someone else’s child.’
TEACHER: ‘All what you have just said is true, but I have never considered
our Prabhaakaran as somebody else’s child. However old he is, to me,
he is still a child. It is not because I do not know his wonderful
character and noble nature or that I love him any less. In fact, I love him
more than our own eldest son. But, I do not make it evident because I
do not want him to become arrogant of his excellent intelligence and
power of quick understanding of matters. I was safeguarding him
against such vices. I keep prodding him so that his diligence and hard
work should not diminish in any way. This is the reason why I have
been harsh; it was only to bring out the best in him. One day he will
recognize the good intentions of my strictness and so-called cruelty. I
am sure that the world will recognize Prabhaakaran as an illustrious
scholar. In spite of all these thoughts I am extremely sorry for treating
him as I did today. I give you my word that I will not make him suffer
anymore. Alas! My heart bleeds when I think of it.’
 When he heard this conversation between his teacher and his wife,
Prabhaakaran was filled with uncontrollable remorse and all his anger and
bitterness against him vanished; instead, his affection, respect and devotion
for his teacher doubled and he was overcome by misery when he thought of
what he intended to do a while ago. His grief knew no bounds and he
repented wholeheartedly and wept.
He said to himself, ‘Alas! I have been so wicked as to have even thought
of killing my teacher who has so much love and care for me! Oh God, how
can I ever atone for this crime?’ He came down weeping with utter distress
and fell at his teacher’s feet and worshipped him. The teacher looked at him
and exclaimed, ‘Why, is this not Prabhaakaran?’ He quickly got up from his
bed and placed both his hands on his pupil’s head and blessed him.
Then he raised him and holding him tightly to his breast, he embraced
him. Both were overcome by joy or sorrow and neither could find the
strength to speak but they stood looking at each other, still weeping. After
some time, the teacher broke his silence and asked, ‘Prabhaakaran, were
you sitting upstairs, hiding from me and my cruel beating? Due to my old
age and my inability to control my anger, I hit you so badly today. Please do
not be angry with me I promise that I will not do it again.’

PRABHAAKARAN: ‘Please do not think about that incident or fret about it

anymore. I am only too willing to take any punishment from you. Today
it was unbearable and so I felt rather uneasy about it and I am already
repenting. Due to my ignorance and the excessive pain, I even thought
of putting an end to you and that is the reason why I was hiding
upstairs. Now I beg of you to kindly forgive my criminal behaviour and
advise how to atone for this crime.’
TEACHER: ‘There is no crime which cannot be washed away by the tears of
repentance. Right now I can see that you truly repent your sins and so
you are cleared of the crime already and I forgive you from my heart.
Therefore, there is no need for you to do anything further to atone for
it.’
PRABHAAKARAN: ‘That is not sufficient. There is a heavy punishment for
this awful sin and I must do my penance. I will never know peace
without it.’
TEACHER: ‘In that case, you go to the great council of pure-minded and
excellent Brahmin scholars tomorrow and ask their opinion and follow
what they have to rule. I cannot think of any way to punish you.’

They spent that night thinking these sorrowful thoughts and by sunrise
Prabhaakaran rose and after his bath and daily worship, he went directly to
the Brahmin Council and told them what had happened. After a long
discussion, the Brahmin scholars came to this conclusion: ‘One who
thought of killing his teacher must kill himself by burning inside a heap of
chaff. His sin will not otherwise be forgiven.’ And they passed this
judgement. Hearing this, Prabhaakaran went out and surrounding himself
with a heap of chaff, asked them to set fire to it from all sides.
While inside the slow-burning fire, Prabhaakaran thought, ‘My life in
this birth is finishing like this. But to leave my name immortal in this world
and to die with the goodwill of God, let me compose a poem.’ He
composed a poem then and there, and started to recite it from the midst of
the swallowing fire. Thus was born the well-known and truly great poem
called Sri Krishna Vilaasam by the noble poet Prabhaakaran, written as he
was slowly being burnt to death in the pyre.
This story is narrated here for all those people who have a teacher-
student relationship, to remember and get the befitting benefits from each
other.
But Prabhaakaran’s body was almost burnt down before he could finish
the twelfth canto and so the poem sadly remains incomplete, even the last
line is only partly written since the fire had reached his throat by then. In
this way, the most noble and excellent man, Prabhaakaran, met his end.
Years later when the illustrious poet Kalidaasa read the poem Sri
Krishna Vilaasam he tried to complete it, but then he heard an ethereal
voice saying, ‘Do not try to join a string from the plantain tree to a silk
thread.’ Thus, Kalidaasa stopped short at his attempt. From this, one can
guess the glorious worth of this great poem.
When he heard this heavenly voice Kalidaasa felt a little jealousy and
anger within him. He said, ‘I am not going to join anything, but let me see if
I can also compose a poem like this.’ Saying this, he composed the poem
called Kumaara Sambhavam.
 26
Srichakra of the King of Kaayamkulam
(Kaayamkulam Raajaavinte Sreechakram)

R aamayyan Dalava, the famous prime minister of Maarthaanda Varma,

the Maharaja of Thiruvithaamkoor, once went to the kingdom of the
King of Kaayamkulam disguised as a spy with the focused purpose of
observing how to conquer that land. On making secret enquiries, and
guarded investigation, he came to know that the King was a slave to certain
notorious habits which were detrimental to the prosperity and duration of
the kingdom. He also observed that in spite such derogative reasons the
kingdom enjoyed wealth and prosperity day-by-day. Amazed at this irony
the Dalava made more enquiries and found out that there was a sacred
Srichakra, a replica of the discus of Lord Vishnu in the palace pooja room
and its worship was done most regularly and with devotion and that as long
as this was carried on, the land and its rulers would continue to be wealthy
and prosperous and could never be conquered. Having come to know this
secret, he decided to steal this Srichakra by any means.
The Dalava then disguised himself as a lunatic and procured a place near
the entrance to the temple where the Srichakra was kept. He never made a
nuisance of himself but just wandered about murmuring all kinds of
nonsense to himself. Early morning he would bathe and put the holy ash on
his forehead and at times he even helped at the temple, washing the used
vessels or arranging the flowers for worship. After a few days like this,
people came to regard him as a ‘harmless lunatic’ who did not bother
others.
In the mornings when the priests removed the old flowers used for the
previous day’s worship, our ‘lunatic’ made it a habit to collect them all into
a basket and carrying it on his head he would go to the gate and tell the
guards, ‘Here I am, taking the Srichakra, catch me if you want to, otherwise
I’ll take it away.’ In the same way, he would go and stand under the balcony
where the King sat, and call out, ‘Here I am taking the Srichakra; those
soldiers who eat your salt are ungrateful and disloyal to you because I told
them about this, but they ignored it and did not catch me. If you are also
keeping silent, Srichakra will be lost and the kingdom will be ruined. No
point grieving over it afterwards.’ At first when they heard him say this, for
a few days they examined his basket and found nothing, but faded flowers
in it. So they came to the conclusion that the mad fellow was talking
nonsense and they completely ignored him and used to even reply, ‘Oh, ho,
you take the Srichakra; nobody else wants it.’ He continued this custom for
nearly six months and the soldier-guards completely ignored his mad
gestures. One day, when the priest was not in the temple, Raamayyan
entered the sanctum sanctorum, took the Srichakra and hid it under the
flowers, covering it well and then put it on his head.
As before, he went to the guards at the gate and called out, ‘Here, I am
definitely taking the Srichakra. It is not like before; now it is certainly in
my basket; and I am telling you the truth.’ But they did not bother to open
the basket or examine it. They stood there laughing at him. Then
Raamayyan went straight to the royal balcony and called out the same
words. The King also had a good laugh at the lunatic. As soon as he was
outside the fort, Raamayyan walked fast towards the south. After some
time, when the serving priest returned he was perplexed to note that the
Srichakra was not in its place and he immediately informed the guards. By
now there was confusion and chaos and the news reached the King. When
they searched for the madman, they could not find him and so people ran all
over the place in search of him. In the mean time, the lunatic changed his
clothes and his appearance, so no one recognized him. Those who went in
search came back and told the desperate news to the King. The people and
their ruler were greatly disturbed at losing the Srichakra and all their efforts
to regain it were in vain and all the various means they tried ended in
disappointment.
Within a short time, Kaayamkulam was conquered and joined to
Thiruvithaamkoor. It is believed that the Srichakra is still in the royal pooja
room in Thiruvananthapuram.
 27
The Martial Arts Master of Kallanthaattil
(Kallanthaattil Gurukkal)

A Brahmin, belonging to Kolathu Nadu [comprising present-day

Kottayam and some neighbouring districts] wishing to learn martial
arts and the use of weapons, arrived at Kozhikode. At that time, the third
king in the order of succession of Kozhikode was a famous athlete, well-
versed in the Science of Arms. The Brahmin went to the King and told him
of his desire to learn from him and the royal teacher was highly delighted
and agreed to teach him. On an auspicious day, they started the training
together.
After a year of practice, one day the King asked his disciple, ‘Now
against how many people can you defend yourself?’ The Brahmin
answered, ‘I think I’ll be able to stop ten thousand people at a time.’ To this
the King responded, ‘No, not yet. You must learn more.’ The lessons
continued and the Brahmin followed them diligently. After a year, again the
teacher asked him the same question and the disciple replied, ‘I think I can
defend against five thousand.’ Said the King, ‘No, not yet. You must learn
more’ and the lessons continued as usual and he taught him.
 In this way after every year’s training he would ask the same question
and the number reduced regularly from ‘ten thousand’ to lower and lower
numbers. After twelve years, again his teacher asked him, ‘Now what do
you think?’ The humbled disciple answered, ‘I feel that I can more or less
defend myself against one.’ But the teacher stated, ‘No. We cannot stop the
lessons yet’ and he continued to teach him. From their conversation, we can
understand that the teacher wanted his pupil to learn that ‘a little knowledge
is a dangerous thing’ and that it can also make you vain. The wise man also
wanted the disciple to realize that he should become adept not only in the
methods of defence, but in the difficult technique of aggression as well,
which he was only gradually learning.
After some time, the Brahmin himself began to feel that he had mastered
enough and wanted to stop; still his teacher did not agree. Instead he told
him, ‘Your body should become your eye and then you can stop.’ And the
lessons went on.
One day, the Brahmin was getting ready for his bath after applying oil all
over his body. The spot where he sat down to apply oil was inside the Fort
wall. Now, his royal preceptor had arranged for two stalwart men armed
with spears to stand guard outside, at the gate and had ordered them to
attack the Brahmin suddenly when he stepped out of the fortress gate. With
no inkling of this factor, the unsuspecting Brahmin stepped out as usual.
Immediately the spearmen attacked, giving him a thrust from both sides. It
was only after he felt the spear on his body that the Brahmin saw his
attackers, but intuitively he jumped up and escaped. The King was suddenly
there and he examined his pupil and was highly pleased to see that although
there was oil on the tips of the spears, there was not even a scratch or mark
on his body. Then the teacher explained, ‘This is the meaning of what I said
to you before, that your “body should become your eye.” We will end your
training from today.’ The disciple who clearly grasped the lesson now,
answered humbly, ‘All with your grace.’ The King went into his palace and
the Brahmin proceeded for his bath.
We do not need to specially explain that this was the ultimate test that
the teacher had planned for his pupil and the King was confident that no
harm would come to his student as he had successfully passed this final test.
He had learnt now that just as we close our eyes by reflex action, before an
impending harm, the body should feel the danger intuitively as if it had eyes
to see and then it should be flexible enough to react instantaneously and
escape from danger. Since the Brahmin did exactly that, his teacher decided
that his learning period was now complete.
The Brahmin stayed on for some more time with his teacher, cleared
whatever doubts he had, paid his dues according to his capability to his
benevolent teacher and with the blessings from his royal master, left the
palace.
He travelled across many places and one day arrived at Kaayamkulam.
The Travancore king had not yet annexed this principality to his kingdom.
The Brahmin had an interview with this King and was asked to train his
troops. But he left soon because he was dissatisfied with the King’s conduct
in general.
He travelled further and at last reached Padmanaabhapuram, the resort of
the Maharajas of Thiruvithaamkoor [Travancore]. This was in the reign of
the illustrious Maarthaanda Varma Maharaja [who passed away in the
Malayalam year 933]. At this time, the Maharaja was earnestly looking for
a suitable preceptor to train his young nephew and heir, Raama Varma
Maharaja, who died in the Malayalam year 973, in the martial arts. The
King had sent away many who had applied to train his nephew, as he had
found them unsatisfactory, and this was when the Brahmin arrived.
The Brahmin sent word through the palace servants that he requested an
audience with the ruler and also told them to inform His Highness that he
was a highly qualified athlete. He was ordered to come to the King’s
presence at twelve in the afternoon. Accordingly, the Brahmin arrived at the
fortress gates around twelve. Now, by the order of the Maharaja all the
gates of the fort were shut and iron nails reaching the height of a man were
planted side by side at arm’s length all along, very close to the inside walls.
The Brahmin walked round the fort and finding all the gates closed realized
quickly that this was a trick by the King to test his abilities. Immediately he
tightened his girdle around his waist, picked up his shield and sword, bent
down, made a few expert turns with his feet, and in a flash jumped over the
fortress wall. But he hardly expected the spear-like nails fixed so close to
each other inside the wall, so he could not put his foot down to take the
necessary next step.
 The quick-witted and veteran athlete, made a quick mental note as to
what to do next, even before he reached the ground. And, this is what he
did: He turned the shield in his hand upside down and placing it on the tip
of one of the spears below, bent very low as if sitting and then, fixing both
his feet on its flat face, he gave himself a high-pressured thrust and jumped
backwards across the wall and in an instant was back in the place. It is
imperative for any expert athlete to fix his feet once before taking the next
jump and hence, he made this quick arrangement.
After coming out of the fort, the Brahmin turned to the waiting guards
and said, ‘In case the King asks for me, kindly inform him that I came here
on time, but seeing the gates of the fort shut, I could not get inside and so I
went back.’ Saying this he was about to turn back, but the Maharaja who
was delightfully watching all his manoeuvres immediately sent men after
him and ordering the gates to be opened, he welcomed the Brahmin and
without concealing his surprise and admiration, he conversed with him.
With complete satisfaction and joy, the King entrusted the young heir to his
care and education.
Since he was now the guru to the royal prince, the King bestowed on
him the title – with all respect, and also gifted him land and property, that
too tax-free. ‘Kallanthaattil’ was his original family name and thus he came
to be known as ‘Kallanthaattil Gurukkal’. Brahmins called him
‘Kallanthaattil Gurukkal’ and the lower castes such as the Shudras,
addressed him as gurukkal achchan.
When the kings of Travancore made Thiruvananthapuram, their
permanent residence, Gurukkal and his family also settled down in the
capital. Again the Royalty bestowed on him more gifts and awards and built
a separate mutt for his family to reside. Now that he was the owner of so
much tax-free land and titles and enormous wealth, Gurukkal brought his
entire clan down and settled all of them in Thiruvella where there was a
settlement of other Brahmins also.
Even today, Gurukkal’s family is rich and prosperous and they continue
to get favours from the Travancore royal family. These days when the
Maharaja comes in state to the family shrine for the special pooja and
worship during the initiation ceremony of Navratri, he offers guru dakshina
to the Gurukkal. Since there is now no need for the kings to have special
training in martial arts, they do not train them anymore. The present set of
Gurukkal family members does not have the knowledge of martial arts. But
still, the family retains the right to manage the martial arts training centre of
the royal family.
There are many stories told about the excellent achievements of the
several disciples of this great Gurukkal. For want of space we’ll relate just
one as an illustration.
During the later years of Maharaja Raama Varma [who passed away in
the Malayalam year 973] when he was quite old, the special religious
ceremony called mura japam [a religious ceremony lasting 56 days,
performed in the Padmanaabha Temple at Thiruvananthapuram] was
performed in the Malayalam year 967. Among the great number of
Brahmins assembled there for this function, there were a few experts in the
martial arts. Being proficient in this art himself, the Maharaja was very
interested in the promotion of such athletes. He used to invite them to the
palace and award them plentifully. By now the great Gurukkal had passed
away.
On one of those occasions, a Brahmin athlete named Mundyoor was
going for his bath after oiling his entire body and wearing just a strip of
cloth to cover his privates. While standing by the river, he saw an old Nair
who was a temple servant pass by with a pot of ghee on his head. Seeing a
good stick under the old man’s arm, the Brahmin called out, ‘Hey, will you
give me that stick?’ To this the Nair replied, ‘Why do you want the stick,
since you are young? It is for an old man like me.’ The Brahmin suggested,
‘You go and make another one.’ The Nair stated, ‘That you also can do.’
Not to be outwitted, the Brahmin continued, ‘If you do not give it, I shall
take it by force.’ Then the Nair replied, ‘Let it be so.’ And he continued to
walk away. The Brahmin followed the Nair and pulled at the stick with one
hand and as he could not get it out with one hand, he held it with both his
hands and pulled very hard. Still, he could neither get it out nor even move
it an inch from under the arm of the Nair. In all these activities, the Nair did
not reduce his speed or stop. When the Nair saw that he would not be able
to get rid of the Brahmin this way, he stopped for a minute on the spot and
turned a full circle to his right. He then proceeded on his way towards the
mutt. Now the Brahmin realized that he somehow could not release his hold
on the stick. So with oil all over his near-naked body, and under the
scorching sun, he had to walk behind the Nair to the mutt. The Nair
promptly went inside, put his pot of ghee down from his head, and waited
his turn to give it and collect his money. The Brahmin also stood behind,
holding on to the tip of the stick. By the time the Nair measured out the
ghee and got his receipt, somehow the news reached the Maharaja. Very
soon a messenger arrived with the order from the King that he wanted to
see the Nair, and he immediately made his way to the palace. The hapless
Brahmin had no other option, but to follow him. When they reached the
King’s presence, the surprised King asked, ‘Hey Mundyoor, how’s this?’
The Brahmin was speechless with shame. Filled with humiliating remorse
and chagrin that he had to commit such a folly in spite of being a thorough
expert in arms, and to come to the royal presence in his nakedness,
following an old Nair, was utterly unbearable and the Brahmin started to
weep. Then the King ordered the Nair, ‘Release the poor fellow.’ Saying
‘Yes, my Lord,’ the Nair turned a full circle to the left. The Brahmin was
freed. The King told him, ‘Go ahead and come back after your meals.’ The
Brahmin left the place, accordingly.
Now the noble King also knew the particular trick that the Nair had used,
but he also knew that it was an uncommon practice not popularly known
even amongst stalwart martial men and he had a vague feeling that he had
met this Nair somewhere before. Therefore, he asked him, ‘From where are
you?’ The Nair then bowed before his royal lord and said the following:
‘Your humble servant is a Sudra and I am a regular bonded attendant
serving at your temple. I came here today to give the ghee needed for the
festivities. But may it please you my lord, you remember seeing me
elsewhere earlier.’ By then the King remembered the event, but wishing to
hear the man’s version he asked the Nair, ‘Why should I remember?’
The Nair related, ‘When Your Highness came to capture Kaayamkulam,
you were jumping across the wall, when the horse on which you were
seated was hit by a sword-thrust and the horse, wounded in the leg, fell
inside the fort, but Your Highness expertly jumped back. My Lord must
remember the occasion. I was the person who did this from my hiding
place.’ Hearing this, the Maharaja said, ‘Yes, we remember the event very
well and recognized you as soon as we saw you, but we just wanted to
know. At that time, were you not a soldier for the Kaayamkulam king? So
why did you come here bearing this load of ghee today?’ The Nair
answered, ‘Yes, my Lord, that was my humble life’s bread then and now it
is this.’
Pleased with his reply the King said to him, ‘We are glad to see that you
are grateful to the person whom you serve. That is good.’
Very pleased with the Nair, the King continued to converse with him on
their respective scholarly feats and was delighted beyond words upon
learning that the Nair was also trained under their mutual teacher the great
Gurukkal. It is but natural that one feels very happy to meet one’s fellow
students so the King invited the Nair to come again in the afternoon.
In the afternoon, all the Brahmin experts in the martial arts presented
themselves before the King and among them was Mundyoor. The
Kaayamkulam Nair too arrived. There was a huge block of iron lying in the
courtyard. Looking at it the King asked them, ‘Who among you can lift this
piece of iron?’ Hearing this, one by one all came forward and tried to lift it,
but could not. Then the Brahmin Mundyoor came and lifted it up to his
knee, that’s all. Last came the Nair and he could lift it up to his waist. There
were no more people to try it. At last, His Highness went towards it saying,
‘We have become too weak with age, still let us try a hand.’ He then lifted it
up to his neck. Then the King said to them, ‘During our training period, we
used to lift this daily and throw it back over our head. We are too old now to
do anything.’
When they saw that the weak and venerable King could lift up the iron
block which they themselves, young as they were, could not, all those who
had assembled there felt ashamed of their presumption and claim as
efficient athletes.
The King treated the old Nair with respect and bestowed on him many
benefits, such as a tax-free tenancy and a monthly allowance of money to
enjoy his life till the end.
The renowned prowess in the martial arts achieved by Maharaja Raama
Varma under the tutelage of the Gurukkal has now passed into history.
Hence we need not go into details. But it is pleasing to recall an incident
which took place immediately after he completed his education. When he
was still in training with his guru, his uncle Maharaja Maarthaanda Varma
used to ask him the same question which the King of Kozhikode asked his
disciple, the former Brahmin student and now Gurukkal. He used to get the
same answer from the young Prince that he could at first defend against ten
thousand, then five thousand and so on, the number gradually decreasing.
When Maharaja Maarthaanda Varma was staying in the palace in
Padmanaabhapuram, his young nephew was climbing the stairs one day.
Seeing him coming, the King moved to one side of the stairs and hid
himself from view. Young Raama Varma could not see him. When the
Prince was almost upstairs, the Maharaja took aim at the Prince and slashed
at his neck with his royal sword. Only after he felt the whiff of the cut, his
nephew came to know, but in a split second he sat down on the steps before
the sword could leave a mark. The force of the mighty slash broke a beam
of the palace roof. Immediately the Gurukkal reached there and asked the
Maharaja why he did such a reckless deed.
The King replied, ‘Oh nothing much. The young Prince is about to
complete his training so I was just testing him if he has learnt anything. We
can expect such deceitful tricks frequently from our enemies any time
anywhere. If one from this royal family cannot defend oneself from such
attacks, there is no use for such a person to survive and live. I thought that
if the Prince could safely defend himself, there is no need to worry about
him at all. Therefore, I acted like this.’ Hearing this, the Gurukkal assured
the King, ‘By the grace and blessing of my teacher no such calamity will
befall those who study under me.’
Only after many such tests to prove his prowess as an athlete did the
Maharaja take his nephew with him when he went to attack Kaayamkulam
and other kingdoms or started to send him to lead battles on his own. Since
a student’s proficiency is as much as his teacher’s, whatever Maharaja
Raama Varma achieved is undoubtedly a shining example of the excellent
training and practice he had received from the Gurukkal.
 28
The Birth of Kunjan Nambiyar
(Kunjan Nambiyaarude Uthbhavam)

O nce an extremely poor Namboori belonging to a place called Vanneri

started from home on a trip to find the means of acquiring some
money to get his daughters married off. He travelled through places like
Kozhikode, Cochin, Ambalapuzha and Thiruvithaamkoor and requested
help from the kings and rich noblemen. And now, with whatever wealth he
had received in this manner, he was returning home. On the way back, one
day at noon, he reached a place called Killikkurissi Mangalam. He was
excessively exhausted due to hunger and walking in the hot sun and so from
outside the temple he called out, ‘Is the noon worship finished here?’ The
temple priest answered, ‘The noon worship is over but if you come after
your bath, I can give you a meal.’
Immediately the Namboori went to the temple pond, untied his money
bag from his waist and leaving it on the shore, went in for his bath. Quickly
he finished his bath and prayers, and came up from the water. But he saw
that his money bag was gone. He searched everywhere, but there was no
sign of it. Imagine his chagrin when the fruit of his begging was lost. It is
difficult to describe his immeasurable misery. In fact, he could have married
off at least two or three girls with the lost money.
Worrying about the terrible situation, he not only lost his appetite and
thirst, but did not even wish to live any more. He rushed into the temple
premises and relating to them the sad story of his loss, enquired if anyone
had seen his bag of money, but all of them denied even going near the pond.
Now cursing his destiny, he went to have his food, but he could hardly eat.
Since he was so exhausted with hunger, thirst and weakness, he somehow
ate a little rice and drank some water, to obtain a little strength, but found it
difficult to push even that down his gullet. Overcome with grief and
weakness, he could not take a step forward. So he spread a cloth on the
floor of the temple and slept. When the sun went down, he got up and
thought to himself, ‘What is the use of staying here worrying about what
has happened? Nobody can erase one’s destiny.’ Comforting himself in this
manner he went away.
After a few days, he again started from his house in the hope of making
some money. During his travels once again he happened to come to
Killikurichi in the evening. So after his bath he went to the temple and told
the priest that he too wanted dinner. As soon as the priest saw him, he
recognized him and remembering his past experience he asked, ‘Oh sure,
you can have dinner here and I am also eating here. Have you forgotten
your purse of money at the shore of the pond today also? In that case, you
may not need much food.’ To this the Namboori answered, ‘Nothing like
that this time. I have come only this far, not been too far from my illam. I
have not travelled much nor have I saved any money. I think I may lose my
purse on my return journey.’
After the dinner, the Namboori from Vanneri asked, ‘Now where can I
lie down?’ The priest said consolingly, ‘Nothing to worry about. I have a
convenient place nearby. We will go there as there is enough room.’ The
priest of the Killikkurissi Mangalam temple belonged to Kidangoor of
Ettumaanur district of Thiruvithaamkoor and had a relationship with the
well-known Nambiyar mutt of Kalakkathth. When they reached this illam,
the priest’s wife brought them water to wash their feet, got their beds ready
in the courtyard, placed a lamp there and, before retiring to her room, kept
all the ingredients for them to chew betel mixture.
 Both the Nambooris washed and dried their feet, and sitting on their
mats started to chew and gossip. Getting interested in their conversation, the
priest’s wife also joined them. The main topic of the Vanneri Brahmin was
his tale of domestic misery while the other Brahmin lamented about the
present situation in the Nambiyar Mutt. He described how in spite of
prayers and worship and various good deeds and giving alms, they were not
blessed with a son in the family. Hearing this, the guest Namboori said
dolefully that he too did not have a son but only girls and that he was
wandering about to amass some wealth by begging in order to get his
daughters married off.
While narrating his woes, he also mentioned how he had lost the bag of
money at the pond. When she heard about the lost bag of money the woman
asked him some questions and Namboori gave her a full detailed account of
the unhappy event. Immediately she went inside and opening an inner
room, brought out a bag and placed it before the Namboori. Then she asked
him, ‘Is this your bag?’ Namboori took it in his hands and exclaimed, ‘Yes,
sure, this is it. Even the knot which I had tied is just as it is.’ Then he
opened it and counted the money and found that it was correct. The poor
Brahmin’s joy knew no bounds seeing that it was his long-lost bag of
money.
Then he asked, ‘How did you get this?’ Then the woman explained,
‘Once when I went to that pond to have my bath, I saw a load of cow-dung
lying there. So after my bath I scooped it up with my hands and this bag
was under it. I brought it home and after cleaning it kept it safely in my box
hoping to find the owner some day, but nobody came. I am really happy
that you are the owner. In fact I was worried that I could not yet pass it on
to the owner.’
Now everything was made clear. When Namboori was bathing and
praying, a cow was grazing nearby and she relieved herself on the bag of
money. He did not see that and while searching for the bag, it did not occur
to him to look under the cow-dung. He had looked everywhere else. Since
he was almost dying with hunger, he was in a hurry to go and eat and was
not sure where he had placed the bag of money. The woman went in for her
bath after the Namboori had finished his bath and had gone to the temple.
Now everyone understood how the event must have occurred. The good-
hearted Namboori, giving half the money in the bag to the woman, said,
‘Now I feel as if I got this bag as a gift free of charge. Therefore, I will take
only half of this and I want you to take the other half.’
The woman answered, ‘Oh no, I will not take any portion from this. I
had no such thought when I kept it safely with me. It is most proper for
decent people to return another’s lost belongings when they find it. I
consider it wicked to accept any reward for it. In fact, if I wanted it I could
have taken the whole, not half. Therefore, I care more for your happiness
and your blessing.’ Hearing her words, the delighted Brahmin raised his
hands and placing them on her head, said with tears of joy, ‘May you have a
noble son before the end of this year.’
As an answer to the Brahmin’s blessing, the woman gave birth to a
delightful son who became later known as Kunjan Nambiyar of
Kalakkathth illam, the greatest among the poets of Malayalam wit and
delightful humour.
 29
Goddess Saraswathi of Panachchikkaattu
(Panachchikkaattu Saraswathi)

P anachchikkaattu was a place in the village called Kaadamuri in

Kottayam district of Thiruvithaamkoor [Travancore] state. Once upon a
time [around the sixth century of the Malayalam calendar] there was left
just an old Brahmin couple, i.e., a Namboothiri and his wife, in the illam
called ‘Kizhuppuraththu’. They were childless and the Namboothiri was
nearly 60 years old. Knowing that to attain heaven was difficult for a
childless person, he left home on a pilgrimage for Ganga snaanam. On his
way he arrived at the Mookaambika temple and decided to worship there
before proceeding on his journey.
Namboothiri worshipped the goddess with sincere devotion and
concentration. One night while sleeping, he saw in his dream a beautiful
woman standing beside him and saying, ‘Even if you bathe in the Ganga,
you will not have children in this birth. Therefore, do not take the trouble to
proceed. Instead you go home tomorrow. Very close to your house is
Karunaattillam, where a Brahmin woman is pregnant. You must go there
and tell the good news to the husband since they are not certain of it yet.
Tell him also that since they are going to be twins, he should agree to give
one baby to you and he will do so. When the weaning is over, take the baby
home and bring him up as your foster son. Perform all the usual Brahmin
rites such as keeping the tuft, thread ceremony etc. and when he grows up,
get him married also at the proper time. He will have ten sons and thus,
your illam will always have no less than ten males. Do not despair. I shall
be with you to fulfil all that you desire.’
When he opened his eyes and looked about, he saw no one and so he
believed that it must be the divine command from the goddess
Mookaambika. The next day after his bath and early morning worship at the
temple, he returned home.
As soon as he reached his native place, he went straight to
Karunaattillam where he met the head of the family and told him what the
goddess had commanded. The members of the family were not yet sure of
the woman’s pregnancy so when he heard the words of Kizhuppuraththu
Namboothiri, the husband of the woman was so delighted that he agreed to
give him one of the twins. Then Kizhuppuraththu Namboothiri wanted to
worship at the temple before going home and so he went to the temple pond
to have his bath. This pond was towards the south east of a Vishnu temple
which belonged to a few local Namboothiris.
Our Namboothiri placed his thatched umbrella on the western bank of
the pond and went into the water to bathe. Coming out of the bath, he tried
to lift his umbrella, but it would not budge. While he stood there confused,
not knowing what to do and mumbling, ‘Amazing!’, there came a man of
noble mien, who told him, ‘Goddess Mookaambika is pleased to
accompany you and is residing on this umbrella. You cannot lift it until you
invoke her by magic into an idol and consecrate her. Towards the western
side of this pond there is a hill and to its south you will find a stone idol.
Get it now and let the goddess be invoked into it. Since that idol was
worshipped earlier by some holy men, meditating in the jungle, I do not
think that you can find any appropriate person here who has the penitential
power to perform the poojas to this mighty deity. Therefore, I suggest that
you establish her here itself, facing east. But you must get a substitute idol
for your daily worship of floral offering and other prayers. The Goddess
will certainly be pleased if you do all this.’ After a while he continued, ‘Let
me also warn you that it is not easy to get the idol from the forest because it
is guarded by a Yakshi and if you try to take away the idol without
appeasing her, she may create trouble. It is not very difficult to please her,
just offer her a handful of roasted flour, some jaggery and a tender coconut
and be rest assured, she will not cause any trouble.’
Having said all this, the holy man disappeared.
Without much delay, Kizhuppuraththu Namboothiri did everything as
advised and very soon there began a powerful presence of Goddess
Saraswathi in that place and the Namboothiri’s umbrella could also be
lifted. This was the beginning of the worship of Panachchi Kaattu
Saraswathi. Only the first idol into which the goddess was invoked has an
outline figure while the idol for daily offerings is only an ordinary
‘milestone’. As there is no roof over these idols except a wall surrounding
the four sides, it gives an impression that goddess Saraswathi is sitting
inside a pond. There is a continuous flow of spring water from both the hills
of the south and west so there is no shortage of water any time of the year
and the lush growth of wild plants and weeds almost hide the idol from
view. Yet when you visit the vicinity even an atheist would be overawed by
the divine presence.
After the early morning purifications of the deity, the first offering is
thirumadhuram. Kizhuppuraththu Namboothiri put aside a part of his
properties towards the expenses of this special offering which is being
continued by the Devaswum from the substantial donations of several other
devotees. Moreover, every second day of the lunar month, a festive meal is
prepared and after first offering it to the deity, it is given to the Brahmins.
This is also done during the days of Navratri. Both these ‘free meals’ are
entrusted to the Kelappa family of Chaannaanikkaattu in Kottayam district
and the cost is met from the proceeds got from the properties handed over
to the Devaswum. Since many have come forward with huge donations,
there is a large income which has helped conduct many other festivals of
the temple also.
The late King of Thiruvithaamkoor, His Highness Kaarthika Thirunaal
Raama Varma, having heard of the greatness of the temple once went there
to worship. After his prayers, he made over a large donation to the
Devaswum as part of his offering: for Goddess Saraswathi, a priceless
necklace and a daily offering of six measures of a special paayasam made
with milk and later given to Brahmins; for Mahaa Vishnu, a chain of pearls
set in gold, and a similar offering of paayasam to be shared with the
Brahmins and the other attendants who worked for the temple.
This practice is still followed by the Dewaswum from the proceeds of
Kottayam district. The gifted ornaments are still in the temple’s custody.
Everything happened as Goddess Mookaambika had told
Kizhuppuraththu Namboothiri. The Brahmin woman gave birth to twins of
which one baby was handed over to Kizhuppuraththu who brought him up
as his own son. At the proper time, all the Hindu rites were performed for
the boy, keeping the tuft, the sacred ceremony as well as the initiation.
When the boy grew up he got him married. Ten sons were born of this
wedlock as blessed by the Goddess. Later, there were always no less than
ten male members in the family; to date, there are fourteen, including the
children. Thus, as long as the family continues to be devoted to the
Goddess, there will always be enough men in the family in the future.
It is a strong belief that those who worship Panachchi Kaattu, Goddess
Saraswathi , get all their wishes fulfilled, whatever they may be. So every
year a large number of people come here to sing bhajans during the
Navratri. The most effective and fruitful period for this special worship is
supposed to be the twelve days inclusive of the nine Navratri days, but on
each of these days and for three full years without fail. This is almost
always impossible, not even five in a hundred have achieved this. They
usually start the bhajan for twelve days, but it gets broken somehow within
five or six days. If the devotees are children, they may fall sick with fever
and will have to discontinue. The adult men have another problem; they
usually dream of wrong thoughts while sleeping and thus their minds
become impure and are forced to break the course. People have come to
blame it all on the yakshi who safeguarded the idol in the jungle. She is
believed to come to the men in the guise of a beautiful maiden and tempt
them. So to appease her before starting the vows, the devotees bring her the
usual offerings of jaggery, roasted flour and tender coconut. In spite of all
these efforts, only a very few who have extraordinary mental powers of
faith and concentration could fulfil this course of worship and those who
have thus succeeded have attained fame and glory in literature and music
and also in obtaining their specific wishes. Even today devotees go there for
this tremendously trying worship to get her blessings and that goes to show
that the divine presence and prowess of the Goddess is still going strong.
 30
The Nambooris of Paathaayikkara
(Paathaayikkara Namboorimaar)

T he Brahmin illam called Paathaayikkara is in a place called

Angaadippuram in Kerala.
Once upon a time, there were two sturdy and powerfully-built brothers in
this illam. They were so huge and strong that each of them needed more
than twelve measures of rice cooked for each meal. They had a strange
habit that they did not need any side dish or buttermilk like the other
Brahmins wanted; instead they used only coconut milk with the rice. The
antharjanam of the elder brother cooked for herself another three measures
of rice, thus altogether more than 25 edangazhy of rice were cooked every
day. She would serve the rice equally between the two brothers and then
place twelve full unhusked coconuts next to each plate. This used to be their
daily custom.
The Nambooris would sit at the meal and with their left hand squeeze
out the milk from each of the full coconuts and mix it with their rice. By the
time the rice was over, the coconuts would be finished too. The wife also
did the same, but she used the milk of only one coconut squeezing out the
milk with her bare hands.
 One day when the brothers were about to sit down for their meal, one of
their relatives, living next door, came hurriedly to them and said, ‘Today is
my birthday. Both of you must come to lunch at my place. I had told my
son yesterday itself to come here to invite you and when you did not show
up, I asked my son and he said that he forgot. Believe me, I felt very bad
about it and so I have rushed to your house myself. I was afraid that you
may refuse my invitation since it is too late. Hence, I myself have come to
call you and you must come with me just now. Everything is ready and it is
time to serve food.’
Not wishing to upset the feelings of the relative, both the brothers got up
and went with him to the feast. Now, the wife thought to herself, ‘What
shall I do with all this cooked food? It will turn cold for the night, but surely
I do not want to waste it; I shall find a way.’ So saying she sat down and ate
it all up, their share as well as hers!
Late in the evening, the brothers sat down for supper which she served
hot and fresh. Then the elder brother asked his wife, ‘What did you do with
the morning’s rice?’ She replied, ‘I thought that it would become cold so I
ate it.’ Hearing this reply, her husband said, ‘Is it so? Not bad at all. From
tomorrow cook another twelve measures for you also.’ Thus, from the next
day she started to cook three meals of twelve measures for each.
Once during this time, the brothers were invited to a feast somewhere.
When they were about to leave, the elder Namboori took the grinding stone
from the inner courtyard and placed it up on one of the roof beams of the
hall. That was a new moon day and it was the custom of the household to
forego cooked rice for supper, instead it would be a meal made from ground
rice.
One can imagine how monstrous that stone must have been if the
antharjanam could grind thirty six measures of rice in it and her husband
had deliberately put it up so high to test the strength of his faithful wife.
When it was time to grind the rice for supper, the antharjanam could not
find the stone in its usual place and so, wondering who could have taken it,
she looked around and at last found it on top of the roof beam. Then she
said to herself, ‘Who has placed it here? Could be either of the brothers; I
do not know how but I have to grind the rice and cook the meal.’ Then she
went to the beam and lifting the stone placed it on the ground. Very soon
she finished grinding the rice and supper was ready. After this, she put the
stone back on the beam.
In the evening after their bath and evening worship, when the Nambooris
saw the freshly cooked supper before them, the elder Namboori asked his
wife, ‘How did you grind the rice today?’ She replied, ‘On the stone itself
and I have put it back in the same place.’ When he heard this, the husband
said ‘Very well. That will do.’ Apparently he was satisfied in his mind that
she was most suitable for him.

Once, a Namboori from Kozhikode came to the illam of Paathaayikkara. He

was a well-known athletic performer and a well-built person. He and the
people of Kozhikode believed that there was no one as strong and powerful
anywhere else. He used to have a meal cooked with four measures of rice
and its accessories, twice a day. Apart from the Paathaayikkara Nambooris,
this was an unusual meal for any one. He came to the illam wishing to meet
those Nambooris of whom he had heard much and he hoped to compete and
defeat them, if possible.
When he arrived at Paathaayikkara the servant informed him that the
Namboori brothers had gone out and would return only late in the evening.
Then the guest Namboori sent the reply back through the woman servant to
the antharjanam that he would wait for them as he had come all the way
just to meet them and so he would need his lunch. He added also that his
single meal was cooked with four measures of rice. When the
antharajanam heard this she sent her answer through the servant, ‘No
problem. The meal will be ready when you come after your bath.’ When the
Namboori came after his bath he saw that his lunch was served in the main
hall and a pot of water, a wooden seat and four full unhusked coconuts
placed near the rice. After serving the food, the Brahmin woman went into
the next room and standing behind the door she informed him through the
servant woman, ‘Tell him to have his food.’ Then he went to the hall and sat
down, but as he did not see any side dish or other accessories along with the
rice, he said to himself aloud so that the servant could hear, ‘How come
there is no buttermilk or any other dish?’ For this query the reply came
from within, ‘We are not in the habit of accessories. All of us here eat rice
with coconut milk and so I have kept four coconuts next to the plate of
rice.’ Again the Namboori asked doubtfully [as if to the servant], ‘But how
can I get the milk from the full coconut?’
Then the antharjanam opened the door a little, kept another bowl beside
the door and another four full coconuts next to it. Then taking a coconut in
each hand she squeezed the milk into the bowl as one would squeeze a ripe
mango. She did this once more, finished the four coconuts and then gently
pushed the bowl of milk towards the guest. The guest Namboori saw with
mounting wonder that the shell and husk of the coconuts had become like
soft cotton in her hands. Now completely dumbfounded with fear and
surprise he thought to himself, ‘If the Brahmin woman is so strong, what
could be the immense strength of the two men? I am sure that I cannot face
them.’ Then he quickly ate his meal and left the place in a hurry.

There was a temple near the illam of Paathaayikkara. Both the Nambooris
worshipped at this place every day. As usual one day the elder Namboori
went to the temple early in the morning after his bath. The pathway to the
temple was quite narrow. Later in the day when the younger Namboori was
on his way to the temple he saw an elephant coming towards him. The
mahout was taking the elephant back after that day’s temple festival
procession. After his morning prayers, the elder Namboori was returning
home and was right behind the elephant. Since the way was narrow and the
elephant was big, the brothers could not see each other and the brothers
were never in the habit of giving way to anyone.
Thus, not knowing that his elder brother was on the opposite side, the
Younger brother ordered the mahout, ‘Take the elephant back!’ and placing
his hands on the elephant’s forehead, he pushed it backwards. The elephant
stepped back. Seeing the elephant stepping back and without knowing that
his brother was in front, the elder brother shouted, ‘Go forward!’ and
pushed the huge animal from its backside. Caught in the middle, the
elephant could not move. Now the elder brother, suspecting that his young
brother must be on the opposite side, pushed it forward forcefully, saying,
‘Alright then, here catch it!’ At the same time the younger brother pushed it
backwards with all his might. The miserable animal suffered between the
might of the two strong men and soon the elephant was lifted upwards
across the fence and thrown into the next compound. Then both the brothers
went, each on his way.
There are several such stories about this interesting pair of brothers.
Since we have already defined their mighty strength in the above
illustrations, we shall stop here.
 31
Kolaththiri and Saamoothiri
(Kolaththiriyum Saamoothiriyum)

Y ears ago, the Kolaththiri ruler of Kannur as well as the Saamoothiri of

Kozhikode had their small kingdoms to rule over. Kerala of that period
had several such small principalities with a king over each. Often there used
to be court intrigues, jealousy, competitions and even wars between the
various kingdoms until later when the Maharaja of Thiruvithaamkoor,
absorbed most of the smaller southern kingdoms into his state, with
Thiruvananthapuram as the capital. Earlier these kings had ruled from Sri
Padmanaaabha Puram in the south of Kerala.
Meanwhile, Saamoothiri of Kozhikode added most of the small
kingdoms of the north to his state and was a prominent ruler when Vasco da
Gama landed in Bepur.
Now we return to our humorous story.
One day, the ruler of Kolaththiri paid a friendly visit to his neighbour
who was the Saamoothiri of Kozhikode. Although they were secretly at
daggers with each other, to the public eye they pretended they were best
friends. In short, they seemed to enjoy each other’s company. Thus,
Saamoothiri showed great affection and respect for his royal visitor in
welcoming him to his residence and spared nothing to honour and entertain
him. After their sumptuous meal, the royal persons were merrily chatting
when the ruler of Kolaththiri asked jokingly, ‘Will Saamoori attack?’
‘Moori’ is a shortened term for ‘bull’.
Grasping the concealed meaning of the banter, the ruler of Kozhikode
asked a suitable rejoinder,’ ‘Will Kolaththiri burn?’ Thiri means wick in
Malayalam.
To this the Raja replied: ‘Yes, sometimes Kolaththiri will burn; be
careful.’
Immediately Saamoothiri responded, ‘If Kolaththiri burns, Saamoori
will definitely attack.’
In this way, they bandied words and aimed jokes at each other in
apparent good humour and superficial friendship. Afterwards, Kolaththiri
bade farewell and left for Kannur.
After some time, Saamoothiri received a gift from Kolaththiri. It was a
beautiful and intricately designed box and its key, brought by special
servants, was presented to the ruler of Kozhikode. It was, in fact, a
cunningly-designed contraption, filled with gunpowder to explode as soon
as it was opened by the person for whom it was meant, thus causing
unimaginable damage and burns. This was actually a follow-up of the
conversation the rulers had sometime earlier when Saamoothiri asked
jovially, ‘Will Kolaththiri burn?’
Amazed at this unexpected gesture of friendship, Saamoothiri thought to
himself, ‘Why has Kolaththiri sent me this gift now? Can it be in answer to
my question that day when he told me “Yes, Kolaththiri will burn, be
careful”? Hence there must be a combustible substance inside and I must be
careful. Since it was sent to me specially, his intention is to harm me.’
He then called his servants and ordered them to first dip the box in water
before opening it with the key. The servants did what they were told with
the result that the gunpowder, inside the box, got completely wet and thus
was made useless and no harm was done when the box was eventually
opened. The servants went to Kolaththiri and described all that happened.
No doubt Kolaththiri lost face, feeling terribly humiliated.
A short time later, Saamoothiri sent his servant with a similar gift to the
ruler of Kolaththiri. When the gift reached him, the King said to himself,
‘Oh! This must be in retaliation to what I did last time, definitely a
deception. Since Saamoothiri opened the box which I had sent after
immersing it in water, I shall do the same; otherwise there will be danger.’
So saying, he ordered his servants to dip the box fully in water and then
bring it to him. Unfortunately the box had been filled with hornets and
when it was opened, the irritated insects swarmed out in fury. Zooming out
with anger, they blindly flew around everywhere, attacking and stinging
everyone who crossed their path and the King suffered no end of stings and
injuries, till the servants rushed in with brooms and bats, set fire to the
brood to kill the buzzing creatures and thus rescued their King.
So, Saamoothiri ‘attacked’ and Kolathiri was rescued by ‘burning’ the
attackers, in the end.
 32
Avanaa Manackal Gopalan
(Avanaa Manackal Gopalan)

I n the state of Kochi, there was a Namboori home called

Desamangalaththu Mana in Desamangalam village in Thalappally
district. The same Namboori family was called Thekkedaththu Mana in the
village of Edakkunnu in Thrissur and known as Avanaa Mana in the village
of Kadaassery in the same taluka. This illustrious family once owned an
elephant called Gopalan who was well-known for its excellent qualities and
majestic appearance. There was no other elephant at that time to compare
with the nobility and elegance of Gopalan. Here we will first narrate how it
came into the possession of this family.
Until the Malayalam year 1068 there lived in this family a good man
called Naaraayanan Namboothirippaad, who was well-known as an honest,
generous and just person, perhaps remembered by many even now.
Once he felt a great desire to buy an elephant and made elaborate
enquiries regarding it. Then he heard that Paambu Mekkaad Mana had a
young male elephant for sale. Immediately Namboothirippaad made
preparations to go there, accompanied by Krishnan Nair of Thekke
Veliyaththu Veettil in Ooragam [near Thrissur]. Nair had a deep
understanding and detailed knowledge of the noble attributes of an elephant
from its very appearance.
On the next day, they reached Paambu Mekkaad Mana, met Achchan
Namboori, the eldest managing member of the family and told him the
purpose of their visit. After listening to them, the guileless old Namboori
said to them, ‘What you have heard is true; we have a young elephant
which we are planning to sell. But I must tell you the truth otherwise it
would be a crime keeping it from you. The young elephant has a black
patch on its tongue which as you know is a bad sign and will bring bad
luck. Actually this is the reason why we have decided to sell it.’ (This
dialogue is a fine example showing that the Malayalee Brahmins of those
days had a high standard of integrity and pure minded sincerity that they
never attempted to make money by cheating another.)
Namboothirippaad and his assistant went to look at the elephant. When
Namboothirippaad saw the noble appearance, the size as well as the lift of
the elephant’s head, his desire for it doubled and he was determined to buy
it. After carefully examining the tusker, Krishnan Nair remarked
confidentially to his friend, ‘This one has a black spot on its tongue and it is
a sign of bad luck. But I see several good signs in the animal‘s stature,
looks as well as other noteworthy symbols, that its bad signs can be
negated; so I suggest that you buy it and I am sure this young elephant will
be beneficial to us.’
So both went back to Achchan Namboori and requested him to discuss
the price.

NAMBOORI: ‘If this young elephant did not have the bad luck of having a
“black tongue” I would not have sold it for five thousand or even ten
thousand. Since it has this unlucky sign, I was sure that no one would
buy it. Therefore, if you really want to buy it, just give me a thousand
rupees. I advise you again that you buy it only if you really want it.’

Actually, Namboothirippaad had calculated that he might have to pay not

less than five thousand rupees and so when he heard such a low price, he
readily agreed. He paid the money immediately and with the help of a
mahout they brought the young tusker home. This was how Gopalan came
to Avanaa Mana.
When Gopalan came to the Mana he was 22 years old. Though so
young, his whole appearance, the size and shape of his head, the breadth
and height of his body made him look like a full-grown tusker, indeed there
was something remarkable about him.
When the young elephant was brought to Desamangalam, Achchan
Namboothirippaad, the head of the Brahmin family, was well-pleased with
the beauty and elegance of the elephant as well as the nominal cost, and he
suggested, ‘Son, let this baby elephant be the common property of our
family and I shall pay for it.’ So saying he took out a thousand rupees and
gave it to his son and added the tusker to the property of the Mana.
As Gopalan grew in stature and strength his natural intelligence also
increased. Soon it became the custom not to tie him up except in rainy
season, but he was permitted to roam about in the area allotted to him inside
the compound of the Mana. His meals were brought to him at regular
intervals, but even if it was late at any time, he would not destroy or eat any
of the plentiful plants or trees in the compound. He allowed the children of
the Mana to play with him and sometimes the naughty children would pull
his ears and stretch his trunk and tail, sometimes he used to get hurt while
they played with him, but the intelligent tusker would tolerate them as if he
knew that he must not lower his standard by losing his temper with
irresponsible children.
Gopalan was permitted some rights and allowances by everyone in the
Mana and he wisely stuck to his limits, never trying to break the rule.
After the daily worship of the family deity and Ganapathy pooja at the
Mana, it was a practice for Gopalan to go to the north-gate of the kitchen
where the mother of the house would give him a small share of the
prasaadam, comprising some jaggery, plantains, coconut slices etc and she
herself would feed him like her own child and he took it all with
immeasurable pleasure and respect. While feeding him, the mother would
pat him saying, ‘Son, my dear son,’ and Gopalan would make joyful grunts
in grateful acceptance. Watching them one would think that in the previous
birth, these two must have been mother and son. Her love and
thoughtfulness for the elephant was equally matched by his attachment and
devotion to her.
There are several incidents showing the extraordinary intelligence and
wisdom of this magnificent animal, but due to the paucity of time and
space, we shall describe just a few.

One morning, as usual, Gopalan was waiting for his share from the mother
of the house. She placed the offering first in his mouth and went inside to
bring the jaggery, coconut, plantains and so on. Just then a little boy from
the illam ran towards the elephant and taking hold of the tusks, the
mischievous fellow started to swing to and fro. Knowing that if he closed
his enormous mouth, the boy was sure to fall, the intelligent animal stood
like a statue, with the food still in his mouth. Thus, the entire prasaadam
fell down from his mouth. By then the Brahmin mother reached there and
scolding the boy, she chased him away. But she appreciated Gopalan’s
considerate action and praised him to the others as well.

Once there was an extraordinarily large jack-fruit tree near the well on the
southern side of the Mana. If by ill-luck it fell in the heavy monsoon winds,
it would have caused unspeakable damage to the house and so it was
decided to cut it down. The workers bound the tree with thick, strong rope
and pulled it carefully away from the well, but unfortunately when it was
uprooted the tree fell into the well. Everyone felt miserable about this bad
luck. It was impossible for the men to lift it out as the tree was extremely
heavy and large. At the same time, its timber was very valuable and no one
had the mind to leave it useless in the well. Achchan Namboothirippaad
gave orders to get it out by any means possible and so the men brought
Gopalan and tried their best to lift it up, but could not.
A few days later Achchan Namboothirippaad had a special pooja done in
his family shrine and then asked his men to bring a large vessel full of
appam, four to five large full bunches of plantains, fifty dried coconuts, and
a few kilos of jaggery and told them to place all of it on the portico where
he used to sit in the mornings. As usual, by four in the morning Gopalan
was given a bath before he was brought to see Achchan Namboothirippaad.
He saw all the interesting food spread out there, but did not even show any
sign of having seen them. As soon as Gopalan stood before him, Achchan
said to him lovingly, ‘Gopala, is it proper to leave that log of wood in the
well? When you are here, isn’t it a pity to lose such valuable timber? Why
don’t you give it one more try?’ Immediately Gopalan turned back and
walked towards the well. Then he stepped cautiously round the well to
make sure that the soil would not crumble with his weight and that of the
tree. After that he knelt down and stretching out his trunk he slowly lifted it
to stand upright inside the well. Then he wound his trunk more towards the
bottom of the tree and heaved it upwards and out of the well. When it came
out of the well, Gopalan threw it on the ground effortlessly and walked back
to the portico and stood before Achchan Namboothirippaad. The delighted
Brahmin lord fed his tusker happily with all the prepared food and fruits.
You must remember that the famous Kandangoran never did anything
unless a bribe was promised, but Gopalan made no such stipulations. He
would obey the right persons without any promise and would accept a gift
or reward if it was offered to him with goodwill.

Achchan Namboothirippaad of Avanaa Mana was a devotee of the goddess

of Aaraattu Puzha and he used to send Gopalan to take part in the temple
procession as one of the 29 elephants. It so happened one year that there
was a shortage of three elephants. Therefore, Achchan Namboothirippaad,
who was a senior member of the temple committee, got three elephants
from the palace to make up for the deficiency.
After the festival, Gopalan and the new elephants were tied next to each
other to be fed because our tusker had a principle that if any other elephant
is also going to be fed, it should be done before his very eyes. Among the
newcomers there was a young elephant. When he finished his meal this
young tusker stretched out his trunk and quietly pulled towards him a leafy
branch from Gopalan’s share. Not satisfied with that, the foolish animal
stabbed Gopalan with his small tusks. The magnanimous big tusker moved
away from his advancing opponent and then to block the attack, Gopalan
rolled his trunk and pushed the young one away from him. With the heavy
pressure from the huge trunk the young elephant hit the ground, with all
four legs up in the air. If the mahouts had not reached there in time, that
would have been its valiant end! Thus, it was clear that Gopalan could be
generous, but he had also the sense to punish those who were naughty and
arrogant.
After the Aaraattu Puzha festival, Gopalan would be given a bath in the
river and then he would carry fifty coconut fronds in his trunk and walk two
miles to a place called Peedika Parambu, belonging to the Mana. The way
was narrow with fences on either side. Once, when the elephant and his
mahout were in that lane, a blind man of low-caste was feeling his way and
walking towards them. The mahout was dozing and Gopalan could not see
in front as he was holding the palm leaves high in his trunk to avoid
damaging the fence. Only when the blind man heard the clanging sound of
the chains on the elephant’s feet, did he realize what was in front of him and
becoming terribly frightened he cried out ‘Oh! Oh! Oh!’ Immediately
Gopalan grasped the situation and stepped back, put the bundle of leaves
down and then gently taking the blind man up in his trunk, the intelligent
elephant placed him across the fence on the other side; and having done
this, he took up his food of palm fronds and went on his way.
No doubt, Gopalan proved himself to be a kind-hearted and sensible
elephant.

Once when Gopalan was going to the river he had to pass through a narrow
and uneven road full of potholes and gutters. Suddenly he saw a pregnant
woman opposite him and she saw the elephant only when she was right in
front of him. Benumbed with fear, she shrank towards the side fence as
there was no place to pass by. When Gopalan saw her, he was quite irritated
by this nuisance as he considered it, but he climbed up the mud-wall of the
next compound and carried on unconcerned.
There are many stories showing the unique behaviour and excellent
common sense of this intelligent elephant, but we will not go into all of
them.
Generally most elephants are good in only one activity, either for temple
processions or for carrying logs of wood. However, Gopalan was excellent
in both. When he matured into a full-grown elephant he led all the
important processions of the state of Cochin. He had an elegant stature and
dignified appearance and this natural gift of his would be enhanced when
the chief idol was placed on his head. He had a way of holding his head
proudly, higher than those tuskers who stood in the same line; at the same
time he had a gift of lowering his head and shrinking his size when needed.
He used to do this during the Thrissur Pooram festival. Till his end, he
participated in all the leading processions from Paaramekkaavu temple to
the Vadakkunnaathan temple in Thrissur. When the procession reached the
eastern tower entrance of the temple, Gopalan would look like a baby
elephant. But once he was out in the open area his head would be seen
higher than all the other elephants. It was also an interesting sight to note
Gopalan moving his broad ears in tune with the temple orchestra and people
would notice that Gopalan had a natural ear for music.

Gopalan never hurt his companion elephants like old Gangaadharan used to
do, but he was quick to teach a good lesson to those who bulldozed into him
without rhyme or reason.
Once, during the temple festival in Thrppooniththura, Gopalan had the
honour to carry the main idol of the deity called Thrppooniththura Appan.
He was standing next to an elephant from a place called Paazhoor. This
animal was sick with the rutting fluid flowing from his temples and it had a
horrible stench. Unable to bear the suffocating smell, Gopalan moved away
to the left, but the other elephant, saw Gopalan’s movement and fearing that
the latter was going to attack him, the rutting animal stabbed Gopalan who
while defending himself cleverly for some time now turned to retaliate. To
escape from Gopalan, the Paazhoor elephant fled and got inside the walls of
the fort and just as he reached the southern corner, Gopalan followed him
and stabbed him on his backside. Actually he did not stab him with much
force; still his tusks went deep in and struck the wall.
The victim of the attack cried out loudly and passed urine and motion,
out of intense fear. After delivering his punishment, Gopalan went back to
his own place and stood there quietly. He stood there calmly as if nothing
untoward had happened.

When he was in the processions, Gopalan would never create a disturbance

or problem. Once there was chaos during the Pooram festival at Perumana
temple. All his six companion elephants fled, but Gopalan stood firmly on
the spot. During the fireworks, some elephants run helter-skelter, thus
adding to the confusion, but Gopalan seemed to enjoy the sound and light
and never budged from the place. True, he showed some uneasiness during
the rutting period but then, is it not usual for even human beings to show
irritation when they are ill?
During the Thrissur Pooram, Gopalan was always in the team of the
Paaramekkaavu temple. From the time he was decked for the procession till
everything was over, Gopalan did not need a mahout because he knew by
intuition the spots where he had to bend his legs, where to walk when the
idol was in procession and where to stop during the circumambulation.
Gopalan did not need to be told.

We have mentioned earlier that Gopalan was clever even in carrying logs.
He could easily lift up and carry logs weighing up to 20 tons.
Sankunni Menon of Vellaayikkal had taken three hills of Cochin State on
lease to trade in timber and Gopalan was hired for life as long as Menon
lived. It was because of this Menon that Gopalan got the chance to take part
regularly in the Pooram festival of Thrissur as Sankunni Menon was an
important Devaswum member and a member of the Pooram Committee.
 Even though Gopalan had no hesitation to carry loads he had a dislike
for those who made the bundles. Perhaps he had an idea that it was because
of those fellows that he had to carry the heavy weight and the men also, in
their turn knew of the elephant’s irritation in this aspect and so to avoid any
trouble, they would keep the load ready and the men would move out of his
sight before Gopalan was brought to the load.
Once a man called Sankaran got a load ready at a place called Erappan
Paara on the Paravattaani hill and when Gopalan came towards the load,
Sankaran moved away and hid himself out of his sight. Gopalan started to
load the logs when Sankaran, fearing that the elephant might see him, by
chance, stepped backwards and fell into a pit which was very deep and poor
Sankaran was soon getting exhausted. Gopalan saw this. Quickly he put the
load down, ran towards Sankaran, pulled him out with his trunk and then
gently placed him on the shore.
Gopalan’s quick response saved Sankaran. Although Gopalan knew very
well that Sankaran was the man responsible for his loads, the kind-hearted
elephant did not show his annoyance then, but he showed himself to be as
good as any ‘gentleman’.
Gopalan would not touch any food, however tempting it would be, kept
in front of him unless he was told either by his owner or his own mahout.

We know that elephants generally have a sharp memory and Gopalan’s was
exemplary.
Once he was being taken through a compound which belonged to the
Mana. There was a jackfruit tree full of fruits and the mahout asked the man
standing there, ‘Will you give a jackfruit to the elephant?’ The man replied
rudely, ‘If you want to give a jackfruit to your elephant, go and buy it from
the market.’ The mahout said again, ‘This elephant belongs to the Mana
and the Mana owns this compound.’ Getting angrier, the fellow answered,
‘So what? The compound may belong to the Mana, but I am paying good
money as lease for it. It is not written in the lease document that I should
feed jackfruit to the elephant.’
 The mahout said no more to the man, but he murmured to himself, ‘By
tomorrow morning there will not be a single jackfruit on this tree.’ He did
not say this to the elephant, but Gopalan heard it.
That evening the mahout left Gopalan at his usual spot, but at midnight
the tusker slowly started from there. He remembered the jackfruit tree and
where it stood. When he reached the spot, he plucked all the fruits, ate
some, threw down a few and also carried some for his companion elephants
in the Mana. After this havoc, he went back to his allotted spot and stood
there.
Following this incident no one in the locality dared to refuse anything for
Gopalan.

In spite of being so clever, intelligent, honest and loyal, Gopalan had done a
cruel deed once in his lifetime. It actually happened when Gopalan was not
in his right senses. He would never have done this if he was well in body
and mind. Unfortunately, it was his rutting period and he was in such a mad
state that he objected to being led forcefully to the river for his bath. Thus
on one occasion, blinded with rage he caught hold of his mahout and
drowned him in the river. When he recovered from his malady, Gopalan
searched for his mahout Achchyutha Menon, and felt unbearably miserable
and highly repentant when the others told him of what he had done.

When Gopalan stayed at Desamangalam he used to be taken to Bhaaratha

Puzha for his bath. After they cleaned one side of his body, and if he was
comfortably satisfied, he would turn and show the other side. There was no
need to tell him to turn, but he was particular that he should be clean. As
soon as his bath got over and without waiting for the mahouts, he would
proceed straight to the Mana and his share of rice mixed with ghee would
be ready for him there. After his meal he would go to the place allotted for
him in the compound.
This was Gopalan’s daily routine.
 One day Gopalan was given an early bath around four in the morning
and as usual he came to the Mana for his share of rice and ghee. Then he
poured the ash which was kept in a heap in a part of the backyard all over
his body and silently laid himself down with his head towards the south and
breathed his last.
The news of the unexpected demise of the beloved elephant spread all
over the place in no time and there was not one person there who could hold
his tears. The situation in the Mana was unspeakable. There was weeping
and immense sorrow for everyone.
A great feast was held in memory of Gopalan’s death and funeral. People
were fed with three hundred large measures of rice and all the accessory
dishes. During his lifetime Gopalan had carried logs and taken part in
processions and had earned a large sum of money. It was known that after
all the expenses for his funeral and feast, there still remained a lakh of
rupees from his earnings.
 Glossary and Pronunciation Guide

As a humble translator, I felt it would also be nice to include a

Pronunciation Guide to help interested readers understand how the original
Malayalam words sound. But this is not easy as Malayalam has 56 letters in
the Alphabet where as English has just 26! Not only are many Malayalam
sounds difficult to pronounce it was also a problem to find the exact
phonetic pronunciation in English. But instead of using the professional
phonetic system, I thought it may be easier for the reader to understand the
pronunciation in terms of common sounds in the English language. I have
therefore tried my best to produce a Pronunciation Guide where the
Malayalam words have sounds to rhyme with the corresponding English
word to make it easy and amusing for my young readers. They might find
this more as a play of words or a riddle or even a jigsaw puzzle to pick up
the suitable word, join the parts together and be happy at the result!
This is how it works. The pronunciation of each word is given in square
brackets (before the meaning). Each word is broken up into smaller parts
whose pronunciation is then explained in terms of equivalent English
language sounds, which are given in bold typeface. Thus, for example,
Aalaththur [Aa to rhyme with far + la as in luck
+ thth as in doth + ur to rhyme with
moor] A place in north-central
Kerala, near Palakkad.
If you read only the letters in bold, you will get some idea of how the
word is supposed to sound! Also, some words that are rather long have been
broken up with a ‘+’ sign, to show how it is to be pronounced. Thus, for
instance,
Pakkolaththu Pakkola + ththu [Pak to rhyme with
puck + kola as in cola + thth as in
 doth + u to rhyme with do] House
name of a family in Kerala.
As you have seen in these two examples, I have used some simple ways
to explain the sounds:
1.   Rhyming sounds: The Aa in Aalaththur rhymes with the fa sound in
the English word far. In Malayalam (and Hindi and other Indian
languages), this would be the ‘long a’ sound. Also, wherever possible I
have used English words that rhyme entirely (for example, cola in the
second example).
2.   Similar sounds: The la in Aalaththur is pronounced like the lu in the
English word luck. In Malayalam (and other Indian languages), this
would be the ‘short a’ sound. In some other words, where the ‘a’ sound
appears separately (or at the end of the sentence), it should be
pronounced as ah (or the short sound uh), which is also the short a
sound. For example the ‘u’ at the end of the second example,
Pokkalaththu. Similarly, the short th sound is as in the (old) English
word doth.
When the sound referred to is only part of an English word, the
intended part is shown in bold. Thus, for instance:
Bhagavathy [Bh as in Bhim + ag as in ugly + a as
in ah + vath to rhyme with doth + y to
rhyme with me] Goddess.
3.    Deep and soft sounds (r, n, l): English does not distinguish between
the r sound in the spelling, while Malayalam has a ‘deep r’ (the sound
when your tongue touches the back of the upper part of your mouth),
and a ‘soft r’ (when your tongue touches the front of the upper part of
your mouth). To show this difference, I have referred to English words
that are pronounced with a deeper r sound (like ultra) or a ‘soft r’
sound (like ring).
This is also true of the sound n, where there is a difference between
the soft n sound (as in Hansa) and the deeper n sound (as in pun).
I have also differentiated between the soft l (as in bell) and the
deeper l (fulcrum).
4.   The zhi sound. This is peculiar to the Malayalam language and is not
found in any other Indian language. It is really a deep yy pronounced
from the back of the throat. In English, unfortunately, the official
spelling for this sound is zhi as in the Kerala city Kozhikode (old
Calicut). People from Kerala know that there is no z sound in the
correct pronunciation and instead it is a deep yy sound.
I hope you will enjoy my humble efforts at compiling a fun-filled
Glossary. Explore and enjoy!

Volume 2
Aalappuzha Aala + puzha [Aa as in aah + la as in
La Paz + pp as in happy + u as in put
+ a as in ah] Name of a town south of
Cochin.
Aaraattupuzha Aa + raa + ttu + puzha [Aa as in aah
+ raa as in rascal + tt as in pot + u as
in to + pu as in put + zh as in
Kozhikode + a as in ah] Name of a
place in Thrissur which has a famous
temple.
Aarupara Aa + ru + para [Aa as aah + ru as in
rue + pa + ra to rhyme with run]
Name of a place in Kerala. Literally,
six (aaru) measures (para).
Achchyutha Menon [Achch to rhyme with hutch + yu as in
you + tha + as in thank] [Me as in
may + n as in nil + on as in on] The
name of a person.
Agnihotri Agni + hotri [Agni + ho + tri as in
trinity] Name of a Brahmin.
Aithihyamaala Aithihya + maala [Ai as in I + thi as in
think + hya as in he + ya + maa + la
 as in lung] Garland (maala) of legends
(aithihyam)
Akavoor Chaaththan Aka + voor + chaa + ththan [Ak to
rhyme with Puck + a as in ah + oor to
rhyme with moor] [Chaa to rhyme
with ma + thth as in path + an as in
Hansa] A low-caste person from
Akavoor (the place where he lived).
Ambiyilveettil Ambiyil + veettil [Amb as in humble +
i as in in + yil to rhyme with ill + vee
to rhyme with wee + tt as in letter + il
to rhyme with ill] House name of a
family in Kerala.
Angaadippuram Angaadi + ppuram – [‘di’ as in ‘di’ng;
[‘r’ as in ‘r’oad.]
Appam [Ap as in upper + pam to rhyme with
pump] A sweet made from rice flour,
etc.
Avanaa manackal [A short as in ah + va as in vulcan + n
as in bun + aa as in aah] [ma as in ma
+ na as in nut + ck as in luck + al as in
alert] belonging to the Brahmin seat
(mana) called Avanaa mana.
Bhajan [Bh as in Bhim + aj as in agile + an as
in Hansa] Devotional song or singing
in worship.
Chaannaanikkaattu Chaannaani + kkaattu [Ch as in
church + aa as in aah + nn as in spend
+ aa as in aah + ni as in nil + kkaat to
 rhyme with heart + u to rhyme with
do] Name of a place.
Chekkannan Chekk + annan [Chekk as in check +
ann as in under + an as in Hansa]
Name of a person.
Chitragupta Chitra + gupta [Chit to rhyme with hit
+ ra to rhyme with ma + gup to rhyme
with stupid + ta to rhyme with ma]
The accountant in the Underworld.
Chittundiyil Chittun + di + yil [Ch as in church + it
as in it + tu to rhyme with to + ttun to
rhyme with rune + di to rhyme with
me + yil as in ill] A house name of a
family in Kerala.
Dhanwanthari Dhan + wanthari [Dhan to rhyme with
punch + wan to rhyme with hunch +
thari to rhyme with bury] Hindu god
of medicine.
Dheergh-uchcharanam- [Dheer to rhyme with Meera + gho as
karthavyam in ghost] [U to rhyme with do + chch
as in much + aar to rhyme with far +
an as in hunt + am to rhyme with
rum] [kar to rhyme with cur + th as in
doth + a as in ah + v as in very + yam
to rhyme with rum] Sanskrit phrase
meaning it is your duty to pronounce it
with a long a (sound).
Durga [Du as in do + rga as in burger + a as
in ah] Bhadra kaali ; an incarnation of
Parvathy, the goddess, wife of
Paramasivan (Lord Siva).
Edakkunnu [Eda to rhyme with era + kk as in
book + u to rhyme with do + nn as in
Ben + u to rhyme with do] Name of a
place in Kerala.
Edangazhy [Eda to rhyme with era + ng as in
hung + a as in ah + zhy as in
Kozhikode] A measure for grains (like
para).
Embraanthiri Embraan + thiri [Em to rhyme with
hem + bra as in bra + n as in nil + th
as in thing + ri as in lyric] A sect of
Kerala Brahmins.
Erappanpaara Era + ppan + paara [Er to rhyme with
her + app to rhyme with up + an as in
Hansa + paa to rhyme with far + ra as
in O’Hara] Name of a place in Kerala.
Ettumanoor [Ett as in eight + tu as in to + man to
rhyme with baa + oor to rhyme with
moor] A place in Kerala.
Ettuveettil Ettu + veettil [E as in eight + tt as in
bottom + tu as in to + vee as in wee +
tt as in butter + il as in ill] House name
of a family in Kerala. Literally, people
from the eight (ettu) houses (veetil).
These were eight prominent houses, in
the time of King Maarthaandavarman.
Evoor [E as in eight + voo to rhyme with woo
+ r as in run] Name of a place in
Kerala.
Guru dakshina [guru + dak to rhyme with duck + shi
 as she + n as in bun + a as in ah] An
offering from students to their Teacher.
Gurukkal Guru + kkal [Guru + kk as in book +
al as in ultra] Respectful address for a
Teacher.
Injicurry inji + curry [in + ji to rhyme with gin +
curry] A Kerala dish (curry) with fresh
ginger (inji).
Irinjaalakkuda Irinjaala + kuda [Iri as in lyric + nj as
in brinjal + aa as in aah + la as in lard
+ kkud to rhyme with good + a as in
ah] Name of a place in Kerala, near
Thrissur.
Kaala Kuththi [Kaa as in car + la to rhyme with ma
but the l is as in pluck] [Ku to rhyme
with do + thth as in path + i to rhyme
with me] Name of a place (where the
man was attacked by a bull). Literally,
attacked (kuththi) by a bull (Kaala).
Kaarackal maatha Kaara + ckal + maatha [Kaar as in
car + a as in ah + ck as in book + al as
in rascal] [maa as in ma + th as in
thing + a as in ah] The mother of
Kaarackal (name of a person).
Kaarthikappally Kaarthika + pally [Kaar as in car + thi
as in thin + ka to rhyme with ma +
ppalli to rhyme with nullify] A place
in Kerala.
Kaayamkulam [Kaa as in far + yam to rhyme with
rum + ku to rhyme with do + l as in
 hole + am to rhyme with come] The
name of a town in Kerala.
Kalakkathth Kala + kathth [Ka to rhyme with ma +
la as in luck + kk as in book + athth to
rhyme with doth] Family name of
Kunjan Nambiyar.
Kalari [kal to rhyme with cull + a as in ah +
ri to rhyme with rind] A school
teaching traditional martial arts in
Kerala.
Kaliyuga Kali + yuga [Ka to rhyme with cur + li
as in link + yu as in you + ga as in
galore] The period or era of Kali.
Kallanthaattil Kallan + thaattil [Kall to rhyme with
cull + an as in Hansa + th as in
thought + aa as in aah + ttil as in till]
House name of a family in Kerala.
Kannankode Kannan + kode [Ka to rhyme with ma
+ nn as in bun + an as in Hansa + kode
to rhyme with code] Name of a place
in Kerala.
Karunaattillam Karu + naatt + illam [Kar to rhyme
with cur + + u to rhyme with do +
naatti to rhyme with nasty + ill as in
ill + am as in lump] House name of a
Brahmin house.
Kathakali [Kath to rhyme with doth + a as in ah
+ ka as in karma + li as in flee] A
dance-drama form of Kerala.
Keerikkaad Keeri + kaad [Keeri to rhyme with
 eerie + kk as in book + aad to rhyme
with hard] Name of a place in Kerala.
Kelappa [Ke as in Kerala + la as in Kerala +
app as in up + a as in ah] Name of a
person.
Killikkurissi Mangalam Killi + kku + rissi + Mangalam [Ki as
in kid + ll as in bully + kk as in book +
u to rhyme with do + r as in rod + issi
to rhyme with sissy] [Manga to rhyme
with hunger + lam to rhyme with
dumb] Name of a place in Kerala.
Kizhakkini kizha + kini [ki as in kid + zh as in
Kozhikode + a as in ah + kkini as in
bikini] The eastern part (or room) of a
house.
Kizhuppuraththu Kizhu + ppu + raththu [Ki to rhyme
with me + zh as in Kozhikode + upp to
rhyme with super + u to rhyme with
do + ra as in ultra + thth as in path + u
as in do] House name of a family in
Kerala.
Kochchunni Kochch + unni [Ko as in low + chch as
in church + u as in put + nni as in
bunny] Name of a person
Kochu [ko to rhyme with bow + chch as in
such + u to rhyme with do] Small or
little (Used here as part of a name, i.e.,
kochuraaman, or Little Raaman].
Koduvaanchery Koduvaan + chery [Ko as in copra +
du to rhyme with do + van to rhyme
 with barn + chery to rhyme with
ferry] Name of a place in Kerala.
Kolaththiri Kola + thth + iri [Kola to rhyme with
cola + thth as in bath + iri as in lyric]
King of a small principality of Kannur.
Kolathiri kaththumo Kola + thiri + ka + thth + u + mo [Kola
to rhyme with cola + thth as in doth +
ri as in lyric] [ka as in karma + thth as
bath + u to rhyme with do + mo as in
morning] ‘Will Kolathiri burn?’ Now,
thiri mens wick, but the hidden
meaning is ‘Will Kolathiri (the ruler of
Kannur) burn (or destroy)?’
Kolaththu [Kola as in cola + thth as in path + u to
rhyme with do] Name of a place in
Kerala.
Konakam Ko + na + kam [Ko as in coat + n as in
horn + a as in ah + kam to rhyme with
come] Strip of cloth between the legs
used as an undergarment by men.
Kooshmaandam Koosh + maan + dam [koosh to rhyme
with whoosh + maa to rhyme with far
+ n as in pun + dam to rhyme with
rum] Pumpkin.
Koppaarapparambil Koppaara + parambil [Kopp as in
copra + aa to rhyme with aah + r as in
rascal + pp as in happy + a as in ah +
ram to rhyme with rum + bil as in bill]
The house name of a family in Kerala.
Kottappuraththu Kotta + ppuraththu [kotta as in
 terracotta + ppura to rhyme with
hurrah + thth as in doth + u to rhyme
with do] House name of a family in
Kerala.
Kottaththala Kotta + ththala [Kott to rhyme with
cot + a as in ah + thth as in doth + a as
in ah + la as in La Paz] Name of a
place in Kerala.
Kottayam Kott + a + yam [Kott as in cot + a as
in ah + yam to rhyme with rum] Name
of a place in Kerala.
Kottukulangara Kottu + kulangara [Ko as in low + tt as
in cot + u as in put + kul to rhyme
with pull + a as in ah + angar to
rhyme with hunger + a as in ah]
Name of a place in Kerala.
Koval [Ko as in coat + va to rhyme with pa +
l as in fell] A climbing plant used as a
vegetable, the latin name being
Brysnia Grandis.
Krishnappa-runthu Krishna + pparunthu [Krishna + ppa
to rhyme with upper + ru as in rue + n
as in nil + ththu to rhyme with do] A
kind of kite (bird) with black and white
shades of colour.
Kudamaaloor Kuda + maa + loor [Ku to rhyme with
do + da to rhyme with darn + maa + l
as in pluck + oor to rhyme with moor]
Name of a place in Kerala.
Kulukkalloor Kulu + kalloor [Ku to rhyme with do +
 lu as in blue] kk as in book + all as
balloon + oor as in moor] Name of
place in Kerala.
Kumaara dhaara Kumaara + dhaara [Ku to rhyme with
do + maa to rhyme with far + ra as in
run] [dh as in dharma + aa to rhyme
with far + ra as in run] Name of a
sacred waterfall.
Kumaara sambhavam Kumaara + sambhavam [Ku to rhyme
with do + maa + ra to rhyme with ma
but the r as in ring] [sam as in sum +
bh as in Bhim + a as in ah + vam to
rhyme with rum] The name of a
famous story poem by the poet
Kalidasa. Literally, birth of Kumaara
(or Murugan), the son of Lord Shiva.
Kunjan Nambiyar [Ku to rhyme with do + nj as in plunge
+ an as in Hansa] [Namb to rhyme
with numb + bi to rhyme with be +
yar to rhyme with far] Name of the
person.
Kunnaththoor Kunnathth + oor [Ku to rhyme with do
+ nna as in Hanna + thth as in doth +
oor to rhyme with moor] Name of a
place in Kerala.
Maala [Maa + la as in clung, with a as in
aah] Name of a place in Kerala.
Maam Vidhdhi [Ma + am as in arm] [Vi as in wind +
dhdh as in Budhdha + i as in in] My
destiny, in Sanskrit.
Maaveli kkara Maa + veli + kara [Maa to rhyme with
ma + veli to rhyme with veil + kk as in
book + a as in ah + ra as in rascal]
Name of a place in Kerala.
Mahan [Ma as in much + han to rhyme with
hung] son, term usually used by
Nambooris.
Makara Sankraanthi [Ma to rhyme with pa + ka to rhyme
with ma + ra as in Meera] [Sank to
rhyme with sunk + raa to rhyme with
far + nthi as in Shanthi] First day of
the Malayalam month of Makaram.
i.e., mid January.
Mammathu Mamma + thu [Mamma as in Mumma
+ th as in thought + u as in put] Name
of a Muslim person; local adaptation of
the name ‘Mohammad’.
Mayaa kim karththavyam [ma to rhyme with fur + yaa to rhyme
with far] [kim to rhyme with dim] [Kar
to rhyme with fur + ththa as in thud +
v as in we + yam to rhyme with rum]
What is my duty?
Melathol [Mela to rhyme with Bela + thol to
rhyme with hole] the illam (of
Agnihotri).
Melppatththur Mel + ppa + ththoor [Mel to rhyme
with hale + ppathth to rhyme with
doth + ur to rhyme with moor] Name
of a place in Kerala.
Mithraanandappuram Mithra + ananda + puram [Mi as in
 me + thr as in thru + aa as in aah +
nand as in sunder + ppu to rhyme with
put + ram to rhyme with rum] Name
of a place in Kerala.
Mundiyoor Mundi + yoor [Mu to rhyme with put +
ndi as in trendy + yoor to rhyme with
moor] Name of a place in Kerala or
house name of a family in Kerala.
Muthalaali Mu + tha + laali [Mu to rhyme with
do + tha as in thank + laa to rhyme
with far + li as fling] A title awarded
by a king. Literally, supervisor.
Mutt [Mutt to rhyme with but] A Brahmin’s
house or a seat of learning (a school).
Naaga yakshi [Naa to rhyme with far + ga to rhyme
with ma] [yak to rhyme with luck +
shi as in she] A feminine spirit of a
snake.
Naagar [Naa as in far + gar to rhyme with
purr] Respectful reference to the king
of snakes.
Naagarkoil [Naa as in far + gar to rhyme with
purr + co as in coat + il as in ill] A
shrine to the King of Snakes; also the
name of a town in south India, now in
Tamil Nadu.
Naazhy [Naa to rhyme with far + zhy as in
Kozhikode] A measure for grains,
smaller than edangazhy.
Nambiyar [Namb to rhyme with numb + bi to
 rhyme with be + yar to rhyme with
far] A sect of the Brahmins of Kerala.
Namboothiri Namboo + thiri [Namb as number +
oo to rhyme with moor + thiri] Kerala
Brahmin, same as a Namboori.
Naaraanaththu Braanthan Naa + raa + naththu + Braan + than
[Naa as in Naan + raa as in trance + n
as in bun + a as in ah + thth as in doth
+ u to rhyme with do] [Braa as in bra
+ n as in no + thth as in doth + an as in
Hansa] Mentally unbalanced fellow
(Braanthan) from Naaraanaththu (the
place where he lived).
Navratri Nava + ratri A Hindu festival of nine
days, duration in October, specially for
Goddess Saraswathi.
Nellimoottil Nelli + moottil [Nelli to rhyme with
belly + moo as in moo + tt as in butter
+ il as in ill] House name of a family
in Kerala.
Nirmaalyam nir + maa + lyam [nir to rhyme with
Miranda + maa as in naan + lyam to
rhyme with Miriam] The previous
day’s floral offering to the Deity.
Nivaathakaalakeyavadham Nivaatha + kaala + keya + vadham
[Niv to rhyme with give + aa as in aah
+ tha to rhyme with far + kaa to rhyme
with naan + la as in luck + ke to
rhyme with may + a as in ah + vadh to
rhyme with mud + am to rhyme with
rum] Name of a book (dance drama).
Ochirapada-nilam Ochira + pada + nilam [O as in oh +
chi as in nilam children + ra to rhyme
with rum + pa + da + nil as in nil +
am to rhyme with come] Name of a
place in Kerala. Literally, battlefield
(padanilam) of Ochira (a town in
central Kerala south of Kayamkulam).
Onanthuruththu Onan + thuru + ththu [on as in on + an
as in Hansa + thu to rhyme with do +
ru as in rue + thth as in path + u to
rhyme with do] Name of a place in
Kerala.
Paakkanaar Paa + kka + naar [Paa as in palm +
ka as in cant + n as in nil + aar to
rhyme with far] A low-caste person,
whose occupation was weaving or
making things from bamboo (baskets,
mats etc.).
Paambume-kkaattu Paambu + me + kkaattu [Paa as in
palm + bu as in bush + me as in may +
kkat to rhyme with heart + u as in do]
Name of a famous illam (Brahmin
house) in Kerala; paambu means
snake.
Paananaar Paana + naar [Paa as in palm + n as
in corn + a as in ah + naa as in banana
+ r as in run] A class of musicians.
Paappaadiyil Paa + ppaadi + yil [Paa to rhyme with
hard + pp as in happy + aadi to rhyme
with hardy + yil to rhyme with ill]
House name of a family in Kerala.
Paathaayi kkara Paathaayi + kara [Paa as in palm + th
as in thumb + aa as in aah + yi as in
lucky + kk as in book + ra as in run]
Name of a place in Kerala.
Paazhoor Paa + zh + oor [Paa + zh as in
Kozhikode + oor to rhyme with moor]
Name of a place in Kerala.
Padanaayar-kulangara Pada + naayar + kulang + ara [Pad to
rhyme with puddle + a as in ah + naa
+ yar to rhyme with cur + ku to rhyme
with do + lang to rhyme with lung + a
as in ah + ra as in rung] Name of a
place in Kerala.
Pakkolaththu Pakkola + ththu [Pak to rhyme with
puck + kola as in cola + thth as in
doth + u to rhyme with do] House
name of a family in Kerala.
Panachchikkaattu Pana + chchi + kkaattu [Pa + na as in
Patna + chch as in church + i as in it +
kk as in book + aa as in aah + tt as in
cut + u to rhyme with do] Name of a
place in Kerala.
Panaveli Pana + veli [Pa as in pun + na as in
nun + ve as in veil + i as in it] Name of
a place in Kerala.
Panthirukulam pan + thiru + kulam [pan as in Hansa
+ thi as in think + ru as in rue + ku to
rhyme with do + lam as in dumb]
Twelve clans.
Parabhrahmum Para + brah + mum [Par to rhyme
 with cur + a as in ah + brah to rhyme
with bra + mum as in mum]
Impersonal God.
Paravattaani Para + vattaani [Par to rhyme with
purr + a as in ah + vatt to rhyme with
butt + aa as in aah + ni as in honey]
Name of a place in Kerala.
Parayan [Par to rhyme with cur + a as in ah +
yan to rhyme with young] Man of the
low-caste (called Parayar) in Kerala.
Parayar [Par to rhyme with cur + a as in ah +
yar to rhyme with cur] A low-caste in
Kerala.
Parayi [Pa to rhyme with ma + ra as in rascal
+ yi to rhyme with me] A woman of
the low-caste (called Parayar) in
Kerala.
Peedika peedi + ka [Peed to rhyme with seed +
i as in ill + ka to rhyme with ma]
Shop.
Perunthachchan Perun + thachchan [Per to rhyme with
her + un as in whom + th as in
thought + a as in ah + chch as in
church + an as in Hansa] thachchan
means a carpenter and hence the
carpenter named Perunthachchan.
Pettu [Pet as in pet + to to rhyme with to]
Gave birth to.
Pilaamanthol Pilaa + menthol [Pil to rhyme with nil
+ aa as in aah + manth to rhyme with
 month + ol to rhyme with hole] House
name of a Brahmin family in Kerala.
Pillamaar Pilla + maar [Pi as in pill + ll as in
ball + a as in ah + maar to rhyme with
far] Plural form of Pilla, which is a
caste in Kerala.
Pooram [Poo to rhyme with zoo + ram to
rhyme with rum] An annual temple
festival with decorated elephants,
festive lights and fireworks.
Prasaadam [pra to rhyme with bra + saa to rhyme
with far + dum to rhyme with dumb]
Gift-offering from the priest after the
pooja.
Pulivaaram Puli + vaaram [Pu as in put + li as in
liver + vaar to rhyme with far + ram
to rhyme with rum] The name of a
place in Kerala.
Puththantheruvu Puththan + theru + vu [Pu to rhyme
with do + thth to rhyme with doth +
an as in Hansa + ther to rhyme with
her + u to rhyme with do + vu to
rhyme with do] Name of a place in
Kerala
Rajakan [Raj to rhyme with hajj + a as in ah +
kan to rhyme with Hansa] Washerman.
Saalagraama pooja Saala + graama + pooja [saa to
rhyme with ma + la as in La Paz +
graama to rhyme with grammar] [poo
to rhyme with zoo + ja to rhyme with
 ma] The worship (pooja) of the stone
known as Saalagram, which is
considered sacred in Vishnu-worship.
Saamoothiri [Saam to rhyme with farm + oo as in
noon + thi as in thing + ri as in ring]
Title for the ruler of Kozhikode.
Saasthaankotta Saasthaan + kotta [Saas to rhyme with
Mars + thaan as in Hindustan + kot to
rhyme with coat + ta to rhyme with
tar] Name of a place in Kerala, near
Kollam (British Quilon); Kotta means
fortress.
Samoori kuththumo [Saam to rhyme with farm + oo as in
noon + ri as in ring] [ku as in put +
thth as in bath + u to rhyme with do +
mo as in morning] Will Saamoori
attack?’ Now moori means bull, but
Samoori is also a short form for
Saamoothiri (the ruler of Kozhikode)
and therefore, the hidden meaning is
‘Will Samoothiri attack?’
Sarpa beli sarpa + beli [sar to rhyme with
surface + pa as in ma] [bel as in bell +
i as in it] A ritual to appease the deities
and their snakes.
Sarpam [sar as in surface + pam to rhyme with
rum] a small and extremely poisonous
snake.
Sanku [Sank to rhyme with sunk + u to
rhyme with do] Conch shell.
Sri chakra [Sri + chak as in chuck + ra as in
Accra] The wheel (the symbol of
Time) rotating on Mahavishnu’s index
finger.
Srikrishna vilaasam Srikrishna + vilaasam [Sri Krishna +
vil as in will + aa + sam as in sum]
The name of a story poem (written by
Prabhakaran).
Taluka Ta + luka [Ta to rhyme with task +
luka to rhyme with look] An
administrative unit smaller than a
district.
Thaalam [Thaa to rhyme with lard + lam as in
pendulum] A shallow plate.
Thaamraparni Thaamra + parni [Thaam to rhyme
with harm + ra as in ultra + par to
rhyme with purr + ni as in money]
The name of a river in Kerala.
Thachchan Thachchan [Tha as in thank + chch as
in church + an as in Hansa] Carpenter.
Thambraakkal [Thamb as in thumb + raa to rhyme
with rascal + kkal as in cult] Brahmin
masters.
Thangal [Thang to rhyme with hung + al to
rhyme with cull] A Muslim teacher of
religion and martial arts.
Thattu [th as in thing + a as in ah + ttu to
rhyme with to] A long piece of cloth
usually worn by poojaaris, around the
waist and between the thighs.
Thiru mathuram Thiru + mathuram [thiru + ma + th as
in thought + u to rhyme with do + ram
to rhyme with rum] Sweet offering to
a deity.
Thiruvanchikulam Thiru + vanchi + kulam [Thi as in
thing + ru as in rue + vanch to rhyme
with punch + i as in it +ku to rhyme
with do + lam as in lum] Name of a
place in Kerala.
Thiruvangayaththu Thiru + vanga + yaththu [Thi as in
thing + ru to rhyme with Sue, r as in
ring + vanga to rhyme with hunger +
yathth to rhyme with doth + u to
rhyme with do] Name of a place in
Kerala.
Thrppaadam Thr + ppaadam [Thr as in threw +
ppaa as in Pappa + dam as in dumb]
Sacred feet.
Tulsi ththara Tulsi + thara [Tu to rhyme with do +
las as in lust + i as in in] [ththar to
rhyme with purr + a as in ah] A
platform built round a tulsi (basil)
plant, considered sacred and used in
Hindu worship.
Uchcha pooja Uchcha + pooja [U to rhyme with do
+ chch as in such + a as in ah] [poo to
rhyme with zoo + ja as in jar] Worship
at noon.
Uliyannoor Uliyan + noor [Ul as in pull + li as in
blink + ya to rhyme with yarn + nnoor
to rhyme with moor].
Unniththaan Unni + ththaan [U to rhyme with do +
nni to rhyme with bunny + thth as in
doth + aa as in aah + n as in nut] A
sect of the Nairs in Kerala.
Vaasuki [Vaa as in far + su as in Sue + ki to
rhyme with me] The king (or god) of
snakes, usually found around the neck
of Lord Shiva. Also known as
Thakshaka.
Vaavukaad Vaa + vu + kaad [Vaa to rhyme with
hard + vu to rhyme with do + kaad to
rhyme with lard] Name of a place in
Kerala.
Vaayillaakkunnilappan Vaa + yillaa + kunnil + appan [Vaa to
rhyme with far + yillaa to rhyme with
villa + ku to rhyme with do + nnil as in
nil + appan] One who has no mouth
(vaayilla) and lives on the hill (kunnil),
addressed respectfully as appan
(father).
Vaazhappallyil Vaazha + ppally + il [Vaa to rhyme
with hard + zh as in Kozhikode + a as
in ah + pp as in happy + ally to rhyme
with gully + yil to rhyme with ill]
House name of a family in Kerala.
Vadakkumkara Vada + kkum + kara [Va + da + kkum
to rhyme with tomorrow + ka + ra
where r is as in ring] Name of a place
in Kerala.
Vaduthala Nair Vadu + thala [Va to rhyme with ma +
du to rhyme with do + tha as in thank
 + la as in La Paz] The Nair (a caste of
Hindus) from Vaduthala, which is a
place in Kerala.
Valiamma Valia + amma [Va as in won + li as in
lily + amma to rhyme with mamma]
Woman elder to one’s mother.
Valiya Veettil [Va as in ma + li as in lily + ya as in
yarn] [Veet to rhyme with wheat + il
as in ill] House name of a family in
Kerala. Literally, ‘of the big house’.
Vallon [‘ll’ as in f’all’ + on ] – a clan of folk
singers.
Vanneri [Va to rhyme with ma + nn as in pen +
eri to rhyme with Mary] House name
of a family in Kerala.
Vararuchi Vara + ruche [Va to rhyme with ma + r
as in rascal + a as in ah + ru as in ruin
+ chi as in children] Name of a
Brahmin.
Vedic education Hindu religious education, mostly in
the Vedas.
Veliyaththu [Ve to rhyme with whey + li as in fling
+ yathth to rhyme with doth + u to
rhyme with do] House name of a
family in Kerala.
Vellaarappalli Vella + ara + ppalli [Ve as in way + ll
as in pull + aara as in O’Hara + pp as
in happy + ally to rhyme with gully]
The name of a place in Kerala.
Venmani Ven + mani [Ven to rhyme with vent, n
 as in bun + mani to rhyme with
money] The name of a Brahmin house
(illam) in Kerala.
Viddi [Vi as in victory + dd as in buddy + i to
rhyme with me] Idiot.
Vikramaaditya Vikram + aaditya [Vik to rhyme with
wick + ram to rhyme with rum + aa as
in aah + dit as in audit + ya as in yarn]
A famous Indian king.
Yakshi [Yak to rhyme with luck + shi as in
she] a female ethereal spirit, very often
evil.
VOLUME III
 33
The Bhattathiri of Kaaladi
(Kaaladiyil Bhattathiri)

K aaladiyil Bhattathiri’s illam was in a place called Nettassery in the

village of Kumaaranallur. For generations past, the inmates of this
illam were famous sorcerers and it was a well-known story that they had by
magic once made Lord Ganapathy appear for them. The following is a brief
description of how they attained this blessing.
Long ago, a Bhattathiri from this illam and his friend, a Namboothiri,
started on a trip to Thrissur to see the famous festival known as Pooram.
Those were the days when people had to walk from place to place through
jungles and infrequented pathways. It grew dark when they reached the
village of Irinjaalakuda, so they got themselves a meal, said their evening
prayers and walked on. As they neared a place called Yakshi Parambu, the
ground of the yakshi, they met two ravishing women at the wayside, who
asked, ‘Where are your lordships going?’ The men replied, ‘We are going to
see the Thrissur Pooram.’ Then the women told them, ‘You have to pass
through the ground of the yakshi, which is a dangerous and lonely place;
people do not travel this way at night; hence fearing for your lives, we
advise you to spend the night somewhere else and go in the morning.’ The
men answered, ‘We are strangers in this locality and so do not know of any
such place. Can you kindly direct us to any Nair house where we can stay
overnight?’
Hearing this, the women graciously invited them to spend the night in
their humble cottage. The men agreed to this suggestion and accompanied
the beautiful women, anticipating a wonderful night in their desirable
company! They reached a large double-storeyed building and the women
took the two friends inside and gave each a comfortable-looking room and
stayed with them. As soon as the damsel touched him, the Bhattathiri lost
consciousness and she started to consume him. The Namboothiri had the
habit of reading a holy book named Devi Maahaathmyam [The Glory of the
Goddess] and sleeping with it under his pillow. The woman, who stayed
with him in the room, saw it and asked him to put the book away from the
bed, but he refused in spite of her coaxes and entreaties. Just then he heard
noises from the next room, of chewing and breaking of bones, and he
trembled with fear realizing that something terrible was happening next
door. He called out to his friend, but who was to answer? By that time
young Bhattathiri was almost completely devoured. Now the Namboothiri
understood the situation that these were not ordinary women, but man-
eating yakshis who beguiled them disguised as beautiful women. So he
tightly held on to his holy book, but could not sleep a wink. The persistent
woman waited patiently till early morning and left. Needless to say, the
poor man spent a sleepless night.
In the morning, he saw neither a building nor women but found himself
sitting up on a tall dark palm tree [supposed to be the habitations of wild
witches]. Slowly he came down the tree and looked around. The sight of
Bhattathiri’s nails and hair, scattered under another such palm tree, filled
him with fear and it was now absolutely clear to him that the women were
nothing but yakshis who had devoured his guileless friend. But they could
not harm him due to the holy book, Devi Maahaathmyam in his possession.
Forsaking all desire to see the Pooram after this disaster and with a
saddened heart, he returned home.
The Bhattathiri’s family had no male members, but his wife was
expecting a child at the time of his death. She was devastated when she
heard the news, but soon, courageously took on the responsibilities and got
the funeral rites performed correctly for her late husband. In due course, she
gave birth to a son and eventually got all the necessary rituals done,
including the naming ceremony, sacred thread ceremony and his initiation
in the Vedic and other studies. By the age of sixteen, the boy had become a
thorough scholar, well-versed in the various branches of education.
By now, he came to know of the distressing story of his father’s death
and vowed to kill the yakshi who had committed this horrible murder. In
order to accomplish this, he started to do a very strict penance, worshipping
Lord Surya, the Sun God to get his blessing and help. At the end of a long
period of extreme penance, Lord Surya appeared before him in the guise of
a Brahmin. At the young man’s request, he taught him a few powerful
mantras and also gave him a book, saying, ‘The rest is inside this book;
learn from it.’ Then, he left him.
Because he got the Sun to appear before him, this Bhattathiri was called
Surya Kaaladi and from this time a male member of every generation from
this illam added the prefix ‘Surya’ to his name. Afterwards Bhattathiri got
married and started a family life. He studied the book which he got from
Lord Surya and memorized the whole of it which dealt mainly with sorcery
and magic. He passed on this knowledge to his sons and down the later
generations. The Bhattathiris of Kaaladi retained their fame as sorcerers
extraordinary, for years to come.
Our Surya Bhattathiri was requested to perform in many places to free
those ‘possessed’ of various spirits and he travelled far and near. By then he
himself was full of confidence in redeeming his vow to avenge his father’s
death by destroying the yakshi. He made all the necessary arrangements
towards this and began a powerful yajna. Since he could not identify the
specific yakshi, he summoned all the yakshis to the spot by strong magic
and asked each, ‘Who devoured my father?’ All the innocent ones replied,
‘Not I; not I’. Still unconvinced, he asked each of them to pronounce an
oath, holding the sacred light and gold, and if found innocent, he let them
go free. When the culprit realized that she could never escape the wrath of
Bhattathiri, she came forward and confessed to the crime. Mad with fury, he
said, ‘Take your punishment; for I am going to burn you up in the sacred
fire.’ Immediately she proclaimed, ‘Beware! If you destroy me, you will die
of suffocation within 41 days from today.’ Hearing this, he asked, ‘What is
the remedy to prevent this?’
She replied, ‘If you are able to visit the temple in Thiruvaalur, on the
forty-first day of worshipping the deity, this calamity can be prevented;
there is no other way.’ Despite this curse, Bhattathiri destroyed her in the
fire.
A few days later, he was called for by a King of Kerala known as
Pallibaana Perumal to free his royal wife of a gandharva that had possessed
her and would destroy her pregnancy; because of this malady she could not
have children. Several other magicians and well-known sorcerers had tried
their best, but had failed. Bhattathiri agreed to get rid of the gandharva. He
wrote out a list of ingredients and requisites for a powerful homam and
when they were all made ready he started his work. Even after a few days,
he found it difficult to recall the demon to his presence and he became
furious and more and more stubborn; hence he went out of limit of the
Brahmin rights and performed terrible sacrifices, that Brahmins were not
allowed to perform. He relentlessly sacrificed many animals and even
insects; for instance, a piece of cloth dipped in ghee would be spread on the
ground, which when full of ants, would be burnt in the sacrificial fire and
many more such horrible deeds. At length there was no way the demon
could hide anymore and he appeared before Bhattathiri.
They debated for a long time over sorcery and magic, but at last
accepting defeat, the gandharva said to him, ‘You are an extraordinary
magician and there is no person living now who can defeat you. You killed
the yakshi who devoured your father, but she was my wife. This queen
fascinates me and so I have possessed her; please do not ask me to leave
her. Have pity on me and do not harm me.’ Bhattathiri was not ready to give
in; so he told him, ‘I cannot leave you free since I have promised the King,
I have to get rid of you; if not, I would be greatly humiliated and I cannot
bear it. So I ask you to leave her and go your way. Otherwise I’ll be forced
to kill you, just as I burned your wife in the sacrificial fire.’ Hearing this
pitiless reply, the gandharva was filled with anger and thirst for revenge
and he cursed, ‘May you die within twelve days; you will suffer from the
inability to pass urine, and die!’ Immediately the Brahmin asked for a
remedy and he was told to go to Thiruvaalur and worship to escape this
terrible death. Under great pressure from Bhattathiri, the gandharva then
reluctantly left the Queen. Of course, the delighted King rewarded him with
many gifts and bags of money.
In the following years, the Queen had four sons all born without
anymore difficulty.
The day before Bhattathiri’s demise, a voice was heard in the temple
premises of Thiruvaalur, saying, ‘There will occur an accidental death in
this place; therefore it is advised that the evening pooja and other usual rites
be completed by afternoon and let everyone go home.’
Early next morning, Bhattathiri arrived at Thiruvaalur temple. He went
into the temple pond for his bath. As he came up to the shore he felt the
urge to urinate; he got into the nearby latrine; immediately the need was
over and he did not pass urine; then he went to the pond and cleaned
himself, washed up to worship the deity inside the temple.
But when he came ashore, he felt the urge again and as before he went to
the urinal, but could not urinate, got into the pond once again, cleaned
himself thoroughly to enter the temple for worship. This went on till
evening. Bhattathiri spent his time between the urinal and the pond. By
nightfall, he was thoroughly exhausted and fainted beside the pond. His
breathing came fast and loud, but there was absolutely no one nearby to
come to his aid. Due to the ethereal command heard earlier everyone had
left the place early and gone home. When he realized that he was dying, he
lamented, ‘Oh God, I did only what was in the book’ and he heard a voice
questioning him, ‘Did the book demand that Surya Kaaladi himself should
do it?’ This part is debatable since no one was nearby to witness it.
Whatever the case may be, the great Surya Kaaladi met with his
untimely death in extreme anguish and unbearable pain, as cursed by the
gandharva. People say that there are still marks on the door leading to the
pond, where he bit into, while hurtling himself in death’s agony, jumping up
and down to relieve himself.
Surya Kaaladi and Pallibaana Perumal were contemporaries.
Even after this particular incident, the Surya Kaaladi family had
produced many more famous and powerful sorcerers and magicians in later
years.
Next let us see how Ganapathy appeared to one of the Surya Kaaladis of a
later period.
In a nearby place, there was a rich landlord who had an extensive
property full of coconut trees. He had a servant to take care of his property,
day and night. This poor fellow had built a small structure on top of a tree
to stay in. On cold nights, he warmed himself with the help of a pot of fire.
The trees were full of heavy bunches of coconuts and when dry, the nuts
would fall on the ground; the man used to remove the kernel from the shell
and roast it in the fire to eat it. This was a very tasty meal.
One winter night, when he felt very cold, he cut open a few coconuts,
burnt the husk for extra warmth and happily roasted and ate the kernel
whilst warming himself by the fire. To his surprise, he saw the long trunk of
a young elephant coming towards him through an opening on the thatched
roof. Unperturbed, the old watchman, placed a roasted piece of coconut
inside the trunk. Seconds later, the trunk came again and likewise he gave
him another piece. This kept up through the night and the trunk disappeared
when the sun rose. The servant too went for his daily work.
Very early next morning too, when the man started eating the roasted
coconut kernel, by the warm fire, the young trunk stretched towards him
and he fed the animal friend in the same manner. Soon both became very
fond of each other and inseparable. It was the habit of the old man to share
his meals whatever it may be, with the young elephant, but it liked nothing
as much as the roasted kernel and the watchman gave him two or three
every day. The loss went unnoticed by the owner since the trees were
plentifully laden with the fruits. By then, the elephant and the watchman
became close friends, and it started to accompany the old man even when
he went to work during the day. Surprisingly, the noble animal was visible
only to the old, low-caste watchman!
During this time, once, a Bhattathiri of Kaaladi was travelling along this
coconut grove, and being a magician, he saw the elephant with the old man.
By divine wisdom, he recognized it as an unusual elephant and so came to
the man and asked if he would sell it to him. Having come to love it as his
own son, the man refused to part with it. The Bhattathiri kept on pressing
him, assuring to give any amount of money he would ask for. In the end, the
old man relented and reluctantly accepted the money in exchange, but the
noble animal refused to go with the Brahmin. Then the wily Brahmin
bought a few coconuts and the pot in which the watchman used to burn the
husk also from him. He fed the elephant with the roasted kernel, while
walking in front of him and it followed slowly after him. Thus, they reached
the illam of the Bhattathiri.
The ignorant watchman could only understand that the elephant was so
fond of the roasted coconut that he followed the Brahmin. But the learned
Bhattathiri recognized the young, single-tusked elephant as Lord
Ganapathy. Hence, he had summoned him by strong magic with the
coconut, so that he would go with him. When they arrived at the illam, the
elephant God appeared before him and the Brahmin worshipped it and
established it in his household along with the other family deities. In this
manner Ganapathy appeared to the Bhattathiris of Kaaladi.
Thereafter, Ganapathy became the main deity of the Kaaladi illam and a
system was established by which a male member of this family had to do
the special rites due to this God. Thus, he appeared to all those who
belonged to the illam and he would consent to do whatever they wanted
from or through him. Eventually their fame as illustrious and extraordinary
magicians and sorcerers increased a hundredfold and people from all over
requested their help and blessings to free them from evil spirits.
There are ever so many stories and legends connected with their magical
power and learning, largely due to the immense support of Lord Ganapathy.
Here are a few illustrations.

It was well-known that there lived in the village of Kaadamuri in

Changanaasserry district of Thiruvithaamkoor [Travancore] the renowned
magician called Kunjamun Potti. He was so great a sorcerer that, by his
magic and sorcery, he got the infamous spirit chaaththan to serve him and
do his bidding. There was not a situation which could not be handled by
Kunjamun Potti or not such a spirit who would dare to disobey his
command. His power was so strong that even a letter signed by him was
enough to free the victim when it is read before the victim, all this with the
help of the chaaththan.
Both these illustrious men, Kaaladi Bhattathiri and Kunjamun Potti were
contemporaries and friends, although each was immensely proud of his own
powers.
One day, Kunjamun Potti came to visit Bhattathiri, whose illam was near
a river. Potti came in a boat with 18 rowers. When he arrived at the illam,
Bhattathiri was at his evening prayers. From there he called out to his
friend, ‘Dear friend, the meal will be ready as soon as you finish your bath.’
Hearing this, the guest went to the river for his bath. The host Brahmin
went in and told the womenfolk to prepare dinner for the boatmen as well.
After dinner, when the friends sat down to converse and gossip, Bhattathiri
requested his guest to send his boatmen for their meal, to which Potti
replied, ‘Oh no. I’ll see to their dinner; only then they’ll be satisfied.’
Bhattathiri said that he too would go with him. Potti answered, ‘Don’t
trouble yourself, since they have had their meals and left already.’ Then
Bhattathiri understood that the rowers were none other than chaaththans
and asked, ‘Were they chaaththans?’ to which the other said, with pride,
‘They are the best deities to worship.’ Bhattathiri understood the veiled
insinuation and that it was a deliberate attempt to humiliate him by giving
him the unnecessary trouble to prepare meals for so many. The resourceful
Brahmin did not show his hurt pride, but smiled politely and agreed. After
seeing to the comforts of his guest, Bhattathiri also went to sleep.
Early next morning, Potti was ready to return home, thanking Bhattathiri
for his hospitality. He went to the riverside, but his boat was not to be seen.
Thinking that it must have been robbed at night he mentioned this to his
host who was still at his bath in the river. When he heard the allegation,
Bhattathiri comforted his friend, ‘Do not worry. First of all, there are no
robbers in this area. But here we have a single-tusked young chap; he must
be having some fun at your expense. This is not very serious, we shall find
a way.’ So saying, he looked up and asked Potti to touch Bhattathiri and
look upwards. There he could see Lord Ganapathy sitting on a huge banyan
tree and holding the boat with his trunk.
Instantly Potti realized that this was a rebuke he earned for the previous
day’s deliberate insult and he begged his friend to forgive him. Then
Bhattathiri casually suggested to Ganapathy, ‘Why don’t you return it to
him? He says it is already late for him to get back.’ The elephant did as he
was told and threw the boat down. In spite of the height from the tree, it
reached safely. Again there was a problem; Potti could not find his rowers!
With remorse and shame, Potti had to beg for that too. It so happened that
the chaaththans were mortally frightened of Lord Ganapathy and would not
come anywhere near. So Bhattathiri had to intervene again and he said to
Potti, ‘This is no problem; I guarantee that the tusker will not harm your
rowers so you may ask them to come.’ Now full of respect and veneration
for the elephant God, Potti made his offerings to him and after worshipping
him, went on his way with his chaaththan servants.

A few years later, another Bhattathiri of Kaaladi was attending a festivity in

Kozhikode. Now that particular Temple Society had a rule that only the
inhabitants of the northern shore of the river had the right to receive the gift
offerings. Since Bhattathiri lived on the southern side, this privilege was
refused to him. However, Bhattathiri was determined to get his dues as he
had already taken the trouble to travel so far and so he calmly assured them
that his illam was on the northern side. There started a heated argument
between them and the matter reached the Saamoothiri of Kozhikode. He
ordered, ‘Let Bhattathiri get his dues today. Meanwhile, send someone to
investigate where his illam stands. If it is proved that Bhattathiri lied, we
would punish him and he must return the bag of money.’ Obeying the royal
command a person was sent to find the truth. When he went there the man
saw that Bhattathiri’s illam was really standing on the northern shore of the
river. He came back and told the King, who felt very sorry and presented
him with more valuable gifts and money and sent him off with due respect.
What happened was like this: When the heated debate was going on,
Ganapathy felt that his devotee should not be humiliated and thus came to
his rescue. He changed the course of the stream. With his mighty tusk he
dug another path for the stream to flow behind the illam so that it now stood
on the northern side. There are enough marks to be seen still to show that
the river had at one time flowed on the other side!
Then there is a story which relates how this elephant Lord ceased to appear
from the vision of the Kaaladi Bhattathiris in a later period.
Once a ship, with much valuable treasure sailing towards the north was
wrecked near the coast of Kerala. The owner was prostrated with grief at
the huge loss he was forced to face, and he enquired if there was anyone
capable of getting the ship lifted from the sea. Somehow he came to know
that Kaaladi Bhattathiri was the only known person capable of helping him
to find a remedy. So he went to Kaaladi and lamented his plight, promising
to give him half of his ship’s treasure as a reward. The avaricious Brahmin
agreed. And then he went to Ganapathy and requested his help, but the Lord
was unhappy and he said, ‘I do not like doing such things.’ After many
entreaties and prayers, in the end he reluctantly lifted up the ship from the
sea. Bhattathiri got a large treasure as his reward.
But Ganapathy was immensely annoyed with him and admonished him
thus, ‘Your greed for money is growing beyond limit and your arrogance
has made you bold to make me do whatever you ask for. Therefore,
hereafter none of you will be able to see me with your naked eye, as before.
But, as your family has been my devotees for generations, I shall help you
in your rightful need. Never ask me hereafter to do undesirable things to
feed your greed or pride.’ Saying this, he disappeared from view.
Thereafter, none in the family has ever seen him although he granted
their wishes in dire need as long as they remained dedicated to him. In later
years, the descendants of this illam relaxed in their worship of Ganapathy
and their magical powers also diminished although the family and its fame
lived longer.
 34
Kuttanchery Mooss
(Kuttanchery Mooss)

T here was a time when the eight families of the famous Ashta Vaidyars
[appointed by Sri Parasuraaman] thrived exceedingly fast into many
more branches, eventually numbering eighteen in all. In those days, even
Kuttanchery Mooss had three illams of his own, occupied by the various
branches of the same family. One of these families was staying at a place
called Vaduthala, which was in the village of Kandaanassery in Thalappally
district of Cochin. This came to an end long ago. Another was in
Kumaranallur [present Vadakkaancherry] in Thalappally itself, where he
had a temple and a house, but no one uses it now as a permanent residence.
The present seat of this family is in a place called Akalaanam in Ponnani
district in Malabar. It is also called Akalamannu mana by the local people.
Historically, it was a common practice for the local Kerala kings to
appoint one of the families of the Ashta Vaidyars, as their court physicians
and patronize them with all facilities and perks. Thus, Kuttanchery Mooss
was the court physician for the kings of Cochin. He stayed in the palace on
an annual gratuity paid in coins along with other comforts, and it was an
accepted custom that the King would present these gifts and awards
annually on his birthday.
People have different digestive powers and habits. Some cannot digest a
meal cooked with the newly-harvested rice and that was the case with the
Lord of Koodalmaanickya temple. According to tradition, during the
festival, this was the special offering given to him every year between
October and November [Malayalam month of thulaam, harvest days] after
which a special medicine called mukkudi was offered as an unavoidable
essential. Mukkudi is considered a wonderful remedy for any stomach
ailment and this was specially prepared with all the necessary ingredients
and offered to the temple by none other than Kuttanchery Mooss himself.
For this, he was paid a proper sum of money by the Devaswum. It is
generally believed that this mukkudi offering can cure all types of stomach
problems and thus it attracts large crowds of devotees to whom it is
distributed on the festival day. As part of tradition, a portion of this
medicine is sent regularly to the Cochin palace also.

There is an amusing legend which narrates how Kuttanchery Mooss got the
sole right to prepare and offer this wonderful medicine to Koodalmaanickya
temple.
Once long ago, a Kuttanchery Mooss, while travelling towards the
South, reached the extensive rice fields on the northern parts of
Irinjaalakuda in Thrissur district. It was late in the night and in the bright
moonlight he saw a man squatting in the field. Seeing Mooss pass by, the
man beckoned to him and enquired who he was and where he was going.
The man said to Mooss: ‘Yesterday I had a meal with newly-harvested rice,
which did not agree with me. Since then I have been suffering from a
severely upset stomach. It would be nice if you could get all the necessary
ingredients for a mukkudi and after getting it ground by the Brahmins, keep
it in front of the idol as an offering in the Koodalmanickya temple. The rest
will be looked after, and even if you do not see me, you just believe that I
am there.’ Saying this, the man disappeared from view.
 Filled with fear and surprise, Mooss said to himself, ‘Certainly that was
no ordinary human being. I am sure it was a divine person disguised as one,
perhaps, the Lord of Koodalmaanickyam himself. Whatever it may be, it is
better that I do what he has desired.’ He then went to the temple and spent
the night there. That same night the temple officials and the chief priest of
the temple also had a dream where a man was telling them, ‘Tomorrow
Kuttanchery Mooss will prepare a mukkudi and leave it before the idol; boil
it and mix it well and use it as an offering. In return Mooss should be given
a hundred and one measures of paddy from the Devaswum; make sure to
continue the practice every year to offer mukkudi also on the day you give
the newly-harvested rice meal.’
The next day they discovered that all of them had the same dream and to
make doubly sure, they asked an astrologer to check it and were at last
convinced that this was an order from the Lord himself.
By then Kuttanchery Mooss got the medicine ready for the offering and
he related to the temple official how he was advised to do so by the man in
the open field. After that the chief priest mixed the mukkudi as he was told,
and completed the offering, for which Mooss was promptly paid by the
Devaswum. This practice continues even now.

It has been an unwritten and imperative custom with all the Kuttanchery
Moossenmaar to do a course of worship and bhajan at the Nelluvaayi
temple before taking up medical practice. There is an interesting story
behind this also.
Once upon a time, there were two brothers in this family. Both were
equally good scholars in medical science and skills, but the Elder Mooss
lacked the good luck and the essential healing touch which made the
Younger Mooss a more sought-after doctor. Hence, nobody came to the
elder Mooss for consultation or treatment.
Once the Saamoothiri fell ill and a servant came to Kuttanchery illam to
take the younger brother to the palace. But as he was not at home they met
the Elder Mooss who said to the servant, ‘My brother is not here and may
take a few days to return. Therefore, I shall come with you.’ But the servant
replied, ‘Oh no, there is no need for that. I was asked to bring the Younger
Mooss’, and soon went away to report to the King.
The Elder Mooss was filled with remorse and self pity. He thought, ‘Oh
God, what a sad situation! My brother and I had the same education, but no
one comes to me. I am not wanted. This may be because he is blessed and I
am not. Therefore, the only way out is to pray for divine grace and help.’
He then went to the nearby Nelluvaayi temple and began a period of prayer
and worship. This temple is situated only six miles west of his illam and so
he could start the bhajan on the same day. He prayed to Dhanwanthari with
supreme commitment and absolute concentration for one whole year after
which he returned to his illam.
Henceforth, his luck and skills improved amazingly. His fame spread and
from far and near people thronged to his illam for consultation and
treatment. In a short time his renown as an exceptionally-talented physician
increased manifold and it became a popular belief that the Elder Mooss
could heal any ailment under the sun.
By then the younger Mooss had started treating the Saamoothiri for more
than a year, but except for some temporary relief he could not find a
complete cure. So now having heard of the Elder Mooss, the ruler sent for
him. The Elder Moos cured him within a few days and the delighted King
gave him many valuable gifts, in absolute satisfaction and joy.
Thus, it became a necessary custom for all the Kuttanchery
Moossenmaar to spend a year of prayer and worship at the Nelluvaayi
temple before they started their career of medical practice.

It is of special mention here that the Kuttanchery Moossenmaar always

study medicine only under the tutelage of their own elders and never go to
anyone else; whereas, many go to them for their education. Most of the
illustrious Ashta Vaidyars including Eledaththu Thaikkaattu Mooss,
Thrissur Thaikkattu Mooss, Aalaththur Nambi, Cheeratta manna Mooss
were some of their students and disciples.
The famous physician, the late Kuttanchery Vaasudevan [Apphan]
Mooss, was an extraordinarily brilliant teacher as well, whose well-known
interpretations of the book, Ashtaanga hrudayam were exceptionally
brilliant and incomparable. Before his time, the Shudras – lower caste Nairs
– were not taught the mysteries of this great book. It was this excellent man
who opened the doors of such medical knowledge to the Nairs and others
but with the strict injunction that they should worship in the local temple
while they completed their studies.
The present Mooss is the nephew of this Apphan Mooss [the son of his
elder brother]. Though well-versed in medical science, he is not as diligent
or dedicated as his talented uncle. It was also remarkable to note that the
Apphan Mooss of Kuttanchery was greatly blessed with his excellent sons-
in-law, all being related to the great families of the Ashta Vaidyars.
 35
The Pickled Mango in the Crooked Jar of
Paandamparambu
(Paandamparampaththu Kodanbharaniyile Uppumanga)

T he pickled mango in the crooked jar of Paandamparambu is famous for

its extraordinary characteristics, but there will not be many who would
know the origin of this jar nor the reason for its speciality. Hence, we make
an effort to tell the story of the pickled mango in the crooked jar of
Paandamparambu.
Paandamparambaththu Bhattathiri’s illam is in British India. Although
this illam is rather well-to-do now, once upon a time it suffered excruciating
poverty and the inmates did not have the means for three square meals a
day.
Once long ago, a Chinese merchant started out with a shipload of costly
materials to trade with other countries. On the way, unfortunately, the ship
wrecked and he lost most of the load and several of the crew also lost their
lives. Some were rescued by other boats while others swam across and thus
barely escaped with their lives. Among those who survived was the owner
of the ship who was rescued by some boatmen and he managed at the same
time to salvage ten Chinese jars of the cargo. When at last he reached land,
he took those jars with him and went to the first house he saw on the shore.
It was the illam of Paandamparambaththu Bhattathiri. In those days, it was
an old, dilapidated house and almost breaking down, as the necessary
repairs had not been done.
This merchant stood in the front yard and called out aloud, ‘Who is
there? Would anyone come out, please?’ Just then, the Bhattathiri, his wife
and four or five children were about to sit down to eat the frugal meal of
kanji which was prepared from a little rice. The Bhattathiri came out when
he heard the merchant. Then the trader said, ‘I am a merchant from China.
My ship was wrecked and most of my companions are dead. I have not had
a meal in the past 24 hours and I am very hungry. I beg you to give me
something to eat.’ Hearing these sorrowful words and observing the man’s
distress and exhaustion, Bhattathiri felt pity and he went inside, brought out
the gruel and served the merchant. After eating the gruel, the merchant said
to Bhattathiri, ‘Do not think that you have given me just this gruel. Instead,
I can say that just now you have saved my life and, I assure you, I will
never forget that till I die. But right now I am unable to repay you for your
kindness. If I happen to reach my native place and return here someday, I’ll
pay you back according to my capacity and God will give you the rest. I
beg you to help me once more. I have lost everything except these ten jars
without much damage. I ask you to keep these safely here till I return.’ The
Bhattathiri replied, ‘We do not have much space to spare, but we will keep
them here safely. I hope there is nothing precious in the jars. If that is the
case, it cannot be kept here because the illam is not very safe.’

MERCHANT: ‘Nothing costly in them. They are all filled with pigeon-pea.
That is all.’
BHATTATHIRI: ‘Then there’s no problem.’

Then the merchant sealed the ten jars and bringing them inside the illam
placed them safely, said farewell and went away.
A short time after this, one day the inmates of the illam did not have a
morsel of food to eat and by afternoon, the children began to cry with
intolerable hunger and rolled on the ground, weeping. The head of the
family and his wife though hungry themselves were most distressed to see
the pitiable condition of their children and did not know what to do. Then
an idea came to the antharjanam. She said to her husband, ‘Look, didn’t
that Chinese merchant tell us that there is pigeon–pea in the jars? Shall we
take out a little of that and cook it for our children? They are so famished
that they will eat anything now. Even if we do not eat, it does not matter.
But how can we let these innocent children suffer? It is already as late as
ten in the morning.’

BHATTATHIRI: ‘Whatever you have said is true. I cannot bear this hunger
anymore myself, and I am sure it is the same with you. But is it proper
to take the thing which someone has entrusted with us, without his
permission? We should not deceive anyone even if we have to die.’
WIFE: ‘I don’t consider it a sin if we do this to save the lives of our children.
By the time the merchant returns we shall somehow get some pigeon-
peas and refill the jar. Even then, once he knows of our true situation, I
am sure, he will not object. He himself has experienced hunger.’

Well, after a long period of arguments, the Bhattathiri relented and he

wanted to untie a jar in order to take out some pigeon-peas from it. He went
into the house, broke open the seal on one of the jars and took out a handful
of pigeon peas. Noting that he did not get the feel of only pigeon peas in his
hand, he went out into the light to see it properly. In his hand he saw
pigeon-peas as well as gold coins. Because it was dark inside the illam, he
took a lamp and looked into the jar. Then he understood that the jar was
actually filled with gold coins and the peas were on top just covering them.
This was the same with the other jars also. Then he sealed the nine jars
again as before and took just one gold coin from one jar, went to the market
and bought rice and other provisions with it, and came home. Quickly the
antharjanam cooked a meal and all of them ate to their fill.
After a few days the Bhattathiri thought to himself, ‘I have already
betrayed my trust and that is wrong, I know. I think I need not continue to
face this poverty so let me think of a way out to live in comfort. If that
merchant is going to be delayed, I shall make amends as best as I can.’
So deciding, he went to the jar, took out more gold coins from it and
built a huge mansion for himself and the family. Then he set about buying
landed property and all kinds of pots and pans and vessels. He made good
use of the money by making wise investments and within a short time
became a wealthy trader and started to live in great luxury and had a yearly
saving of nearly twelve thousand rupees. With this money he bought gold
coins and began to fill the empty jar. In five to eight years he managed to
fill it and when it was full, he sealed it up and kept it safely. Then he bought
another ten jars, each being half the size of the Chinese jars and started to
fill them also with gold coins and when they were full, he sealed them also
and kept them aside.
Years passed by. One day, the Chinese merchant reached this coast with
another shipload of materials. He was coming after twelve long years. He
got down on the shore and went in search of the illam where his jars were
stored. When the house looked different, he became suspicious. On
enquiring, he came to know that it was the same illam which was renovated
recently because the Bhattathiri had come by a treasure and that they were
now very rich. When he heard this, the merchant calculated in himself that
the talk of a treasure was false and that the man became rich by pilfering his
jars. In that case he did not have any hope of recovering his property from
him. Still he thought that there should not be any harm in just asking and so
he went to the house and called out from the courtyard, ‘Is the Lordship
here?’ Bhattathiri was then sitting on his balcony. When he heard the
merchant’s voice, he recognized it immediately and hurriedly came down.
He received him with great respect and bringing him to the outhouse
balcony, requested him to sit down on the chair before they started their
conversation. Only after he gave a sumptuous feast to the merchant and his
companions did Bhattathiri say to the merchant, ‘I am sorry to tell you that
without your permission I took some money from your property, which you
had entrusted with me and made use of it. I had to do it because of my
extreme penury. I know that it was unfair and wrong on my part to do it.
Now I beg of you to forgive me for the wrong I have done you. But I have
here with me, your entire wealth with its interest.’
Saying this, he brought out the merchant’s ten jars as well as the ten
smaller jars and placed them before the trader. Seeing this the merchant
said, ‘I had entrusted you with only ten jars. Therefore, these other jars are
not mine. Why have you brought out those and kept here?’

BHATTATHIRI: ‘It is more than twelve years since you have kept this property
here so it has earned an interest of half the total.’
MERCHANT: ‘This is not done. Usually, the person who has kept his property
for safe-keeping has to pay the interest and not take from the person
who took care of it. Therefore, I will not accept this.’
BHATTATHIRI: ‘I have a yearly saving of twelve thousand rupees after all my
expenses. All my wealth, including this house and my lands, everything
is made with your money. At least as a punishment for taking your
money without your permission, please accept these ten small jars also.
Otherwise, I shall be very unhappy.’
MERCHANT: ‘I find my ten jars intact as I had left them here. You have not
damaged them in any way. The little wealth you have earned is due to
your luck and hard work, and so you are justly entitled to it and it is
your own. I consider it a sin to take the assets of a Brahmin and I will
definitely lose what I have.’

After a long argument, the merchant asked Bhattathiri to take the smaller
jars inside and keep them away. Then he took some flowers, betel leaves,
lime and arecanuts along with one of his own jars and presented them to the
Brahmin. Bhattathiri refused to accept it, but the merchant pressed the issue
so much that he had to relent at last.
That jar was called kodan bharani (crooked jar) because its mouth was a
little bit crooked.
After the presentation was over, the merchant said, ‘Hey Brahmin,
although this jar is crooked, it has a speciality. It brings wealth and
prosperity to the place where it belongs and that household will never be
poor. Moreover, if you pickle mangoes in this jar, it has an exceptionally
wonderful and exotic taste.’ Saying thus, the merchant took the rest of the
nine jars and bidding farewell to the Bhattathiri, happily went on his way.
Bhattathiri put all the gold from the crooked jar into another and, taking
all the eleven jars, put them away safely in the underground room of his
illam. People believe that they are still there.
From then onwards, they started to use that jar for pickling mangoes
every year. The green colour of the mango would never fade once it was
pickled in that jar. Only those who have tasted that pickle can perhaps
describe its exceptional quality, texture and taste. Even comparing it with
amruth may not be enough. With just one piece of that mango pickle, they
say, that one can eat three measures of rice. Here is a story regarding that
pickled mango.
When the late Maharaja of Thiruvithaamkoor, who passed away in the
Malayalam year 973, was ruling from Thiruvananthapuram, the yearly
murajapam used to be conducted on a magnificent scale. The meals served
to the visiting Brahmins were exotic and exceptional. Once when the
Nambooris were eating, one of them asked the other, ‘Hey friend, how is
the dinner? Is this not a grand meal? Can you name another place where it
can be better? Is it not difficult to get one like this anywhere else?’ The
other Namboori replied, ‘Oh sure, sure. There is no doubt about it. Still if
we had just a piece of the pickled mango of Paandampuram, there would
have been nothing to beat this.’
When this conversation was taking place, the Maharaja was round the
temple in procession. Although the Namboori did not see the King, the
Maharaja had overheard their dialogue and he noticed the Namboori who
stated this. That same night the Maharaja sent a man secretly and by the
next dinner the pickle was served to the guests. This was served along with
many other pickled mangoes. No one knew that the mango of the crooked
jar was brought. Even then when that Namboori bit into the mango pickle,
he exclaimed, ‘Ha, you worthy fellow! You too have come here!’ Then to
another Namboori sitting next to him he said, ‘This is the real mango of the
crooked jar.’ After he returned to his palace, the Maharaja sent for that
Namboori and said, ‘There are not many like you who can relish their food,
differentiating with such acute sense of taste.’ And the pleased King gave
him a special gift before sending him off happily.
These are the excellent characteristics of the pickled mangoes of the
crooked jar. One who has tasted it once will never forget its taste. It is
believed that the crooked jar is still at the illam and the pickled mangoes
continue to be as good.
 36
The Significance of Mannaarassaala
(Mannaarassaala Maahaathmyam)

W e are not going into the details of the origin and history of Kerala.
But we shall narrate in brief the legend regarding Mannaarassaala,
the details of which have come down to us from the older generation.
A long time ago, when Parasuraaman brought Brahmins from other
lands, to settle in Kerala, the place was infested with snakes of all kinds and
also there was no fresh water available for drinking. Realizing that it was
absolutely impossible to live in such circumstances, all of them went back
to their old villages and Parasuraaman was at his wit’s end not knowing
what to do. So he went to Lord Parameswaran in Kailas and explained the
problem to him. The merciful Lord Shiva told him, ‘If you worship
Vaasuki, the god of serpents, and please him with your devotion, he would
solve your problem.’ Hearing this, Parasuraaman returned to Kerala and
started a concentrated worship of Vaasuki. Subsequently, Vaasuki appeared
before him and said, ‘I am mightily pleased with your devotion and
worship. What do you wish from me?’ Parasuraaman answered with due
respect, ‘Oh Lord of all snakes, because of the free and frivolous
movements of your brood, and also due to the brackish water of the place,
this land has become uninhabitable for humans. Therefore, I beg you to
solve both these problems and make this land fertile and habitable for
mankind.’

VAASUKI: ‘As you wish it. I shall attract all the salt from these water-bodies
into the nearby seas so that your wells and ponds would have only fresh
water. Regarding the snakes, I advise you to donate this forest in which
you have been meditating, to the snakes to inhabit and those snakes that
are not able to come here, should be allowed to stay in holes wherever
they are now, and see to it that they are not harmed. You should tell the
people of this land, to separate a part of their compounds wherein to
enshrine the snakes and regard them as their family deities. If they are
not treated with respect and devotion, or they are hurt in any way, they
will definitely retaliate, but if the snakes are pleased with the devotees,
there will not be any dearth of children or wealth in the families. On the
contrary, if they are angry, they are powerful enough to cause all kinds
of disaster and death. You must explain this to the people and all will be
well.’

Parasuraaman agreed to do everything as was instructed and after this

mutual treaty, he went outside Kerala and brought Brahmins to stay; by that
time the water turned fresh and sweet, devoid of salt. Most of the snakes
moved into the forest and the rest lived in suitable holes. Thus, the people
stayed on in the new land.
According to Parasuraaman’s advice, the people made idols of the
snakes and built shrines for their comfortable residence in a part of their
compounds and started worshipping them as deities. This is a unique
custom among the people of Kerala and is still being continued.
Then Parasuraaman returned to the forest where he had meditated to
please the god of serpents and built the idols of Vaasuki, his wife Naaga
yakshi as well as their retinue and enshrined all of them there. He
segregated about fourteen acres of the forest land as their free residence and
the rest of the land for people to clear and occupy. He appointed one
Brahmin family to build their illam and stay in the middle of this kaavu in
order to perform special worship and daily poojas and also to take care that
no one encroached on the land of the serpents. He gave full rights on this
land and property to this family and from then onwards they started regular
worship of the snakes as their family deities. They continue to do this even
today. This Brahmin family is now known as the ‘Namboothiris of
Mannaarassaala’.
After getting rid of the snakes and settling the Brahmin families
comfortably in Kerala, Parasuraaman retired to the forest. What we are
going to describe is what happened years later.
Most of the land which is now in Ambalappuzha district was once upon
a time thickly forested and was known as Khaandava vanam [Khaandava
forest]. After Arjuna the Pandava Prince burnt it down, it was later called
Chutta naad [burnt-down land] which later became Kuttanaad.
While the Khaandava forest was burning, the fire raged towards the
place segregated by Parasuraaman for the snakes. When the Brahmin
women of the illam that was entrusted with the welfare of the snakes, saw
the approaching calamity they began to pour water drawn from the nearby
wells and ponds to extinguish the engulfing flames. In spite of their
relentless efforts, the soil became too hot for the reptiles and they suffered
extreme misery. The Brahmin women kept pouring water till the soil
became cooler and when later it turned cool, someone called out, ‘Now the
soil is cool; so let this place be called out “Mannaarissaala”. Mannu
meaning “sand”, aarri meaning “cooled” and saala meaning “place” and,
together, “the place where the sand has been cooled”.’ Everyone heard these
words, but no one knew who uttered them. So the people believed it was
Vaasuki’s command and thus, the place came to be called ‘Mannaarissaala’
which later became ‘Mannaarassaala’ in the course of time.
This land is now situated to the west of the Subramanya Temple in
Arippad in the Kaarthikappally district.
Long after the burning of the Khaandava forest, an antharjanam who
wished to have a child started a concentrated and devoted worship of the
family deities. In due course, she became pregnant and gave birth to twin
boys; however one of them was a snake-child. It grew up in a short while
and spoke to its mother as follows:
‘My dear mother, all the snakes have a lot of affection for this family, but
we love the womenfolk of this family better and are very pleased with them
because your women saved us magnanimously from the raging forest fire. It
is fair and just to show gratitude to those who save one’s life. Therefore,
hereafter, the eldest member among your women should be the one to do
the poojas and worship. The snakes will be highly pleased if you do so, but
there are some conditions. The woman, who will lead the worship, even if
she has a husband, must refrain from carnal pleasures from the day she
takes up the duty. Moreover, some changes have to be made in the present
form of worship and I shall instruct you as you are now the eldest in the
family. As soon as your days of confinement are over, and your body is
clean, you, my mother, must start the special devotion. When you are
unable to continue due to age, the next in charge must be instructed in this
system and it should be thus continued by the generations to come. As I was
born into this family, I will not go away to the kaavu but I will stay here and
no one should harm or disturb me.’ Then the snake-child instructed its
mother, the new method of worship and the mantras, and then went to the
underground room of the building and stayed there.
Thereafter, according to the snake-child’s advice the eldest woman of the
family at that particular period, continued to perform the rites as outlined by
him and observed celibacy, disregarding all worldly pleasures. This custom
is being followed even today.
No one entered the underground room into which the snake-child retired;
the room was opened only on rare occasions to conduct some special
ceremonies. Otherwise it was always kept shut. When it is opened one
would see only ant hills and termite soil. At times when the old illam was
renovated this room was not disturbed as it was done even in the recent
times.
When the twin boy born along with the snake-child grew up he built a
separate temple to enshrine the god and goddess of snakes and performed
the necessary rites. This temple is known as the Mannaarassaala Temple.
From time to time renovations are done to this temple also, but without
disturbing or removing the several idols enshrined there. This seems to be
true to believe as the pedestals on which the chief idols are fixed do not
seem to suit each other, meaning that the idols are older. If the idols were
taken out, and re-installed, their pedestals would look different.
There was once a maiden from Mannaarassaala illam who got married to
the Meppally Nambiaathiri, a sub division of Brahmins in Vettikkottu near
Kaayamkulam. Her dowry was a snake kept inside the hollow bamboo
handle of her umbrella. The bridegroom accepted it happily and when the
snake reached the Meppally illam, it entered the underground room of the
illam and remained there. Moreover, it insisted that snake idols should be
made and a special place to be allocated for worship with tanks for the
snakes as it was in Mannaarassaala. The Meppally family did everything
they were told. Thus, Meppally illam became a replica of Mannaarassala.
When the various rituals of snake-worship such as sacrifices, singing of
songs to please the snakes and offerings of milk mixed with rice flour and
turmeric were performed at one place, they had to be done simultaneously
at the other place at the same time on the same day. If not, the wrath of the
snakes would bring disaster and calamity. Therefore, if any special
ceremony had to be done in one place, both the families needed to consult
each other and fix the date and the time at which they were to be conducted
together. This has become a standing custom.

Before we end this story, let us describe some amazing facts about
Mannaarassaala.
It is the usual practice with regard to the worship of snakes that once the
offering of milk mixed with rice flour and turmeric [the favourite offering
for snakes] is over, the bowls are cleaned and put face down, but it is not so
in Mannaarassaala. Once the milk offering is done, the bowls are not turned
down, but are kept upright with the mixture still in them. The priests leave
after shutting the door. Next morning when the door is opened, the vessels
would be empty. Although there was just one snake at first in the
underground room, there are numerous anthills present which ask us to
believe that in course of time, more snakes must have come to live there,
reproducing more and subsequently increasing in number.
Snakes do not bite the members of the Mannaarassaala illam, but even if
bitten, they do not die of poison or get treated for snakebite.
 Once while moving about in the kaavu a snake crept up a thorny bush
and a thorn entered its body. It could neither move nor go away, but it
stayed stuck to the bush. When a member of the illam came to know about
this, he went straight there and pulled the snake out. May be due to the pain
or whatever, it bit the Nambiaathiri once and ran away. The Brahmin got
down from the tree and went home. The snakebite did not harm him. In a
similar way, many others of the family were also bitten at times, but it never
proved fatal. Even recently there have been such cases, but they never did
adversely affect the people.
At Mannaarassaala illam, copper and bronze vessels would be lying
about in and around the illam as nobody puts them away safely. No robber
dares to steal them and most people are afraid to even step into the
compound as they know that the snakes are the ‘watchmen’ of the illam.
There is no need for the family to buy vegetables since they come in
plenty as offerings every day. This would be more than enough for the
family‘s consumption and the rest would be lying about here and there, but
nobody steals them.
Once, a man stole a pumpkin which had come as an offering to the illam.
When he took it home and cut it, a snake jumped out from it. Seeing this, all
the family members ran out in fear, but the man who stole it stood far and
spoke to the snake, ‘O respected snake, forgive my foolishness. I committed
this crime of stealing from the illam and I beg you to forgive me and save
my family. I promise that I shall return this pumpkin and ten coins along
with it as my penance to the shrine.’ In no time the snake vanished and
nobody saw where it went. The thief offered the pumpkin along with the
additional money at the shrine.
There were many such amazing cases and no wonder things were never
stolen from the illam.
About two years back, there was another incident.
A family from Panthalam came to worship at Mannaarassaala temple.
They had brought their own foodstuff to cook while staying there. One day
they borrowed a measuring bowl from the illam and while packing up to
return home, this happened to be in the sack of rice and they forgot to return
it to the illam. After reaching home, they opened the sack of rice and were
terribly frightened when they saw a snake inside the bowl. Immediately
they worshipped it with folded hands and said, ‘Please forgive us. We
brought this along because we had forgotten to return it to the illam. We
will take it back immediately. As a penalty we will offer an additional
hundred and one coins to the shrine.’ The snake got out of the measuring
bowl and crept out. No one saw where it went. As promised, the family
immediately sent the bowl and the money to atone for the shortcoming.
Many fruits such as jackfruit and mango are also brought as offerings to
the shrine. They are offered mainly as token for favours received.
There was an old jackfruit tree in a house in the place called Thakazhy
near Ambalappuzha which never yielded fruit. Looking at the tree one day,
a neighbour advised the owner, ‘If you offer the first fruit from this tree to
Mannaarassaala this tree will start yielding, no doubt.’ So he prayed, and it
was the month of Edavaom [June]. Three months later, again the neighbour
asked, ‘Has your jackfruit tree got any fruit yet?’ The owner answered, ‘No,
but now I’ll offer a twin fruit from this tree.’ The man said this without
remembering that a jack tree normally begins flowering in the cold season
and not during the monsoon time. Amazingly, by November, the tree was
seen to be full of fruits and that too all twin fruits. Seeing this, the people
started saying, ‘Look, this has happened because of the Mannaarassaala
god. One should never tease or test the gods. Since you offered to give
“twin fruits”, the tree has produced only that and so all these fruits belong
to Mannaarassaala temple, no one else has a right to it.’
So that year all those jackfruits were offered to the temple. From the next
year the tree started producing normal fruits of both single and double
variety, and thenceforward the first fruit of that tree was sent to the shrine as
an offering.
Even today, there are usually more than ten to fifteen devotees every day
in the compound praying for progeny, relief and cure for diseases or to be
free of evil spirits, and all of them believe that they would be blessed with
whatever they prayed for. Amongst them there are women aged above forty
years, long past their child-bearing age, who testify that they were blessed
after a course of worship and offerings.
Also, there are many cases of sick people recovering marvellously after a
concentrated worship with appropriate offerings at the shrine. It is a well-
known fact that not only Hindus, but people from other communities also
come here to worship.
It was decided to conduct the annual festival of the temple in the
Malayalam month of Kanni [September-October] on the Aayilyam day, the
star Aayilyam being special to snakes. On that day, there would be a special
pooja, offerings, processions, and large crowds of people from all over who
will come to participate.
The late Kaarthika Thirunaal, Maharaja of Thiruvithaamkoor [who
passed away in the Malayalam year 973] used to reside at the palace in
Kaarthikappally. During those days, he used to come to Mannaarassaala to
worship every year in the month of Kanni. Once he went on some urgent
work to Naagarkoil, and he hoped that he would be back in time for the
festival. But he could return only the day after Aayilyam and the King was
very upset. So he sent for the Nambiaathiri and said, ‘We could not come
there to worship on Aayilyam day. Therefore, we hope to come there in the
month of Thulam [October-November] and pay our respects. We want to
have the same arrangements done in Thulam as you do in Kanni. The palace
will take care of all the expenses towards it if you send us the expense
account.’
The Nambiathiri agreed to do so and the Maharaja happily participated
in the function and later sent the money for its expenses. The King told him
that the next year also the same arrangements should be done in the month
of Thulam so that the King would be able to participate and he gave the
money in advance. Thus, when it continued for a few years more, it became
an acknowledged custom that every year both the days of Aayilyam in
Kanni and in Thulam came to be celebrated as the temple festivals. Later,
the Thulam festival became grander than the other as more people started to
attend it and the income from this day’s festival increased manifold. This
day became more popular, may be because the most generous and fortunate
Maharaja had inaugurated it.
A few more recent incidents can be cited before closing the story.
The author of this story, Sankunni visited a Christian gentleman in
Kottayam for some important matter. While conversing he told Sankunni,
‘Sir, here we have experienced a miracle. When I read your article titled
Mannaarassaala Maahaathmyam, [the title which was published in the
magazine named, Bhaashaaposhini] I said to myself, if the old jackfruit tree
in my front yard produces fruit, I will send the first fruit to Mannaarassaala
and now there are four fruits on it. You can see that it is an old tree, which
has long passed its fruiting age. There are other trees which started yielding
eight to ten years ago, but this one has never yielded even one fruit. So now
what shall I do? If this news reaches my fellow Christians, they will laugh
at me so I am at a loss as to what to do.’ Then Sankunni suggested to him
that he fix a price for that fruit after consulting a few persons and then send
the money and a covering letter with the necessary details to
Mannaarassaala Nambiathiri. Sankunni also told him that not only
Christians, but there were Muslims also who send their offerings to the
temple.
Very recently there was another such incident. An employee of the
Devaswum Commissioner’s office, who is also an MA graduate living in
Thiruvananthapuram, after reading the article in the Bhaashaaposhini
Magazine, made an offering to get some favours and was immensely
gratified. So he sent the promised money offering to Mannaarassaala after
getting the Nambiaathiri’s address from Sankunni.
 37
The Saastha of Paak
(Paakkil Saastha)

T he temple of Paakkil Saastha is situated in a place called Naattakam in

Kottayam district of Thiruvithaamkoor. This is a famous temple with an
ancient background.
It is well-known that after creating Kerala, Sri Parasuraaman took care of
its safety and security by consecrating the Saastha in the eastern hill as well
as along its western seacoast. Paakkil Saastha was also included in this host
of security, but with a slight difference.
Long, long ago, once God Brahma drew out an idol of the Saastha from
the sacrificial fire and handed it over to God Agni, and said, ‘Take this to
Parasuraaman and tell him to dedicate this idol in a suitable spot.’
Parasuraaman took the idol from God Agni and started looking for the right
place to establish it. In the end, when he reached the place now being called
Paakk, he fixed it on a spot, but the idol kept shifting and shooting out of
the place. Parasuraaman tried to fix it in place several times, but did not
succeed and hence, he felt thoroughly dejected. At this time, by the will of
God, the one and only Paakkanaar came there, with his wife. When
Parasuraaman saw Paakkanaar, he told him of the sad plight. Then the latter
took firm hold of the idol and pressing it down forcefully ordered in
Malayalam, ‘Ivide paarkku’ meaning ‘stay here’ and surprisingly, the idol
stayed fixed there. Since Paakkanaar used the words ‘paarkku’, the place
eventually got the name ‘Paarkk’ and in course of time, it shortened into
‘Paakk’.
Such was the arrival of the Saastha at Paakk. But people have diverse
opinions as to who had consecrated the Saastha at Paakk, whether it was
Parasuraaman or Paakkanaar or even God Agni because all three had a part
in it.
Parasuraaman left after the dedication, but the Saastha appeared before
the saintly Paakkanaar and told him, ‘I would like to meet you here at least
once a year’, and Paakkanaar agreed.
He had arrived at this place during his wanderings, selling articles made
mainly of bamboo, like large and small baskets, trays and household
utensils. After accepting the Saastha’s request Paakkanaar made it his
custom to visit this place every year on the day called Karkidaka
Sankraanthi the day one Zodiac sign shifts into another; in this case in the
Malayalam month of Karkidakam. In memory of that day when Paakkanaar
visited Paakk, the local people began the custom of conducting a large-scale
market where household articles, especially those made of bamboo, the
baskets, trays and a special item called murram are sold. This sale is known
in South Kerala as the Sankraanthi Market and even now people from
different parts of Kerala attend the grand sale and is a grand occasion for
the tribal people to exhibit and sell their products made of bamboo.
After the dedication of the idol, Parasuraaman sent for all the local
people and ordered them to consider this Saastha as their local deity and to
start worshipping him. So the people quickly constructed a temporary
arrangement to provide shelter for the statue and asked the Namboori of
Ayarkkaattu illam to perform the necessary poojas. The first offering to this
god was a small measure of cooked rice, topped with a spoon of butter and
later the Saastha seemed to prefer it to anything else since this was the first
simple offering of a humble community of people. This is offered even
today and is popularly known as ‘One measure of rice with butter.’
The original temporarily-constructed temple was modified and renovated
later by the King of Thekkumkoor. One of the kings of Thekkumkoor used
to go to Sabarimala to worship on the Sankraanthi day every year. When he
became old and feeble, he found it difficult to make this tiring trip to
Sabarimala temple. On one such occasion he stood in front of the idol and
prayed, ‘Dear Lord! I have become so weak with age that it is very difficult
for me to come to your presence here; at the same time I cannot stop
worshipping you till I die. Therefore, I beg you to find a solution to this
problem.’
That night the King had a vision that a man stood by him and said,
‘Those who find it difficult to come and worship me here, may go to the
East Temple. My presence is very much in Paakk also.’ When he woke up
and opened his eyes, he did not see anyone, but the devoted King believed
that the gracious Lord Saastha of Sabarimala had answered his prayers in
this way.
When he returned to the capital after his visit to Sabarimala he gave
orders to re-construct the old temple of the Saastha of Paakk with grand
ornamental additions to the entrance gate, the sacrificial stone, and the
buildings surrounding the sanctum sanctorum. Within a few months after all
the constructions were completed, the installation and consecration of the
deity and his retinue was done with great pomp and splendour. The King
granted land and wealth to the Devaswum to carry on the daily worship as
well as the monthly and annual pooja and other festivities of the temple.
Thus, the Temple of Paakk that began on a simple and small scale became a
grand temple like many other temples of the State. After the temple was
completed, the same Ayarkkaattu Namboori was asked to perform the first
worship-ceremony and later he became the thanthri of the temple and even
now his family holds this right. Since then the Thekkumkoor Kings
considered this deity as their family god and started to worship him, and it
became a confirmed custom for these kings to worship at this temple at
least once a month. Since their capital was at Thali, in Kottayam, it was just
four miles away from the temple; hence it was convenient for them to visit
as often as possible.
After the reign of the Perumal Kings, Kerala was divided into many
small territories with a ruler over each and it was common practice to fight
against each other for any small reason. Thus, they started to form and train
soldiers to enhance their armies. The Thekkumkoor ruler was one of the
most powerful of them and he selected an aasaan for each division of his
kingdom to select and teach the local men. These trainers were allowed to
build training centres for kalarippayattu, Kerala’s martial arts system. They
competed with similar ‘kalari men’ and thus, turned out well-trained
soldiers. In this way the Thekkumkoor king had a strong and powerful
army. Moreover, the King would conduct annual contests in martial arts for
all those trainers and soldiers at the end of which coveted prizes were
awarded to the winners. The King wanted this great event to take place in
the presence of the Paakkil Saastha.
Every year, the King would choose a day after the festival of Vijaya
Dasami, and proclaim it to his subjects. On that day all the participants
would assemble at Paakk. An extensive park near the temple was marked
out for these games and it was called padanilayam, place for the army or
battle.
Soon after the armies were settled, the King would arrive and the
contestants would form groups and stand facing each other. Then the King
would give the signal to start the contests and prove the prowess of each
group. At the end of the day, the winners would be honoured and awards
were given.
This warring competition of the armies was called Paakkil pada, the
battle of Paakk.
Those deities who were believed to aid in the contests were the Saastha
and Vettakkoru makan. When the intermittent wars were stopped the power
of these deities also waned in course of time, but the royal families of
certain places like Pallom, Lakshmi-puram, Anananthapuram and Paaliya-
kkara village do visit this temple after the first rice-giving ceremony of
baby-princes and the wedding of the young princesses.
It is a popular belief that the Saastha of Sabarimala and the Saastha of
Paakk are one and the same. Those devotees who for some reason or the
other find it difficult to go to Sabarimala find satisfaction in the worship of
the Saastha of Paakk.
Since the time the territory of Thekkumkoor was conquered and added to
Thiruvananthapuram, the Saastha Temple of Paakk has lost its early
splendour and prominence, but the divine presence is still powerful and
glorious. The local people worship him as their own and gather every year
to organize the sale and the festivities. They collect a fund towards this
from the people of the locality and add it to the small amount of money and
rice that is supplied by the State government.
There are several incidents that show the prowess of the Paakkil
Saastha. But all that at another time.
 38
The Masters of the House of Chembra
(Chembra Ezuththachchanmaar)

T he tharavaad of Chembra Ezhuththachchanmaar was in the place called

Chembra in Valluvanaad taluka in British Malabar. It was about one
and a half miles north of Pallippuram railway station. The title of
Ezhuththachchan was given to the family by an elderly princess of the
Ambaadi palace, related to the Saamoothiri family, rulers of Kozhikode.
Since the title was given to the entire family, all its members, present and
future, were entitled to it. In South Kerala, those who initiate little children
into the first lessons of schooling and teach them thereafter are called
aasaan. In the North of Kerala, they are known as ezhuththachchan; that is,
both these terms mean the same. Therefore, it is to understand that it is not a
caste name, but it stands for guru. It is well-known that the famous
Malayalam poet, Thunjathth Ezhuththachchan, who belonged to a sect of
the Nairs whose occupation was to work the oil press, is also called
Thunjathth guru. Thus, the term ezhuththachchan is most suitable – i.e., a
teacher or achchan who initiates a child into the important art of ‘writing’.
The Chembra Ezhuththachchanmaar also had teaching as their chief
occupation. They taught the non-Brahmin boys of their locality.
 But they are most famous as brilliant magicians, since the art of magic
was the traditional occupation of this family. However, it was during the
time of the Ezhuththachchan named Maakku that their fame spread all over
the country. He was a disciple of the well-known Kaakkassery Namboori.
Although their family deity was Vettakkoru Makan, Maakku
Ezhuththachchan had diligently worshipped Ganapathy and pleased him
and the latter had appeared before him. The grateful devotee installed the
idol of Ganapathy near his own house and he performed pooja regularly –
twelve days in the rainy month of Karkidakam and another forty one days
of worship with fire and ghee. Even today the family members worship
Ganapathy and perform pooja in their own house.

Here we shall narrate a few of the miraculous magical deeds of the famous
Maakku Ezhuththachchan.
An antharjanam of Chovvaraththu Mana in Ponnani taluka once began a
strict worship of Hanuman on the advice of some people. Unconsciously
she made a mistake in the commitment of service, with the result, she lost
her mental balance and became a lunatic. Many famous and efficient
magicians were brought to the Mana, but no one could cure her. The
antharjanam started doing uncouth things, destructive to both herself and
others. She would climb trees and rooftops and hang upside down, fixing
her feet firmly on a spot, jump into wells, or lift up huge blocks of rocks
with her slender arms and walk about, and so on. Sometimes she would spit
on and slap the faces of those who tried to control her. Thus, she became a
disruptive nuisance, dangerous in the house and outside.
In the end, they brought Makku Ezhuththachchan and explained the case
to him. He wrote out a short list of materials needed for the homam ritual.
He prescribed articles necessary for a sacrifice also. Seeing this simple,
short list the manager of the Mana sarcastically said to himself, ‘Bigger
magicians have tried with many more costly materials than these and it was
not effective. Then how are these few things going to work? This is indeed
funny.’ In spite of his contemptuous feelings, the manager got everything
for the ceremony. Thus, by late evening, Ezhuththachchan sat in a corner of
the main hall and began the pooja.
The manager slept under the stairs in the padippura. Suddenly he felt a
powerful whack on his head and he woke up angrily looking everywhere.
But nobody was in sight. Ignoring the incident, he went back to sleep. In a
few minutes, he got another whack and it kept happening several times. As
a result, the man could not sleep at all. Then he went to Ezhuththachchan
and told him what was happening.

EZHUTHTHACHCHAN: ‘Did you at any time think or say anything to discredit

me or my work?’ Then the miserable fellow confessed his fault and
begged for forgiveness.

Ezhuththachchan advised him, ‘Hereafter never think or say such foolish

things about anyone. Now go and shift your bed from there and go to
sleep.’ The manager did what he was told and there was no more trouble.
Ezhuththachchan continued his pooja. Just then the antharjanam rushed
out of the room and ran towards the main hall. Guessing that she was
coming to hit him he rose from his seat and hurriedly walked out followed
by the angry woman. Both ran, one after the other, three times round the
illam with Ezhuththachchan chanting the Ganapathy mantra in his mind.
When he finished the third round, Ezhuththachchan turned and stood facing
the woman. Immediately she too stopped, but cried out, ‘Oh, stop him; do
not let this single-horned elephant kill me; save me! Oh! Save me! I
promise to go away from here, but save me.’ Then Ezhuththachchan
ordered her to go inside. When the woman came in, Ezhuththachchan held
the golden lamp in front of her and asked the evil spirit that had possessed
the woman to promise never to return to her again. When the evil spirit left
her, the antharjanam recovered to her normal self and her husband,
Namboori joyfully gave Ezhuththachchan several gifts and precious articles
before sending him back.

Near Ezhuththachchan’s place in Maruthoor taluka, there was a very

wealthy man named Chellappully Menon, who was building a mansion for
himself. For the construction, a working area was put up with its roof
supported by a strong beam. After the building was completed, the workers
were dismantling the work area, but they could not remove the central
beam. Feeling helpless, Menon called in many people asking them how to
get it done without damaging the mansion. None could give a suitable
suggestion. Moreover, the pillar itself was of one single log, very stout and
strong. Menon was filled with anguish and despair, not knowing what to do.
In the end someone suggested Ezhuththachchan’s name. Accordingly, he
went to the latter and explained the problem to him. Then Ezhuththachchan
said to him, ‘Keep aside twelve large measures of puffed rice, a hundred
and eight dried coconuts, three kilograms of jaggery, and a thousand and
eight plantains. After arranging this, all the inmates of the mansion should
evacuate the mansion and stay away for one night. Take this very seriously,
no one should be anywhere near the place. If you do all this diligently, as I
instruct you, I’ll do my best to help you.’
Menon did everything exactly as he was told and informed
Ezhuththachchan. Late that night, there was a tremendous sound as if some
huge object had fallen into the nearby Bharathappuzha. In the morning,
there was no wooden pillar in the front courtyard of Menon’s house. It was
seen lying in Bharathappuzha, three miles away.
Doubtless, it was Ezhuththachchan’s protecting deity, Lord Ganapathy,
who came to his help, removing the pillar without damaging the mansion.

Ezhuththachchan had a vegetable patch in his compound and it was very

common that thieves used to get in and steal the produce. One day his
exasperated servants informed him of this loss. He consoled them saying,
‘Do not worry; I shall find a solution.’ That night also the thieves got in and
collected all the vegetables, but they placed the loot in Ezhuththachchan’s
bed room, and also put the bags under his bed. Then they bound him to his
bed and carrying him outside, they started going round the house as if in
procession. When it became bright in the morning, Ezhuththachchan woke
up. The thieves then saw what they had been doing through the night and
soon shamefully admitted their fault, promising never to do this again.
Humiliated beyond measure, they begged him to forgive them, which the
gentleman readily did after admonishing them thus: ‘You and I are
neighbours; so if you are in need of anything, just walk in and ask and I
have no objection in providing for you. So why do you want to take the
trouble to steal?’ He not only forgave them but also gave them back all the
stolen goods.
After this episode there was no more trouble from them.

Maakku Ezhuththachchan had a good friend called Kelu Menon of

Paadaththu house. They were such great friends that Menon used to spend
most of his time, sometimes even nights, at Ezhuththachchan’s illam. Once,
some of his enemies tried to kill Menon by resorting to evil spirits. So they
arranged with those people who practised an evil art called the power of
Odiyan. This system was practised thus: The performer would take a thin
stick or a strand from a broom and, while chanting a mantra, he would
point it to the victim and break it. Immediately the victim would fall dead,
broken like the stick.
These were a group of sorcerers worshipping evil spirits to cause harm to
others. Before the British Period, this type of sorcery, causing harm or
death, was practised in many parts of Malabar. But when the British
Government imposed severe punishment, their number diminished.
There were two forms of this particular type of evil art: In one, the
sorcerer takes the form of a dog, or a horse or a bull or sometimes even the
wicket gate of a fence to harm the enemies when they go that way. This
form was commonly practiced in North Kerala. The other type is the one
discussed previously.
Kelu Menon came to know by some means that his enemies had planned
with sorcerers to kill him. So one night after supper when he was going to
Ezhuththachchan’s illam, his alert eyes recognized the huge form of a bull
charging towards him to kill. Seeing this and frightened out of his wits,
Menon fled for his life and running through narrow short-cuts, he reached
Ezhuththachchan’s house. Shivering and panting, Menon dropped into the
room and lamented, ‘You sir, are a great magician and I am your best
friend, but I still have to run to hide from evil sorcerers to save my life.’
Hearing this Ezhuththachchan assured him, ‘Do not grieve; this will never
happen again.’ And saying this, he quickly performed a magical trick.
Immediately, the four sorcerers [usually they belonged to the low-caste]
who were waiting to kill Menon arrived at the gate of Ezhuththachchan’s
house and there they spent the whole night hitting each other. By morning
they were completely exhausted, but still they kept up their beating. After
some time, Ezhuththachchan went to them and asked, ‘Well, are you
satisfied?’ All four of them unanimously answered plaintively, ‘Oh Lord!
Please save us; if we have done any wrong, please forgive us.’
Ezhuththachchan admonished them, ‘I will let you go free if you promise
not to practice this art anywhere in this land, hereafter.’ They promised and
he let them go. They stopped hitting each other and then they left the place
hugging each other as good friends.

Once when Maakku Ezhuththachchan was going to the house of the Nair of
Muthuthala Panambatta Kalaththil for a magic ritual [for the benefit of the
family], he happened to notice a wicket gate which he had not seen there
before. Doubtful of its source, he took out his knife and cut out one of its
rungs and it suddenly turned into a man who was a low-caste sorcerer. As
soon as he saw Ezhuththachchan, he put his hands together and humbly
bowed before him, saying, ‘My Lord, forgive me. If I knew that you would
be coming this way, I would not have dared to do this. Actually I was given
orders to harm someone else. Please forgive me. Since you too travel this
way, we will never practise sorcery in these parts.’ Then he promised to
keep his word and went on his way.

The idol of Ganapathy in the temple belonging to Ezhuththachchan’s family

was made of pure gold. One night during the Navratri week, some thieves
got inside the temple to steal the golden idol and other valuable articles.
There was a watchman at the temple door, but the thieves heard him snoring
away in deep slumber and hence were emboldened to enter. As soon as they
entered, the watchman felt someone beating him with a cane, and suddenly
woke up. Seeing the watchman awake, the thieves got frightened and they
fled. They could not take away anything from there.
Maakku Ezhuththachchan had another friend named Eroma Menon who
was a well-known curer of poisons. He lived close to Chembra.
One afternoon, he and some of his friends were having fun, joking and
laughing at many things. At that time, some women were walking on the
road, going to the temple festivities of the Thruththaala temple. Seeing the
passing women, Menon remarked, ‘Those physicians who cure poisons,
sometimes call the snakes to the spot by their magical power. Can
Ezhuththachchan, being an expert magician, bring those women here by his
magical power?’ To this Ezhuththachchan replied sternly, ‘What vulgarity is
this? Why should the women be brought here unnecessarily? This is not
proper.’ Menon taunted, ‘You are quoting this philosophy because you are
unable to do it.’
Ezhuththachchan did not say a word in answer, but he just glanced at the
women from where he was seated. Suddenly all the women turned back and
came towards Ezhuththachchan’s illam. When the women approached
nearer, they recognized them belonging to Menon’s family and Menon
turned pale with shame and humiliation. But Ezhuththachchan soon called
the womenfolk of his own family telling them to entertain the visitors
properly. Afterwards when they were leaving, he advised them, ‘Do not
linger watching the festivities. Get home before it is dark.’ All the friends
laughed at Menon who needless to mention, lost face and asked
forgiveness.

On one occasion, enemies of the Thiruvananthapuram royal family made a

plan with some sorcerers of black magic to destroy the royal family. Very
soon the members of the royal family began to suffer all kinds of torture
and torments that they called in several magicians to solve the problem, but
they could not.
 In the end, a royal order was despatched to bring Ezhuththachchan to the
palace. Within three days he managed to exorcise all the evil spirits. He
created a piniyaal to dance and answer his questions and through him the
evil spirits promised never to trouble them again. His Highness was
delighted with the success and he presented veerasrinkalas for both his
hands and many other valuable gifts to Ezhuththachchan before he sent him
home.

Thus, Maakku Ezhuththachchan’s miraculous acts are numerous, but we

cannot describe all of them here.
Maakku Ezhuththachchan had a disciple named Kunjunni
Ezhuththachchan who was also an excellent magician and performed
extraordinary works of magic.
Once Kunjunni Ezhuththachchan was getting a well dug in his
compound and he needed a heavy rock to fix the beam across it. There was
a block of rock lying in the compound a few houses away and so he sent
two of his own servants and a few of the labourers to bring the piece. The
slab of rock was quite long and broad as well as extremely heavy and the
men came back saying that they could not move it an inch. ‘Is that so?’ Said
Ezhuththachchan, ‘Then I shall come; I need only two of you to come with
me.’ He took a bamboo stick with him. When they arrived at the spot, he
just touched the rock with his bamboo stick, and said, ‘Lift it up now.’ And
they could do so easily. They carried it home while Ezhuththachchan kept
touching it with his stick and walked behind. Kunjunny Ezhuththachchan
was also an ardent devotee of Ganapathy and by his sincere worship and
high mental concentration had made Ganapathy appear before him. He
passed away just nineteen years ago.

Kunjunny Ezhuththachchan had a son named Krishnan Ezhuththachchan.

He was also a famous magician.
 Once he was invited to a house-warming ceremony at Manackal. Since it
was mid-summer and they were sure it would not rain, all the preparations
were done outside under an enormous canopy. When it was time to serve
the meals the sky was suddenly overcast with heavy clouds accompanied by
flashes of lightning and the rumbling of thunder. No doubt, a heavy shower
was imminent. It surely was a problem for the guests as well as the
frustrated host and the latter went to Ezhuththachchan and requested, ‘This
function is certainly going to be a failure. Please help me to overcome this
disaster.’
Without a word, Ezhuththachchan left the festivities, went straight to his
house, took out a certain book and brought it to the host Namboori’s illam.
He kept the book open in the middle, on the canopy of the pandal. Soon the
rain came down heavily as expected, but it rained all around leaving
Namboori’s illam untouched! Everyone looked on with wonder and
amazement. The high-born Namboori himself attended to
Ezhuththachchan’s meal and later showered him with gifts in gratitude and
respect.
The late Saamoothiri, well-known as Vidwaan Maanavikraman, the elder
Highness of Kozhikode, used to suffer from asthma and it was Krishnan
Ezhuththachchan who cured him.
Once there was a wedding at Ezhuththachchan’s relatives’ place. There
was a shortage of kindis and they sent servants to the nearby Krishnan
Ezhuththachchan’s house to borrow a few. To those who came to borrow
the vessels, Ezhuththachchan said, ‘Do not worry; the kindis you have in
your house should be enough; if not, I shall see to it when I come there.’
When the men returned to the house they found the vessels were more than
enough for their use. They just wondered how that had happened.
Krishnan Ezhuththachchan was crazy about bullocks and would give any
price to buy a good bull available anywhere. Once he bought a pair of bulls
after paying a heavy price. After bringing them home, the servants hitched
them to the yoke and led them to plough the field. But as soon as the yoke
was placed on them both the bulls lay down and refused to get up even after
the servants did their best. Seeing this, some of the servants ridiculed their
master for buying those idiotic animals, ‘How very stupid of our master to
pay that heavy a price to go and buy these dead animals!’ And they
laughed! When they informed Ezhuththachchan, he came to the field and
then, plucking a strand of grass, he gave a tap to each of the bulls.
Immediately they scrambled up and walked!

In a place close to Chembra, a Varier was possessed by a Brahma Rakshas

which is an evil spirit of a Brahmin who has done evil deeds in his lifetime.
The distressed members of his family consulted Krishnan Ezhuththachchan
who gave them a list of materials to be bought and kept ready for him to
perform the pooja and homam.
Ezhuththachchan started the pooja. He drew a circle in the centre of the
hall, and then placed half a plantain leaf with the pointed tip inside the
circle. Then he asked the possessed person to sit on the leaf, but he would
not. Everyone in the illam tried the best they could, either by coaxing or by
scolding, but the Varier would not budge. When people tried force, he lay
down as if dead. Getting frustrated, they went to Ezhuththachchan and told
him the problem. Then he took a handful of rice and a few flowers, chanted
a mantra and told the people to put it on the Varier’s head and, as soon as it
was showered on his head, the Varier got up, walked to the centre and sat
down quietly on the leaf! When Ezhuththachchan, chanting a mantra, threw
some holy ash on him, the victim got into a trance and the evil spirit made
him dance and shiver and in the end obediently promised never to possess
him again.
When this story was being written, it was just nineteen years since
Krishnan Ezhuththachchan had passed away. His son is now living in the
family home. He is also a talented exponent of the magic arts.

During the lifetime of Maakku Ezhuththachchan, his several friends used to

assemble in the balcony of the outhouse near the main gate and play various
musical instruments like the veena, tabor and drum as well as play games
like chess, jugglery and so on. This used to be a daily custom.
 Maakku Ezhuththachchan used to read the Bhagavad Gita in front of a
picture of Sri Krishna; this particular picture can be seen there even now.
People say that later on Lord Krishna manifested in it and that divine bodies
used to visit this place at night very often; therefore no one dares to sleep in
the outhouse nowadays and if anyone attempted it he was sure to be thrown
down from the bed. Even in recent times, people say that they hear musical
instruments such as veena, tabor and drum being played in the outhouse.
 39
The Namboothiri of Kumaaramangalam
(Kumaaramangalaththu Namboothiri)

K umaaramangalathuthu Namboothiri’s illam was situated in

Parampuzha in Kottayam district. These Namboothiris were well-
known magicians, sorcerers and astrologers.
The Thiruvithaamkoor [Travancore] state of that period consisted of
small principalities of the present day Kaayankulam, Kollam,
Ambalappuzha and many others. Years ago, these were independent
kingdoms under small chieftains recognized as Rajas. In the village called
Krishnapuram of Kaayamkulam, there lived a terrible yakshi whose horrible
deeds were a fearful nightmare for the people. They were so greatly
frightened that as much as possible they avoided that particular area. Her
mode of action was as follows: Disguised as a ravishingly beautiful woman,
she would stand along the wayside and when a man passed that way, she
would go to him, and with a bewitching smile, ask him for a murrukkaan.
When she got it, she would invite him to her house for a meal. Most
unsuspecting men would be by that time under her spell and follow her. But
even those who had pre-knowledge about her wouldn’t dare to refuse her
through sheer fear. As people mostly had to walk from place to place in
those days or go by bullock carts, they badly needed rest and food on the
way and so, when it was offered kindly by a bewitching woman, men found
it beyond their control to refuse. Forests covered most of the land those
days and the pathways were narrow and dark. She would take them to a
dense part of the woods, and suddenly regain her original terrible form. By
then the men would swoon with mortal fear and the rest was easy for her.
She would tear them to pieces with her claws and hungrily drink their
blood.
This went on for a long time, till the people completely stopped using
that pathway and area. When the yakshi could not get her prey anymore, she
even entered the villages which frustrated the inhabitants all the more. Their
hue and cry reached the King of Kaayamkulam and he called for any clever
sorcerer who could put an end to her. Many tried in vain and in some cases
she devoured a few sorcerers. The King and the people were at their wits’
end.
One day the King heard that in the land of the Thiruvithaamkoor king
and in the village of Parampuzha of Kottayam district, there lived a
Namboothiri of the illam of Kumaaramangalam, who was a very capable
and famous sorcerer. The King immediately sent a letter to the Travancore
king, requesting him to send the Namboothiri to help him and his people.
Accordingly, the Namboothiri arrived at the Kaayamkulam King’s palace
and was told all the details. After refreshing himself from the tedious
journey he left for Krishnapuram and soon met with the yakshi who, as
usual, asked for the betel leaf mixture. Smiling at her, the Namboothiri
invited her to go with him, promising to give her whatever she wished.
Saying this he quietly uttered a mantra which bound her up to his will.
After that he started walking towards the North. Since she could not
break this connection, the yakshi too followed him in her human form. It
became dark and the sun had set but they walked on. By early dawn, they
reached the Namboothiri’s own illam and everyone saw the beautiful
woman who came with him, and filled with curiosity, asked him, ‘Who is
this? Why has she come here?’ He answered, ‘Oh, well, I met her on the
way; and as she is an orphan, I brought her along; just give her something
to eat and she can stay in the outhouse, as one of the servant maids.’ But he
ordered, ‘Never allow her into the main house.’ And all the other
Namboothiri women agreed to obey him. Meanwhile, by very strong magic,
he summoned her power on to an iron rod, and struck it on the floor of the
middle courtyard of the naalu kettu.
Soon after, the Namboothiri had to travel to a distant place for some
work. Taking advantage of his absence, the crafty yakshi made friends with
the guileless Namboothiri women and begged them to allow her into the
main building because she ‘would love to see the inside of their illam’. At
first, they refused her request, fearing the wrath of the Namboothiri, but
later gave in to her winsome entreaties and allowed her to quickly walk
around the rooms and leave immediately, to which she readily agreed.
While surveying the rooms, she saw the iron rod in the middle courtyard
and, guessing what it meant, she pulled it out when nobody was looking,
regained her powers and ‘flew’ away from there in no time. When the
Namboothiri women returned, each from her work, they did not see the
maid anywhere, called out and searched everywhere and were filled with
fear and despair on how to answer the Namboothiri. So when he returned
the next day, he promptly asked, ‘Where is the maidservant?’ and the
women answered, ‘Since yesterday, she is missing; we don’t know where
she has gone.’ Immediately he went outside and looked for the rod and
seeing it nowhere, he asked the women, ‘Did you at any time allow her
inside the main house?’ and of course they had to tell him the truth.
The unleashed yakshi returned to Krishnapuram, resumed her misdeeds
and consumed the unwary wayfarers. The terror-stricken villagers fared
worse than before and complained to the King who was completely at a
loss, himself trembling with fear and anxiety. Seeing him so listless, his
counsellors suggested, ‘We think this is the work of the Namboothiri who
was not given any rewards for helping us. We are sure that he has unleashed
her on to us to take revenge. Since only he has the power to control this
horribly fierce evil spirit, let us call him back and reward him suitably, after
which he may help us again.’ The King agreed that this was good advice
and very soon requested the Travancore king to once again send the
Namboothiri to them.
When he came to the palace he related what had happened, assuring
them that he had no thought of revenge in him and that he never asked for
any reward for such work but would accept anything that anyone gave him
as a gift. He told them that this time he would get rid of her permanently
and the King could give him whatever he wished to give. Saying this, he
left for the place where she lived. Sensing that since they had already met,
she would recognize him and may not appear before him, he took another
route in the wilder part of the forest and stood behind a tree. Then uttering a
powerful mantra, he tied three knots into a chord and bound her into it. As
before, he walked towards the North but she too took a precaution this time;
she made herself invisible to anyone but the Namboothiri and followed him
obediently.
As they neared his illam, she said to him: ‘I know that I had deceived
you earlier and ran away. But I beg you, do not punish me for that. I’ll do
whatever you ask me. I promise not to hurt anyone hereafter, but I have a
request: Please do not use me as a menial servant maid; I feel it extremely
humiliating.’ He replied, ‘If you keep your word and promise to behave
properly, I shall respect you as one of my family goddesses, and establish
you in a temple in my household. But if you deceive me again, I vow that
I’ll destroy you in the burning furnace.’ After this he tied her by magic to a
temple tree1 near his illam, constructed a Sreekovil, magically enshrined her
inside an idol and established her there to be worshipped along with the
other deities.
After doing all this, the Namboothiri returned to the King and told him
what he had done. Greatly pleased with him, the King and his people were
overwhelmed with gratitude and gave him many presents; the King
presented him with the tax-free ownership of a large area of land called
Chavara [called so even today] for him and his family. The Namboothiri
was overjoyed with these unexpected and highly valuable gifts, thanked all
of them and went home happily.
Thereafter, the yakshi did not trouble any one till this day. It is believed
that she is still worshipped and respected as a deity by the folks of the illam.
There is an amusing anecdote connected with this Namboothiri and the
famous Sooryakaladi Bhattathiri, both contemporaries and outwardly
friends but covering up their rival jealousy. Their illams were also situated
close to each other and shared in this rivalry as well as outward friendship.
Once there was big function at the Bhattathiri’s place and the
Namboothiri was politely invited. After the sumptuous feast, the Bhattathiri
wished to prick his rival; so he asked him, ‘Today is Kaarthika day and the
famous weekly feast at your place; aren’t you going for it?’ ‘I’ll go if you
are also coming’ replied the Namboothiri. When he agreed, both started
towards Kumaaramangalathu illam. Towards the west of Kaaladi there is a
small tributary of the Meenachil River. It was a small stream but was quite
deep where you have to cross to reach Kumaaranallur and the undercurrents
were very strong. When they reached the place, there was no boat to cross
over. Having known this beforehand, the Bhattathiri, who was well versed
in the arts of sorcery and the magical control of the elements like water and
air wanted to make fun of his companion. So he turned to him and said,
‘What a pity, there is no boat to take us to the other side. I can manage by
some means but what will you do? I am sorry but you may have to turn
back.’ Hearing this, the Namboothiri answered, ‘Don’t worry about me. Let
me see how you cross over.’ Then the Bhattathiri went to the neighbouring
house, got the tip end of a plantain leaf, sat on it and rowing with his hands,
reached the other side, showing his prowess. Then the Namboothiri plucked
a basil leaf, sat on it and rowing with his hands joined him.
The Bhattathiri bowed his head in shame.
1Translator’s Note: The tree is called paala maram in Malayalam [Latin name: Alstonia
scholaris], with small white flowers and a strong scent similar to the Night Queen, usually planted in
temple premises and in the compounds of old households in Kerala.
 40
The Mooss Family of Eledaththu Thaikkaattu House
(Eledaththu Thaikkaattu Moossenmaar)

O f the renowned Ashta Vaidyars appointed generations ago by Sri

Parasuraaman, the Eledaththu Thaikkaattu Moossenmaar [plural of
Mooss] are no less in fame, skill or greatness. Their illam is situated a mile
south of Ollur Railway station in Thrissur district of Cochin state, at a place
called Thaikkaattussery. Unfortunately there is not much evidence apart
from the legend to throw more light on the origin or early days of this
illustrious family of physicians. Therefore, we are left with no other
alternative, but to start with the history or biographical accounts of the
exceptionally-gifted great grandfather of the present generation of
Eledaththu Moossenmar of this illam.
This illustrious ancestor and his younger brother were both excellent
doctors, well-known for their deep scholarship in medicine, but the elder
brother Parameswaran was noted for a slight touch of eccentricity almost
bordering on madness. Hence he was neither consulted nor sent for by
anyone for treatment. It was his younger brother who was in constant
demand.
 Once a Namboothirippaad who lived near the Oorakam temple in
Thrissur district was ill and his servants came to take the Younger Mooss
for consultation. He was not at home when they came so the Elder Mooss
told them, ‘My younger brother is not here; I shall tell him when he comes.
But if it is an emergency, I will come with you.’ The servant answered, ‘Oh
no! There is no need for you. I was asked to bring your younger brother; so
inform him when he returns.’ Saying this, the servant went back.
When he heard this impolite rejection of his offer, the Elder Mooss was
very hurt and lamented within himself, ‘Oh God, this is unbearable. What a
pitiable state for me! Both my brother and I have the same education and
qualifications, but no one wants me. I have brought shame to this great
family. My despicable state may be due to the absence of God’s grace and
blessing; so the best I can do is to pray for mercy and help.’
Thus comforting himself, he went to the nearby temple at Perumanam
and started a long period of ardent worship and strict observance of rituals
and fasting. At the end of twelve long years of penance and prayer, his
‘madness’ vanished completely and his intellect became as sharp and bright
as a well-cut diamond. Very soon his skill in diagnosis, talent and cure,
became so widely known that patients rushed to him from far and wide.

During this period, a Namboothiri of Chevvara Manackal had a type of

pernicious eczema on his thigh. As Eledaththu Thaikkatt-illam was close to
his illam, he went to the elder Mooss, who examined the affected area and
said to him, ‘This is quite serious; very soon this will spread all over your
body and it can be fatal.’ Surprisingly he did not prescribe any treatment.
Filled with utter despair, the unhappy man said to his relatives, ‘Since
Mooss has pronounced thus, there is absolutely no hope for me.’ But one of
his friends did not agree and he advised, ‘Do not despair. Nothing is
impossible with God. I advise you to start a period of Surya worship and I
am sure you will be cured.’ Putting his entire trust in these words,
Namboothiri began a course of strict worship of the Sun, observing extreme
measures of rituals and prayers. He would spend most of the day in Vedic
chants and prostrations and eating a simple meal once a day without salt or
water. After forty days of such penance and prayers, his body became as
black as charcoal and soon that darkened skin got peeled off entirely, thus
getting rid of the itches and eczema completely. His body now acquired a
winsome golden complexion and he looked handsome and attractive. He
hastened to show himself to Mooss, who said to him: ‘Look, I am not God
Almighty. I can treat only those ailments which can be cured by human
effort. But God is all powerful; and only he can affect the most impossible
cures. That is exactly why I did not prescribe any treatment. If I had done
so, you would not have performed this penance and Surya worship or got
cured. Instead you would blindly follow my instructions and that would
have been fatal. Believe me, I am really happy to see you looking well and
healthy.’
The Namboothiri lived a happy and healthy life for many more years.

After concluding his worship at Perumana temple, once when

Parameswaran Mooss was on his way to Guruvaayur temple, he happened
to see three men with garlands round their necks, being taken in procession
with a band of music. One of them was an eezhava and the other two were
Muslims.
On enquiry he was told that they were going to be hanged, according to
the royal orders of the Punnaththoor king. When he heard this, the Elder
Mooss quipped, ‘There is no need to take the eezhava chap.’ However, the
officials told him that they were obeying the King’s orders. Mooss went on
his way.
The three hapless men were led towards the river shore where the
preparations were made to hang them, and according to the custom, each
was asked what he wanted as his last wish. The two Muslims did not have
any, but the eezhava expressed a desire to drink a tender coconut from one
of the trees on the river bank and it was granted as the officials thought that
the fellow would not try to escape unless and until he came down the tree.
So the convict climbed up the tree, broke a tender coconut and drank the
juice and slowly started to come down. When he almost reached the middle,
he suddenly jumped into the river, swam across to the other bank and
cleverly made his escape. Of course the royal servants immediately ran to
the King and while relating the incident, they mentioned what
Parameswaran Mooss had told them concerning the escaped convict. The
King was curious to know more and sent for Mooss. They found him in the
Guruvaayur temple and brought him to the royal presence. Then the King
asked him, ‘When you saw the three prisoners why did you pronounce that
there was no need to take the eezhava to be hanged?’

MOOSS REPLIED: ‘Because I did not see any sign of Death on him.’
THE KING: ‘All right. Now, can you tell me when I will die?’
MOOSS: ‘Why do you want to know?’
THE KING: ‘Nothing specific. I just thought that if I knew it beforehand, I
could do some charitable works before I die.’
MOOSS: ‘Death is a certainty. Therefore, noble deeds can be done any time
during one’s lifetime, and for that one need not know the time of one’s
death. But since you asked me, I can tell you that the day after I visit
you next time, you will die.’ Saying so, Mooss left the palace.

About eight years later, one day Mooss came to Punnaththoor Kotta, the
royal residence. It was the birthday of the King and, due to celebrations and
visiting crowds, Mooss was not able to meet the King. So he ate his meals
with the other Namboothiris and rested. On the next day, he finished his
bath, rituals and prayers and earlier than the others had his meals and went
to the King who was at his royal lunch at the time. The King was eating
thick yoghurt when suddenly he cried out that he was feeling dizzy and he
vomited twice. Immediately Mooss advised the younger Princes at his side
‘Quickly prepare a bed of sand and grass and place him on it.’ After giving
these instructions Mooss went out and within minutes the King breathed his
last.

Many years ago, there used to be a festival in the Pananya temple near
Perumana in which the most important event was, the sumptuous noon meal
organized by various individuals in a competitive spirit, striving to see
whose meal was the best. The winning lunch was determined by the amount
of the leftover special paayasam after feeding everyone to their fill, that is,
until they said, ‘Enough, we can’t eat anymore.’
After such a soul-filling lunch, a Namboothiri of the Pazhedam illam
was resting in the bath-house. Unexpectedly Parameswaran Mooss also
came to the tank to have a wash. When he heard someone snoring nearby he
asked those standing by, ‘Who is that snoring there?’ And they replied, ‘It is
Pazhedam.’2 Immediately Mooss told them, ‘Wake him up just now and ask
him to go home.’ They did as they were told and to everyone’s surprise
news reached them that Pazhedam died within two hours of reaching home.
His illam was less than four miles from the temple.

The above incidents are enough to show that Parameswaran Mooss was an
incomparable and great genius with as much as a divine skill in treatment
and diagnosis.
He had an only son named Naaraayanan Mooss who was a good
physician, but no match for his talented father. Nevertheless we have a few
incidents relating to his lifetime.
Sankara Varier, the Diwan of Cochin State had a brilliant son named
Thottackattu Sankunny Menon who in his childhood suffered from a severe
stomach pain. After consulting many doctors in vain, the Diwan at last sent
for Naaraayanan Mooss. He examined the boy and prescribed a herbal
powder to be administered internally in just three doses. The young boy was
not only cured completely, but never suffered from it in later years as well.
Needless to mention that the Diwan was delighted and great was his respect
and gratitude towards Naaraayanan Mooss.
Meanwhile, the Diwan came to know that the King of Thiruvithaamkoor
[Travancore] had an ailment which could not be cured by any of the
consulting doctors. So deciding on his own, he sent for Naaraayanan Mooss
and told him of the King’s illness as well as his injunction that any doctor
treating the royal should do so without touching his body or asking
questions. Being thus previously informed, Mooss sat there looking at the
King for nearly an hour without uttering a word. Then he prescribed a
course of treatment by which the King was almost back to health. Then
Mooss had to leave suddenly for home as his presence was needed for
fixing his son’s marriage. The King called him to his presence and
graciously presented him with money and valuable gifts before sending him
home happy and well-pleased. It was well-known that to get awards from
this illustrious King was considered an exceptional achievement and glory.
Naaraayanan Mooss had four sons, two of whom died childless. The
present famous physicians, namely, Naaraayanan Mooss and Diwakaran
Mooss are the sons of the third son called Neelakandan Mooss. Although he
had studied Medical Science, he was more of a ‘family man’ and took care
of the domestic welfare and responsibilities, and so his younger brother
Itteeri Mooss was the practising doctor.
Itteeri Mooss, after completing his medical education under the most
accomplished and renowned Kuttanchery Vaasudevan [Apphan] Mooss
went to Mookaambika temple to fulfil twelve days of prayer and worship
after which he started his medical practice, and his fame and glory exceeded
manifold.
Once a Namboothirippaad of Kuruvatta-vanaa-manackal had arthritis
and suffered from intense pain. As usual they tried several medical men, but
he was not cured. At last, Itteeri Mooss cured him completely in a few days.
Arthritis and related problems are generally treated with medical oils,
herbal massage, but amazingly, Itteeri Mooss cured it without the use of any
oil medication.
Once, Itteeri Mooss was walking along Karuvannur road when he saw a
man with a nasal growth projecting out of his nose. He stopped the fellow
on the way and when Mooss came to know that he was a very poor and
helpless man, he led him under a nearby bridge, cut off the growth, made
him wash in the river, applied some medicine and sent him away, happily
cured.
The nobility of such doctors like Itteeri Mooss was chiefly their genuine
concern, their selfless kindness and their exceptional medical knowledge
and the skills which they used generously for the rich and poor alike
without any trace of avarice or self interest. It was small wonder then that
Itteeri Mooss was considered the most popular medical practitioner of his
time.
 During this period once a young niece of the late King of Cochin fell ill
and no doctor was yet found to cure her. Then one of the palace servants
and a good friend of Itteeri Mooss suggested that the young princess would
definitely be cured by none less than Itteeri Mooss. Trusting his words, the
King sent for Mooss who examined the patient and with his medication she
recovered completely. The King was so pleased that he immediately
appointed him as the court physician on a regular salary of ten rupees a
month with all other facilities and a separate house was specially built for
him to stay close to the palace and thus Itteeri Mooss stayed on in this
capacity in Thrppooniththura.
While staying at the palace, one day he saw the servant woman sweeping
the courtyard and, calling out to her, he ordered her to go home
immediately; but when she resisted, he informed the King and the King’s
servants forcibly sent her home. The woman passed away within two hours
of reaching home.
Once an elderly woman of the noble Paaliyaththu house got a throat
infection and the pain and discomfort became so much that she could not
even swallow water. Very soon she was dying of starvation since she could
neither eat nor drink. Her people consulted doctors of both Ayurvedic and
English medicine but to no avail and her condition grew worse. As a last
resort, the head of the family sent for Itteeri Mooss at Thrppooniththura.
Taking permission from the King, he went to Paaliyaththu, examined the
patient and cured her with two days’ treatment. Very soon she started eating
her meals and recovered so well that never again did she suffer from this
ailment.
Once a man suffering from a persisting headache came to Itteeri Mooss
lamenting that he had been suffering for years and, though he tried all kinds
of medicated oils, he never got any relief. Mooss was silent for a while and
then told him to use castor oil before bathing for a few weeks. Following
these instructions, his headache disappeared and the man was cured.
There were many more such instances of the prowess and medical
proficiency of this amazing physician. Extremely pleased with his
efficiency and skill, the delighted King raised his salary twice to total
twenty rupees a month.
 Even after the death of the King, his successor would not let Mooss go
back, but kept him with due respect at Thrppooniththura palace and he
stayed on there for thirty-two years. By then his elder brother Neelakandan
Mooss, had passed away, and Itteeri Mooss had to take over the family
responsibilities as the legitimate heir in succession. As the King of Cochin
had also died during this time, Mooss decided to shift his residence back to
his native village but he did not remain there for long.
It was a long time desire of his to take a sethu-snaanam, a holy dip.
Resolving to do it, he left home accompanied by another Namboothiri
friend and two non-Kerala Brahmins, in the month of December towards
the South.
Unfortunately, due to the different type of food or whatever, he caught a
severe stomach infection and by the time they reached Thrissinappally
[Thiruchirapally], it became uncontrollably worse that he could not proceed
on his journey. Although he started self-medication, by some adverse luck it
did not have the usual effect and himself felt that his end was near. As the
saying goes, ‘Nothing avails a man when he faces death’, and the soul of
this noble incomparable physician departed on the thirteenth of Malayalam
month of Dhanu at nine in the morning. Earlier in the day, Itteeri Mooss
told his friend Namboothiri, ‘There may not be another Namboothiri
available in this foreign place to do the funeral rites for me, so I advise you
not to get yourself defiled, in case I die.’ Having cautioned him thus, Mooss
got up from his bed and laid himself down on the bare ground, with his
head towards the South, which is the customary style for a dead body. The
end had come.
The present Moossenmar of Eledaththu Thaikkaattu House are also
brilliant doctors, famous for their excellent knowledge and skill in Medical
Science.
May God bless them more and more.
2Translator’s Note: Namboothiris are generally called by their respective illams.
 41
Srikrishna Karnaamrutham1
(Srikrishna Karnaamrutham)

O nce upon a time, a Namboori of the illam called Vilvamangalam had

married a Brahmin woman who lived a few miles from his own illam.
She belonged to a sub-caste of the Brahmins that worked in the temple and
its premises. He had unlimited love for his wife and so he made it a point to
return to her every night whatever the impediment or difficulty. Once he
was returning to her when it started to rain heavily. He had his supper and
waited for the rain to stop or reduce, but it became heavier and darkness
settled in. It was also the waning period of the moon and the night was very
dark; still, holding a burning torch in his hand to show the way, he started
from his house. His umbrella broke with the heavy wind and in half an
hour, the torch was extinguished in the relentless downpour. In the pitch
dark he could not see anything but feeling the way with his hands, he kept
going.
At last he reached the river. In the morning when he had left his house,
there was just enough water to wet his feet, but now the river overflowed its
banks. There was no one nearby to help him cross it. The rain and wind
made so much noise that even if he had called out for help; no one would
have heard him. He had to go to her at all costs, but how? His brain was
busy finding a solution in spite of his overwhelming distress. Luckily, there
was a sudden brilliant flash of lightning followed by crashing thunder. In
that brilliance, he saw that he was at the river shore and there was a log of
wood lying on the water. Quickly, getting hold of it, he scrambled on to it
and using both his hands and feet, he rowed himself across the river. As he
stepped down from the log he felt a rope near his feet. Finding that it was a
rope at the end of the log, he took the ends of the rope and tied the log on to
a tree to let it not float away.
By midnight, he reached home, wet and exhausted. His wife had not yet
gone to sleep. She was reading a book in the light of the lamp. As soon as
she heard the knock she opened the door and Namboori went in and quickly
changed into dry clothes. Then, chewing the betel mixture which his wife
had prepared for him, he described the agonizing experience he had while
coming to see her. When she heard the adventurous account she felt very
sad, but being a well-learned woman, more or less like her husband, she
pointed to a picture on the wall, and said to her husband, ‘If you had as
much love and concentrated devotion towards Him as you hold for me, you
would have attained saayoojyam long before this time. It is a pity that you
are wasting this Brahmin birth of yours like this.’ The picture was that of
Lord Krishna.
The wise words of his wife pierced his heart and he realized the absolute
truth and wisdom in them. He sat there speechless for a while, looking at
the picture and said, ‘You are perfectly right. Only now I see the truth of the
Supreme Soul. Now I find my heart and mind transferred from you to the
Divine God. Since you have turned my mind from vanity towards the divine
path, I consider you as my teacher and mentor.’ Saying this he sat there
without taking his eyes away from the picture. His mind must have filled
with divine love and absolute concentration and then there flowed a torrent
of golden verse from the mouth of this noble Brahmin which later came to
be called Srikrishna karnaamrutham [It is called so because this string of
verses is about Lord Krishna and is sweet and melodious to those who hear
it, and as good as amrutham, the nectar of the gods or perhaps it is as
acceptable as nectar to the Lord Himself.]
 When Namboori began to recite the verses his excellent wife understood
the great value of the noble poetry that she immediately started to write
them down. Strangely, she did not write down every word of the recitation
because, she observed that when the recitation started, the figure in the
picture also nodded its head and she wrote those down, but whenever the
picture did not give its nod of acceptance, she omitted those verses. She
believed that the Lord himself was enjoying those verses and whenever He
did not, He showed it by this disapproval.
Only after he finished the entire poem did Namboori stop or get up from
his position. Later, he got up from there and without a word he went to the
river to look at the log of the previous night. From far he saw that it was
still lying there. When he came nearer he saw that it was the corpse of a
man and that he had travelled on it to cross the river. The man had
committed suicide with the rope round his neck and someone had untied it
and thrown it into the river.
Immediately Namboori got a boat, crossed over to his illam, had his
bath, and called five Brahmins and got himself purified by the sprinkling of
holy water by the Brahmins. Soon afterwards he left his house and became
a devoted sanyasi.
This was the Brahmin who later became famous as Vilvamangalaththu
Swaamiyaar. [see story number 9 in Volume 1]
1Translator’s Note: This is the title of the famous poem written by the Kerala saint and poet,
Vilvamangalam, who is said to have lived in the middle of the 13th century.
 42
The Panikkar of the House of Avanangaattu and the
Evil Spirits
(Avanangaattu Panikkarum Chaaththanmaarum)

T he family seat of Avanangaattu Panikkar was in a place called

Peringottukara in the village of Kizhakkummuri in Thrissur in the
Kingdom of Kochi. Once it happened that only a single male Panikkar was
the survivor of this family and so he went to Kannanchira, near Guruvaayur,
married and brought his wife to his own home. All the members you find in
that family now are the younger generations from this couple. They had two
sons named, Unniththaaman and Kelunni respectively, and five daughters.
Since he was the last sole heir to the immense wealth, Panikkar wrote all
that to his wife and children, thus making them the rightful heirs to all he
possessed. Hence, after his death his children were entitled to the family
name of ‘Panikkar’.
After their father’s death, Unniththaaman Panikkar and Kelunni Panikkar
went to their maternal uncle’s place to continue their education.
Traditionally, this family was well-known for their education and
knowledge in sorcery. From their company and training these men also
became excellent scholars and magicians and, after their education, both the
brothers returned to their own ancestral home. It was the tradition with all
magicians to please any powerful god by their prayers and service as he
would support and help them in return, to carry on their sorcery and magic
with powerful effect. Therefore, both the brothers concentrated on
Ganapathy [Lord Ganesha] and by their mental prayers got Ganapathy to
appear before them and grant them their wish. For this they got a well dug,
which was large enough for both of them to sit in for their meditation; the
well had no water although it was very deep; they got the floor and the top
paved with stones and fully covered with a small opening at the side for
their use. After Ganapathy appeared to them, as in the case of Kaaladi
Bhattathiri, they performed several magical deeds sincerely for the benefit
of the public. Surprisingly, they were not satisfied with this and they wanted
to learn more.
During that time, there was a well-known magician named Panchanallur
Bhattathiri who had performed powerful meditation to please the spirits
known as chaaththanmaar, who in return served at the will and pleasure of
the master and their master made use of them for any need. Bhattathiri had
at first, four hundred such spirits at his beck and call out of which he gave
away ten to the famous magician called Kaattumaadassu Namboori. With
the leftover three hundred and ninety, Bhattathiri performed several
utilitarian acts for the benefit of those who came to him for help and in this
way made more money than what the Panikkars could with the support of
Ganapathy. This was mainly because, Ganapathy, being of the higher class
of gods, could not be asked to do menial deeds, which was no problem for
the chaaththanmaar. When they realized this shortcoming, the Panikkar
brothers desired to get the service of these servile spirits for their own
advantage and they made up their minds to go to Bhattathiri and negotiate.
Thus one day, they went to Bhattathiri and requested him to give them a
few of his chaaththanmaar. Meanwhile Bhattathiri was already calculating
in his mind to get rid of them since he, being a Brahmin, did not think it
was proper to continue the worship of evil spirits like chaaththanmaar and
hoped to get the help and service of any of the noble gods like Ganapathy.
In fact, he wished more than anything to get Panikkars’ Ganapathy on his
side.
 However, there was a problem with discarding the chaaththanmaar.
Unless they were smoothly handed over to another devotee, these
mischievous spirits could cause malignant harm to the one who disowned
them and Bhattathiri knew this fact. Therefore, when the Panikkar brothers
made their request, Bhattathiri was delighted but he said, ‘Oh, do not ask
for just a few. Here I have the use of ten less than four hundred
chaaththanmaar and I am willing to give them all to you in exchange for
your Ganapathy. Your income from the service of chaaththanmaar will be
definitely much more than what I may get from Ganapathy’s help, but I do
not mind that loss.’
The brothers were overjoyed at this exchange of their respective support
systems and willingly explained to each other, the rules and regulations of
their worship. Thus, Avanangaattu Ganapathy became Panchanallur
Ganapathy and Panchanallur chaaththanmaar became Avanangaattu
chaaththanmaar. When the Panikkar brothers returned to their ancestral
home, they got the well filled up, where they had sat in meditation, and
made into a jasmine plot where they established the chaaththanmaar.
It is believed that all these chaaththanmaar were the sons whom Sri
Parameswaran [Lord Shiva] begat in Vishnu maaya; hence they were
always at the command of maaya. Thus, there is a special shrine built in
Avanangaattu where an idol of Vishnu Maaya was also worshipped. Maaya
has a figure half male in the upper parts and female in the lower parts.
Twice a day there is a pooja in this temple; in the morning the offering
consists of puffed rice, plantains, jaggery, tender coconuts and such, but for
the evening pooja, a measure of rice is also offered. This custom was
started as a thanksgiving offering for favours received by Padinjaattidaththu
Namboorippaad of Ayyanthol in Thrissur. Below we shall explain why such
special offering was granted and continued as a custom even now.
There was in the same area, another Namboori family called
Kizhakkiniyidam who were under the generous care of the Padinjaattidam
family. Once it happened that only a few antharjanams remained in
Kizhakkiniyidam family, all the males having died one way or the other.
Seeing this opportunity, the head Namboorippaad of the other family told
the womenfolk to write off all their wealth to him and he agreed to take care
of them very well. The Kizhakkiniyidam family had plenty of wealth, but
the Namboori did not look after them as promised and in fact, the women
had not enough food for their daily use. So in their miserable state, the
women prayed to the chaaththanmaar and cried out to them vowing, ‘If we
are given enough to live in comfort, we shall bring you an offering of a
hundred silver coins.’ Very soon, different kinds of trouble started in the
Padinjaattidam family. They found dirty hair, coal and even human faeces
in their food, the sacred idols in their place of worship were carelessly
thrown among garbage and latrines, baby girls who were sleeping inside the
illam were placed on the highest beams of the illam or on the edges of the
wells and women’s clothes were suddenly catching fire. Such calamities
were happening every day, but the evil-doers were invisible. When life
became insufferable, the chief Namboorippaad brought an astrologer to find
out the reason for these problems. He calculated and read the signs and
answered, ‘This mischief is being done by Avanangaattu chaaththanmaar at
the behest of the Kizhakkiniyidam Brahmin women. Therefore, their
offering of a hundred coins should be given by Padinjaattidam family to the
Avanangaattu chaaththanmaar; secondly, you must take good care of the
Brahmin women by looking after their comfortable living and do not push
them to misery. If you do all this, the problems will disappear.’
Namboorippaad did as he was told and the maladies vanished. Now, his
faith and interest in the chaaththanmaar increased tenfold.
The elder Namboorippaad was fifty five and his younger brother was
fifty years old and both were married, but they had no son between them
but only girls. So they discussed about getting help from chaaththanmaar
towards this benefit. Next day a velichchappaadu came shimmering to
Padinjaattidam and said, ‘Elder Namboorippaad should remarry and that
too from a very poor Brahmin family, but should not take any dowry. Then
you will have a son.’ After conveying this command the man left
immediately.
Accordingly, Moossa Namboorippaad married a girl from a poor family
and very soon he had a son born to him. Delighted at this favour from the
chaaththanmaar, Namboorippaad made this offer to provide a measure of
rice for the daily worship and also set aside a large sum of money for the
annual festival.
 Just as Panjanallur Bhattathiri had instructed the Panikkar brothers the
system of worship of the chaaththanmaar, they in turn taught their nephew
named Kunjunni Panikkar. These three men thus had achieved powers to
make the chaaththanmaar appear before them. After their death, their
statues were made and kept along with that of Maaya in the temple. They
had brought some female spirits also by their magical powers from places
where they went to perform and these too were placed in the temple and
worshipped regularly. On full moon and new moon days, very powerful
rituals are performed here. In the earlier days there was a ritual called
paattu performed every month and the charge was ten rupees per event but
it is not done these days. It used to be one day in a month, thus totally
twelve days a year but now it is broken into seven and five days in a year.
The cost for this remains the same, seventy rupees for the first seven days
and fifty rupees for the next five days.
After the period of Unniththaama Panikkar, Kelunni Panikkar and
Kunjunni Panikkar, no one in the family worshipped chaaththanmaar to
make them to appear for favours, but they are still devotees of these spirits
and worship them as their family deities, as it was done in those days.
The main item of this ceremony and special worship of these deities is
called vellaattukarmam. The cost for this ceremony is borne either by
Panikkar or other devotees. The function lasts for seven days and the total
charge is usually about a thousand and five hundred rupees (in those days)
and most of it is covered by the offerings from the worshippers and if there
is any shortage it is met by the Panikkar himself.
The preparations are quite grand. Days before the inauguration of the
festival, Maaya’s temple is beautifully decorated with plantain trees with
bunches of fruit, flower garlands, colourful festoons and so on. A colourful
shamiana is put up to the east of the sacred jasmine ground, where the
chaaththanmaar are dedicated. After the day’s evening pooja is over, the
idols of Maaya and the three chief devotees are brought out in a procession
with music and dancing around the temple after which they are placed in
the decorated tent. By then it would be about midnight, when the special
pooja called karmam starts. This is followed by another item called
mudiyaattam, done by a few women who let loose their long hair and sway
and dance to and fro. The next item is called thiruppurappaadu, where men
wear the costumes to depict Shiva and Parvathy, Brahma Rakshas, Vishnu
Maaya, and dance about. At the beginning of the festivity, the first pooja is
in honour of Kelunni Panikkar, and only afterwards the karmam is done for
the others. At the end, a velichchappaad comes shimmering and possessed,
and gives out instructions to be followed and observed. When seven days
are passed by like this, there is the last item called kolayan-aattam, where a
person dressed as a jungle hunter comes and dances around. With this the
seven days of festivities come to an end.
About a mile far away from Avanangaattu Panikkar’s home, there lived a
very wealthy man who belonged to the Eezhava community. He had not
much faith in the chaaththanmaar; at the same time he felt that they must
have some kind of power. Once during the festival named Vellaattukarmam,
he too went but with just an anna, an old coin, being one sixteenth of a
rupee, to put as offering. That day at the end of the festivities, the
velichchappaadu, while giving out instructions, came to this eezhavan and
said, ‘You may put the one anna which you have brought today as an
offering but bring the remaining (about 100 rupees) tomorrow itself,
otherwise you may face problems.’ The man was wonderstruck because no
one but himself knew that he had brought only an anna as an offering. How
did the velichchappaadu know? Therefore, his fear and faith in
chaaththanmaar increased and not only did he pay the money on the next
day, but he and his family started giving this amount as an annual offering
thereafter.
Once when the festival was taking place, Panikkar realized that there
was no money for the next day’s activities and he was filled with dismay.
Just then, the velichchappaadu appeared shimmering and said to Panikkar,
‘Do not grieve; you will get a large amount right now.’ An hour later, a
stranger came to Panikkar and showing a bundle of money, said to him,
‘This is a thanksgiving offer which I had kept aside for the past few days,
but I did not get the time to bring it here. Last night someone came to me in
my dream and told me to take this money to Panikkar today without fail,
and his order was repeated several times. When I opened my eyes, I did not
see anyone, but I felt that I must not delay anymore. Therefore, I have come
myself today with the offering.’ He handed over the money to Panikkar and
left immediately.
 There are many such instances and illustrations of the favours received
from chaaththanmaar, but we will describe just a few more and conclude
this essay.
Some years ago there was a Diwan to the King of Kochi. He belonged to
a subdivision of the Brahmin community. He lived not too long ago since a
few of his contemporaries are still alive. His family seat was near Thrissur,
although he stayed in Ernakulam for his official work. One day he came to
know that evil things were happening at his house. Immediately he came to
his ancestral home and, sitting on a chair in the front veranda of the house,
he stated, ‘I do not believe all these are the actions of chaaththanmaar; in
fact, I do not think that there is a group like that at all. If they exist, let them
show me an example right now.’ Immediately the tiles from the top of his
house started falling down one by one, some even near the minister and
when he picked up one, he saw written on it the words ‘Chaaththan’; he
examined a few more and saw the same ‘Chaaththan’ written on all of
them. Now he felt a kind of fear and faith in them and so he called in an
astrologer to explain the situation to him. The astrologer explained that all
these activities were due to the hatred of one of his opponents who had
prayed to the Avanangaattu chaaththanmaar to destroy him and the best
solution would be to go to Avanangaattu temple and to do whatever he was
asked to do. Thus, the minister went to the place and asked for the order.
Suddenly the velichchappaadu came into their midst, possessed by a
spirit and shaking uncontrollably, and confirmed what the astrologer had
stated. Then the minister asked, ‘Could I know the name of this petitioner?’
To which velichchappaadu answered, ‘No, there is no need for you to know
that and so I will not reveal it. You need to get rid of the problems for which
you pay the offering which your enemy has promised and you will get your
relief.’ Accordingly the minister paid the money and an extra amount also
as his own offering and then went back home pleased and satisfied. There
was no more harassment in his house thereafter.
About six miles north of the town of Thrissur, there is a place called
Mulangunnaththukaavu where there lived a non-Kerala Brahmin. He was a
teacher who got one of his daughters married to a wealthy Kerala Brahmin
from Palakkaad. Unfortunately, the husband died soon after and the girl
became a widow. Then the Brahmin from Mulangunnaththukaavu told her
that he would look after her comforts if she wrote off all the wealth which
she had acquired from her late husband to him. The guileless widow trusted
his words and did as she was told. Sometime later, the widow was in dire
straits, with no money or even daily food, as the old Brahmin neglected her
and kept all her wealth for himself. Since she had no wealth or ability or
any human support, she could not file a case and she was in a miserable
state. But as a child she had heard that in one’s helpless condition, the best
relief comes if you pray to Avanangaattu chaaththanmaar. She too
worshipped and prayed to them, saying that she would offer around a
thousand rupees if she got relief from her misery. Surprisingly, on that same
day when she prayed, problems started in the Brahmin’s illam. Problems
soon became insufferable harassment.
He was terribly upset and frightened to watch his green hedge catching
fire and being burnt to ashes and many such problems and the Brahmin
teacher could not face these troubles anymore. So he called in an astrologer
who spread out his dice and coins and calculated; he then told the Brahmin
that all the trouble was due to a widow’s prayer to Avanangaattu
chaaththanmaar and he must take punishment to get rid of their activities.
Immediately, the possessed velichchappaadu came and instructed that the
Brahmin teacher should offer the money offered by the widow to the
chaaththanmaar and also perform the temple festival called vellaattu
karmam once. Moreover, he should promise to take care of the comforts of
the widow or else all these troubles would return manifold. The teacher did
all what he was told and the persecution stopped.
Once it happened that a person lost all the jewellery in his possession
and he prayed to the chaaththanmaar that if he recovered them, he would
offer a large sum of money. Soon he got them all back, but he did not fulfil
his promise. A few days later chaaththanmaar started harassing the family,
but the man ignored them. Very soon more serious persecution started; parts
of the roof as well as the clothes worn by the people of the house caught
fire, horrible dead insects like millipedes, lizards and worms were in the
food, and even the drinking water in the wells was seen adulterated. In
short, daily life became distressing and the family suffered. Seeing that
there was no other option but to go to Avanangaattu and pay his debts to
chaaththanmaar, he took the promised offering and went. There, the
possessed velichchappaadu announced, ‘If you had come here with this
promised money then, it would have been sufficient. As the days have gone
by, this offering will not do. If you want relief from the troubles, pay the
amount now and also agree to meet all the expenses for a vellaattu
karmam.’ The man was annoyed and he said that he would not care for the
vellaattu karmam and he went away.
The troubles restarted with manifold evil power; utensils and vessels of
daily use disappeared; bunches of keys were lost and it became extremely
difficult to get things out of the boxes for daily use and cooking food. The
man made more duplicate keys, which also vanished from sight. Amidst
such terrible misery, the fellow decided to go to Avanangaattu temple.
When he went there he offered to pay the promised amount as well as pay
for one vellaattu karmam as he was told last time. But the possessed
velichchappaadu declared, ‘This would have been enough if you had paid it
last time. Now it is not sufficient. If you want to get relief from troubles,
pay double of the first promised amount and also pay for two vellaattu
karmam.’ Then the man asked, ‘If I do all what you tell me now, how will I
know that these problems would end? You have to show me proof to make
me believe this.’ Hearing the doubtful answer, the velichchappaadu
reassured him, ‘No problem; after paying your dues now, you may go
home; and for a short period of ten days, everything will be quiet and
peaceful. But you will get only the particular things you need and nothing
more.’ Thus, the man went home and for ten days there was no trouble at
all.
When he wanted to open a box, he would get just that particular key, but
not the entire bunch. If he needed to open another box, only that key would
appear and the first would vanish. And so on. By then the man realized that
those chaaththanmaar were not ordinary spirits and that it was impossible
to defeat them. In the end, the man went and paid double the amount of the
promised money and also got two vellaattu karmam performed at his
expense. With that everything was peaceful and quiet at home.
Once a man died in his house as a result of a chaaththan’s activities and
his restless spirit was roaming about harming many others in the family.
When the harassment became insufferable, they asked an astrologer to find
the solution to get rid of the evil spirit. The man made his calculations and
told them that they had to go to Avanangaattu and request the chaaththan to
hand over the dead man’s spirit and then perform a certain type of pooja for
the redemption of the soul and thus, bring the situation under control.
So the nephew of the dead man, who had become the heir, volunteered to
do this task. Accordingly, he went to Avanangaattu and prayed for the
release of the oppressed soul and in return offered to pay a large amount of
money. Then the possessed velichchappaad declared, ‘There is no objection
in releasing the soul, but within seven days you must come here and take it;
also, there should not be any delay in paying the money.’
The man agreed to these stipulations and returned home. Alas, he did not
return at the appointed time and again some more days passed by. One night
when he was sleeping he heard someone telling him, ‘Go and take charge of
the soul.’ He opened his eyes and did not see anybody. Three more days
passed and he did not go to get the soul released or pay the money. On the
fourth night when he was sleeping, someone dragged him by his feet and
threw him out on to the front courtyard. The man woke up, but he was
unable to speak. He was again dragged towards the fence and through the
pillars and was asked to look towards the west. When he looked he saw a
huge pillar of fire and dancing flames. Immediately, the man lost
consciousness and the other fellow disappeared.
When the man regained consciousness, he made his journey to
Avanagaattu, paid the money and took charge of the soul. At the same time
he proclaimed in public all that had happened to him. Due to the dragging,
he had bruises all over his body and as a proof he showed them to the
people and all were amazed at the incident.
In a similar episode, once a woman in Guruvaayur, became mentally
upset and also suffered a venereal disease. The distressed family soon got
several physicians to treat her, but they could not cure her. Then they called
in astrologers to seek a solution to these problems. They announced, ‘This
is not just one disease; evil spirits have also possessed her, hence, you must
first get rid of them and then treat the disease.’
So, they brought many known magicians, but could do nothing to help.
At last, the family members called in a very clever and well-known
magician to tackle the problem. While he was doing some rituals inside the
house, they heard three or four persons laughing indignantly from the north
of the mansion. Immediately, someone ran to find out who that could be,
but they found no one. After finishing the necessary poojas the magician
stepped outside to exorcise the entire house when again there was loud
laughter and clapping of hands by a crowd of people, assembled in the
eastern part of the house. Again when they went to look in that place, there
was no one there. After the consecration, when they went inside the house
they found that all the lamps were put out and there was complete darkness.
When they searched for lamps they could not find them. Then they heard a
sound from the south of the house and they found all the lamps lying there.
By that time, the magician himself started trembling with fear and somehow
managed to spend the night there, but early next morning he hurriedly left
the place, even without his fees or bidding farewell as if he escaped with his
life.
All his magic and rituals were in vain and the patient remained the same.
Now, a number of important men assembled in the house and discussed,
‘We cannot leave it like this. So many physicians and magicians did many
things but all were in vain and a lot of money was also spent. Let us try
something else; we shall write down the names of all the famous astrologers
we have heard of, and pick one from the lot. Then we shall ask him for his
opinion and follow his suggestion.’ All agreed to this decision and picked
the name of Paazhoor Panikkar.1 So, a few men of the family went to
Paazhoor Padippura and asked the astrologer for a solution to this malady.
There the secret was revealed to them; a neighbour of theirs was annoyed
with this woman for some reason and prayed, making an offer of a large
sum of money to Avanangaattu chaaththanmaar to persecute the woman.
Hence she was suffering from all those problems. Then they were advised
to go to Avanangaattu, ask for the instructions from the velichchappaadu
and then follow it up. Moreover, they should pay the money offered as
offering by their enemy. With these done, the woman would be cured.
Accordingly, the family members went to Avanangaattu, paid the amount
and did as they were instructed and very soon the woman was completely
cured.
Such were the activities and power of Avanangaattu chaaththanmaar.
The aforementioned episodes depict it in no small measure although there
are many more such tales about them.
1 Translator’s Note: See story number 13 in Volume 1.
 43
The Namboori of the House of Kaaraattu
(Kaaraattu Namboori)

O nce long ago, a few Namboori students and their teacher from the
Brahmaswum mutt of Thrissur, a Vedic school, went to worship at the
local Vadakkunnaaththan Temple. There they spotted a most venomous
serpent hanging from the bell in the sanctum, with part of its large body
wrapped round the bell. Frightened at the terrible sight, all of them as well
as the other devotees fled. Seeing the people fleeing with screams and
shouts, Kaaraattu Namboori who was at that time praying in the main hall
of the temple asked them what the matter was. Kaaraattu Namboori was
well-known for his excellent ability to cure all kinds of snakebites. There
was no other person in the whole of Kerala at that time, to compare with his
deep knowledge of snakes and their poisons. So when the Brahmin teacher
told him about the snake at the altar, Kaaraattu Namboori got up saying, ‘It
is a small matter,’ and chanting an invocation he bound it immovable and
pulled its tail. Surprisingly, its tail became longer and longer as he kept
pulling, so Namboori wrapped it six times round the bell and pulled again.
Then with the snake’s tail in hand, he perambulated three times round
the sanctum sanctorum. The tail kept growing longer without losing its grip
on the bell. Deciding now to know the whole length of the snake’s tail,
Namboori stepped out of the altar and went thrice round the temple and the
tail did not stop growing in length. Now Namboori guessed that this was no
ordinary snake and feeling a little fear in his mind, he withdrew his hold on
the tail and ran towards a pond where he immersed himself in the water and
started a chant to invocate Garuda. Now, Garuda is considered the mortal
enemy of snakes, but is also the vehicle of Lord Vishnu.
Suddenly, there was an ethereal voice from the temple altar, ‘Vaasuki, do
not try to play with Kaaraattu. It is better that you come back here.’
Instantly the serpent disappeared. No doubt, everyone there knew it was the
voice of Lord Shiva and that the serpent was definitely Vaasuki the king of
snakes and the neck ornament of Shiva.
When Kaarrattu Namboori rose from the water, there appeared Garuda
behind him, but now that the danger of the snake was ended, Namboori
worshipped Garuda and sent him back.
Later, Kaaraattu Namboori, deciding to learn more magic and get a
deeper understanding of the subject of snakes and their poison-bites,
travelled to many places. Since he could not find a more knowledgeable
person than himself in Kerala, he crossed over to other lands and finally
reached Badari Ashram, where he met with a sanyasi who was known to be
extraordinarily brilliant in dealing with snakes and snakebites. When
Kaaraattu Namboori told him that he wanted to learn more of the subject,
the sanyasi asked him, ‘What do you know about snakebites?’ and
Namboori answered, ‘I can cure all kinds of snakebites.’ The sanyasi
remarked, ‘Is that so?’
Then he took Namboori with him and travelled for six days and reached
a dark forest. Afterwards both climbed up a tree and the sanyasi bound
Namboori tightly to the tree. Then he took a medicine in his hand and
pointed it towards the east. Suddenly, there was a tremendous roaring sound
as if an avalanche was approaching and then Namboori saw, with great
trepidation, an exodus of all the wild animals and birds rushing towards the
west – animals like elephants, tigers, bears and lions were flashing by as if
to save their lives. Trembling with fear while he was watching this mass
movement he saw another terrible sight. A huge serpent with an elephant in
its mouth and holding its fierce hood upright was coming towards them. If
the snake could carry a huge tusker like a python carrying a frog in its hold,
we can imagine the size and strength of the venomous snake. Namboori saw
trees and green plants smouldering in the poisonous fumes emitting from its
mouth. Seeing this hellish sight, Namboori swooned away and would have
fallen down if he was not tied so well to the tree.
Then the sanyasi took another medicine and pointed it to the west.
Immediately all those wild beasts and birds which had gone westward a
while ago, returned to the east and the serpent also vanished.
By then Namboori regained consciousness and the sanyasi asked, ‘Hey,
you told me that you could cure all kinds of snakebites and poisons? Can
you deal with snakes like this?’ Namboori cried out, ‘Oh no. I cannot. In
fact, I did not even know there are these kinds of snakes.’
Afterwards both of them got down from the tree and returned to Badari
Ashram. There the sanyasi taught Namboori the various medicines,
treatment and chants needed for this vocation. Kaaraattu Namboori learnt
everything quickly and diligently, and after getting the blessings from his
guru he returned to Kerala.
Coming back to his native place, Kaaraattu Namboori became more
famous than before and was well-known all over the country. He had
performed brilliant cures for snakebites and students came from far and
near to study under this illustrious person.
 44
The Families of Thekkedaththu
(Thekkedaththu Kudumbakkaar)

T he famous Nair family of Thekkedaththu, now situated at

Kaduththuruththy in Vaikkom district, was once upon a time near the
Samoothiri palace at Kozhikode. The Samoothiri rulers had bestowed on
them the title of ‘Panikkar’ for their excellence in medicine, martial arts,
anatomy and such important sciences. The members of this family were
also called Thekkedaththu Panikkars. Moreover, the Samoothiri had also
appointed them the commanders-in-chief of his army according to the
maturity of the family members.
In those days there used to be frequent wars between Samoothiri and the
other local rulers of Cochin, Thiruvithaamkoor and so on. Several of the
soldiers used to get wounded in the battles, had their hands and legs broken
or suffered from deep bruises and all sorts of ailments. At times they would
be afflicted by sorcery and magic practised on them by the enemies, thus
preventing them from going into battle. During those difficult times, it was
the responsibility of the commanders to get them treated by doctors or
magicians, either by medicines, magic or massage. Thus, the members of
the Thekkedaththu family became experts in medicine, anatomy, massage,
magic and sorcery of all kinds. A remarkable feature was that not only the
male members, but the womenfolk of this household were also learned in
these sciences. This was a necessity because whenever the women of the
royal family fell ill, these women were called in to treat them. This was
thought of by the Samoothiri himself, so that when the women of his palace
were sick, they could be examined and treated by female doctors and
masseurs instead of men, and so he had given special orders for the women
of Thekkedaththu house to be trained in massage, medicine, etc. That is
how the Thekkedaththu women also became experts in these subjects.
His Highness had also appointed men from this family to train the Royal
Princes in martial arts and subsequently they earned the title of Raja Guru –
Teachers to Royalty.
A branch of Thekkedaththu family was near the powerful and noble
Aazhvaanchery Mana in Ponnani district. They lived there almost as
dependents of the great illam of those Brahmins. They, in turn, treated them
with honour and respect, knowing that they belonged to the family of the
Saamoothiri’s army commanders.
The Thambraakkal of Aazhvaanchery had a temple in a place called
Velorvattom in Cherthala district of Thiruvithaamkoor. Since this temple
had a lot of landed property, the Thambraakkal entrusted the Devaswum
affairs to the care of the rich and powerful Thonikkadavu Menons who, by
cunning manipulations, got almost all of it for themselves. When the
Thambraakal came to know of this, they removed the Menons from this
position of Devaswum overseers and appointed in their place a member of
the Thekkedaththu family named Rama Panikkar. At that time, there was
only Rama Panikkar and a niece of his called Parvathy in their family. The
Thambraakkal brought them to Velorvattom and settled them in a place
which he had bought for them. The Thambraakkal did this deliberately in
order to settle them there permanently.
Needless to say, the Thonikkadavu Menons resented this, but they
cunningly hid their feelings and treated the Thambraakkal with immense
respect outwardly. Thus, they arranged a boat and boatman for his return
trip back home. The guileless Brahmin landlord, without an inkling of the
artifice and cunning intentions of the wily Menons, boarded the boat and set
sail with his retinue. Meanwhile the Menons followed him in another boat.
When the boats reached the broad part of the Vembanad Lake,1 it was
midnight and in the pitch dark, no one could see anything. Then, as
prearranged by the Menons, the Brahmin’s boatmen sank the boat into the
water and then swam across to the Menons’ boat and thus escaped, thinking
that the Brahmin and his servants had certainly drowned in the lake. Little
did they know that the good-hearted and god-fearing Thambraakkal and his
people did not meet with the end their enemies had hoped for because that
part of the lake was not deep as there was a sandbank and the water reached
only up to their waist.
Moreover, immediately after the Menons and the boatmen left, another
boat approached that spot and when the servants saw the light from that
boat, they cried out, ‘Oh, please save us. If you will not help us we will
drown here drinking this salt water as well. Our boat sank in this place and
so we are in trouble. Please have pity and save us.’ Taking pity on these
hapless people, those boatmen came and took them across to the eastern
shore safely. When morning came, the Thambraakkal and his men started
walking towards the north to go home but on the way some people
recognized him and promptly took all of them to their place. They gave
them a sumptuous meal and took care of them. Later they arranged vehicles
to take them to their homes.
After throwing Thambraakkal and his retinue into the lake, the
Thonikkadavu Menons went back to their own houses and deliberately
started to persecute Panikkar and his niece in many ways. After tolerating
this harassment for some time, Rama Panikkar thought to himself, ‘This is a
strange land as far as we are concerned. We have no relatives or friends in
this place. We have only ourselves and these Menons are powerful and
ruthless. They are capable of doing anything to get rid of us and we cannot
defend ourselves from their might. Therefore, I must find a way to get away
from here.’ Deciding to act on this, he went out, called a boatman and said
to him in confidence, ‘Around midnight today, I have to go urgently to the
eastern shore of the lake, so I need a boat to be brought to the jetty.’
Accordingly, the boatman arrived with his boat at the fixed time and
Panikkar and his niece quickly got into the boat and the good boatman left
them on the eastern shore as arranged previously. Panikkar paid him his fare
and after sending him away, went off to a safe place and sat there for some
time. When morning broke, Rama Panikkar and his niece went to the ruling
King of Vadakkumkoor and told the ruler who he was and the reason for
their flight to his land. When the Vadakkumkoor king understood that the
man who was requesting refuge was one of the commanders of the
Saamoothiri and a teacher to royalty, the King welcomed him with respect
and gave him an honourable place to stay in his kingdom.
Now when the Menons came to know that Rama Panikkar had left the
place along with his niece, they were very pleased with themselves, but
very soon there began a series of misfortunes in their families such as infant
mortality, untimely deaths as well as disease and when they consulted an
astrologer to seek the reasons for these calamities, they were told that it was
all due to the curse of a noble Brahmin. Realizing immediately that the
‘noble Brahmin’ could be none other than the Thambraakkal, they decided
to go to him with all sorts of valuable gifts and presents. They arrived one
day at Aazhvaanchery Mana and sent word that the Thonikkadavu Menons
wanted to meet him. Hearing their request, Thambraakkal exclaimed, ‘Are
there any more of those Menons? I thought that they were all finished by
now?’ He did not care to meet them or accept their gifts. Thus, they
returned disappointed and in a short time the entire family came to an
untimely and disgraceful end.
When Rama Panikkar and his niece were staying in the mansion allotted
to them, the King of Vadakkumkoor appointed him Deputy Commander of
the army under his Chief Commander, Mangaattu Panikkar. Then the King
got another house built for them at Kaduththuruththy in his kingdom and
also gave them enough landed property to live comfortably. This is how a
branch of the Thekkedaththu family of Kozhikode, came to settle down in
Kaduththuruththy. Although staying now in Kaduththuruththy, the family
retained their original family name of Thekkedaththu.
After they had settled down, Rama Panikkar got his niece married to a
worthy person and the couple had a full family of sons and daughters.
A few centuries later, the British took over the kingdom of the
Saamoothiri and the Vadakkumkoor king’s land was conquered by the
Maharaja of Thiruvithaamkoor. The new political situation affected the
Thekkedathu families also. They lost their position and professional status,
but their men and women continued their studies, in the treatment of the
vital parts of the body, massage, feeling the pulse, sorcery and magic,
according to their age-old family tradition and became proficient in the
knowledge and application of that branch of Medical Science. Even in later
years, there were many great scholars, expert masseurs, physicians and
magicians in their family, both men and women.
Since we cannot go into detailed accounts of each of them, we will
choose one illustrious example, the life and achievements of Kesavan Nair.
Kesavan Nair was born in the Malayalam year 1009, under the influence
of the star Rohini, in the month of Karkidakam. His mother was a scholarly
woman named Nangu amma and father, Idichennan Nair of the famous
family called Poovaththu-kunnel of Kunnaththupalli.
Kesavan Nair had an elder brother called Raman Nair, popularly known
as Kunju Nair, and a younger brother called Kochupilla, while the youngest
was a girl named Parvathy. When the sister was nine months old they lost
their mother and the young children were brought up by their maternal
grandmother, called Parvathy amma. Since she found it very difficult to
supervise their welfare, education and so on, she appointed a man named
Choorakkattu Govindan Nair to look after their schooling and education in
general, but the scholarly grandmother herself initiated them into the
sciences of massage, the art of feeling the pulse as well as marma chikilsa
which is the treatment of the vital parts of the body, according to the family
tradition.
After some time, as there was no one capable or strong enough to take
on the responsibilities of the family, Parvathy amma had to supervise
everything and very soon, old age and weakness did not allow her to
continue her work with her former alacrity. Therefore, the children’s uncles
brought a well-known scholar named Thiru-maddaththil Kuppan annaavi
from a place called Thalayola-pparambu, to carry on the education of their
nephews and their niece in the various sciences and sorcery, supervised
capably by grandmother Parvathy amma. Since the eldest, Raman Nair
[also called Kunju Nair] had to look after the family property, cultivation
and so on, assisted by his youngest brother Naaraayanan Nair [also called
Kochupilla], neither could become completely proficient in their education.
But, as his older and younger brothers took up the family responsibilities,
Kesavan Nair was free to apply himself to continue and complete his
education admirably. In a short time, Kesavan Nair was a full-fledged
scholar in the family tradition of all medical treatments and sorcery.
One day Kuppan annaavi went to his mutt at Thalayolapparambu, to
visit his wife and children. When he entered the Mutt, he saw all his sons in
a state of stupor lying on the ground. On enquiring as to the reason for this
calamity the womenfolk told him that, ‘for some reason which we do not
know, they quarrelled and fought with each other and all fell down
unconscious. We do not know more about it.’ Then Kuppan annaavi went
near them and gave each a kick with the back of his foot. Immediately all of
them regained consciousness and stood on their feet. Their father then said
to them, ‘How foolish you have been! I taught you various tricks to defend
yourselves when attacked by enemies, but you have practised them on each
other to destroy yourselves. This is too bad. Never do this again.’ After
admonishing them in this way, he collected all his precious books and
immediately left for Kaduththuruththy. Never did he visit his house again,
but he settled down permanently at Kaduththuruththy.
Sometime later, Kuppan annaavi took all his books to the nearby temple
of Ganapathy. Then he sent for his students of Thekkedaththu family and
said to them, ‘Worship this Ganapathy as your family deity.’ He then placed
his hands on their heads and blessed them. Afterwards he gave all his books
to Kesavan Nair and left the place. Nobody ever saw or heard about him
again.
Soon afterwards, Thekkedaththu Parvathy amma, that learned and much-
respected venerable woman, passed away. Left in the family now, were her
three nephews and their sister Parvathy. Since she could not manage the
household all by herself, Raman Nair married a woman from their own
community hoping that she would come and stay with him. But she did not
find it convenient to go to stay in her husband’s home and so the second
brother Kesavan Nair also got married. The young woman, Lakshmi-amma
was from the well-known family of Vengeli Vadakke Veettil in
Mulakkulam. She mostly stayed in the husband’s house.
Even after getting married, Kesavan Nair diligently continued his studies
in the traditional education of his family and soon became an excellent
scholar well-versed in Ayurvedic medicines, sorcery and magic.
 Once, Kesavan Nair left after supper to go to his wife’s house. His wife
had gone to visit her parents. He was only twenty-two years old. There was
a distance of four miles to his wife’s house and the vigorous young man
decided to walk all by himself accompanied by his three-foot long stick,
which he always carried with him. Between Kaduththuruththy and
Mulakkulam, there is a place called Kochaalum Moodu which was a
forested area in those days. When Kesavan Nair reached this place, he was
confronted by a group of about sixty low-caste men who surrounded him.
Instantly realizing that their aim was to harm and rob him, Kesavan Nair
faced them with the help of his cane. The encounter took barely fifteen
minutes by the end of which all his opponents lay on the ground, but the
Nair was not tired or exhausted and he continued to his wife’s house.
This was his first chance to apply his studies into actual practice.
Next morning, while returning, he saw them still lying in the same place.
He revived them up one by one, patted them gently and told them who he
was and his background, and also made them promise never to attack any
one at any time thereafter and that if they ever dared to disobey, he would
surely finish them off mercilessly.
After this incident, the path was free and clear for people to travel and
even today they remember Kesavan Nair with gratitude and affection.

The simple folk who lived in the rural areas such as Kaduththuruththy used
to cultivate their land and bring their produce to the Thalayola-pparambu
market to sell, even in those days as it is being done today. There used to be
some Muslim ruffians who lived around the market and who made it
difficult for them to carry on their work. Some people went to Kesavan Nair
and told him their difficulties and one day he decided to look into it. So he
collected a few things from his own house, tied them into a bundle and told
his servants to take it to the market while he followed them.
When the servants reached the eastern side of the market, the Muslim
thugs stopped them, at the same time ordering them to put their baggage
down. Being sure that Kesavan Nair was behind them, the servants
deliberately ignored their commands and the Muslim fellows caught hold of
the parcels. Just at that time, Kesavan Nair approached and passing by them
he went towards the west. Nobody saw what he did, but instantly all the
Muslim troublemakers, stood motionless like pillars of stone. The
Thekkedaththu servants went to the market sold their things and began to
collect their money. Some of the relatives and friends of those Muslims,
noticing them standing stiffly like that, went over and asked them, ‘Hey,
why are you standing like this?’ Since they were standing petrified, none of
them could answer and all those people were filled with fear and wonder all
the more. At that time some eyewitnesses spoke up, ‘We saw
Thekkedaththu Kesavan Nair passing this way to the market. He might have
done something. These fellows had caught hold of the parcels of his
servants and it was just then that he passed by.’
The friends of those Muslim fellows then went in search of Kesavan
Nair and when they found him in the marketplace, they entreated, ‘Please
forgive those foolish fellows who did this without knowing whom they
were dealing with. Kindly let them go.’ Hearing their request, he went to
each of those fellows and touched their chest with his little finger. Instantly
they regained their mobility, but Kesavan Nair let them go only after
extracting a promise that they would not harm anyone thereafter.
Although they were set free, the Muslims did not forgive him and they
were filled with a determination to avenge their defeat. So they wrote letters
to some Muslim athletes from Kannur and Thalassery in North Malabar,
who knew the martial arts, and brought them to Thalayolapparambu with
instructions to teach a lesson to those coming from Kaduththuruththy.
Somehow the news reached Kesavan Nair and so one day he took his three-
foot long cane and followed some people who were going to
Thalayolapparambu market. As they reached one end of the market, the
Malabar Muslims arrived there and tried to snatch their fare. Then started a
real war between Kesavan Nair and the ruffians, which lasted just about a
quarter of an hour, and by the end of which the Muslims surrendered
miserably.
They fell at his feet, saying, ‘Please forgive our misdeeds and save us.
Please do not kill us, but let us go.’ Hearing their pitiful plea, the kind-
hearted opponent felt pity and stopped the fight. The Muslims then bowed
before Nair and begged him to teach them his marvellous martial tricks.
Kesavan Nair agreed to that also and after bringing them to
Kaduththuruththy he taught them a few moves and sent them off. With this,
Kesavan Nair’s fame reached the ends of North Malabar too.

One day, in the Malayalam month of Kumbham [mid-February to mid-

March], Kesavan Nair had an early supper, and joining a group of his
friends started for the temple festivities of Ettumanoor. A little late in the
night, they reached a place called Kothallur. Suddenly they heard women
crying out in agony. They walked fast towards the spot from where the cry
was heard, and there they saw unruly Muslims attacking women and
snatching their jewellery. As the thieves were more in number, Kesavan
Nair’s friends were afraid to tangle with them and so they took to their
heels. But the courageous Nair faced them alone, with the help of his
inseparable companion, the three feet long cane and in no time his
opponents were kissing the earth. Then his companions returned and on
examining the thieves they found more stolen jewels in their pockets and in
various parts of their body. They recovered all that and gave the crying
women their ornaments and entrusted the rest of the booty with the police
station at Ettumanoor. Later, after seeing the police notification, the owners
came with the required proof and regained their lost property.
The next morning, after attending the festivities, when Kesavan Nair and
companions returned that way, they saw the robbers still lying unconscious
in the same place. Then Kesavan Nair went to them and after they were
rescued from their difficulty, he made them promise that, ‘Thereafter we
will not trouble or hurt women or children.’ He then released them.
Since this incident happened on the day of the temple festival and near
the temple premises, large crowds of people who came to attend the
festivities came to know about it. Thus, Kesavan Nair’s fame spread not
only throughout Thiruvithaamkoor but to the neighbouring states as well.
Once when the royalty of Pallippat was in dire financial straits, they had
mortgaged some of their vessels and valuables to the Thekkedaththu family
and borrowed some money. Due to this transaction, both the families
continued to have a friendly relationship. At a later period, this royal family
requested the Thekkedaththu men to hire out two of their elephants as they
were in need of money. When the hire-money amounted to more than a
thousand, Kesavan Nair decided to hand over this money personally and so,
taking a servant to carry the bag of money, he started for Pallippat. When he
reached Ettumanoor, he came to know that Valiyedaththu Mooththathu had
arranged for a boat to take some timber to the palace and so, getting his
permission Kesavan Nair also set sail in the same boat for Pallippat.
When the boat was slowly reaching the place called Karimba Valavu,
two other boats rowed by stalwart boatmen joined and placed their boats on
either side of Nair’s boat. Men from those boats got in and demanded
Kesavan Nair to hand over all his valuables. He replied that he did not have
anything valuable with him. Then seeing the bag of money beside him they
asked, ‘What is in that?’ Kesavan Nair answered, ‘It is some rice.’ Then
they noticed the diamond studs on his ears, and ordered him to remove
them, but Nair replied that they could not be removed because of a special
kind of welding. By then the ruffians were getting aggressive and they
moved towards him, saying, ‘In that case, we will cut off your ears with the
studs.’ By then Nair decided that he would not delay any longer and he
gave one blow with his cane to each of the robbers who instantly fell
unconscious into the water. Soon Nair and his boatmen put them into the
two boats, hitched them on to their own boat and continued their voyage.
Nair spotted a bag of money in their boat and promptly presented it to his
servant. Later this servant told Nair that it contained silver coins. When
they reached the palace jetty, Kesavan Nair got them back to their senses,
and handed them over to the authorities. He gave away one of the boats to
the authorities and the other to a boatmen of Mooththathu. They say that
this boat is still in their family house. This incident happened when Nair
was in his mid forties.
Once a wealthy Muslim young man from Kozhikode was ill with
tuberculosis and in spite of consulting several doctors and undergoing
treatment for many months, there was no improvement and he was
frustrated with despair. One day he heard from some of his well-wishers
about the medical skill and prowess of Kesavan Nair. So he came
accompanied by a few servants to Thekkedaththu House and gave an
account of his illness to the Nair. He examined the young man and after
feeling his pulse, diagnosed that the cause of his illness was over-
indulgence in sex, but the patient would not accept it. Then Nair asked all
his servants to go out. When alone with the young patient, he asked him,
‘Are you married?’ and he answered, ‘No.’ Nair started describing to him
how and when the young man started an interest in sex and the times he had
indulged in it without control as if he had been an eyewitness to the young
man’s activities. Then the young Muslim felt ashamed and bowing his head
before Nair, he admitted all this to be true. Afterwards Kesavan Nair
prescribed the treatment and the young man stayed on in Kaduththuruththy
till he got well and went home.

It was a well-known fact that ‘feeling the pulse’ was the speciality of
Thekkedaththu family and they excelled in this famously. It has not
changed even today.
Once when Kesavan Nair was returning from supervising some work in
his fields, he met some people on the way. He stopped and asked them
politely who they were and where they were going. One of them, pointing
to another in their group, answered, ‘This person one day raised his hand to
take something from a tall beam of his room while he yawned
simultaneously; now he cannot put his hand down or close his mouth. So
we are taking him to Thekkedaththu Kesavan Nair. We are from North
Malabar but we have heard of him although we have not had the chance to
meet him.’ Hearing this, Kesavan Nair went behind the man and with his
stick, gave him a whacking blow to his back and the man cried out loudly,
‘Oh, oh!’ and twisted with pain. With that the man’s hand returned to its
place and his mouth closed immediately.
 Seeing this miraculous cure they suddenly felt a suspicion that this man
must be the famous Nair himself. They had no such idea when they saw
him minutes ago coming from the fields, wearing nothing but a dhoti and
his body splattered with mud. But now, filled with this noble suspicion, they
asked his servants. Then they bowed with gratitude and respect before him
and went on their way after thanking him profusely.
And Kesavan Nair went home to have his bath.

On another occasion, on a Thiruvaathira day, in the month of Dhanu [mid-

December to mid-January], a group of women of Thekkedaththu Mana in
Kudamalur, were dancing. A Brahmin woman among the dancers, fell and
broke her arm. Immediately they called in a Namboothiri masseur who
bandaged it up, but the woman became unconscious and remained so in
spite of all his efforts to revive her. Greatly perturbed, the Bhattathirippad
of that Mana sent for Vayascara Naaraayanan Mooss. But Mooss told the
men, ‘There is no one as skilled and experienced as Thekkedaththu
Kesavan Nair to treat fractures effectively and successfully; so you better
send for him immediately.’ The servants went back to Bhattathirippad and
told him what Mooss had suggested. Then he sent the men to
Kaduththuruththy and brought Kesavan Nair to Kudamalur. Nair removed
the bandage which the Namboothiri masseur had tied and bandaged it again
correctly and immediately the woman regained consciousness. Kesavan
Nair stayed there for a few days more, treating her with medicine and
massage till she was comfortably relieved. The delighted Bhattathirippad
happily gave him several gifts and sent him home with respect.

Kesavan Nair had treated and cured several eminent personalities like the
Queen Mother of the late Aayilyam Thirunaal, Maharaja of
Thiruvithaamkoor, a Prince of the Royal family of Edappally, the Mar
Thoma Bishop and quite a few members of the royal families of Cochin.
Many of them went to him when they did not find relief or cure under other
medical treatment. There was not another person of the stature and dignity
of Kesavan Nair at any time in Kerala who was the recipient of so many
awards like veerasrinkalas and other priceless gifts from so many kings and
noblemen; especially the royal families of Thiruvithaamkoor, Cochin, and
British Malabar.
Kesavan Nair had expert knowledge not only in the various items of
martial arts and different types of massages and wrestling, but he was also
proficient in Ayurvedic expertise and some forms of sorcery.

Once he started on a pilgrimage to the North, to perform Ganga snaanam

and other sacrificial offerings. In the compartment of the train there was a
Maharashtrian Brahmin and his wife. Nair observed that they looked glum
and their faces showed it too well. So he asked them in their language what
was the reason for their sadness. The Brahmin answered that he had married
his wife without the permission of his parents and that, as they were now
going to visit them, the couple were troubled whether they would be
accepted or turned out and that was the cause of their anxiety. After
listening to them, Kesavan Nair took out a tablet from his box and giving it
to the man he said, ‘Mix this pill with a little water and put a dot on your
forehead with it before you enter your father’s house. No one will ignore
you or treat you with contempt; instead, they will accept you both gladly.’
The Brahmin took the pill and kept it in his box safely. By then the train
stopped at their station and while getting off the man said to Nair, ‘We shall
meet later.’
Since their house was not far from the station, they wore a dot on their
foreheads with the Nair’s tablet before proceeding to the house. Just as Nair
had told them, their relatives happily welcomed them and treated them with
affection and tenderness. Now the Brahmin’s wonder and respect for
Kesavan Nair knew no bounds and he decided to make every effort to meet
him again when Nair returned that way and to bring him to his house. He
wanted very much to show him his unlimited gratitude. So when it was time
for Nair to conclude his pilgrimage, and return that way, the Brahmin
started visiting the station every day to wait for him. After a few days,
Kesavan Nair arrived at the station. Immediately the Brahmin got into his
compartment and placing a bag of money in front of Nair, he said gratefully,
‘Your tablet did the job admirably well. So please accept this bag of money
as a token of my respect and gratitude.’ Kesavan Nair replied, ‘I am
prepared to help the needy in whichever way I can, from the education that
I have received. I do not accept any reward for it, but when some noblemen
or kings give me gifts, I do not reject it.’ Then the Brahmin insisted, ‘In that
case, at least have a meal with us in my house.’
Again Nair declined, saying, ‘It is not convenient for me now.’ The
Brahmin said again, ‘If so, please let me buy you something to eat from this
restaurant nearby. There is still half an hour for the train to leave, so please
let me get at least this for you.’ Kesavan Nair accepted this and the Brahmin
brought him coffee and sweets which he shared with the other passengers in
the compartment. The Brahmin took back the bag of money and went home
after the train left the station. En route Kesavan Nair completed a bath in
the Sethu at Rameswaram before going home. While returning from
Rameswaram, Kesavan Nair paid his respects to the Maharaja of
Thiruvithaamkoor who presented him with more gifts.
Kesavan Nair reached home safely.

As this story may be too long if we continue with the achievements of this
noble soul, we are obliged to cut it short; but it is with sadness that we have
to mention that even this exemplary man and illustrious scholar had to
suffer from illness in his later days.
Years later, when Kesavan Nair fell ill, he started to prescribe medicine
for himself. His nephews subsequently prepared them from his
prescriptions and gave it to him. But even after a few days of treatment
there was no relief. So one day his nephews said to him, ‘There is no respite
in spite of this medication for so many days. Therefore, we want to go to
Vayascara and consult Mooss.’ To this he replied, ‘There is nothing more to
be done for this illness. Still, you may do what you want. I have no
objection.’
 Thus, after getting a partial consent from Kesavan Nair, one of his
nephews went to Vayascara and gave all details of the illness to Mooss, who
asked, ‘What medication was he given for this?’ The nephew then gave a
detailed account of the medicines prescribed. Mooss told him then: ‘There
is nothing more to be given. Since you have come so far to consult me, I
shall tell you this much – add one more ingredient [naming an ingredient] to
the present medicine he is taking. That would be enough.’ The messenger
then entreated Mooss to go with him to see the patient and Mooss answered,
‘I have no problem except that I have to attend a sraadham day after
tomorrow. I’ll try to finish it off before noon and I shall come with the
messenger you send for me.’
When the man returned home, Kesavan Nair asked him, ‘What did his
Lordship prescribe?’ and the man answered, ‘He did not prescribe anything
new. He just added one more ingredient to the present medicine, that’s all.
When I requested him to visit you, Mooss said that he had a sraadham to
attend day after tomorrow and that he would try to finish it off before noon.
So if we send a man to Vayascara he would come.’ Then Kesavan Nair
asked, ‘Is it day after tomorrow? But there is no need to wait till noon.’
This remark proved absolutely correct and what Mooss stated was not
wrong also. On that particular day early in the morning itself our hero
breathed his last. That happened in the Malayalam year 1069 in the month
of April.
There is no doubt that the noble soul who left this world during the day
of the summer solstice would have certainly attained Heaven.
Now that Nair was gone, there was only his sister Parvathy amma and
her three sons left in the family. The eldest of these, Sanku Pilla, was a
social worker and important citizen of the place and the youngest, Raman
Pilla, was an invalid. Therefore, neither of them could follow the family
tradition. But the middle brother, Naaraayana Pilla, taking up the family
custom, continued their traditional education in pulse-feeling, massage, the
science of vital organs and so on, and subsequently became almost as
skilful and proficient as Kesavan Nair.
In due course, Parvathy amma, Sanku Pilla and Raman Pilla died and
now only Naaraayana Pilla is left in the family. Patients continue to go to
him for treatment, but he does not charge any fees, just as his ancestors had
done.
May God grant long life and health to this generous lover of mankind.
1Translator’s Note: Although called a lake, the Vembanaad lake is actually part of the backwaters
of Kerala, formed by the sea, and thus has salt water and not fresh water.
 45
Vaikkaththu Thiruneelakandhan
(Vaikkaththu Thiruneelakandhan)

N ot many people would have forgotten the name of the famous

Vaikkaththu Neelakandhan, the elephant. Those who have seen him
once would not be able to forget his magnificent appearance and excellent
behaviour. (Since Thiruneelakandhan’s conduct was almost ‘human’, I am
bound to address this elephant as ‘he’ and not ‘it’).
There is no certain way to ascertain the time of his birth. But there are
some signs to show that after he was caught and trained he was first offered
for processions at Ettumaanur Temple. That happened sometime in the
Malayalam year 965, when he must have been four to five years old, and so
we assume that our hero’s birth was sometime between 950 and 961 of the
Malayalam calendar. But we have no proof to show when he arrived at
Vaikkom. A well-known custom was that, when the Vaikkom Temple
festival started, there would be two processions, one in the morning and the
other in the evening, till the end of the festivities. So there was an absolute
need for two elephants every day. Sometime before this, there were two
elephants named Velaayudhan and Viroopaakshan who were made to take
part in the festivities but, after the passing of Viroopaakshan, it was not
possible for Velaayudhan to carry out all the duties alone, and so
Thiruneelakandhan was brought here. From this we can guess that by the
time he came to Vaikkom, he was old enough and was quite capable to
perform the necessary functions in the temple.
Velaayudhan was much bigger in size than Thiruneelakandhan, but he
did not have the nobility or the elegance of the latter’s magnificent lift of
the head or the noble appearance on the whole. When in procession, he used
to give a higher lift to his handsome head, so that when you saw from the
front, the latter looked taller. His large head and its noble lift, the width of
his forehead, the glowing healthy body, the breadth of his huge ears, and the
beauty of his large tusks, all combined to make people wonder if there was
another elephant of his kind anywhere else. It was a beautiful sight to see
him walk during the temple processions, to watch his lifted head and the
gentle fanning of his large ears in tune with the band music. More than the
majesty of his physique was his excellent behaviour and sharp intelligence.
Some hold the view that even among elephants, they can be classified as
Brahmin, Kshatriya, Vaisya, Sudra and that Thiruneelakandhan was a
veritable Brahmin. He never killed anyone knowingly. The only exception
to this was when he killed a Muslim woman in a freak incident. This
tragedy happened thus. It was a common practice to take him to Cherthalai
for temple processions. On the way, he had to pass through Muttathth-
angaadi, where the shopkeepers used to give him bunches of plantains, but
there was one Muslim trader who never bothered to do so although he had
several bunches of bananas hanging in front of his shop and he had made
himself rich, selling them.
Thiruneelakandhan considered it an unforgivable offence towards him
when poorer shopkeepers even bought plantain bunches to feed him. So if
he took it as an insult we cannot blame him. One day he stood in front of
this shop and pulled a bunch of bananas towards him. At that time a Muslim
woman who was selling something nearby, dared to pull it back from the
other end. In this tug of war, the Muslim woman fell in front of the
elephant, but he did not harm her. As soon as the woman fell down,
Thiruneelakandhan left the place. Soon people came running and lifted her
up but by then, out of fear or injury, she was dead. Surely, we cannot blame
the elephant for this accident. It was mainly her foolishness.
 From the time Thiruneelakandhan came to Vaikkom till the end, his
mahout was a Nair named Govindassaar. He loved the elephant like his own
son. He would eat or drink only after he had fed the tusker. Their
attachment to each other was such that if you saw him taking the elephant
to the river to give him a bath and then lead him to the temple for his share
of the prasad, you would wonder if it was his own son, there was so much
love in these actions.
The mahout usually addressed him as makkale, meaning ‘my children’
and his pet name for the elephant was ‘Shanku’. He never called him or
referred to him as Thiruneelakandhan and surprisingly the latter respected
and loved him as if Govindassaar was his own father! Whenever the
mahout called out, ‘makkale’ or ‘Shanku’ from anywhere, you would be
surprised to see the tusker run to him obediently, making a joyful trumpet
sound.
Seeing this wonderful relationship, people used to remark that
Govindassaar must have used magic to entice the animal, but the
magnificent elephant was, in fact, won over by the magic of affectionate
treatment and genuine love which the mahout had for the pachyderm. This
could be achieved more because of the exemplary character of the elephant
who never gave any reason at any time to be scolded or beaten.
Govindassaar never used him to lift or move logs [without the knowledge
of the authorities as the other mahouts did] for his own deceitful profit.
Thiruneelakandhan was mainly used for temple processions and he was
more than willing to suffer any hardship for the sake of the Vaikkom
Temple, and his willingness knew no bounds once Govindassaar ordered
him to do it.
He was never tied up like the other elephants, but was allowed freedom
inside the temple walls. At night Govindassaar would prepare the food and
feed him before he went to his wife’s house nearby and Thiruneelakandhan
also would sleep in the same compound. Even though the compound was
full of coconut trees and abundant plantains, he would not destroy any.
During temple festivals, especially on the ashtami day, there would be a
crowd of men, women and children inside the temple walls and the
intelligent tusker would be seen standing unconcerned, with or without his
mahout, in the corner allotted for him.
 Observing his mild conduct people used to comment, ‘Even though
Thiruneelakandhan is courageous and formidable as a lion, once inside the
temple, he is like an obedient dog.’
It is commonly known that there would be a sumptuous feast at Vaikkom
Temple almost every day. On all those days, according to an understanding,
Thiruneelakandhan had to be served meals prepared from three large
measures of rice. By the time the temple officers and attendants had
finished their meals, he would present himself at the door of the dining hall.
Then the attendants would keep his share of the rice and paayasam out in
the courtyard and Govindassaar would feed him, putting huge balls of rice
directly into his enormous mouth. If by any chance Govindassaar was
unable to attend to him, he allowed the chief among the temple attendants,
named, Venkittan embraan to feed him because Thiruneelakandhan was
fond of him. Even if there was no feast for the attendants, he had to be
given his meals according to the existing custom. Whenever
Thiruneelakandhan was late for his meals, Govindassaar would call out and
in no time he would arrive and take the rice balls from him. As soon as his
meal was over, the wise animal would go back to stand in the same spot. By
some mishap if he was not satisfied with his share of the meals, he would
not move away from the door of the dining hall until he was fed fully. Or he
would make straight for the room of the Thahsildars and trumpet loudly.
Even before that happened, when they saw Thiruneelakandhan walking
towards them, the Thahsildars would guess the reason and then he would be
given his full share of rice or its equivalent of jaggery and plantains. He
would then take his leave immediately. All this he did without the help of
any mahout.
He had his own method for the processions. At the exact time for the
temple procession, even if there was no mahout to give him orders, he
would promptly present himself under the temple flagstaff. He would allow
anyone to climb on to his back to tie his head ornaments; but he was very
particular that only Govindassaar or the leading person should climb on him
from the front; for everybody else he would raise his hind leg to climb up
from the back. This was his unwritten rule. There was absolutely no trouble
to take him in procession; even without a mahout he knew intuitively
whether he should walk fast or go slow; he knew exactly for how long he
should stand at the various stages, according to the importance of the
worship and the lighting of the lamps. Sometimes during a detailed music
session, the mahouts would fall asleep, leaning on his massive legs and
when it was time to move on, he would gently touch them with his trunk in
order to wake them, but he never hurt any of them.
On festival days, before the special evening processions with lamps, he
would trumpet twice loudly which was a sure sign that he should be fed
immediately and obeying this, the attendants would hasten to bring bunches
of plantains and place them before him. After he was fed, he would stand
for any length of time without complaint. But if he was ignored, he would
walk very fast in the procession and then would go and stand under the
flagstaff from where he had to be gently coaxed to come back. This was his
will and Govindassaar did not go against this custom, maybe because he did
not wish to test the tusker’s obedience or his own shame if he dared to
disobey his orders. Since all the temple officials knew of this behaviour of
the elephant, they too did not annoy him. Only at the time of one
Thahsildar, who once ignored his trumpet sound, that Thiruneelakandhan
showed his displeasure by promptly going to stand under the flagstaff.
His memory was remarkably exceptional. Once he was taken to
Ettumaanur for the temple festival. During the procession, when he was
walking along the northern pathway, he stepped on the flat stone covering
the drain and the stone cracked and before his massive foot could get
trapped, the clever tusker pulled it up and walked over. Thereafter, every
year when he was at this spot he would remember to put his foot across
quickly and walk on. Even months later he remembered to avoid the
dangerous spot.
Thiruneelakandhan never hurt his fellow elephants as is often seen
among elephants like Gangaadharan. In fact, he was very fond of his
elephant community. Whenever he saw young elephants hitched in a place
without food, he would caringly pass them food from his own plentiful
ration, but he definitely showed his displeasure to those who hurt their
companions in procession.
After the elephant Velaayudhan had passed away, another one was
brought from Lakshmipuram palace to Vaikkom in order to take part in the
ashtami festival procession. It was a magnificent animal, but it had a bad
habit of hurting its fellow elephants and so people were afraid of taking him
for processions. It was brought to Vaikkom only because they could not get
another one in a short time. The temple authorities needed two good
elephants to take out both the deities namely Vaikkathappan and
Udayanaapurathappan together for the procession. That particular year
Udayanaapurathappan was placed on Thiruneelakandhan and
Vaikkathappan was kept on the new elephant. When Thiruneelakandhan’s
procession was approaching the east through the north tower, the other
elephant was already standing inside the pandal, facing west. Watching
Thiruneelakandhan’s majestic walk, his large ears swinging in step with the
band music, the new tusker was filled with uncontrollable jealousy and
when Thiruneelakandhan was coming closer, this silly elephant, holding its
ears tight and raising its tail high, moved ominously towards him.
Immediately recognizing these foul symptoms, the mahouts tried to
control it with their hooks and spears, but the enraged elephant ignored all
that and rushed towards Thiruneelakandhan. By the time it ran out of the
pandal, pandemonium broke out; it sounded as if an earthquake had struck
the place. The crowd of people, the musicians and the torch bearers ran all
over the area in order to save their lives.
In the midst of so much confusion and chaos, neither Thiruneelakandhan
nor his loyal mahout was perturbed. When he saw the mad elephant rushing
towards him Thiruneelakandhan gently lifted his trunk and taking the hook
from his mahout’s hand gave it a whack at a crucial spot on its body. The
new elephant screamed and ran into the sacrificial hall and would not budge
in spite of the combined efforts of his mahouts. However, it was crucial that
the two deities must enter together in procession so the officials quickly
brought another elephant and placed the idol of Vaikkathappan on it and
made it possible for the devotees to make their offerings in time. Thus, the
ceremonies resumed. Afterwards the mahouts led the troublesome elephant
out and after removing its ornaments put it in fetters.
After this episode, that elephant never hurt its fellow elephants. It had
learnt its lesson.
Thiruneelakandhan was never sent outside Thiruvithaamkoor. Several
people had approached the authorities to take him for grand festivals like
the Thrissur Pooram, Thrppooniththura Temple festival and Aaraattupuzha
Pooram, and promised to pay whatever was asked for, but he was not sent
out. Once, however, the reigning King of Cochin who had heard the
excellent tales regarding the elephant’s conduct wanted very much to have a
look at him. So he sent a personal letter to the late Aayilyam Thirunaal,
Maharaja of Thiruvithaamkoor asking permission to send him to the
Thrppooniththura temple where a special worship was planned. Only
because of their personal relationship, did the Maharaja give special
permission to send him. Unfortunately the noble elephant became so
exhausted after the journey and activities that on his return he lay down
without even a drink of water. He refused plantains and food and could not
get up. To cap it all, there were boils all over his body. Only after prolonged
treatment and even the use of magic, could he recover and regain his
normal vigour. It was believed to have been due to the evil eye of some
people that such a foul thing happened.
After this incident Thiruneelakandhan was never sent out of
Thiruvithaamkoor.
During one ashtami festival when he was in procession, one of the
golden bulbs on his head-ornament came loose from its hinges. Seeing that
it was about to fall, Govindassaar stretched out his hand to hold it before it
fell somewhere on the way and got lost.
It was almost a reflex action when Govindassaar raised his hand towards
the elephant’s head, little realizing that by touching the head ornament he
would be polluting the sacred idol as well. Whatever the reason,
Thiruneelakandhan did not approve of this impulsive action and to show it
he gently struck him with one of his tusks. Even though it was as mild a hit
as possible from the huge animal, Govindassar was unable to take it and he
fell down with a cry, ‘Oh my child, have you deceived me?’ The elephant
stood still and realized the outcome of his action. Tears started flowing from
his eyes and moaning with repentance and anguish at what had happened,
he stood there still as a rock and try whatever, none of the other mahouts
could make him take a step. About two hours later Govindassaar got up
slowly and then he saw his darling elephant standing still near him and
guessing that the elephant was suffering so much sorrow and anxiety for his
sake, the mahout said to him, ‘Do not you worry my son. I am all right. My
child, you better go now or Vaikkaththappan’s procession will be late, so
go.’
Only after hearing the mahout’s own words did he take the next step.
Watching him walking away so slowly and with tears still flowing down his
eyes, everyone could understand that he was just moving mechanically,
being exceedingly unwilling to leave his father-like mahout, but it was only
for the sake of not delaying the holy procession.
After the procession turned towards the east, some of the men carried
Govindassaar to his wife’s house, where he lived. As soon as the procession
was over, and his head ornament removed, Thiruneelakandhan came
quickly to Govindassaar’s house, and stood in the courtyard, thereafter
spending most of his time there except those days when he was absolutely
needed in the temple, till Govindassaar recovered fully. And it took two to
three months for his recovery. The remorseful and unhappy elephant did not
even care to eat his normal meals. He never went through such an
accidental experience ever since.
In the Malayalam year 1061 after the usual worship in Karkidaka
Sankraanthi, in the last month of the year [Karkidakam],
Thiruneelakandhan had to be taken to Thottakam, a place to the south of
Vaikkom. Due to some inconvenience, Govindassaar could not accompany
him and so Sankussaar the assistant took him across. It was the monsoon
season and the river was in full current. Govindassaar would not have asked
Thiruneelakandhan to cross the river at that time, but Sankussaar not only
made him cross over to the other side but the return also. While crossing on
his return journey the mighty elephant found it extremely difficult to face
the torrential waters. He could not secure his footing more than once and
was pushed over by the strong undercurrent. Still calling his maximum
effort and strength to his support somehow he managed to reach the shore.
But Thiruneelakandhan was completely exhausted. He had spent all his
energy. By the time he returned to the temple shore Govindassaar also
arrived and when he saw his own loving mahout, the excellent elephant
made mournful sounds to let him know that he was absolutely sapped. The
tusker was so weak that he had to stop many times on the way.
Seeing his darling in such a pathetic condition, weak and listless, the
father-like mahout asked painfully, ‘What happened? You are so weak that
you can’t even walk!’ and the tender-hearted man began to weep.
Thiruneelakandhan also began to cry, tears rolling down his eyes. Again the
mahout spoke to the elephant, ‘Son, if you find it so difficult, you should
not walk anymore.’ He then took him to the nearest compound on the way.
As it was on an elevated ground, the exhausted elephant found it difficult to
climb up and he had to hold on to a coconut tree for support. There
Govindassaar brought him some coconut fronds and palm leaves, but the
noble animal could not find the strength to eat and so he did not touch them.
Govindassaar brought him a bunch of plantains, but he could not eat that
too. Then the frustrated mahout started to feed him, putting the plantains
one by one into the elephant’s mouth. Thiruneelakandhan did not eat and
the plantains fell from either side of his mouth. Now realizing the gravity of
the ominous situation, Govindassaar started beating his chest and weeping
loudly. Watching him the elephant also wept, still making mournful sounds
and affectionately touching Govindassaar with his trunk now and then.
Govindassaar made him lie down and sat next to him, the whole night,
patting and fondling him. The distressed mahout did not sleep a wink the
whole night, keeping vigil. In the morning, they found that the magnificent
tusker had passed away.
Govindassaar was inconsolable. He had now lost a son.
Later, he worked for some time as the mahout of an elephant called
Manjappra Thiruneelakandhan who came as the replacement for
Thiruneelakandhan. Very soon Govindassaar also passed away.
Even now people say that there had never been a nobler elephant than
Thiruneelakandhan or such a mahout as Govindassaar and one wonders if
there ever will be.
 46
The Bhagavathy of Chengannur
(Chengannur Bhagavathy)

T he main deities of the great temple of Chengannur are Parvathy and

Parameswaran, although the Goddess has more significance as is often
the case. This is evident also in the temples of Thiru-maannam-kunnu,
Kodungalloor and Panniyannaar-kaavu, even though the chief deity is
Shiva. In the same way, the Goddess of Chengannur is better known and
popular in spite of Shiva’s presence. We will get into detailed illustrations
later regarding her prowess and fame. But first let us find out how these
deities came to be present here.
Long, long ago, on the occasion of Parvathy’s marriage, Sri
Parameswaran, accompanied by Brahma, Vishnu, the entire group of Indra
and the deities, ascetic seers, gandharvas, the heavenly musicians, all the
lesser demigods, celestial damsels and the rest of the heavenly families
were all gathered on the side of the Great Himalayas. They feared that the
Earth may topple towards the north due to the magnitude of their weight.
So, the big three among them (Thirumurthi), Brahma, Vishnu and
Maheshwaran, requested the great and most powerful sage Agasthya to go
down south of river Pampa and sit on the mountain called Shonadri, in
order to balance the weight, till all the guests dispersed from the Himalayas
after the celestial wedding. Hearing their instruction, the sage replied, ‘I
have no objection to sit on the said mountain, but I will be excessively
disappointed in not witnessing the wonderful festive wedding of the
goddess.’ Brahma said to him, ‘Do not worry on that account. I will make it
possible for you to observe all the festivities happening here’, and the sage
said, ‘That will do.’ He went to the southern mountain and sat there in high-
powered meditation. After the divine wedding, Shiva and Parvathy,
Brahma, Vishnu and the entire heavenly host went straight to sage
Agasthya.
Immediately after that, Parvathy was in menstruation and later her
purification was celebrated on a grand scale equal to her wedding. When he
witnessed the magnificent procession of this event, sage Agasthya’s
disappointment in not attending the celestial wedding vanished and he was
satisfied. Afterwards, all the gods and their retinue returned to their
respective abodes. That particular area was thickly forested those days and
it remained so for a very long period even afterwards.
Much later, Sri Parasuraaman brought Brahmins from other regions and
settled them in the place now called Kerala and some of them cleared the
jungle and thus made it habitable. Kerala was then divided into 64 villages
with thirty-two in the north and thirty-two in the south. This region and a
village and the Malayalee Brahmin colony came under Vanjipuzha
Thampuraan. The Sanskrit word Shonadri became chenkunnnu and later, as
it became a village or ooru, it ended up as chengannur. The area in which
the temple is now situated had belonged to Vanjipuzha Thampuraan, and he
leased it out to a man called Naayanaaru Pillai.
One day, his low-caste labour woman was working in this place and
while she was sharpening her knife on a stone, she was perplexed to see
blood flowing out of the stone. Immediately she informed Vanjipuzha
Thampuran and he, accompanied by some Brahmin noblemen and chief
citizens, arrived at the spot. Among the Brahmins who went with him was
Thaazhamann Potti. He was not only a scholar in the Vedas, magic and
tantras, but was considered a holy man as well. He observed the stone and
the flow of blood and sat meditating for some time. Then he said to them: ‘I
hope it is clear to all of you from the bleeding that this is no ordinary jungle
stone. This is a swayambhu. If you do not perform the ablutions on it
immediately, it may vanish. Moreover, to stop this flow of blood, we have
to anoint it with 36 large measures of ghee with the chanting of mantras.’
Quickly, all the necessary items were brought at the word of Vanjipuzha
Thampuraan, and Thaazhamann Potti himself performed the ablutions after
which the bleeding stopped.
Later, there was a committee meeting with Vanjipuzha Thampuraan,
Thaazhamann Potti and others wherein they decided to build a temple on
that spot. Then the Potti said to them, ‘It is not only Shiva who has subsided
on this stone, but the powerful presence of Sri Parvathy also. Therefore, a
separate sreekovil must be built for dedicating the Goddess alongside that of
Shiva.’ While the committee was discussing these matters, by the will of
God, Uliyannur Perunthachchan arrived there. As soon as they saw him, the
committee members were delighted and they welcomed him whole-
heartedly and told him all that happened, as well as their desire to build a
temple. They requested him to calculate an estimate of all the necessary
measurements for the main temple, the dance hall and the temple towers.
After prescribing all that was necessary, he went away saying, ‘I’ll be
seeing you all very soon.’
Perunthachchan went there again after a few months, by which time the
work on the temple was almost over. The sreekovil of Shiva faced east and
that of Parvathy faced towards the west, as decided earlier by
Perunthachchan. But work had not commenced on the Dance Hall as it was
an unusual design prescribed by him. He had given the measurements for it
to be built as a special egg-shaped building, which was beyond the ability
or understanding of the local carpenters. Hence, Perunthachchan himself
stayed back to help build it completely.
When the temple was complete and all the preliminary adornments
perfected, Vanjipuzha Thampuraan and others requested Perunthachchan to
make a stone idol of Sri Parvathy. So he walked around searching inside the
temple walls and touching a particular corner inside the wall told them to
dig there and remove the sand from that area. They did so by the
Thampuraan’s orders and found underground an unblemished, perfect stone
statue of the Goddess. Perunthachchan lifted it up and, after giving it to
them, again went on his way.
 On the next auspicious time, the dedication and consecration ceremonies
were performed for both the deities and they decided on the daily rituals,
and the monthly as well as the annual festivals to be followed regularly. The
decision was to conduct the yearly festival for 28 days starting on
Thiruvaathira in the month of Dhanu [mid-December to mid-January].1
According to this timing, sometimes the concluding procession happens on
Thiruvaathira of the next month, Makaram. Thus, rarely, there will be two
Thiruvaathira days in Dhanu. Then the festival begins with the hoisting of
the temple flag on one Thiruvaathira and the concluding temple procession
will be on the second.
Very soon, there occurred a special reason to augment people’s faith and
devotion to the Goddess.
One morning, when the serving priest came after his bath and opened the
door of the sanctum to remove the previous day’s floral offerings, he
happened to notice the stain of menstruation on the Goddess’ clothes and,
as usual, he put the entire apparel along with the flowers outside. But he
disclosed his suspicion to Varier, the temple attendant, who, in turn,
informed the Devaswum officials.
According to their instructions, the clothes were sent to Vanjipuzha Mutt,
to be shown to the Thampuraatti (wife of the Thampuraan) for her to make
sure that the Goddess was in menstruation, but she ordered those to be
shown to Thazhamann Potti’s wife for the last word of assurance. When it
was finally determined as a fact, the chief priest Thazhamann Potti went to
the temple and got a room to the north of the western wall round the
sanctum beautifully decorated and organized. Then they led the Goddess in
royal procession from the sanctum sanctorum to this room and immediately
afterwards closed the doors. They asked four Nair women to stay for three
days as attendants to the Goddess. Three days later, they took the Goddess
idol on the back of a female elephant in procession accompanied by band
music and all the necessary materials for a royal bath such as a change of
clothes, and ornaments, whilst being helped by a number of prominent
women. She was given a purification bath in the river Mitrappuzha kadavu
which is a tributary of river Pampa. After that, the thanthri sprinkled holy
water on the idol, performed the usual rituals and pooja and, with the aid of
the temple assistants, placed the idol on the female elephant and brought her
back in a grand procession. When this retinue came inside the temple walls,
they brought the Shiva idol also out for its usual morning rituals. Then both
the processions jointly went round the temple three times after which, Shiva
was taken to his sanctum and the Goddess back into her sanctum
sanctorum. Thus, the festival was concluded.
Next month also the goddess idol was in menstruation. Again the serving
priest put away her stained clothes, along with the faded flowers and
revealed it secretly to the Varier who in turn showed the apparel to the
Vanjippuzha Thampuraatti and also the antharjanam of Thaazhamann
illam, who confirmed the fact and subsequently the Devaswum officials
were informed. As done before, the thanthri and others joined together and
performed all the necessary rituals from the beginning till the royal
purification bath and the return procession, all done on a grand scale. Later,
Vanjippuzha Thampuran and the others had a meeting and were definitely
convinced that the goddess idol would have her monthly cycle regularly,
and therefore they decided to keep aside a sum of money towards the
subsequent expenses. This cost was added to the Devaswum account.
Moreover, a few chosen families which were closer to the Goddess [in
serving her] were appointed for such services in the future for which
payments were also set aside. This custom was particularly followed even
afterwards.
During this time, once again Perunthachchan came there. He brought
with him a goddess-idol which he had cast himself with panchaloha, five
metals. Handing it over to Thazhamann Potti, he said to him, ‘After a few
hundred years, there will be a fire in this temple and this present goddess
idol will be destroyed along with the temple. When the new temple will be
ready, you may consecrate and dedicate this idol. Till then, keep this
immersed beside the rock in the deep pool in the river, which flows along
the northern side of the temple. Since the people living at that time will be
ignorant of these matters, write down these instructions in a book and keep
it safely.’ After giving all these instructions, Perunthachchan went on his
way.
Just as he had predicted, there was a fire in the temple after a few
hundred years. The frantic people tried first to save the Shiva idol and filled
the room with mud. When they went to do the same for the other idol, they
could not get any nearer, due to the spreading flames and the temple was
burnt to ashes. The goddess idol burst into pieces and was completely
destroyed along with the dance hall and the temple towers.
Soon after this calamity, the Vanjippuzha Thampuran [of the period] and
other office-bearers held a meeting and decided to have the temple rebuilt.
Since there was no carpenter then who knew how to construct the dance
hall, that idea was abandoned. The foundation of the original dance-hall can
be seen there even now. Next they wanted to get the statue of the Goddess
to be sculpted in perfect proportions and started a search for a
knowledgeable craftsman to do the work. During this time, the head of the
Thaazhamann mutt was a person named Neelakandhan Potti. One night,
while sleeping after supper, he had a dream that someone was telling him,
‘Look into the book’. He opened his eyes but saw no one. ‘Oh nonsense!’
he said to himself and went to sleep again. He had the same dream for the
next five consecutive nights, but could not make out the meaning. As he
was being told relentlessly for five consecutive nights to ‘look into the
book’ he at last decided to open the box in which the books were stored.
While opening them one by one, he noticed that it was written in one
book that Perunthachchan had been here and had said: ‘After a few hundred
years the temple will be destroyed with the goddess-idol. Then you can
consecrate this panchaloha idol in its place. He said this to us and went
away. This idol is buried near the rock in the deep pool of the river which is
flowing along the northern side of the temple. Take it when needed’
Neelakandhan Potti gave this information to Vanjippuzha Thampuraan
and the others. Immediately, the Thampuran sent men to search in the deep
part of the river but found nothing.
In those days, once some boatmen of Karunaagappally, belonging to the
fishermen community, stopped their boats near the deep pool and decided to
have a bath there. One of them wanted to find the depth of that pool and
dived downwards. Right at the bottom he felt his leg touch something hard
and picking it up, he brought it up to the shore. That was indeed the
goddess-idol. Immediately they informed the Vanjippuzha Thampuraan and
others who asked the same fishermen to bring it to them to the west tower.
When the officials saw that the fishermen looked famished with hunger and
exhaustion, they quickly brought plenty of tender coconuts and plantains
and fed them. As it was Shivratri, a fasting night, the boatmen could not be
fed with anything else.
Later, various rituals for the consecration like ablutions and purification
were dutifully performed and on an auspicious day, the deity was
consecrated followed by a grand festival and very soon all the earlier rituals
were resumed. Strangely, after the re-dedication of the new idol, the former
power and glory of the Goddess diminished and very soon devotees stopped
coming there to worship. The menstrual periods of the Goddess also
stopped.
Then people started to ridicule the chief priest saying that the man
possessed no Vedic knowledge or mental purity to have special magical
powers. Poor Neelakandhan Potti felt extremely insulted and humiliated by
these taunts and insults that he began to concentrate on his devotion and
using powerful mantras he worshipped the Goddess and performed poojas.
A couple of months later, surprisingly the people felt the powerful presence
of the Goddess in the temple and her renewed strength. Thenceforward, the
number of devotees increased far more and at times, the Goddess was found
to be in monthly cycle as well.
After a year of Neelakandhan Potti’s genuine prayer and worship, the
Goddess’ glory and power increased tenfold and it has not waned even
today. Instead it waxes greatly every day and even today the number of
devotees is never less than fifteen worshippers daily going up to a hundred
to hundred and fifty at times. As the number of devotees increased, the
temple also got a good income since the Goddess was very energetic in
answering prayers as well as granting wishes. It is interesting to note that
the number of women devotees is more than men as there is a popular belief
that praying to the Goddess when she is in her monthly period, is more
beneficial for various blessings like wealth, fame, a long marital life, and
progeny. Same is the case of the numerous women who flock there to take
part in the ‘welcome’ procession with thaalappoli to bring the goddess-idol
back from her ceremonial bath. There is a mystical belief that on this
occasion, even the gods accompanied by ethereal damsels and nymphs
watch from heaven to witness this magnificent procession.
When those fishermen of Karunaagappally came to know that this
renowned and mighty Goddess was the same idol which they had taken out
of the river, their love and veneration towards her increased and they too
started to worship her and it became a tradition and custom that specially on
Shivratri days they would present themselves regularly at the western gate
of the temple and would be given tender coconuts and plantains by the
Devaswum officials. This is followed by the families of those fishermen,
even today.
We have already mentioned that the heavenly inhabitants went to
Shonadri in the South to thank Sage Agasthya and while visiting, Parvathy
got her monthly period and the concluding day festival took place there on a
grand scale. The spot where the sacrificial fire was lit to perform the poojas
in due course turned into a lake and is known as the Northern pond, also
referred to as Bhaktikunda Theertham. Recently while clearing it, a deep pit
was found in the middle of the lake. Thus, there are several examples
pointing to the validity of the story. The Goddess is very powerful in these
regions, but we will not go into details as our essay has already exceeded its
length. So we will briefly describe a few here.
When Mr Munro was the British Resident, he added the entire northern
region up to Paravoor as well as all the temples and their Devaswums to the
state of Travancore [old Thiruvithaamkoor]. He then ordered for a regular
and modernized system of keeping an account of the revenue and
expenditure of the temples. While doing so he came across the expenditure
account on the monthly festival of the Temple of Chengannur for the
concluding day of the Goddess’ monthly cycle. He cut down the expenses,
disbelieving the whole story as a ‘fabrication’.
Soon after this, Mr Munro was surprised when his wife started bleeding
non-stop and any number of doctors or their medication did not help. At
this time, a close friend and loyal accountant of the Resident, Mr Nair,
consulted an astrologer to find out the reason and a remedy for this
desperate situation. The astrologer calculated and revealed that Mrs
Munro’s illness was due to the displeasure of the Goddess towards the
Resident for cutting down the money for her monthly function and that
once that is restored, she would recover. Very discreetly the Nair told this to
the Resident, who announced, ‘First let my wife be well. If that happens,
then I will not only restore the amount towards that expense, but I will also
deposit some of my own money, the interest from which will meet the cost
of the entire festival.’
Stating this, he set apart a large sum of money for the Devaswum.
Miraculously, his wife recovered within four days and the British official,
acknowledging the prowess of the Goddess, returned the original amount to
the Devaswum and offered his own money as compensation.
His Highness Aayilyam Thirunaal, King of Travancore, had in his
employ as a subordinate official a man named Surya Naaraayanan. He was
finding it very difficult to live on his low salary. Now to add insult to injury,
the poor fellow somehow incurred the displeasure of the King who in his
royal wrath, ordered him to be deported across the boundary of Travancore,
at Thovaalakkotta. But the crafty chap returned incognito to Thiruvella and
approached a man known as ‘Vidwaan Bhattathiri’ [the actual Kuzhikkaatt
Achchan Bhattathiri]. From him, he learnt a few sacred mantras and, as
advised by the Vidwaan, he went to the Goddess’ temple at Chengannur and
began a strict course of worship. Starting with a floral offering, he chanted
his prayers and the sacred mantras, which he dictated to the serving priest
who repeated it after him. This course continued for forty days. On the
fortieth night, miraculously, the King of Travancore felt an urge to recall
Surya Naaraayanan and re-install him in his former post.
Therefore, a royal order was sent out to search for him and to bring him
to the royal presence as soon as he was found. When the course of worship
of forty days was over, some of the searchers met Surya Naaraayanan at
Chengannur and very soon he was brought before the King who
immediately appointed him in the post of Thahsildar cum Magistrate in
Kaarthikappally district. Later he worked in this capacity in other districts
also and before his death, he held the position of District Revenue Officer
for a long period. Even when working in these posts, he used to go to
Chengannur at least three times a year and always with a floral offering.
Sometimes he used a hundred to two-hundred large measures of flowers for
the floral offering and it was from his time onwards that floral offering
became a customary offering for the Goddess. Nowadays, it may vary from
a cheap two-anna floral string to one costing two thousand rupees, all for
getting their wishes fulfilled.
 When M. C. Naaraayana Pillai was the Chengannur Thahsildar, he
began to make all sorts of arrangements to conduct that year’s temple
festival on a magnificent scale. On the 26th day of the festival, the serving
priest saw the sign on the Goddess’s apparel, that she was in her monthly
cycle and the Varier dutifully informed the Devaswum. It was the accepted
custom to stop all festivities once this sign was shown and indeed the
Thahsildar was greatly disappointed. He was so angry that he called the
Varier and scolded him mercilessly. Moreover he cunningly arranged with
the thanthri to have this denied. So when the soiled apparel was shown at
the Thazhamunn Mutt, he did not show it to his wife, but gave his own
verdict that ‘there was nothing’ and returned the clothes, thus omitting to do
the necessary functions when the goddess was in her periods. The festivities
were resumed in the same grand scale as planned by the Thahsildar. But
before the end of the ceremonies, the Thahsildar’s wife and the thanthri’s
antharjanam started a period of excessive bleeding and it became worse
towards the end. Repenting their mistakes, both the thanthri and the
Thahsildar paid the remedial offering and the customary floral offerings
which were immediately followed by their penitential offerings for omitting
the regular ceremonial festivities for that particular occasion. After all these
were promptly done, both the ailing women miraculously recovered.
Once, the wife of a wealthy Rayar of Kumbhakonam was possessed by a
spirit. Her strange behaviour made everyone think that she was out of her
mind, raving mad. She was promptly treated by several doctors as well as
by magicians, but she could not be cured or improved. Her husband was in
despair. So when someone suggested a bath in Sethu-samudram, Rayar
readily agreed to take his wife to Rameswaram. On the way, at Madurai, he
met a person who was known as Yajnaveda Saasthrikal who advised Rayar:
‘Sethu-samudram will not help your case. It is better to go to Chengannur
and worship the goddess with floral offerings for a period of forty-one days.
If you do both these diligently, she will be cured. Afterwards you may go
for the bath also.’ Honouring his words, Rayar went with his wife to
Chengannur and started the worship beginning with the floral offerings. On
the forty-first day, the possessed Rayar woman started to shake and dance,
revealing itself as a terrible Brahmin spirit. While in a trance, the woman
removed all her valuable jewels from her body and placed them before the
deity and to the surprise of all present, the spirit left her body, vowing never
to torture her again.
The delighted Rayar made more offerings to the Goddess, in money and
kind, including a priceless piece of silk, and worshipped her with immense
gratitude and relief and returned home, along with his happy wife.
This incident happened just eleven years ago.
Even in recent days, there have been such incidents when the possessing
spirits would leave the tortured bodies of the people, vowing never to come
back again. More such incidents cannot be detailed here for want of space,
except a noteworthy peculiarity of the western gate and its manner of
‘finding the truth’. At times, the court used to order a confirmation of the
truth in the evidence given by the witness by sending the witness to the
western tower of the temple. He would be made to stand inside the tower on
the steps. Below these steps was a hole in the ground and the person had to
put his finger into the hole. If the witness told a deliberate ‘lie’ he would be
bitten by a snake in the hole or he or she would fall out of the tower and die
instantaneously. Due to the horror of such a ruthless punishment, no one
was willing to follow this custom and eventually it died out.
Much more can be written about the prowess of the Goddess of
Chengannur, but we shall stop here for now.
1Translator’s Note: Thiruvaathira is a star, special to Shiva, according to the Malayalam calendar.
 47
The Priest of Kadamattom
(Kadamattaththu Kaththanaar)

T here may not be many people in Kerala who have not heard of the well-
known priest, more famous as a sorcerer and magician, known as
Kadamattaththu Kaththanaar. He was born into a very poor family in a
place called Kadamattom in the district of Kunnaththu-naadu in
Thiruvithaamkoor [Travancore] state. He was named Paulose but from his
childhood, everyone called him kochu Paulose meaning little Paulose. Since
both his parents died when he was very young and as he had no siblings or
near relatives, he became a lonely orphan and lived all by himself in a very
small thatched hut. With absolutely no source of income he was almost
always hungry and was forced to lead a wretched and desperately miserable
life. Becoming tired of this existence, one day, he left his hut and went to
the church nearby and prayed. As if prompted by divine guidance, the
parish priest came there and was surprised to see a handsome young boy on
his knees, praying fervently in anguish. Wondering to himself, ‘Who is this
boy and why is he in such sorrow and anguish?’ the priest then called him
over and asked him what the matter was. Kochupaulose narrated his life’s
miseries to the priest; who was filled with pity for the orphan boy. He told
him, ‘Do not worry anymore; come and stay with me in my house and I’ll
treat you as my own son.’ The parish priest was rich and so the boy started
to live in comfort.
In a short time, the parish priest discovered that Kochupaulose was well-
behaved and intelligent, so he sent him to a male teacher to educate him in
order to become a priest later on. Within five or six years, he became
proficient in Malayalam, the Syrian languages as well as Theology. The
parish priest made him a ‘Deacon’ under him and very soon, he came to be
known as ‘Deacon Paulose’.
The parish priest had a large herd of cattle, looked after by a cattle-
herder, whose daily routine was to pack his lunch of rice and take the cattle
to graze in the nearby hills every morning. He would take care to bring
them all safely back to their sheds before nightfall. One evening he
collected all the cattle and was almost half way through the jungle, when a
tiger appeared and suddenly jumped on a cow. In no time, he ran off with it
and the rest of the cattle followed them into the forest.
Thoroughly shaken up, the cowherd ran for his life to the parish and
reported what had happened. When he heard the story of the disaster, the
priest, who loved and cared very much for the animals, was very sad and
collecting a few armed, strong men, immediately set out in search of his
cattle. No doubt, Deacon Paulose was also with them. Inside the jungle,
they formed smaller search parties and took different routes to search. Very
soon it became dark and it was impossible to continue the search. So they
decided to call it off and return home. Fortunately, except for that one cow,
the rest of the herd were by now safely in their sheds. Much later into the
night, the priest suddenly enquired after the deacon and was told that he had
not come back home.
Since it was their custom to eat all meals together, the priest waited until
midnight, but the deacon had not returned and so he ate his dinner alone and
went to bed, but he could not sleep and spent the night, pacing up and down
in his room. He was up early morning, said his prayers and accompanied by
a few friends and followers went out in search of the deacon but of no avail.
Sadly they concluded that he was also devoured by the tiger, but even after
coming back home, the parish priest never stopped praying for his
assistant’s safe return.
 Meanwhile, what had happened to Kochupaulose? He had not lost his
life as everybody thought. But he had got into some trouble instead. When
he realized that searching for the cow in the increasing darkness of the night
was impossible, he decided to go back towards the parish priest’s home. For
hours he walked and walked but soon discovered that he was not anywhere
nearer; and he was certain that he had lost his way and could not hope to
find it in the dense darkness of the forest. Filled with hopeless fear and
misgiving, he looked around for help; it was a lonely and deserted area with
no house anywhere; he stood rooted, filled with fear and foreboding. Soon
he discovered that he was standing at the mouth of a cave.
Suddenly, he felt himself being lifted off his feet by a gigantic form and
was carried inside. He tried his best to find out where and what it was, but it
was pitch dark so he gave up the attempt. After a while, he saw that he was
in a room brightly lit with several lamps and in that light he saw many more
huge, fierce-looking men; all were dark-skinned and naked. His captor set
him down on his feet in front of a noble and distinguished-looking
personality, undoubtedly, their Chief, commanding respect and obedience,
while the others respectfully stood in awe; he was seated on a high dais.
Observing his terrible situation and the demonic forms around him, the
deacon was half dead with fear and only his faith in God, helped him not to
faint. He stood there speechless and terror-stricken. The monstrous men
went nearer their Chief and asked if they could kill and eat the prey just
brought in. You can imagine the plight of the poor priest, when he heard
this.
After thinking for some time, their Chief turned to them and said, ‘Have
patience; let me check this fellow and find out what sort he is; if I find him
unsuitable to live, I’ll hand him over to you. Therefore, go outside and wait
for my call.’ When they left the room, he came to the deacon and asked,
‘Young man, who are you? How did you happen to come here? You are a
comely youth with an honest and intelligent face. If you are willing to obey
me and behave according to my instructions, you can comfortably live with
us. We have plenty of good food for you inside this cave and you need not
go out at all; even otherwise, it is not possible for anyone to escape from us.
On the other hand, if you disobey me, I’ll hand you over to these cannibals
and they’ll finish you off in no time.’
 Though trembling with mortal fear, the deacon said to himself, ‘Since I
am already at the mercy of these savage men, it would be better for me to
obey him for the time being; anyway my life is in danger and I’ll bide my
time for a chance to escape.’ Then he humbly told the Chief how he
happened to come there and all the necessary details, begging him to protect
him from all danger, to which, the Chief replied: ‘I promise to take care of
you and protect you, so do not worry. I am accepting you as my apprentice
and shall teach you the various dark arts in which I am more proficient than
any others.’
He continued, ‘I belong to the aboriginal tribes of the hills, so are most
of my followers, although a few, like you, happened by accident to be with
us. All of them do my bidding and are not allowed to get away. We mostly
stay in this cave, unknown to others, but have helped people in trouble,
exorcising evil spirits and other miraculous treatments and got very many
rewards from important personages. So, if you agree to be my disciple, you
have to get rid of all your clothes; nobody lives here with their clothes on.’
He had no other alternative but to follow these commands of the Chief
and so the deacon did as he was told in spite of hating the lifestyle of those
filthy, uncouth and horrid criminals. He learnt his lessons diligently and
very soon became adept in all kinds of magic, sorcery and dark arts.
Twelve long and difficult years he lived among them and became well-
versed in all the arts, taught by the Chief of the hill tribe. Between the pupil
and the master, there was a bond of mutual affinity and respect even when
the disciple was forever on the lookout for a chance to escape and the
master, divining this desire of his student, stayed alert to prevent it.
Accordingly, the Chief warned his native followers to always keep an eye
on the deacon and had special guards day and night watching the entrance
of the cave; moreover, he ordered them to keep calling the deacon at
intervals and the latter had to answer them clearly to prove his presence. By
this time, the deacon knew many clever ways by which to easily deceive
them and get away, but he had no mind to do so as he had come to love his
master so well. Thus, he was very much disturbed in mind and
subsequently, lost interest in food or sleep and looked a picture of misery.
His master noticed this change in him and one day called him to his room
and quietly asked, ‘You do look very unhappy and listless these days; tell
me what is worrying you. Speak the truth. Do you want to go away from
here?’
The deacon answered, ‘Surely, I desire it, but I know you will not allow
it and as long as that permission is refused, there is no good wishing for it.
Moreover, I have come to love you and am, in a way, reluctant to leave you.
But there is a person who has lovingly taken care of me from my orphaned
childhood until I came here, for whom my heart aches and that desire has
been worrying me very much. This is the reason for my present
unhappiness.

CHIEF: ‘We are immensely pleased with you for telling the truth. I too am
fond of you and grieve very much to be separated from you. On
principle, we do not allow anyone who has come here to get away. And
if I let you go, I’ll be breaking our rule and my followers will lose their
faith in me. But if you are confident enough to escape from here by any
means, deceiving my followers, I hereby give you permission to do so
and we’ll pretend that I am ignorant of your plan. Since you are so
loving and grateful towards your guardian, I hope that you will not
forget me either.’

The deacon assured him saying, ‘As long as I live I shall never forget
you or your loving kindness to me.’ Again the Chief said, ‘I want you to
promise that you will not tell anybody about us or this abode. Do we have
your promise?’ Gratefully, the deacon promised to do so and he made his
obeisance to his master, who gave him his blessing.
The same night, with the help of the highly intricate magic arts, which he
had learned from his master, he put his unwary guards under a fainting spell
and quickly grabbing his own clothes from where they were deposited,
made his escape. Coming out of the cave, he donned the robes of the
deacon, and began to walk away fast from the place. It was a moonlit night
and he could make out some of the narrow footpaths through the jungle and
even though he was not sure of the route, he almost ran along, hoping to
come soon to any place of human habitation. He was extremely anxious and
frightened whether the terrible guards would follow him since the spell
would work only for three and three-quarters of an hour. The very thought
added more speed to his feet. By early morning, he reached the outskirts of
a village but still fearful, he walked on until he was almost fainting with
hunger and sheer exhaustion. Luckily, he saw a small hut on the wayside,
and on entering, he saw an old woman, sitting inside, looking sad and
forlorn. Hopeful of getting something to eat, he asked her, ‘Mother, can I
have some kanji? I am dying of hunger and fatigue.’ The old woman said
ruefully, ‘Son, I haven’t had anything to eat since yesterday; but if you will
wait here, I’ll go out, borrow or beg and get some rice to cook.’
The deacon asked her, ‘Go and look if there is at least a grain of rice in
your bag or basket.’ Surprised at his stupid query, the old woman said, more
to herself than to him, ‘There may be a grain or two in my basket, but what
is the use?’ The deacon said, ‘Good. Go and bring it to me, and we shall
have some fun.’ By now she concluded that he was not only silly but mad
too. However, to oblige him she went to the corner of her hut, dusted her
bag and got a small fistful of rice and brought it to him. Then he gently
prompted her, ‘Now go soon and boil water for cooking the rice.’ Thinking
that this man does not know the rudiments of cooking, but still out of
curiosity she did as she was told. When the water started boiling, the deacon
put the rice into it and the old woman waited to see what would happen
now. The cooked rice filled the pot and the old woman was speechless with
wonder. She quickly made a side dish to go with the rice and both she and
her guest ate to their fill. For the deacon, this was his second experiment
with magic, the first being the fainting spell that led to his successful
escape. He was well satisfied with his knowledge and skill.
After dinner, he asked the old woman, how far it was to the local parish
and she said, ‘About four miles’. Since that was not too far and the night
had advanced, he decided to spend that night there and resume his journey
early next morning.
During his long sojourn in the cave, the countryside had changed a bit so
he had to ask several people for the way to the parish and at last by evening,
he reached his home. He bowed before the old priest, who naturally did not
recognize him and asked who he was. Happily smiling at him, the visitor
asked, ‘Oh God, my dear sir, do you not remember me, your old servant and
deacon, Paulose?’ Wonderstruck at this revelation, the old man grabbed his
beloved assistant into his welcoming arms and they joyfully embraced each
other, tears of joy flooding down their cheeks. After a few speechless
moments, the old priest asked the deacon. ‘Dear son, where were you all
these years? All of us here believed that you were killed by the tiger in the
forest.’ The deacon replied, ‘That day, long ago, I lost my way in the jungle
and was captured by some horrible men and I was in their prison all this
while.’ Immensely relieved and happy, the old priest said, ‘Yes, it is by the
mercy of God Almighty that you are back with us; to me it is like getting
back my long-lost son.’
When they were conversing like this, the sexton of the church came
running to them, screaming with fear, ‘Oh, save us! Help us! Demons have
entered our church. Each one looks so monstrous, dark and terrible and I am
afraid to go to the belfry to ring the bell for the evening mass.’
Instantaneously guessing who was being referred to, the deacon offered to
drive them off. But the old priest stopped him saying, ‘Oh no, not you.
They’ll hurt you. Moreover you are young and your whole life is in front of
you. I am old and have lived my life so it does not matter even if they kill
me.’ But the deacon remonstrated strongly, ‘No one will get hurt; I know
how to get rid of them.’ Saying this, he went along with the sexton. The
deacon was absolutely sure that these were his savage guards who had
come now to take him back. Once again the old priest tried to dissuade him,
but he went towards the monstrous beings fearlessly and rebuked them,
‘Why have you come here? This is a sacred place of worship and not where
you can stay or play. Get out immediately!’ They refused, saying, ‘No, we
will not go unless you come with us; we have come here deliberately to
carry you away’ and moved nearer. Very angry by now, the deacon uttered
some words by which he bound them and all of them fell unconscious to the
ground.
A crowd had gathered by now and all were amazed at the prowess of
their young priest. When the wondering old priest asked him if those men
were really dead, he told him, ‘Not yet. But if you order me I shall be happy
to do so’. Then the priest told him to get rid of them since they were
frightening the people. Considering that a good idea, he woke them up with
magic and ordered them to quit immediately or face a worse plight. Without
waiting for more, those creatures ran for their lives and were seen no more.
Completely aghast at what was going on, the old priest asked, ‘Dear boy,
from where did you get these wonderful powers?’ He answered, ‘Do not
give me any credit; God is all powerful and these are His divine powers.’
After a while, the Church hierarchy made him a full priest by naming
him a kaththanaar and he came to be called Kadamattaththu Kaththanaar.
His fame spread as an efficient and successful magician and exorcist and he
went far and near helping people in distress, freeing them from all kinds of
evil situations. The grateful clients happily gave him money in return and
slowly he became rich. Soon after, his master and well-wisher, the old priest
passed away and he took charge of the parish. He got a house built for
himself near the church and lived there with a few servants.
Kadamattaththu Kaththanaar was so famous that he became a household
name in Kerala. Black magic and sorcery were prevalent those days and
people used it freely to persecute their opponents and enemies. Those in
trouble went to the Kaththanaar to get rid of the evil spirits which troubled
them and he never refused to help any, whether rich or poor, big or small.
He was so well-known for his readiness to go to their rescue that he was
always being sent for and as a result hardly stayed at home. He never
demanded compensation, but accepted whatever was offered, never more
than what was due. Very soon he became rich.
Many came from far and near to learn from him, this later became
famous as the Kadamattaththu system. But he kept his promise to his
Master of the Dark Arts till the end of his life and never disclosed the secret
source from where he had learnt the arts. What we came to know about him
was from his autobiography which was found as a palm manuscript after his
death.
Since he had no one to succeed him, the Kaththanaar’s family ended
with him. Even the location of his house is not known. But even now,
magicians, sorcerers and aspirant students of the dark arts, making a guess
where his house could have been, go there to pray and worship this great
man’s memory.

In those days, between Thiruvananthapuram [capital of the

Thiruvithaamkoor state] and the town of Padmanaabhapuram in the south,
there was a dense forest with no human habitation in a large area and there
was just one narrow and dark road through it. Once a yakshi made her home
in this jungle and started to terrorize those who travelled through. Her mode
of operation was like this: She would turn herself into a ravishing beauty
and stand on the wayside; when a traveller came along, she would approach
him with an enchanting smile and ask, ‘Will you give me a spot of lime for
my murrukkaan, just for one chew?’ Once she got it, she would lead them
on to the darkest and densest part of the jungle, fascinating them with her
sweet-talk. Before the unsuspecting victim could realize the situation, she
would pounce on them, tear them to pieces and devour her prey, leaving
only their hair and nails! She killed a large number of people in this manner
and they were terribly frightened to pass that way. The frantic people
brought in many well-known sorcerers, but they could not subdue her,
however much they tried. She meanwhile continued her reign of terror.
At last they went to the Kaththanaar, who lived far away from this place,
and related the story of their distress. He went with them and entered the
forest, alone. Seeing him alone, the yakshi in her beautiful form asked ever
so sweetly for the usual ‘lime’. Smiling at her, he replied, ‘Oh sure, gladly’
and stretched out to her an iron nail with lime at its tip. At first she was
reluctant to accept it but eventually, she took it.
Immediately the priest tied her up with his magic and she lost all her
powers. She was, in fact, mesmerized by him to believe that she took the
murrukkaan in her hands, but actually the priest had struck the nail on her
head with his powerful magic and, unaware of this, she followed him like a
slave. They walked on for a few days and reached Kaayamkulam. There
was a house which belonged to an uncle of his but only the old widow lived
there just then. He entered the house followed by the yakshi, disguised as a
woman. The old aunt asked him who she was, to which the Kaththanaar
replied. ‘Oh, she is my servant maid. Why did you ask?’ The old woman
said, ‘I wish I had a young woman like this, as a companion to live with me
as I am all alone in the house.’ The Kaththanaar said that he had no
objection and agreed to leave her there. The old woman liked the comely
looks of the disguised yakshi and calling her into the kitchen started to cook
a meal for all, while the priest went to have his bath. After the meal, he
rested for some time and slept off with exhaustion. Meanwhile, both the
women became good friends and chatted away.
 Fondly the older woman started to comb the luxuriant hair of the young
woman when suddenly she exclaimed, ‘Oh, there is something hard stuck
on your head; I felt it while parting your hair; let me look carefully’ and
then, ‘Oh my dear daughter, it is an iron nail stuck here, what a pity!’, and
saying this, she pulled it out. Instantaneously, the yakshi regained her
original form and vanished from sight. Trembling with fear and anxiety, the
old woman then approached the priest, woke him up and told him what
happened. When he heard that she had pulled out the nail, he said, ‘What a
mistake!’ and he quickly decided to follow her. Observing a few clues on
the way, he understood that she was walking towards the North and he sped
fast to reach her. Both arrived at the place called Maannaanam, but one
before the other. From afar he saw her getting into a boat and being ferried
across the stream. When he reached the jetty the boatman had already
reached her at the Panayannaar-kaavil shore. Since there was no other boat
available to cross the stream and realizing that it would take some time to
meet up with her, he uttered a powerful mantra and bound her to that same
place so that she would not move from there till he arrived. When he came
to her, he asked her, ‘Tell me, where are you planning to go? I will not
allow you to go free. If you promise not to harass the people anymore, I
shall permit you to make your abode here. If not, I’ll cut you to pieces and
fry you in the furnace.’
Filled with fear she answered, ‘I promise that I will not persecute people
anymore; please, I beg you, do not harm me. Have pity on me and permit
me to stay in this place.’ So the priest got her to solemnly vow to him and
allowed her to live there. And then onwards she was invisible to human
eyes, but rumour has it that on certain days like the new moon nights and
Fridays, or at midnight, people have seen a ravishingly beautiful woman at
that place where she is popularly known as ‘the yakshi of Panayannaar
kaavil’, or as related to the particular place, she is called ‘Parumala yakshi’.
Thereafter no one ever heard that she harassed any one, anymore.

Kadamattaththil Kaththanaar and the Elder Potti of Kunjamun mutt were

contemporaries, outwardly very good friends, but concealing a healthy
rivalry within themselves. Both were equally famous as great workers of
the dark arts of magic, sorcery and mesmerism. The Potti was an illustrious
magician who had by severe penance brought the powerful spirit known as
chaaththan under his control, which the Potti considered as an edge over
the Christian priest while the latter prided himself in all the dark arts he had
under his belt. They used to meet often on their respective trips throughout
the country and the Potti used to always invite the priest to visit his mutt.
So, one day the Kaththanaar decided to pay a visit to the mutt. It was
known to him that whenever the Potti crossed the stream to go to his illam,
he was rowed across by the invisible chaaththans. Desiring to use the same
method, the Kaththanaar got into a boat and with his magic, and without
rowing, reached the other shore. When he saw the priest getting out of the
boat, the Potti came to meet him at the jetty and asked in surprise, ‘Eh, how
did you cross over without the rowers?’ The priest replied innocently,
‘Well, I looked for them and found no one. I wanted very much to see you
so I asked the boat to take me to the shore. The boat did exactly that and
without any help, it brought me here.’ The Potti definitely understood that
his friend was pulling his leg and politely kept quiet.
After he had his bath and a good meal, both sat down comfortably chit-
chatting, and soon it became night when the priest remarked, ‘Oh, oh, it is
gone very dark; I think I must go now.’ But the Potti said, ‘Oh no. I won’t
let you go now. Since you have visited me after a long wait, I would be very
unhappy if you will not spend at least four days with me. I have a few
important things to discuss with you so please stay with me for at least two
days. But if you still insist, do as you please; I have nothing more to say.’
The priest insisted, ‘I am very sorry, but I must depart today, as I have an
important commitment at Changanaassery. I have promised someone there I
would reach definitely today.’ Saying so, he started towards the boat jetty.
Suddenly he saw that his boat was not there and looked around, wondering,
‘Now, where is my boat?’ Searching for it he looked upwards and found it
sitting on the branches of a tall mango tree nearby. Guessing that this was a
trick played by his friend to insult him, he said to the Potti ‘There it is on
the tree! And since it is in your compound and I am your guest, I think it is
up to you to bring it down for me.’
 The Potti said, ‘Sorry, I cannot do that. Why don’t you try it yourself?’
The Kaththanaar was getting a little irritated, but tried again, ‘Do not try
your tricks on me. I warn you, if you do not get that boat down just now
from the tree, you will be forced to see your women folk coming out naked,
climb up the tree and bring it down, is it not better to avoid that?’ Mistaking
this as audacious talk, the Potti challenged, ‘Are you capable of that?’ The
Kaththanaar said, ‘I shall try.’
When the arguments went on in such a manner, suddenly, the Brahmin
women started to come out naked into the courtyard. Aghast with shame
and humiliation, the Potti cried out, ‘Please stop it; do not shame me
anymore. I’ll put your boat down immediately.’ Then the boat came down
from the mango tree, following which, all the womenfolk went silently back
into the house.
Later holding each other’s hands both of them promised to respect each
other without meanness or rivalry and remained good friends for the rest of
their lives.

Once a Patriarch of the Syrian Christian Church, from Europe or Jerusalem,

came to Kerala and visited the parish in Kadamattom. The Kaththanaar
respectfully paid his obeisance with very valuable offerings and materials
that were special to Kerala but essentially belonging to the Patriarch’s
place. Amazed at seeing them, he remarked, ‘It would have been perfect if
you had included a bunch of green grapes as well. Is not that also available
here?’ The Kaththanaar said that was no problem because, ‘We could get
bunches of it in a short time from planting just one grape.’ Of course the
Patriarch was curious to see it done and the Kaththanaar immediately
planted one grape in the church court yard and within minutes produced a
few bunches of grapes. Wonderstruck at this feat, the Patriarch tasted the
grapes and found them of excellent quality. And no need to say that he
praised the priest for the achievement.
Later someone in the crowd confided to the Patriarch that the
Kaththanaar did this as a result of dark magic as he was a well-known
conjuror and that he had many manuscripts and books on these subjects in
his house. Promptly the Christian Patriarch went with some of his followers
to the Priest’s house and collecting all of them, threw them in the fire. But
the books took instant flight upwards and stayed there, and they could not
be destroyed.
Surprised at this strange incident, the Bawa [another title for the
Patriarch] called the Kaththanaar to his presence and admonished, ‘Look,
my son, the dark arts are a taboo to our church and you know it. We wish
you to stop practising it from now on.’
Hearing this, the Kaththanaar told him, ‘My Lord, so far I have done
nothing forgetting God Almighty or against His commandments. Whatever
I do or have done is to rescue the ordinary people from trouble. I beg you to
allow me to continue my good deeds for the welfare of those persecuted by
evil spirits.’
They continued to argue to and forth, but in the end, the Patriarch gave
him permission along with his blessings for the good work! And he
returned to his native place.

Some years later, the Kaththanaar received an urgent call from the King of
Cochin State. The King apparently was displeased with the Portuguese in
Cochin who had started their religious persecution of the natives, forcibly
trying to convert them to Christianity. The Kaththanaar met the King who
told him his problem. After listening to him, the priest gave him an arrow,
which he had empowered with strong magic, and told him to get that shot
into the Portuguese Camp, and that would put an end to his problem. It was
done accordingly which caused a lot of damage among the foreigners, who
started showing signs of madness as a result and began to kill and destroy
each other. Later they left and thus ended the King’s misery.
As part of the festivities in temples, enacting Puranic episodes and
dancing and singing were common. Sometimes, fancy dress and mimicking
were also done as part of the fun and frolic and very often someone would
impersonate a Christian priest.
That year, a man dressed up as the Kaththanaar in a local temple and was
making people laugh and hoot by his comic imitation and vulgar language
and acting. It just happened that the real Kaththanaar was passing that way
during one of his trips and saw the cruel play. Filled with fury, he murmured
a few words, and by his magic, caused the impersonator to lose
consciousness, fall down and inflict self-punishment; and everyone saw the
fellow hitting himself and beating his chest, as if in repentance. The poor
chap was about to put an end to himself, when someone informed them that
the Kaththanaar was present somewhere nearby and they ran to him, asking
forgiveness.
Then he extracted a promise from them that no such impersonation
would be done in the temple festivities. Thereafter the culprit was set free.

There are many more such wonderful stories, episodes and legends,
concerning this well-known priest of Kadamattom, of which only a few are
related here, just to illustrate his extraordinary knowledge and prowess as a
magician and sorcerer who used his skills only to help the people. We are
told that he had written several books on various dark arts, but are said to be
in an unused, archaic language, now useless for learning.
 48
Thambaan of Kaippuzha
(Kaippuzha Thambaan)

P eople in Kerala must have heard of Kaippuzha Thambaan who was

well-known for his extraordinary knowledge in the arts of magic,
jugglery, mesmerism and astrology.
Since it is common knowledge that time eventually erases the memory
of all great men, we wish to relate the history of this great artist Kaippuzha
Thambaan so that he may not be forgotten as years pass by.
Kaippuzha Thambaan’s pet name was Kunju and there were some people
who called him Kunju Thambaan. Here we will narrate a few of
Thambaan’s miraculous works of mass illusion and jugglery.
During the reign of His Majesty Swaathi Thirunaal, Ruler of
Thiruvithaamkoor, once Thambaan came to visit the King who was sitting
in the Karuvelappura palace balcony. It was an afternoon of a hot
midsummer day when Thambaan came up to the King. They chatted for
some time and then the King remarked, ‘When you came here the last time,
Thambaan, you went away without showing me any of your tricks. That
will not do; I must see some of your exemplary works today.’
THAMBAAN: ‘I have shown almost all my tricks before your Majesty at one
time or the other. I do not think that I have anything new to show your
Highness.’
HIS MAJESTY: ‘Do not give me any of your excuses. I want to see something
today.’
THAMBAAN: ‘Since your Highness is insisting I have no other option. Let
this heat simmer down a little; it has been too hot today.’
HIS MAJESTY: ‘Talk about heat! It has been miserable these last days. Is
there no hope of a rain at all? You should know as you are an astrologer.
Where are Mercury and Jupiter now?
THAMBAAN: ‘Let them be wherever they are. I say it is going to rain today.’
HIS MAJESTY: ‘Today? I am afraid you are wrong. I do not see any sign of
rain today.’
THAMBAAN: ‘Rain does not need to show signs to pour down. It will come
when it wishes.’
HIS MAJESTY: ‘How can you be so sure? Are you more knowledgeable than
gods themselves?’
THAMBAAN: ‘Oh no! I am not capable of arguing with your Majesty, but I
am sure that it will definitely rain today.’
HIS MAJESTY: ‘If it rains today you deserve an award from me.’

As their dialogue reached this far, they saw that the sky was suddenly
overcast and soon it was dark with heavy clouds accompanied by thunder
and lightning. Observing this, the King remarked, ‘Looks like it is going to
rain just as you foretold, Thambaan. There is already a cool breeze which
makes it comfortable. Come, let us sit on the verandah.’
Now the sagacious King understood that all this was a tremendous trick
of mass illusion and jugglery by none other than Thambaan. The King was
so delighted with the exemplary episode that he sent for a pair of gold
bracelets for bravery and putting it on Thambaan’s hands, said to him:
‘Your trick exceeded my expectations. I think it was a little too much
because I was really embarrassed; Still, I am well pleased. It is not enough
as only I was witness to this marvel, but I want you to show some of this
display to the public for appreciation.’
Thambaan agreed to the royal suggestion.
 The next day, coming to know that there was going to be a public magic
show by the celebrated Thambaan, a large crowd assembled before the
Karuvelappura palace where the royal persons including the King himself
were present on the balcony.
Then Thambaan, walking on his wooden slippers in front of the crowd,
stepped into the middle of the lotus pond, spread a small carpet on the
waters and laid a lot of merchandise on it. Then sitting on the surface of the
water, he showed a number of wonderful tricks which the clapping crowd
and the amazed King applauded with admiration.
Afterwards, Thambaan stayed on for a few days more in
Thiruvananthapuram before he left for home.
During another visit, His Majesty asked Thambaan to show a few more
of his entertaining tricks. Since the King pressed him, Thambaan agreed.
He spread a thick sheet in the open courtyard of the palace and was about to
begin his show when suddenly a thread came down from above and
everyone saw the letter attached to its end. It came downwards and stopped
above Thambaan’s head. So he took the letter, opened it and read it. Then
he handed it over to His Majesty saying, ‘This is a letter from Devendran,
the king of gods in heaven. Therefore, I cannot stay here any longer as they
want me immediately. I shall show the tricks after I return from heaven.’
The letter was worded in Sanskrit and written in Devanagiri script. The
message of the letter was that a terrible battle was going on between the
gods and their enemies, the asuras, and Devendran was asking Thambaan
to help them. The letter had Devendran’s signature and seal and was
addressed to Thambaan.
While the King was looking at the letter, Thambaan took hold of the
string and started going upwards and then vanished from view. Everyone
gathered there including the stalwart King, were filled with fear and
anxiety. After sometime, a rain of blood started pouring from the sky; a few
minutes later a flow of mutilated limbs, headless bodies, and corpses began
to rain down and soon the whole area was filled with parts of the human
body and, among them, were carcasses of horses and elephants too. While
the entire crowd was looking upwards, filled with amazement mounting to
fear, there fell among them the mutilated and bloody head of Thambaan
himself.
 Till now the King was confident that all this was part of Thambaan’s
skilful show, but he was shaken when he saw Thambaan’s head separated
from the body. The Queen mother, who was watching the show, seated
behind a curtain, cried out and fainted and the King got up in a hurry to go
to her when, from behind, he heard the respectful words of Thambaan, ‘Do
not fear. Today’s play is over.’ When His Highness looked back he saw only
Thambaan standing behind him and nothing else.
On this day also the King gladly gave several gifts to Thambaan.
This trick was once shown to his mother by Thambaan at home.

Kaippuzha Thambaan had once visited His Highness the Thamburaan of

Panthalam. When he saw Thambaan, the Prince said, to him, ‘It has been
quite a long time since I saw you Thambaan, and your mighty tricks. As it
is too late now, you may show them to me tomorrow. But remember, I must
see at least one.’

THAMBAAN: ‘I am too old now and so I have stopped all those activities.’
HIS HIGHNESS: ‘No excuses. I will not let you go from here without at least
one show from you.’

Thambaan stayed the night there. The next morning, both the Prince and
Thambaan walked towards the river for their morning bath. While brushing
his teeth, Thambaan asked the Prince, ‘Are there crocodiles in this river?’

PRINCE: ‘Sometimes, during floods, crocodiles used to come, but nowadays

the river is almost dry in summer and so you can be sure that there will
be no crocodile. Moreover, the smooth flow of the river is obstructed by
bunds across it and so it is impossible to expect a crocodile.’

No sooner had the Prince said this, than there arose from the river, the
ugly form of a crocodile. Turning to the Prince, Thambaan remarked, ‘You
said that there is no crocodile in this river but look, there comes one
towards us.’ True, there was a crocodile in front of them. Bewildered and
frightened, the Prince got up in a hurry to run, but Thambaan calmly sat
there. The animal pushed Thambaan into the river and moved slowly away
with him in its mouth. Ruefully Thambaan looked at the Prince and asked,
‘When I asked if there was any crocodile in this river, you said there is not.
It was improper for you to tell a lie so that deliberately you gave me away
to be a prey to this crocodile. I did not expect this from your noble person.’
By then the animal took Thambaan and disappeared in the river.
Watching this fearsome sight, the Prince cried out loudly to his servants to
search for Thambaan quickly in the river or land or all the surrounding
places. News spread from person to person and soon a large crowd had
gathered at the river bank and everyone joined in the search, but there was
no sign of the magician or the crocodile anywhere. When the search turned
futile, the crowd also returned to their homes with heavy hearts at the
disaster. The flabbergasted Prince cursed himself for the episode and deeply
distressed, at the tragedy, he completed his bath and went to the temple
quite late for his prayers. The performing priest was waiting for him, with
the altar still open for the morning pooja. Suddenly from the hall of the
temple, the Prince heard the voice of Thambaan, ‘Why did you have your
bath so late today?’
Looking at Thambaan with wonder and joy, His Highness asked,
‘Thambaan, are you here? If I knew this I would not have been so late for
my bath. You have cheated me!’ To this reproach Thambaan replied calmly,
‘You are right.’ Then they worshipped and later had their meals together.
Then Thambaan said, ‘You asked me to show a trick and I have done it.
That is all.’ ‘You are right,’ agreed the Prince. As Thambaan had to leave
immediately, the Prince gave him several gifts and money and sent him
home.

The above illustrations should be sufficient to prove Thambaan’s prowess in

magic and jugglery. Before we end this essay we shall narrate a story of his
supernatural dexterity in Astrology.
Once when Thambaan visited Thiruvananthapuram, His Majesty said to
him, ‘Thambaan, I have heard that you are a brilliant astrologer. Therefore,
you must write down the date and time of my death and give it to me.’
Hearing this order, Thambaan was unhappy and answered, ‘Your Majesty, it
is not a good idea to do this. If people know beforehand when they will die,
their anguish and anxiety will fill them with despair and depression, and
that will definitely be more unbearable. So it is better not to know it
beforehand.’
Still the King insisted, ‘All this does not matter. I must know and you
must tell me.’ When pressed like this, Thambaan wrote down the time, date
and month when the King would pass away and gave it to him. Then His
Majesty asked Thambaan, ‘Tell me when you will die.’ and the latter
answered, ‘Two years before you,’ but the King wanted more details of this
prophecy.
And Thambaan’s death was exactly two years after this conversation.
When Thambaan’s time was coming closer according to the prediction,
His Majesty sent his men with all the materials needed for Hindu cremation
such as sandalwood, ghee, silk etc, and ordered them to keep them
concealed somewhere near Thambaan’s illam and if he died at the time
predicted, they had to hand them over to Thambaan’s nephew, but if
Thambaan survived, they had to take them back to Thiruvananthapuram.
The men did everything as they were ordered and stayed concealed in a
nearby house.
When his time had almost come, Thambaan washed his hands and feet
changed his clothes, smeared holy ash on his body, applied sandalwood
paste and the caste sign on his forehead, wore sacred flowers from the
temple altar and was ready. Then he called his nephew to him and asked
him to spread grass and sand on the ground. He laid himself on it, all the
while reciting the sacred names of Lord Naaraayanan and quietly passed
away.
When he heard that Thambaan had died at the exact time as predicted,
His Majesty was suddenly filled with depression. It is believed that he
became mentally imbalanced till his death on the same day as predicted by
Thambaan.
Thus, we see that Thambaan was a great astrologer and was unique in
the arts of magic, jugglery and mass-illusion.
We may perhaps describe more on another occasion.
 49
The Deity at Thirunakkara and the Bull
(Thirunakkara Devanum avidaththe Kaalayum)

M ost people in Kerala would have heard of the Thirunakkara temple

situated in the central part of Kottayam District in Thiruvithaamkoor.
As the story of the bull and the self-originated Deity of this temple is
interesting to read, we are narrating it below.
Years ago, a King of Thekkumkoor [King of Kottayam] had a custom of
visiting the famous Vadakkunaatha temple of Thrissur to worship every
month. He made it a point to worship on the last day of the month as well as
the first day of the next month so that instead of going twelve times in a
year he could do with just six visits which was more convenient for him.
Subsequently, as the years passed by, he grew older and weaker and
troubled with all sorts of ailments as well. But he was reluctant and fearful
to break this custom even though he became incapable of doing anything by
himself and had to depend on others.
During this time, once, on the last day of a month the king and his
retinue arrived at Thrissur. With a lot of difficulty he had his bath and then
with the help of others he went to the idol of the deity and prayed with
folded hands: ‘Most merciful Lord, I do not wish to live if I have to break
my monthly worship before you. It has become impossible for me to make
this trip to your presence every month. Hence I beg of you to take my life
here just now.’
That night after supper when he was sleeping, he felt that someone came
to him and said: ‘Hereafter do not take the trouble to come this far to see
me. I shall come to Nakkara kunnu. In front of me a bull will be seen and at
my back you shall see an ixora plant with white flowers.’
The king suddenly opened his eyes, but saw no one and then believing
that it was the Lord Himself, who having been pleased with him, had given
him this command.
The next morning, as usual, the King had his bath and after worshipping
his Deity, he left Thrissur. On the return journey the King decided to stop
over at Vaikkom and worship the Deity there popularly known as
‘Perumthrkkovilappan’ [Lord Shiva of the Great Temple.] There, inside the
temple, the King saw a man with long hair and unkempt beard, looking
extremely distressed and sad. The King wanted to know who the man was
and why he was looking miserable. He was told that he was a Namboori
from Vaikkom, belonging to the family called Perepparambu. Due to
insufferable penury, he was worshipping Vaikkaththappan for help and had
completed one year of worship just two days back. He and his family were
not only starving, but had four grown-up daughters of marriageable age
waiting at home and thus he was a thoroughly desperate man. Hearing this
pathetic story the King sent for him and trying to console him he said, ‘If
you come with me I shall provide the means to get one or two of your
daughters married.’ Delighted with the King’s kind offer the Namboori
agreed to accompany the ruler.
During those days, the rulers of Thekkumkoor had a kingdom and their
palace was situated a mile from the spot called Thaliyil, where the
Thirunakkara temple now stands. The Namboori went with the King and
stayed in the same place. One day, Perepparambu Namboori got permission
from the King and travelled to Thirunakkara Swaamiyaar Mutt to get some
help from the Chief there. He told Namboori to stay on for a few days with
him as it was nearing the four-month festival and then he would try his best
to render help. Namboori stayed on.
 The present spot where the Thirunakkara temple is situated was once
upon a time a thick jungle and it was known as Nakkara kunnu. Only after
the divine presence and the construction of the present temple did the place
get its new name of Thirunakkara – even the word nakkara was a shortened
form of the word nalkara meaning ‘good spot’.
The servants of the mutt used the hillside to grow vegetables and tubers
like yam colacassia, tapioca, etc. When the four-month festival was
observed, there used to be a small feast on the last day of the ceremony.
Accordingly, two servants from the Mutt went to this field to get some of
these tubers and they cut into the root with their spade. Immediately there
was a flow of blood from that spot and the bewildered men ran off to
inform the Chief of the Mutt.
He rushed to the spot and while turning the soil he discovered a Shiva
Lingam. It was a fact that if such as self-risen Lingam was seen, a quick
pooja had to be performed or else it would vanish in a short time.
Therefore, the Chief sent for Perepparambu Namboori to do the pooja and
he made the first offering with dry rice and flowers. After the first pooja,
the Chief sent a written message to the Thekkumkoor king with all the
details.
When he heard this news, the King was extremely delighted as he
understood that the dream he had in Thrissur was being materialized. He set
out for Nakkara immediately. As soon as he arrived, he saw the self-risen
Lingam in front of which was a bull and at the back, a little to the north,
was a white ixora plant. Now the King believed implicitly that here was a
divine presence of Vadakkunaathan of Thrissur as he was told in his dream.
The Thekkumkoor king gave orders to construct a huge temple there
with four towers, several halls for dances and discussions, and general
kitchens to provide meals for daily worship and for monthly and annual
festivals. He gave landed property generously for the upkeep and expenses
of the great temple by setting aside special funds and lands to be used
towards the expenditure.
Very soon, the Thirunakkara temple came to be considered on par with
other great temples of Kerala. Perepparambu Namboori was appointed the
first Chief Priest of the temple. The eldest members of two other important
families were appointed as attendants to the Lord. Two other families,
namely Nedumangaadan and Paalakodan, were appointed to the service of
the temple lamps as well as the supply of provisions towards the daily
feeding of the devotees.
After all these preparations were done, suddenly another problem
cropped up, troubling the local people. When the agricultural lands of
Thirunakkara and its neighbouring villages were ready with crops and
vegetables, a white bull appeared in the night and started feeding itself on
the cultivation. Nobody knew who owned this bull or from where it came;
no one could catch him. People could see the beautiful animal eating away
in the fields, but when they quietly went near, it would cleverly make its
escape. Thus, the people were at their wits’ end and suffered great loss.
At this time, in a place called Veloor, about two miles west of
Thirunakkara, a labourer from the lowest caste saw a bull in the nearby
field. It was a clear moonlit night and he could see it very well, eating the
crops. Enraged by this sight, he threw stones which hurt the animal badly.
That night the Thekkumkoor king had a dream where a bull came to him
and said, ‘You have made a custom and a routine for the Lord, but why
have you ignored me? I am the Lord’s vehicle and I am in such a miserable
state that I am forced to steal crops in order to satisfy my hunger and today
I had the misfortune to be hit and stoned by a parayan. This is most
unfortunate.’
Soon the King called in an astrologer and asked him to find an
explanation for his dream. As a result, the King was told that the bull in his
dream was none other than Nandi, the bull that was the vehicle of the Lord
of Thirunakkara. Then the King ordered a suitable amount of money to be
set aside for the daily offerings to the Bull as well. When the King came to
know of the incident of the man hurting the bull, he ordered that that
particular land where the bull was hit to be added to the Devaswum. This
land is called Kaala kandam, meaning The Bull’s Land, even today. In this
way the King of Thekkumkoor did everything for the welfare and
prosperity of the Thirunakkara temple and continued his monthly worship
regularly without any break till the end of his life.
The power and popularity of the Thirunakkara deity increased manifold
and people from far and near thronged to his presence for worship and
favours. As its coffers overflowed with offerings, the rituals also became
more demanding and time-consuming. Hence, it became necessary for the
Chief Priest Perepparambu Namboori to employ an Assistant Priest to help
him meet the needs of worship. For this, he found a Namboori from
Madippalli illam in Maangaanam, a place three miles east of Thirunakkara.
Thus, both the Brahmins continued their work and in a short while
Perepparambu Namboori had enough wealth to get rid of his poverty and he
became rich enough to retire from service. He entrusted all his temple
responsibilities to Madippalli Namboori and settled down in Vaikkom. For a
long time afterwards, a member of his family used to go to Thirunakkara
once a month to participate in special poojas.
While Madippalli Namboori was the Chief Priest, the idol of the deity
was taken out in procession by the moothathu. Once the Thekkumkoor king
found fault with a moothathu and gave orders to his soldiers to finish him
off.
Unfortunately, the soldiers mistook Madippalli for the culprit and shot
him dead. When the Namboori’s antharjanam came to know of his death,
she rushed to the temple and killed herself on the steps of the sreekovil and
with this that Namboori’s family line came to an end. Thereafter,
antharjanams were banned from entering this temple and the special right
of the moothathu to lead processions was taken away as well.
It is believed that at certain times, this Bull in the temple used to suffer
from a carbuncle type of ailment and the swelling used to burst, and when
that happened, it was considered a forerunner of misfortunes in the country.
This took place in the Malayalam calendar years 933, 973, 986, 990, 1004,
1036 and 1055 when the Maharajas of Thiruvithaamkoor passed away.
Recognizing this forecast, the temple authorities had set aside a large
amount of money to conduct special prayers and poojas in order to alleviate
the Bull’s suffering and thus, to avoid the ensuing bad luck.
In recent years, perhaps due to enlightened thinking and people’s
mistrust in such matters, this custom has come to an end and may never be
observed hereafter. The Bull does not suffer from this ailment either.
 50
Kidangoor Kandangoran
(Kidangoor Kandangoran)

A mong the less important temples in Travancore [Thiruvithaamkoor]

State, there is a Subramanian temple in a place called Kidangoor in
Ettumaanur district. It is under the management of a few Namboothiris of
Kidangoor village. Once this temple had a famous male elephant called
Kandangoran. There was not another elephant at any time to compare with
the noble physique or character of this magnificent animal. He was much
taller and grander in looks than the renowned Thiruneelakandan, the famous
tusker of Vaikkom temple. He had long tusks with their ends curving
inwards which added a special distinction to his splendid appearance and
degrees to his magnificent stature during temple processions.
More amazing was the astonishing wisdom of this elephant in sizing up
situations and behaving accordingly. It was almost impossible to come
across another elephant to match his extraordinary propriety and prowess.
Even when he was in the state of rutting-passion, Kandangoran never killed
anyone or hurt his colleagues. In spite of this particular virtue, he would not
submit to just anyone’s command but did something only if he decided to
cooperate. His principle seemed to have been that others should understand
his needs and follow them rather than try to force him, almost as if he
expected to be obeyed! He disliked being tied up like the other elephants
and had to be allowed to lie down and sleep wherever it pleased him and
also to roam about and graze as he liked. In spite of this freedom given to
him, he never harmed anyone.
On the northern side of the temple there is a river. During most of the
day, he used to lie down in the deeper part of the river where a large herd of
buffaloes came to enjoy the cool waters, and Kandangoran was fond of
them. Whenever these cattle did not have enough food, he used to lead them
across to the sugarcane fields on the river bank, open up a part of the fence
for them to get in and feed themselves while he stood guard outside, but he
himself would not touch any of the forbidden food. After the cattle had their
fill, he would lead them back to the river. People marvelled at the audacious
leader taking the herd for their feed, without causing trouble to the on-
lookers. But he expected his meals to be served without fail by his mahout
as well as the daily rice and paayasam from the temple, which he
considered his right. He would not grab his meals by force or might but
showed amazing decency.
One night when Kandangoran was lazing in the river, a country boat
carrying crops of ginger, coconuts, turmeric and areca nuts, came floating
along the current and in the darkness the boatmen did not or could not see
the elephant lying in the river and it came towards the resting pachyderm.
Kandangoran saw it and lost no time in overturning it, immersing it entirely
in the water and breaking it into pieces. The boatmen frantically jumped
into the water and escaped with their lives but the elephant did not harm
them. From that day he had a determined enmity towards all boats and
boatmen and would not allow any to pass by while he was in the river and
this was so till his end.
Since this was the main waterway for the boats from East to West and
vice versa, the boatmen would tie up their boats before reaching the spot ,
climb on to the shore to make sure that the elephant was not anywhere in
the water and then continued their journey. All the boatmen, passing that
way started giving offerings to the Subramanian temple, to protect them
from the tusker and with the money thus obtained, they now have a
lighthouse on the eastern entrance which can be seen even today.
 During the temple processions it was not necessary to call or bring
Kandangoran to the spot. When he heard the drum beat, to begin the
festival, he would come out of the river and present himself at the correct
time under the temple flag mast. He would lift up his hind leg for the men
to climb on him from behind, to tie his head ornament and he expected
them to get down in the same way from the back. He permitted only the
person who was to lead him in the procession, to get on his back from the
front. But those who were to sit holding the ornamental fan and the whisk
could only climb up from behind. No one could contradict or order him
about, but he did everything with astonishing propriety and correctness,
required for any temple procession. He had an intuitive knowledge of his
own speed in walking and would not follow anybody’s orders to change it.
Instead he knew the correct time to spend while standing at each stage of
the procession. For instance, at the chenda mela, he had mentally fixed a
time to stand still, and exactly after that time, he would walk forward –
whether told or not. In the same way, on the third day, the festivities would
usually take a longer time than on the second and likewise on the
concluding day he would also conduct himself correctly according to the
increasing momentum of the festival rituals.
On those days he did not mind standing the whole night, till early
morning, and there was no need to particularly instruct him. He would do
everything very correctly and he had to be left alone to do it. If the temple
officials or the organizers wished to conclude the activities in a hurry or
sometimes tried to prolong them, Kandangoran would not permit them to
do so; when it was time to do the particular item, he would move forward
and the musicians and accompanists had to cooperate with him as there was
no other option.
Kandangoran was absolutely honest as he was proper in his intuitive
behaviour. It was a custom in the temple that the suppliers would first
measure the oil for the daily lighting of all the lamps before giving it out to
the various attendants and this wonderful animal perhaps with an intuitive
understanding of the exact time needed for the work, would wait just till
then and not a moment more – so that, if any dishonest Devaswum servant
wanted to deal out an extra measure for himself, Kandangoran’s wisdom
would not allow him and if there was any such corrupt move, it was easily
detected. During his time, the Devaswum servants could not make
dishonest money by stealing from the Temple.
There are many incidents to illustrate Kandangoran’s excellent character.
Once, after a temple ritual, he was returning through a narrow by-lane and
while he turned a corner, he came very close to an old Brahmin woman. As
soon as she saw the huge elephant before her, the woman fainted out of
sheer fright. The servant girl accompanying her ran away. There was not
enough space for the elephant to take a side turn or go back. So, after
waiting for some time, Kandangoran gently lifted her up with his trunk and
placed her and her umbrella on the higher bank on the side of the road.
Then he went on his way forward. Needless to mention here that there was
no mahout accompanying him. The Brahmin woman felt no hurt or pain so
she also got up after a while and went home. No other elephant had this sort
of deep understanding and quick wit to behave in this excellent way.
People used to hire him for loading and unloading timber. However large
or heavy the log could be, Kandangoran had absolutely no difficulty to lift
or transfer it but, there also he had his stipulations; nobody could force him
to do anything against his will or cooperation. In addition to the normal fare
for the mahouts and Devaswum, he had his own stipulated fees, without
which Kandangoran would not budge. There were about six attending
mahouts but he favoured one of them, without whom, he would not go a
furlong from the temple or lift a log. Therefore, those who hired him had to
get the permission from the Devaswum to take this mahout also and agree
to pay his dues as well.
After that they had to agree to pay the proper fare for the elephant. His
fare could be paid after his work was over but if there was any delay in
giving it he would take the log back to its original place. This was his
schedule and his own decision. The measurements of the log, its length,
thickness and weight as well as the reward for transferring it, had to be told
to him beforehand by his mahout, and he would show his acceptance or
refusal by either a shake of his head or a low trumpet sound. In case the fees
were low and it was not agreeable at the start but the person agreed to raise
it, then by a good shake of his mighty head he would show his full
approval. Kandangoran’s reward for his work usually was bunches of
bananas, coconuts, jaggery, paayasam, and so on.
 Once a man asked for Kandangoran to transfer a log and the Devaswum
as well as the mahouts accepted the conditions of the agreement. Then they
asked what he would give the elephant and the man said, ‘Ten bunches of a
particular good variety of plantains, ten coconuts and a certain weight of
jaggery.’ Accordingly, the mahout let the tusker to do his job. But after the
work was done, the man did not pay the dues, saying that he would pay
later. The elephant heard this and was filled with wrath.
Then, lifting the huge log, the angry animal took it back to its original
place and threw it there. The owner was absent when this drama took place
and so when he came back to look at the log, he saw to his chagrin that it
was back in the original place. The disappointed man tried many other
elephants but none could move the enormous log even to an inch. In the end
he came begging to the Devaswum and although the mahouts also were
willing to help, mighty Kandangoran would not agree and refused their
request.
He was indeed an extraordinary elephant.
 Acknowledgements

I accept with thanks the support and encouragement I received from the
following persons:
Soumya, my daughter who pioneered me into this venture when I stayed
with her in Ithaca, USA, mainly to save me from loneliness and possible
depression in my old age. And she succeeded.
Viju, my son, who enthusiastically supported his sister and happily did
all the corrections as well as the final editing. He has spent several valuable
hours and made painstaking efforts to edit the manuscript, the original book
being in Malayalam, a very difficult vernacular language. And also, he put
my work across to Mr Thomas Abraham of Hachette, for assessment and
publication.
Madhu, my son-in-law, who along with Soumya, gifted me the iPad,
who prompted me to carry on my work, by being the ‘doctor’ for keeping
my iPad in perfect ‘health’.
David and Usha Gandhi, my good friends in Pune, in whose house I
found the peace, the space, and friendship to keep up my writing, on the
several occasions I stayed with them.
My sincere thanks to Mr Thomas Abraham of Hachette Publications,
New Delhi, to have accepted my humble contribution to Literature, in spite
of my age and inexperience, and for allowing me to believe that at 80 plus,
a granny’s interest and effort could be acknowledged.
I feel wonderful about these invaluable persons.
 Glossary and Pronunciation Guide

As a humble translator, I felt it would also be nice to include a

Pronunciation Guide to help interested readers understand how the original
Malayalam words sound. But this is not easy as Malayalam has 56 letters in
the Alphabet where as English has just 26! Not only are many Malayalam
sounds difficult to pronounce it was also a problem to find the exact
phonetic pronunciation in English. But instead of using the professional
phonetic system, I thought it may be easier for the reader to understand the
pronunciation in terms of common sounds in the English language. I have
therefore tried my best to produce a Pronunciation Guide where the
Malayalam words have sounds to rhyme with the corresponding English
word to make it easy and amusing for my young readers. They might find
this more as a play of words or a riddle or even a jigsaw puzzle to pick up
the suitable word, join the parts together and be happy at the result!
This is how it works. The pronunciation of each word is given in square
brackets (before the meaning). Each word is broken up into smaller parts
whose pronunciation is then explained in terms of equivalent English
language sounds, which are given in bold typeface. Thus, for example,
Aalaththur [Aa to rhyme with far + la as in luck
+ thth as in doth + ur to rhyme with
moor] A place in north-central
Kerala, near Palakkad.
If you read only the letters in bold, you will get some idea of how the
word is supposed to sound! Also, some words that are rather long have been
broken up with a ‘+’ sign, to show how it is to be pronounced. Thus, for
instance,
Pakkolaththu Pakkola + ththu [Pak to rhyme with
puck + kola as in cola + thth as in
 doth + u to rhyme with do] House
name of a family in Kerala.
As you have seen in these two examples, I have used some simple ways
to explain the sounds:
1.   Rhyming sounds: The Aa in Aalaththur rhymes with the fa sound in
the English word far. In Malayalam (and Hindi and other Indian
languages), this would be the ‘long a’ sound. Also, wherever possible I
have used English words that rhyme entirely (for example, cola in the
second example).
2.   Similar sounds: The la in Aalaththur is pronounced like the lu in the
English word luck. In Malayalam (and other Indian languages), this
would be the ‘short a’ sound. In some other words, where the ‘a’ sound
appears separately (or at the end of the sentence), it should be
pronounced as ah (or the short sound uh), which is also the short a
sound. For example the ‘u’ at the end of the second example,
Pokkalaththu. Similarly, the short th sound is as in the (old) English
word doth.
When the sound referred to is only part of an English word, the
intended part is shown in bold. Thus, for instance:
Bhagavathy [Bh as in Bhim + ag as in ugly + a as
in ah + vath to rhyme with doth + y to
rhyme with me] Goddess.
3.    Deep and soft sounds (r, n, l): English does not distinguish between
the r sound in the spelling, while Malayalam has a ‘deep r’ (the sound
when your tongue touches the back of the upper part of your mouth),
and a ‘soft r’ (when your tongue touches the front of the upper part of
your mouth). To show this difference, I have referred to English words
that are pronounced with a deeper r sound (like ultra) or a ‘soft r’
sound (like ring).
This is also true of the sound n, where there is a difference between
the soft n sound (as in Hansa) and the deeper n sound (as in pun).
I have also differentiated between the soft l (as in bell) and the
deeper l (fulcrum).
4.   The zhi sound. This is peculiar to the Malayalam language and is not
found in any other Indian language. It is really a deep yy pronounced
from the back of the throat. In English, unfortunately, the official
spelling for this sound is zhi as in the Kerala city Kozhikode (old
Calicut). People from Kerala know that there is no z sound in the
correct pronunciation and instead it is a deep yy sound.
I hope you will enjoy my humble efforts at compiling a fun-filled
Glossary. Explore and enjoy!

Volume 3
Aasaan [aa to rhyme with aah + s as in snake +
aa to rhyme with aah + n as in nil] School
master.
Aayilyam [Aa as in aah + yil to rhyme with till +
yam to rhyme with rum] A star in the
Malayalam zodiac.
Aithihyamaala Aithihya + maala [Ai as in I + thi as in
think + hya as in he + ya + maa + la as in
lung] Garland (maala) of legends
(aithihyam)
Akalaanam Akalaa+ nam [Ak to rhyme with luck + a
as in ah + laa to rhyme with lard + nam to
rhyme with rum] Name of a place in
Kerala.
Akalamannu Akala+ mannu [Ak to rhyme with luck + a
as in ah + la to rhyme with Leela + mann
as in bun + u to rhyme with do] Name of
a place in Kerala.
Amruth [Am as in umbra + ru to rhyme with rue +
th as in doth] Nectar of the gods, which
preserves them and keeps them immortal.
Antharjanam [Ant to rhyme with hunt + har to rhyme
 with her + jan to rhyme with hansa + am
to rhyme with rum] Wife of a Brahmin.
Arippaad [Ari as in Hari + ppaad to rhyme with
lard] Name of a place.
Avanangaattu Avanan + gaattu [A as in ah + va + n as in
bun + ang to rhyme with rung + aa as in
aah + tt as in butter + u to rhyme with do]
House name of a family in Kerala.
Ayarkaattu Ayar + kaattu [Ayar to rhyme with higher
+ kaat to rhyme with cart + tu to rhyme
with do] Name of a Brahmin house
(illam) in Kerala.
Ayyanthol Ayyan + thol [Ay as in I + yan as in young
+ th as in thing + ol to rhyme with roll]
Name of a place near Thrissur.
Badari [ba as in bun + d as in devi + a as in ah +
ri as in ring] Name of an Ashram (outside
Kerala).
Bawa [Ba as in baa + wa] Bishop, another title
for the Patriarch.
Bhashaposhini Bhasha + poshini [Bhasha + po as in poe
+ shi as in she + ni as in money] Name of
a popular Malayalam magazine in the late
19th and early 20th centuries.
Bhattathiri [Bhatt as in but + a + thi as in thing + ri
as in ring] A sect among Kerala
Brahmins.
Brahma rakshass [Brahma] [rak to rhyme with ruck + sh as
in she + ass to rhyme with us] an evil
ethereal spirit.
Chaaththan [Ch as in church + aathth to rhyme with
path + an as in Hansa] a powerful spirit
that is usually invoked to harm one’s
enemies. The plural is chaaththanmaar.
Chavara [Cha as in chum + va as in won + ra to
rhyme with run] Name of a place in
Kerala.
Cheeraatt-amanna Cheeraatta + manna [Cheera to rhyme
with Meera + aat to rhyme with cart + tu
to rhyme with do + mann as in under + a
as in ah] Name of a place in Kerala.
Chellappally Chella + pally [Ch as in church + ella to
rhyme with Bella + pally to rhyme with
gully] Name of a place.
Chembra [Ch as in church + em as in embrace +
bra] Name of a place as well as a house
name of a family in Kerala.
Chenda mela Chenda + mela [ch as in church + enda to
rhyme with Brenda] [me to rhyme with
may + l as in ball + a as in ah] fast paced
crescendo of drums (chenda), usually
marking the end of temple functions.
Chengannoor Chenga + nnoor [Che as in cherish + nga
as in Bengal + nnoor to rhyme with
moor] Name of a place near Kottayam.
Chenkunnu Chen + kunnu [Ch as in church + enk as
in Henk + u as in put + nn as in Fenn + u
to rhyme with do] Name of a hill.
Literally, red (chen) hill (kunnu).
Choorakkaattu [Ch as in church oor to rhyme with moor
 + a as in ah + kk as in book + aah + tt as
in butter + u to rhyme with do] House
name of a family in Kerala.
Chovvaraththu Cho + vvara + ththu [Ch as in church +
ovvar to rhyme with over + athth to
rhyme with doth + u to rhyme with do]
Name of a Brahmin house (illam) in
Kerala.
Chutta naad [Ch as in church + ut as in put + ta to
rhyme with tar] [naad to rhyme with
lard] burnt down (chutta) land (naad).
Devaswum [Deva + swum as in swum] The
Committee of persons that controls
temples, their rituals, functions, factions
etc.
Devi Maahaathmyam Devi + Maahaathmyam [Devi + Maa to
rhyme with aah + haath as in path +
myam to rhyme with yum] The glory of
the goddess.
Diwan [Di to rhyme with me + wan to rhyme
with barn] Prime Minister.
Eledaththu [E as in end + le to rhyme with flay +
dathth to rhyme with doth + u to rhyme
with do] House name of a Brahmin family
in Kerala.
Eroma [E as in end + roma as in romance] Name
of a person.
Ettumaanoor [Ett as in eight + tu as in to + maa to
rhyme with baa + noor to rhyme with
moor] A place in Kerala.
Ezhuththachchan [e as in eh + zh as in Kozhikode + uthth to
rhyme with doth + achch to rhyme with
much + an as in Hanna] a sub-caste
among Hindus, mainly connected with the
art of writing.
Govindassaar Govinda +ssaar [ss as in hiss + aar to
rhyme with hark] Name of the person.
Homam [Hom as in home + mam as in mum]
offering of sacred materials to the
sacrificial fire whilst chanting manthras to
solve a particular problem.
Idichchennan [Idi as in idiot + chch as in much + enn as
in Benny + an as in Hansa] Name of a
person.
Illam [ill to rhyme with pill + am as in umbra]
A Brahmin family-seat or house.
Itteeri [Itt as in it + eeri to rhyme with eerie]
Name of a person.
Ivide paarkku [Ivide to rhyme with dividend + paarkk to
rhyme with park + u to rhyme with do]
‘Stay here’.
Kaalady Kaa + lady [Kaa to rhyme with car + la
as in La Paz + dy to rhyme with me]
Name of a place in Kerala.
Kaaraattu [K + aar to rhyme with aah + r as in rain
+ aa as in aah + tt as in butter + u to
rhyme with to] House name of a Brahmin
family in Kerala.
Kaattumaadassu Kaattu + maada + ssu [Kaat to rhyme
with cart + ttu as in to + maa + dass to
 rhyme with bus + u to rhyme with do]
Name of a Brahmin house (illam) in
Kerala.
Kaavu [kaa + vu as in woman] Sacred area.
Kadamattom Kada + mattom [Ka + da + ma + tt as in
letter + ttom to rhyme with bottom] Name
of a place.
Kaduththuruththy Kadu + ththu + ruththy [Kad to rhyme
with cud + u to rhyme with do + thth to
rhyme with doth + u to rhyme with do +
ru as in rue + thth as in doth + y to rhyme
with me] Name of a place in Kerala.
Kalarippayattu kalari+ ppayattu [kal as in cull + a as in
ah + ri as in ring] [ppa as in Pippa + ya
to rhyme with ha + ttu to rhyme with to]
Kerala’s martial arts system.
Kalaththil Kala + ththil [Ka as in cut + la as in flung
+ thth as in doth + il as in ill] House name
of a family in Kerala.
Kandaanassery [Kand to rhyme with bund + aa as in aah
+ na as in nut + ss as in mess + ery to
rhyme with Mary] Name of a place in
Kerala.
Kandangoran Kandan + goram [Kand to rhyme with
bund + an as in Hansa + go as in go + r as
in her (soft) + an as in Hansa] Name of a
person (or, in this case, an elephant).
Kanji [kan as in Hansa + ji as in jee] A rice
gruel, made by cooking (red Kerala) rice
with additional water; a healthy and
 common diet in Kerala even today;
usually with tasty side dishes – or onions
and chillies by the poor.
Kannanchira Kannan + chira [Ka + nn to rhyme with
fun + an as in Hansa + ch to rhyme with
church + ira as in Miranda] A place in
Kerala.
Kanni [Kan as in Hansa + ni as in Binny] A star
in the Malayalam zodiac.
Karimbavalavu Karimba + valavu [Kar to rhyme with cur
+ imb as in limb + a as in ah + vala,
where l is as in plum + u to rhyme with
do].
Karnaamrutham Karna +amrutham [Karna as in Carnatic
+ mru to rhyme with frugal + th as in
thing + am to rhyme with hum] Sri
Krishna Karnaamrutham is a poem in
praise of Lord Sri Krishna. Literally,
nectar for the ears.
Karuvannoor Karuva + noor [Ka to rhyme with cur +
ru to rhyme with rue (soft r) + va + nn as
in benny + oor to rhyme with moor]
Name of a place in Kerala.
Kaththanaar Kaththa + naar [Kathth to rhyme with
doth + a as in ah + n as in nil + aar as in
darn] Priest.
Kelu [Ke as in Kerala + l as in ball + u to
rhyme with do] Name of a person.
Khaandava vanam [Khaan to rhyme with can’t + dav to
rhyme with dove + a as in ah] [va to
 rhyme with won + nam to rhyme with
numb] The name of the forest that was
burnt down by Arjuna in the epic
Mahabharata.
Kidangoor [Kid as in kid + ang to rhyme with dung
+ oor to rhyme with moor] Name of a
place in Kerala.
Kindi [kindi to rhyme with windy] A metallic
vessel to hold liquids.
Kizhakkiniyidam Kizhakkini + yidam [ki as in kid + zh as in
Kozhikode + a as in ah + kkini as in mini
+ yi as me + dam as dumb] House name
of a family in Kerala. Literally, area to the
east.
Kizhakkummuri Kizhakku +mmuri [Ki as in kid + zh as in
Kozhikode + kk as in book + u to rhyme
with do + mmuri to rhyme with lurid]
Name of a place.
Kochchaalum moodu Kochchaa + lum + moodu [Kochch as in
Kochi + aa as in aah + lum to rhyme with
whom] [mood to rhyme with mood + u to
rhyme with do] Name of a place.
Kochchu Paulose [Ko to rhyme with low + chch as in
church + u as in put] [Paul to rhyme with
fowl + ose to rhyme with hose] A name.
Literally, little (kochchu) Paul (Paulose).
Kodan bharani [kod to rhyme with code + an as in
Hansa] [bh as in Bhim + a as in ah + ran
to rhyme with run + i to rhyme with me]
Crooked (kodan) earthen jar (bharani).
Kodungalloor Kodunga + lloor [Ko to rhyme with poe +
du to rhyme with do + nga as in Bengal +
ll as in bell + oor as in moor] Name of a
place in north Kerala.
Kolayaattam Kola + yaattam [ko to rhyme with go + la
as in lung + yaa + ttom as in bottom]
Ritual where a person dressed as a jungle
hunter comes and dances around. The last
part of the Vellaattu karmam ritual.
Koodalmaanickyam Koodal + manickyam [Kood to rhyme
with mood + al as in alert + maa + ni as
money + ck as in luck + yam to rhyme
with rum].
Kothalloor [Ko to rhyme with coat + th as in thing +
a as in ah + ll as in balloon + oor as in
moor] Name of a place.
Kotta [Kotta as in terracotta] Fortress.
Kudamaaloor Kuda + maa + loor [Ku as in put + da as
in dunce + maa + l as in pull + oor to
rhyme with moor] Name of a place.
Kumbham Kum + bham [Kum to rhyme with whom
+ bh as in Bhim + am to rhyme with rum]
A month in the Malayalam calendar, from
mid February to mid March.
Kunjamun Kunja+mun [Ku as in put + nja as in
brinjal + mun as in Monday] The name of
a Brahmin house.
Kunnaththu naadu Kunnaththu + naadu [Ku as in put + nn as
in Fenn + athth to rhyme with doth + u to
rhyme with do] [n as in pen + aad to
 rhyme with hard + u to rhyme with do]
Name of a place.
Kunnaththupally Kunnaththu + pally [Ku as in put + n as in
Fenn + nathth to rhyme with doth + u to
rhyme with do + pally to rhym with gully]
Name of a place in Kerala.
Kuppan annaavi Kuppan + annaavi [Ku to rhyme with put
+ pp as in happy + an as in Hansa] [ann
as in under + aa as in aah + vi as in
victor] Name of a person.
Kuttanchery [Kut to rhyme with put + tan to rhyme
with ton + chery to rhyme with Mary]
House name of a Brahmin family in
Kerala.
Maangaanam Maanga + anam [Maa + nga as in Bengal
+ num as in numb] Name of a place in
Kerala.
Maannaanam Maa + nnaa + nam [Maa + nn as in Fenn
+ aa to rhyme with aah + nam to rhyme
with numb] Name of a place.
Makkale [makk to rhyme with muck + a as in ah +
le as in flay] An affectionate address for
children, as in ‘my dear children’.
Mangaattu [Mang to rhyme with lung + aa as in aah
+ tt as in butter + u to rhyme with do]
House name of a family in Kerala.
Manjappra Manja + ppra [Manja to rhyme with
ganja + ppra as in copra] Name of a
place.
Mannaarassaala Mannaara + ssaala [Mann to rhyme with
 gun + aa as in aah + ra as in rascal + ss
as in hiss + aa as in aah + la to rhyme
with lard] Name of a place.
Mannaarissaala Mannaari + ssaala [Mann to rhyme with
gun + aa as in aah + ri as in ring + ss as
in hiss + aa as in aah + la to rhyme with
lard] Literally, mannu (sand) aarri
(cooled) saala (place) and together, ‘the
place where the sand has been cooled’.
Manthra [Manth to rhyme with month + ra as in
ultra] Magical verse.
Marma chikilsa [marma to rhyme with karma + chi as in
children + kilsa as in hilsa] The treatment
of the vital parts of the body.
Maruthoor Maru + thoor [Ma as in ma + ru to rhyme
with rue + th as in thing + oor to rhyme
with moor] Name of a place.
Meenachil Meena + chil [Meen to rhyme with mean
+ a as in ah + chil as in chill] Name of a
river.
Meppally illam [Me to rhyme with May + pally to rhyme
with gully] House name of a Brahmin
family.
Mudi yaattam mudi + yaattam [mudi as in ludicrous + ya
to rhyme with yarn + ttam as in bottom]
A ritual done by a few women who let
loose their long hair (mudi) and sway and
dance to and fro. A part of the Vellaattu
karmam ritual.
Mukkudi [Muk to rhyme with book + kudi to rhyme
 with ludicrous] A herbal mixture that is
said to cure all types of stomach ailments.
Mulakkulam Mula + kulam [Mula as in hoola + kkul to
rhyme with pull + am to rhyme with rum]
Name of a place.
Mulangunnaththukaavu Mulang + unnaththu + kaavu [Mu to
rhyme with put + lang to rhyme with
flung + u to rhyme with do + nn as in pen
+ athth to rhyme with doth + kaa + vu to
rhyme with put] Name of a place in
Thrissur.
Murajapam mura + japam [mu to rhyme with do + ra
as in run + ja as in junk + pam to rhyme
with rum] A temple festival in
Thiruvananthapuram
Murram [mu as in put + rram to rhyme with rum]
a tray-like article to clean and winnow
grains, mainly used during harvests and
also in kitchens.
Murukkaan [muru to rhyme with guru + kk as in book
+ aan to rhyme with Khan] chewing a
mixture of betel leaves.
Muthalaali [Mu as in put + tha as in thunder + laa as
in lard + li as in holy] Master.
Muthuthala Muthu + thala [Mu as in put + th as in
thing + u to rhyme with do + tha as in
thud + la as in La Paz] Name of a place in
Kerala.
Mutt [Mutt to rhyme with but] A Brahmin’s
house or a seat of learning (a school).
Muttaththangaadi Muttathth + angaadi [Mutt to rhyme with
put + athth to rhyme with doth + ang to
rhyme with hung + aad to rhyme with
hard + i to rhyme with me] Name of a
place.
Naalu kettu naalu + kettu [naal to rhyme with sal + u
to rhyme with do] [kett to rhyme with set
+ u to rhyme with do] A house built in a
typical Kerala architectural style.
Naattakam Naata + kam [N as in pen + aa as in aah
+ tt as in butter + a as in ah + kam to
rhyme with come] Name of a place.
Naazhi [naa as in La Paz + zhi as in kozhikode]
a kind of (cup) measure for grains, used in
earlier days.
Nambiyaathiri [Namb to rhyme with numb + bi to rhyme
with be + yaa to rhyme with far + thiri to
rhyme with lyrics] A sub-division of
Brahmins in Kerala.
Neelakandan [Neela to rhyme with Leela + kand to
rhyme with under + an as in Hansa] A
name for Lord Shiva. Literally, the one
with a blue throat.
Nelluvaayi [Nell to rhyme with fell + u to rhyme with
do + vaa to rhyme with baa + yi to rhyme
with me] Name of a place in Kerala.
Nettaassery Nettaa + ssery [Net as in net + taa as in
task + sery to rhyme with Mary] Name of
a place in Kerala.
Oorakam [Oor to rhyme with moor + ra as in run +
 kam to rhyme with come] Name of a
village near Thrissur.
Ooru [Oor to rhyme with moor + u to rhyme
with do] A place or region.
Paadaththu Paa + da + ththu [Paa + da as in duck +
thth as in doth + u to rhyme with do]
House name of a family in Kerala.
Paadiri [paad to rhyme with hard + iri as in
Miriam] A priest. A version of the
English word, padre.
Paakkil [Paa + kk as in book + il as in ill] Of (the
place called) Paak.
Paaliyakkara Paali + ya + kkara [Paa + li as in live +
ya as in yard + a as in ah + kkar to rhyme
with cur + a as in ah] Name of a village.
Paandanparambu Paandan + parambu [Paan to rhyme with
barn + dan as in dunce + pa + ramb as in
rumble + u to rhyme with do] House
name of a family in Kerala. Note Paandan
pparambaththu means belonging to
Paandanpparambu.
Paayasam Paa + ya + sam [paa as in parcel + ya as
in young + sam as in sum] A sweet
porridge made with milk and cereal.
Pada nilayam [pa + da + nil + a as in ah + yam as in
yum] Battlefield. Literally, pada (army)
nilayam (place or ground).
Padinjaattidam Padinjaa + ttidam [Pa + dinja as in
brinjal + tti as in petty + dam as dumb]
 House name of a family in Kerala.
Literally, area to the west.
Padippura [padi to rhyme with muddy + ppura to
rhyme with hurrah] An out-house by the
gate.
Pallibaana Perumaal Palli + baana + Perumaal [Palli to rhyme
with gully + baa to rhyme with aah + n as
in honey + a as in ah] [Peru as in Peru +
maa to rhyme with aah + l as in ball] Title
for the King of Thiruvithamcoor (British
Travancore).
Pallippat Palli + ppat [Pally to rhyme with gully +
ppat to rhyme with hut] Name of a place.
Pallippuram Palli + ppuram [Palli to rhyme with gully
+ pp as in happy + u to rhyme with do +
ram to rhyme with rum] Name of a place
in Kerala.
Panambatta Panam + batta [pa + nam to rhyme with
numb + batt to rhyme with butter + a as
in ah] House name of a family in Kerala.
Pananya [Pa + na as in numb + n as in nil + ya to
rhyme with yeah] Name of a place in
Kerala.
Panchanalloor Pancha + nalloor [Panch as in punch + a
as in ah + na as in nut + ll as in balloon +
oor to rhyme with moor] Name of a
place.
Panikkar [Pani to rhyme with money + kkar to
rhyme with karma] A sub-caste in Kerala.
Panniyannaar kaavu Panni + ya + nnaar + kaavu [Pa + nni as
 in Benny + ya as in yard + nn as in Fenn
+ aar to rhyme with lark] [kaa + vu as in
woman] Name of a place in Kerala.
Panthalam Panth + alam [Pa to rhyme with pun +
nth as in tenth + a as in ah + lam to
rhyme with plum] Name of a place near
Kollam (British Quilon).
Parambu [Pa as in pun + a as in ah + ramb to
rhyme with rumble + u to rhyme with do]
Place or ground (or field).
Parampuzha [Pa as in pun + ram to rhyme with rum R
with a soft sound + pu as in put + zh as in
Kozhikode + a as in ah] Name of a place
in Kottayam district of Kerala.
Parayan [Pa as in pun + ra as in rascal + yan as in
Hansa] Man of the low-caste (called
Parayar) in Kerala.
Parumala Paru + mala [Par as in purpose + u as in
do + ma as in mulberry (short muh) + la
as in La Paz] Name of a place near or on a
hill (mala).
Pazhedam Pazh + edam [Pa + zh as in Kozhikode +
ed to rhyme with aid + am to rhyme with
rum] Name of a Brahmin house (illam) in
Kerala.
Perepparambu Pere + parambu [Per to rhyme with care
+ e as in eight + pp as in happy + a as in
ah + ramb to rhyme with rumble + u to
rhyme with do] House name of a family in
Kerala.
Peringottukara Pering + ottu + kara [Pe to rhyme with
her + ring as in ring + ott to rhyme with
boat + u to rhyme with do + ka + ra as in
parallel].
Perumana [Peru + ma + na where the n is as in nil]
Name of a place in Kerala.
Perumthrkkoil appan Perum + thr + kkoil + appan [Per as in
her + um to rhyme with whom + thr as in
through + kko as in echo + il as in will]
[app as in upper + an as in Hansa] The
deity in the big temple.
Piniyaal Pini + yaal [Pi as in pill + ni as in honey
+ yaa as in yarn + l as in flung] Substitute.
Ponnaani [Po as in poe + nn as in linen + aa as in
aah + ni to rhyme with knee] Name of a
place in Kerala.
Pooja [poo to rhyme with zoo + ja as in jar]
worship of deities in temples.
Poovaththukunnel Poo + vathth + ku + nnel [Poo to rhyme
with woo + vath to rhyme with doth + u
to rhyme with do + ku to rhyme with put
+ nn as in Fenn + el as in ale] House
name of a family in Kerala.
Potti [Po as in Poe + tti as in tea] A sect of
Brahmins in Kerala.
Prasnam [Pr + as to rhyme with us + nam to rhyme
with numb] Problem.
Punnaththoor Punna + thoor [Pu as in put + nn as in
Benny + a as in ah + thth as in path + oor
 to rhyme in moor] Name of a place in
Kerala.
Saastha [Saas as in mass + th as in thunder + a as
in ah] A Hindu deity. The famous Lord
Aiyyappan of Sabarimala is a saastha.
Saayoojyam Saa + yoo + jyam [Saa + yoo to rhyme
with you + j as in jar + yam to rhyme with
rum] Bliss.
Sankraanthi [Sank to rhyme with sunk + raa to rhyme
with far + nthi as in Shanthi] First day of
the Malayalam month of Makaram, i.e.,
mid January.
Sankussaar Sanku+ssaar [Sank as in sunk + u to
rhyme with do + ss as in hiss + aar to
rhyme with hark] Name of the person.
Sanyasi [san as in son + yasi to rhyme with lassie]
An ascetic.
Sarpa kaavu [sarpa + kaa + vu as in woman] Sacred
area kept aside for the snakes, usually on a
large family-property.
Sethusnaanam Sethu + snaanam [Se to rhyme with say +
th as in thing + u to rhyme with do + sn as
in snake + aa as in aah + nam to rhyme
with numb] a holy dip in the confluence
of the Indian Ocean, supposed to be very
auspicious, like a pilgrimage to the Ganga.
Sonadri Sona + dri [s as in snake + ona to rhyme
with bonafide + d as in Doha + ri as in
ring] Name of a mountain.
Sreekovil [Sree + Ko as in coat + vil as in will]
 Small shrine.
Swaamiyaar [Swaam to rhyme with swarm + i to
rhyme with me + yaar to rhyme with far]
An ascetic.
Swayambhu Swayam + bhu [swa as in swum + yam to
rhyme with rum + bhu as in Bhutan]
Self-originated.
Thaazhamann potti Thaazha + mann + potti [Th as in think +
aa as in aah + zh as in Kozhikode + a as
in ah + mann to rhyme with Monday] [Po
as in Poe + tti as in tea] Potti is a sect of
Brahmins in Kerala. Hence, the potti of
Thaazhamann mana or illam (i.e.,
Brahmin house).
Thaikkaattu Thai + kkaattu [Thai to rhyme with thigh
+ kkaat to rhyme with cart + u to rhyme
with do] The house name of a Brahmin
family in Kerala.
Thakazhy Thaka + zhy [Thak to rhyme with puck +
a as in ah + zh as in Kozhikode + y to
rhyme with me] Name of a village.
Thalayolapparambu Thala+ yola+ pparambu [Th as in think +
a as in ah + la as in La Paz + yo as in
yonder + la as in La Paz + pp as in happy
+ a as in ah + ramb as in rumble + u to
rhyme with do] Name of a village in
Kerala, near Vaikkom town on the
Vembanad lake.
Thaliyil Thali + yil [th as in thought + a as in ah +
li as in fling + yil to rhyme with bill]
 House name of a family in Kerala.
Thambaan [Thamb to rhyme with thumb + aan to
rhyme with Khan] A sub-caste among
Nairs in Kerala.
Thambraakkal [Thamb as in thumb + raa to rhyme with
ma + kkal as in cult] Brahmin masters.
Thanthri [tha as in thumb + nth as in tenth + ri as
in ring] Chief Priest of the temple.
Tharavaadu [tha as in thumb + ra as in run + vaad to
rhyme with hard + u to rhyme with do]
Family seat.
Thekkedaththu Thekkeda + ththu [Th as in thank + ekk as
in echo + ed as in edit + a as in ah + thth
to rhyme with doth + u to rhyme with do]
House name of a family in Kerala.
Thekkumkur [Th as in thank + ekk as in echo + um to
rhyme with whom + kur to rhyme with
moor] Ruler of the place called
Thekkumkoor, one of the small
principalities which was added later to the
kingdom of Thiruvuthaamkoor].
Thirumaannaam kunnu Thiru+ maanaam+ kunnu [Thiru + maa +
nn to rhyme with Fenn + aam to rhyme
with arm] [Ku as in put + nn as in Fenn +
u to rhyme with do] Name of a place in
Kerala. Literally, kunnu means a hill.
Thirumadda-ththil [Thiru + mad to rhyme with mud + dathth
to rhyme with doth + il as in ill] House
name of a family in Kerala.
Thirunakkara Thiru + nnakkara [Thiru + n as in pen +
 nakk to rhyme with duck + ar as in
Karma + a as in ah] Name of a place.
Thiruppura-ppaadu thiru + ppura + ppaadu [Thi as in thing +
ru to rhyme with sue with a soft ‘r’ + pp
as in happy + pura to rhyme with hurrah
+ ppaad to rhyme with lard + u to rhyme
with do] A ritual where men wear the
costumes to depict Shiva and Parvathy,
Brahma rakshass, Vishnu maaya, and
dance about. A part of the Vellaattu
karmam ritual.
Thiruvaaloor Thiru + vaaloor [Thiru + vaa to rhyme
with haa + l as in ultra + oor to rhyme
with moor] Name of a place in Kerala.
Thoni kkadavu [Th as in thing + oni to rhyme with Tony]
[kkad to rhyme with cud + a as in ah + vu
to rhyme with do] Name of a place in
Kerala.
Thottackaattu Thotta + ckaattu [Thott to rhyme with cot
+ a as in ah + ack as in back + aa as in
aah + tt as in butter + u to rhyme with do]
Name of a place.
Thovaalakkotta Thovaala + kkotta [Tho as in Thomas +
vaa + la as in plank + kkotta terracotta]
Name of a place in Kerala.
Thrththaala Thr + ththaala [Thr as in throne + thth as
in doth + aa as in aah + la as in La Paz]
Name of a place in Kerala, with an
important temple.
Thulaam [Th as in thing + laam to rhyme with
 alarm] A month in the Malayalam
calendar, from mid October to mid
November.
Thulaam [Thu to rhyme with who + l as in luck +
aam to rhyme with arm] A star in the
Malayalam zodiac.
Udayanaapu- Udayanaa + purathth + appan [U as in
raththappan put + da as in dunce + ya as in young + n
as in nut + aa to rhyme with aah + pu as
in put + rathth to rhyme with doth + app
to rhyme with up + an as in Hansa] The
Lord of Udayanaapuram (temple).
Vaduthala Vadu + thala [Va to rhyme with wonder +
du to rhyme with do + th as in thing + ala
as in alarm] Name of a place in Kerala.
Vaikkathtaappan Vaikkathth + appan [Vai as in vie +
kkathth to rhyme with doth + app to
rhyme with up + an as in Hansa] The
Lord of Vaikkom (temple). Literally,
belonging to Vaikkom, a town in central
Kerala, on the Vembanad lake.
Vaikkom [Vai as in vie + kkom as in come] A town
in central Kerala, on the Vembanad lake,
where Lord Siva is the deity of the famous
temple.
Valiyedaththu Vali + yedaththu [Va as in wonder + li as
in lid + ye as in yet + dathth to rhyme with
doth + u to rhyme with do] House name
of a family in Kerala.
Valluvanaad Valluva + naad [Vall to rhyme with cull +
 u to rhyme with do + va as in wonder +
naad to rhyme with hard] Name of a
taluka in British Malabar.
Velaayudhan Velaayu + dhan [Vel as in veil + laa as in
lard + yu as in you + dh as in dharma +
an as in Hansa] A name.
Velichchappaad [Ve to rhyme with when + li as in girlie +
chch as in much + a as in ah + ppaad to
rhyme with hard] A person who gets
possessed by the deity and acts as his
oracle.
Vellaattu karmam Vellaattu + karmam [Ve to rhyme with
when + ll as in fling + aat to rhyme with
heart + tu to rhyme with to] [kar to
rhyme with cur + mam to rhyme with
mum] A Hindu religious ritual with
several parts.
Vellodu [Ve to rhyme with Vell + ll as in pull + od
to rhyme with code + u to rhyme with do]
House name of a Brahmin family in
Kerala.
Veloor Vel + oor [Ve to rhyme with veil + l as in
bull + oor to rhyme with moor] Name of
a place in Kerala.
Velor vattom [Ve to rhyme with veil + or to rhyme with
floor] [va as in wonder + ttom as in
bottom] Name of a place in Kerala.
Vengeli Vadakke Veettil Vengeli + Vadakke + Veettil [Ve as in veil +
ng as in sung + geli as in gaily] [Va + da
+ kke as in care] [Veet to rhyme with
 wheat + til as till] House name of a
family in Kerala.
Venkittan Embraan Venk to rhyme with Henk + i as in inn + tt
as in butter + an as in Hansa] [Embr as in
embrace + aa as in aah + n as in Hansa]
While Venkittan is a name, Embraan is a
sect among Brahmins.
Vettakkorumakan Vetta+ kkoru+ makan [Ve as in way + tt as
in butter + kkor to rhyme with for + u to
rhyme with do + ma as in ma + ka to
rhyme with ma + n as in inn] Name of a
local deity.
Vettikkottu [Ve as in pen + tti as in cutting + a as in
ah + kkot to rhyme with cot + u to rhyme
with do] Name of a place.
Vilva Mangalam [Vil to rhyme with bill + va as in ma +
Mang to rhyme with hung + a as in ah +
lam to rhyme with rum] Name of a
Brahmin house [illam].
Vilva Mangalaththu Belonging to the house of Vilva
Mangalam.
Viroopaakshan Viroop + aakshan [Vi as in Victor + r as in
her (soft r) + oop to rhyme with hoop +
aak to rhyme with bark + sh as in she +
an as in Hansa] A name.
Yajna A powerful magical sacrifice.
Yakshi [Yak to rhyme with luck + shi as in she] a
female ethereal spirit, very often evil.
Yakshipparambu Yakshi + pparambu [Yak to rhyme with
luck + shi as in she] [pp as in happy + a
as in ah + ramb to rhyme with rumble +
u to rhyme with do] Ground (or field)
where Yakshis live(d).
Kottaaraththil Sankunni is a well-known author of Malayalam literature.
He was born on 23rd March, 1855 in Kottayam town in the erstwhile
Travancore State, which was then in the Madras Presidency of British India.
From the age of 54, he began compiling common legends of Kerala, a task
which took him a quarter of a century. These stories of famous figures in
Kerala folklore, including Kaayamkulam Kochchunni and Sakthan
Thampuraan, were first published in the renowned Malayalam literary
magazine of the nineteenth century, the Bhashaposhini. These stories were
then published, again in Malayalam, in the early twentieth century as an
eight-volume book called Aithihyamaala (Garland of Legends) by the
Reddiar Press in Kollam (Quilon of British India) in Kerala. Although he
wrote both poetry and prose, including books on Kathakali and Thullal
(cultural dances of Kerala), he is best known today as the author of the
hugely popular Aithihyamaala. He died on 22nd July, 1937.
Leela James is 82 years old. Before her marriage to the late Professor Josef
James, she taught at the New Era High School in Panchgani, Maharashtra.
She discovered her writing abilities after she was 75, taking up the pen
when most people put it down, and surprised herself and others. She is
‘Amma’ to her children and to their friends, and by extension,
‘grandmother’ to all their children. This translation is meant for all those
who cannot read Malayalam to enjoy its colourful literature. She has a son
Viju, daughter Soumya and son-inlaw Madhu. She lives with her son in
Delhi.
 Aithihyamaala
‘The Garland of Legends’ from Kerala

Volume 1–3

Yakshis, gandharvas, gods and demi-gods. Famous poets and learned

Ayurvedic doctors. Magicians, conceited kings and Kalari gurus. Faithful,
intelligent elephants and their fatherly mahouts. A vibrant and diverse cast
of characters brings to life the ancient, enduring legends of Kerala in the
Aithihyamaala, the garland of legends.

Originally documented over 25 years and written in the 1900s by the

famous Malayalam scholar Kottaaraththil Sankunni, the Aithihyamaala was
a collection of 126 tales, some based on real events, and others a meld of
fact and fiction. These stories of well-known figures in Kerala folklore,
including the honest thief Kaayamkulam Kochchunni and the powerful king
Sakthan Thampuraan, were first published in Bhashaposhini, the renowned
Malayalam literary magazine.

This edition of 50 stories, meticulously curated and translated by Leela

James, transports you to the magical world of history, myth and fantasy of
more than a hundred years ago. Wisdom and vice, revenge and loyalty,
imagination and fact, faith and superstition are intricately intertwined to
create a collector’s edition for lovers of legends, Malayalam folklore and
Indian literature.
www.hachetteindia.com