Situated inside the East Fort in Thiruvananthapuram, the capital city of the State of Kerala in India is the Sree Padmanabha Swamy temple committed to Lord Vishnu. This temple is a mix of the Kerala and Dravidian styles of building design.
The historical backdrop of Sree Padmanabhaswamy Temple goes back to eighth century. It is one of the 108 holy Vishnu temples or Divya Desams in India. Divya Desams are the holiest residences the Lord Vishnu that are said in progress of the Tamil Azhvars (holy people). The directing god of this temple is Lord Vishnu, leaning back on Anantha, the hooded Serpent.
Marthanda Varma, the prominent among Travancore lords did a noteworthy redesign to the temple and it brought about the present day structure of the Sree Padmanabhaswamy temple. It was Marthanda Varma who presented the Murajapam and Bhadra Deepam celebrations in the temple. Murajapam, which actually implies nonstop droning of requests to God, is still led in the temple once in six years.
In 1750, Marthanda Varma devoted the kingdom of Travancore to Lord Padmanabha. Marthanda Varma promised that the illustrious family will govern the state in the interest of Lord and he and his relatives would serve the kingdom as Padmanabha Dasa or the Servant of Lord Padmanabha. From that point forward the name of each Travancore King was gone before by the title Padmanabha Dasa. The gift of the kingdom of Travancore to Padmanabhaswamy was known as Thripadidanam. The present leader of the Travancore Royal Family is Uthradom Thirunal Marthanda Varma.
The Sree Padmanabhaswamy temple according to conviction is situated at a spot that is considered as one of the seven Parasurama Kshetras. What's more, references of this temple arrive in writings such as the Puranas, viz. the Skanda Purana and Padma Purana. The temple stands near the heavenly tank - Padma Theertham, which signifies 'lotus spring.'
The hallowed place is presently keep running by a trust headed by the recent regal group of Travancore.The way around to one side of the entryway offers great perspectives of the gopuram.The temple has a forcing seven level gopuram secured with delightful stone carvings. The temple has an expansive hallway with 324 designed columns and a 80 feet high brilliant banner staff. The dividers of the temple are secured with fascinating wall painting compositions portraying legendary stories. The Kulasekharamandapam, the principle stage inside the temple is delightful and magnificent. The whole design style followed in this temple is a blend of Dravidian and Kerala styles. This temple in its present structure is constructed by Maharaja Marthanda Varma (1729-1758), a standout amongst the most intense leaders of Travancore. The work on the temple was begun in 1731. In 1750, the Maharaja committed his kingdom to Lord Padmanabha, the directing god of the kingdom and accepted the title Padmanabhadasa or the worker of Lord Padmanabha. From that day onwards the leaders of Travancore complete all their regal and otherworldly obligations as the hirelings of the Lord.
Padmanabhaswamy temple is considered as one among the seven Parasurama shetras in Kerala and one among the 108 consecrated temples in India committed to Lord Vishnu. The old writings of Padma purana and Skanda purana have notice about this temple.
The temple has extremely extraordinary ceremonies. Two celebrations are praised each year, one in March-April and the second one in September-October. 56 day long Murajapam or continuous recitation of requests to God is led once in six years and once in twelve years the celebration of a million lights or the Lakshadeepam is directed. The temple is still given the status of the state temple and for the celebrations divisions of the outfitted and mounted police will go with the god for the arattu or the heavenly washing. Their band additionally play the melodies composed by Maharaja Swathi Thirunal.
Swathi Thirunal had an extremely extraordinary association with Lord Padmanabha and the temple. His life was an offering to the Lord. Every one of his tunes convey the stamp of aggregate commitment to Padmanabha. The most lovely of his melodies are on Lord Vishnu. "Vande Sada Padmanabham. Always I love thee Padmanabha, Thine is the tint of the water-loaded mists, Thy feet are the heavenly Mandara blooms to the individuals who bow to them, Always I venerate thee, my Lord" - Swathi Thirunal composed.
Thiruvananthapuram, the capital city of Kerala takes its name from the managing god of the Sree Padmanabha Swamy temple, who is otherwise called Anantha (one who leans back on the Serpent Ananatha). "Thiruvananthapuram" truly implies - the place that is known for Sree Anantha Padmanabhaswamy.
Trivandrum's profound heart is this 260-year-old temple in the Fort territory. The principle passage is the 30m-tall, seven-level eastern gopuram (portal tower). In the inward sanctum (Hindus just), the divinity Padmanabha leans back on the holy serpent and is produced using more than 10,000 salagramam (sacrosanct stones) that were purportedly transported from Nepal by elephant.
The key divinity Vishnu is cherished in the “Anantha Shayanam” stance, the endless yogic think about the serpent Adisheshan. Sree Padmanabhaswamy is the tutelary god of the illustrious group of Travancore. The main Maharaja of Travancore Moolam Thirunal Rama Varma is the trustee of the temple as Sree Padmanabhadasa, the slave of Lord Padmanabha. In accordance with the Temple Entry Proclamation, just the individuals who affirm the Hindu confidence are allowed passage to the temple and devotees need to entirely take after the clothing regulation
The icon inside the sanctum santorum is as the Lord leaning back on the Holy Serpent Anantha. It is 18 feet long forcing figure fabricated with Salagrama stones brought from Nepal and it is secured with gold and valuable stone.
The toll of temple chimes, the aroma of incense sticks wafting noticeable all around, the Padmanabhaswamy temple opens a door to an alternate world. Venturing once more from the quick paced world, we get transported to a long overlooked time, one where life wasn't a divider to push against but instead something to be acknowledged and appreciated however for a chosen few. A world where treacheries in view of rank and class flourished, the remainders of that world still stay, in the hearts of some in the activities of others. While antiquated structures and scripts take us back to that world, the progressions that have happened will emerge against the foundation of the past. With its Dravidian style structural planning and antiquated Gopuram, this temple in Trivandrum definitely drives us back ,to the myths ,the legends, the histories, twisted by retelling over the ages yet fit for motivating amazement. Legend has it that at the sincere solicitation of a devotee Lord Vishnu shows up in an endless yogic rest pose so that his enthusiast could go round him and offer his regards.
The survey of the temple's underground vaults was attempted by a seven-part board designated by the Supreme Court of India to create a stock, prompting the specification of a limitless accumulation of articles that are customarily kept carefully guarded. A point by point stock of the temple resources, comprising of gold, gems and different assets was made. This disclosure has hardened the status of the Padmanabhaswamy temple as one of the wealthiest temples on the planet. The resources are thought to have been in the temple for many years, having been put there by the past Maharajahs of Travancore.
In the meantime, a few antiquarians have recommended that a noteworthy piece of the put away wealth came to the rulers as expense, blessings, and additionally vanquished abundance of states and offerings supplied in the temple for protection. In any case, it must be recollected that in Travancore, a refinement was constantly made among Government Treasury (Karuvelam), Temple Treasury (Thiruvara Bhandaram or Sri Bhandaram) and the Royal Treasury (Chellam).
Amid the rule of Maharani Gowri Lakshmi Bayi, many temples that were bungled were brought under the Government. The overabundance adornments in these temples were exchanged to the vaults of Sri Padmanabhaswamy Temple. Rather, the assets of Sri Padmanabha Temple were used for the every day upkeep of these temples.
About the Temple
The temple structural planning emerges for its work in stone and bronze. The temple insides are enhanced by delightful artworks and wall paintings. Some of them are that of the life-size pictures of Lord Vishnu in the leaning back stance, Narasimha Swamy (half-lion, half man incarnation of Lord Vishnu), Lord Ganapati and Gaja Lakshmi. The temple has a dhwaja stamba (banner post) that is around 80 ft high and is secured with gold plated copper sheets.
The temple additionally makes them interest auxiliary components as Bali Peeda Mandapam and Mukha Mandapam. These are lobbies, embellished with excellent figures of different Hindu gods. Another structure that catches consideration here is the Navagraha Mandapa the roof of which shows the navagrahas (the nine planets).
In the sanctum sanctorum, Padmanabha leans back on the serpent Anantha or Adi Sesha. The serpent has five hoods confronting inwards, meaning thought. The Lord's correct hand is put over a Shiva lingam. Sridevi-Lakshmi, the Goddess of Prosperity and Bhudevi the Goddess of Earth, two consorts of Vishnu are close by. Brahma rises on a lotus, which exudes from the navel of the Lord. The divinity is produced using 12,000 saligramams.These saligrams are from the banks of the Gandaki River in Nepal, and to celebrate this specific ceremonies used to be performed at the Pashupatinath Temple. The god of Padmanabha is secured with, "Katusarkara yogam", an uncommon ayurvedic blend, which frames a mortar that keeps the god clean. The day by day worship is with blooms and for the abhishekam, uncommon gods are utilized.
The stages before the vimanam and where the god rests, are both cut out of a solitary monstrous stone and subsequently called "Ottakkal-mandapam." On the requests of Marthanda Varma (1706–58), the Ottakkal-mandapam was removed of a stone at Thirumala, around 4 miles (6.4 km) north of the temple. It gauged 20 square feet (1.9 m2) by 2.5 feet (0.76 m) thick and was put before the god in the month of Edavom 906 M.E. (1731 AD). In the meantime, Marthanda Varma additionally brought 12,000 shaligrams, aniconic representations of Vishnu, from the Gandaki River, north of Benares (now known as Varanasi) to the temple. These were utilized as a part of the reconsecration of the Padmanabha .
Keeping in mind the end goal to perform darshan and puja, one needs to rise to the mandapam. The Deity is unmistakable through three entryways – the look of the leaning back Lord and Siva Linga underneath the hand is seen through the first entryway; Sridevi and Divakara Muni in Katusarkara, Brahma situated on a lotus exuding from the Lord's navel, henceforth the name, "Padmanabha", gold abhisheka moorthies of Lord Padmanabha, Sridevi and Bhudevi, and silver utsava moorthi of Padmanabha during that time entryway; the Lord's feet, and Bhudevi and Kaundinya Muni in Katusarkara through the third entryway. Just the King of Travancore might perform sashtanga namaskaram, or prostrate on the "Ottakkal Mandapam". It is generally held that anyone who prostrates on the mandapam has surrendered all that he has to the Deity. Subsequent to the ruler has effectively done that, he is allowed to prostrate on this mandapam.Expansive hall with 365 and 1/4 Formed Rock Stone Columns
Reaching out from the eastern side into the sanctum sanctorum is an expansive hallway which has 365 and one-quarter formed rock stone columns with delightful carvings. There is a ground floor beneath under the fundamental passage in the eastern side, which is known as the nataka sala, where Kerala's established work of art - the Kathakali is performed amid the yearly ten-day celebration at the temple, held amid the Malayalam months of Meenam and Thulam.Components of Maha Kshetram (Great Temple)
Other than the acknowledged profound and basic perspectives, the accompanying ten attributes hoist the position of a temple to a Mahakshetram (Great Temple). They are artifact, vicinity of records, verifiable significance, cause in a woods, proximity to a sea, area at a height, illustrious associations, notice in antiquated literary works, eminence of structural planning and magnificence of celebrations. The Sree Padmanabhaswamy Temple qualifies every one of these attributes.Ananthasayanam Idol
It is trusted that twelve Salagramas stones, when revered together pick up the power of a Mahakshetram (Great Temple). The inside of the Katusarkara Idol of Sree Padmanabha Swamy is comprised of twelve thousand and eight (12008) Salagramas gathered from the bed of the stream Gandaki in Nepal. Salagramas speak to Sree Maha Vishnu. This Temple picks up the enormity and sacredness of a thousand awesome temples.The vicinity of Shiva
The vicinity of Shiva inside of the Sreekovil adds noteworthiness to the holiness of a Maha Kshetram committed to Vishnu. Numerous zones of the Temple are enhanced with the pictures of Lord Shiva. As in numerous different Temples in Malayala Nadu, this Temple too stood free of clique conflicts that regularly damaged the substance of universal religion in some portion of India. Siva's vicinity is evidence enough.Ottakkal Mandapam
The Ottakkal Mandapam (single stone stage) in the Sree Padmanabhaswamy Temple is a striking element. The Mandapam is before the sanctum sanctorum of Lord Sree Padmanabhaswamy. This structure is manufactured with a solitary chunk of rock which is more than two feet thick and twenty feet square. The Abhishekams to Sree Padmanabhaswamy are performed in this Mandapam. Its rock columns are secured with gold.Abhisravana Mandapam
This structure is before the Ottakkal Mandapam however outside the Cherruchuttu containing the sanctum sanctorum. Extraordinary poojas related with Temple celebrations are performed here. Aficionados utilize this Mandapam for reflection and supplication to God.Kulasekhara Mandapam
It is a grand and awesome engineering take a shot at stone. It is otherwise called Aayiramkaal Mandapam and Sapthaswara Mandapam. It is upheld by 28 balustrades of columns. The columns on the four corners can deliver musical notes when tapped. The columns are enhanced with flawlessly cut figures into equal parts and full alleviation.The Golden banner staff (Dwaja Stambham)
An eighty feet high shaft close to the eastern hallway was introduced by Anizham Tirunal. A teak wood of this measurement was conveyed from the adjacent timberland to the Temple. According to Sastras the wood ought not touch the ground while in transport. The teak post was then secured totally with gold foils. The pinnacle of the banner shaft has a figure of Garuda Swamy, in bowing stance.Nine Entrances
The Temple has nine doorways, demonstrating the nine openings of the human body.The Sreebalippura (Corridor)
The Temple has a radiant Sreebalippura. This radiant rectangular passage fabricated of stone encompasses the fundamental altars and it is through this hall that the Vahanams are taken out amid Sreebali(procession). Records say that every day 4000 stone artisans, 6000 workers and 100 elephants worked for a time of 6 months to complete the development of the Sreebalippura. Sreebalippura is bolstered by 365 and an one quarter of columns. Every column is a stone monument. The expert artisan Ananthapadmanabha Moothassari was responsible for the work.Theerthams (Sacred water assets)
The Temple has countless water assets arranged even in spots far from the Temple. Of these, the fundamental one Padmatheertham is situated on the eastern side of the Temple. Padmatheertham is one of the most seasoned water bodies in the city of Thiruvananthapuram.Chimes
Huge quantities of chimes embellish the Temple. By and large the tip of the ringer has a metal banian leaf appended to its tongue.Assortment of Mandapams
Another element of this Temple is the assortment of Mandapams (stages). There are 11 mandapams in the Temple and 8 in the Padmatheertham lake.Wall Paintings
The external dividers of the sanctum sanctorum of Lord Padmanabha and Sree Krishna are enhanced with wall paintings. Of these, the Ananthasayanam on the rear of the sanctum is termed as the biggest one among the temple paintings of Kerala, and was painted by a Brahmin craftsman by name Chalayil Kalahasti. It is of 18 feet long.Thiruvambadi Sree Krishnaswamy Temple
Despite the fact that the Thiruvambadi Sree Krishna Swamy Temple is inside the fundamental Temple dividers, it appreciates the status of a different Temple with independent banner staff, hallowed stones and its own particular customs and ceremonies. It is entirely strange.
The temple building design emerges for its work in stone and bronze. The temple insides are decorated by wonderful depictions and wall paintings. Some of them are that of the life-size pictures of Lord Vishnu in the leaning back stance, Narasimha Swamy (half-lion, half man incarnation of Lord Vishnu), Lord Ganapati and Gaja Lakshmi. Sree Padmanabhaswamy Temple has a dhwaja stamba (banner post) that is around 80 ft high and is secured with gold plated copper sheets.
Sree Padmanabhaswamy Temple likewise makes them interest basic components as Bali Peeda Mandapam and Mukha Mandapam. These are lobbies, finished with excellent models of different Hindu gods. Another structure that catches consideration here is the Navagraha Mandapa the roof of which shows the navagrahas (the nine planets).
Stretching out from the eastern side into the sanctum sanctorum is an expansive hall which has 365 and one-quarter formed rock stone columns with wonderful carvings. There is a ground floor beneath under the principle passage in the eastern side, which is known as the nataka sala, where Kerala's traditional work of art - the Kathakali is performed amid the yearly ten-day celebration at the temple, held amid the Malayalam months of Meenam and Thulam.Gopuram
The temple has a 100 foot, seven-level gopuram. The temple remains by the side of a tank, named Padma Theertham . The temple has a hall with 365 and one-quarter molded rock stone columns with intricate carvings. This hallway reaches out from the eastern side into the sanctum sanctorum. An eighty-foot banner staff remains before the principle section from the 'prakaram'. The ground floor under the gopuram (fundamental passage in the eastern side) is known as the 'Nataka Sala' where the acclaimed temple craftsmanship, Kathakali was organized in the night amid the ten-day uthsavam directed twice per year, amid the Malayalam months of Meenam and Thulam.
The Temple has a seven storeyed gopuram based on the eastern passage. It is a fine case of South Indian building design an is only in Dravidian style. It is around 35 meters stature. On the top there are 7 brilliant vaults proposing pointers to the seven Worlds. The 10 incarnations of Lord Vishnu are depicted inside the first story of the gopuram. The other three doorways are twofold storied Padippuras in common Kerala Style. Section to the upper levels of the Gopuram is limited.Different altars
Inside the Temple, there are two other imperative altars, Thekkedom and Thiruvambadi, for the Deities, Ugra Narasimha and Krishna Swami individually. Thiruvambadi place of worship appreciates an autonomous status and originates before the altar of Padmanabha. Thiruvambadi hallowed place has its own namaskara mandapam, bali stones and flagmast. The Lord of Thiruvambadi is Parthasarathi, the Divine Charioteer of Arjuna. The rock symbol of the Lord of Thiruvambadi was brought from Gujarat by seventy two groups of Vrishni Vamsa Kshatriyas. As these Vrishnies have a place with the heredity of Lord Krishna, they are known as Krishnan vakakkar. The two-equipped rock icon, with one hand holding the whip and the other laying on the left thigh expecting the conch near remember, is in standing stance. On Ekadasi days the Lord is dressed and embellished as Mohini. There are additionally hallowed places for Rama joined by Sita, Lakshmana and Hanuman, Vishwaksena (the Nirmalyadhari of Vishnu and Remover of Obstacles), Vyasa, Ganapati, Sasta and Kshetrapala (who protects the temple). Fantastic symbols of Garuda and Hanuman stand with collapsed hands in the Valiya balikkal area.The thevara icons of Chithira Thirunal Balarama Varma and Uthradom Thirunal Marthanda Varma are housed in the south east part of the Temple.Vault B
Among the six vaults in the temple, Kallara B is nearly connected with Lord Sree Padmanabha and is not part of the Temple Treasury. On the requests of Maharaja Sri Chithira Thirunal Balarama Varma, the furthest risk assembly of Kallara B was opened in 1931. In 2011, it was opened by the Observers designated by the Supreme Court of India.But the eyewitnesses did not open the inward chamber which conceivably houses a Srichakram, a symbol of Padmanabha and innumerable resources intended to improve the power of the Presiding Deity. In addition, Devas, Rishis and Kanjirottu Yakshi dwell in the internal chamber loving the Supreme Lord. The captivating and brutal types of Kanjirottu Yakshi are painted on the south-west part of the principle Sanctum. Ruler Ugra Narasimha of Thekkedom is accepted to be the Protector of Vault B
There is a serpent's picture on Vault B demonstrating risk to any individual who opens it. A four-day Ashtamangala Devaprasnam directed in August 2011 announced the internal assembly of Kallara B as illegal territory. However, Gopal Subramanium in his report submitted to the Supreme Court in April 2014 suggested opening of this Kallara in the wake of leading another Devaprasnam.Ministers
Temples where 'Swamiyar Pushpanjali' is directed are petitioners to additional sacredness. Sannyasins from any of the religious communities established by the pupils of Adi Sankara in Thrissur do pushpanjali (blossom worship) every day to Padmanabha, Narasimha Moorthi and Krishna Swami. Of these cloisters, Naduvil Madhom is the most critical as Vilvamangalathu Swamiyar, the originator of this Temple, had a place with this religious community. At first, Koopakkara Potties were the Tantries of the Temple. Later, Tantram was exchanged to Tharananallur Nambuthiripads of Iranjalakkuda. The Nambies, out and out four in number, are the Chief Priests of the Temple. Two Nambies - Periya Nambi and Panchagavyathu Nambi - are assigned to Padmanabha and one Nambi each to Narasimha Moorthi and Krishna Swami. The Nambies hail from either side of the Chandragiri River. They are selected by the Pushpanjali Swamiyar.Surviving temple records/font>
A relevant occasion in the since a long time ago written history of the temple was the development of a "granta-pura" (record-room) inside of the temple compound itself around 1425 C.E by the then Venad King Veera Iravi Varma, to store the "Mathilakam" (inside of the-dividers) records, as the then existing temple records were known.A noteworthy part of those records (numbering around 30 lakhs of reports) from the Mathikalam, had been given later to the Archives Department in 1867, at the season of the arrangement of the last mentioned. Regardless of their social quality, just a minute segment of these grantas (packs) of cadjan leaf records, composed generally in old scripts of proto-Tamil and age-old Malayalam, have been deciphered. The interpretations of this segment of original copies by a few researchers serve as an uncommon however exceptionally lacking essential source material on the temple and its rich customs.
Whatever is left of the 30 lakh reports - three thousand packs of records relating to the temple - every group comprising of over a thousand cadjan records - isolated under 70 "heads" - is as yet lying unmoving with the Archives Department. By Thirunal Gouri Lakshmi Bayi, an individual from the Travancore Royal Family and writer of a book on the temple, from an early period in written history the temple had utilized two sorts of 'record essayists'. One gathering was to record the procedures and exchanges of the Ettarayogam, a board of temple executives, that incorporated the then lord. The other was to compose and protect the records of the everyday working of the temple, keep up right records of the temple treasury, and of temple income accumulations and temple use, and also record the various records.
About the Deity
The icon of the directing divinity of the Sree Padmanabhaswamy Temple is noted for its sythesis, which has 12008 salagramams, which were brought from Nepal, taken from the banks of the River Gandhaki.
The garbhagriha or the sanctum sanctorum of Sree Padmanabhaswamy temple is situated on a stone chunk and the principle icon, which is around 18 ft long, can be seen through three unique entryways. The head and mid-section are seen through the first entryway; while the hands can be located during that time entryway and the feet through the third entryway.
The magnificent icon of Sree Padmanabhaswamy is seen leaned back on the strong five hooded serpent Anantha. The incomparable God is in cognizant grandiose sleep with the head situated toward the south and the feet toward the north. Anantha (or the unlimited) spreads its hoods over the leader of the Idol. The three curls speak to the three attributes of humankind Sattva, Rajas and Tamas and its five hoods demonstrate the Panchendriyas(five faculties) or the five elements(Panchabhootas). From the navel of the Lord develops a lotus on which Lord Brahma, the Creator, is situated. Just underneath the extended right arm of the Lord is the Shiva Linga of the Destroyer. Brahma, Vishnu(Padmanabha) and Shiva speak to the 'Srushti, Stithi and Samharam'.
The living intensity was drawn from the first Idol which was made of Iluppa wood and imbued into the present Idol by certain convoluted religious formal procedures. The Idol is comprised of a profoundly complex amalgam termed Katusarkarayogam and contains inside of it 12008 Salagramas gathered from the bed of the River Gandaki in Nepal. It is trusted that Salagramas speak to Lord Vishnu. Twelve Salagramas when adored together pick up the strength of a Mahakshetram(Great Temple). In this way the relentless Ananthasayana Moorthy here additions the enormity and holiness of a thousand Mahakshetrams.
The sanctum sanctorum has three passageways speaking to the three phases of times. It is just through those entryways that we can watch the Deity.
The divinity in the temple is 18 feet long Vishnu in his interminable yogic rest stance. The temple was developed by the Chera lords and the obligations of keeping up the temple was gone down from era to the following. As of now the ex – sovereignty of Trivandrum, who are the relatives of the Chera lords are accountable for keeping up the temple. The individuals from the family see themselves as the slaves to the Lord. There are numerous who trust themselves favored to have been picked as the overseers of the temple and its divinity. Throughout the hundreds of years, the temple had procured colossal amounts of riches, persuasively extricated from some and in addition wholeheartedly given by the others. Indeed, even previously, this temple was looked on as extremely well off.
The central god of the Sree Padmanabhaswamy Temple is Lord Vishnu. Master Vishnu is delineated in the Ananthasayanam posture i.e. in the unceasing rest of Yognidra lying upon Sri Anantha or the hooded snake. The other significant gods of the Sree Padmanabhaswamy Temple are Lord Shiva (as Lingam), Lord Brahma, Goddess Lakshmi, Goddess Bhudevi, Lord Ganesha, Lord Ayyappa, Lord Narasimha, Lord Rama, Lord Kshetrapalan, Lord Garuda, Lord Vishwaksena, Lord Hanuman, Goddess Sita and Lakshmana.
This icon in sitting stance, confronting the South, is given extraordinary unmistakable quality as Vishwaksenan is Mahavishnu's Nirmalya moorthy.Sree Ramaswamy with His consort Seetha and sibling Lekshmanan
We can see two arrangements of symbols of Sree Ramaswamy with Seetha and Lekshmanan. Of these, one arrangement of symbols are in the majestic style while the other speak to the Lord's residency at Dandakaranyam(Forest). The picture of Sree Hanuman arrives as a deliberate to Lord Rama. Symbols of an eight furnished Ganapathy with a Devi situated on His lap and a little Kaliyamardana Krishna are additionally present.Sree Yoga Narasimha Moorthi
The temple for Sree Narasimha Swamy is situated toward the South of the principle sanctum. Sree Narasimha Moorthy is the fourth incarnation of Lord Maha Vishnu and accept the type of Man and Lion. The picture is in the 'Ugra roopam', henceforth intense. To appease Him, Ramayana is being presented for the duration of the time when the Temple entryways are open. This icon, made of Panchaloham, appearances the East. This is the second real divinity of this Temple.Sree Veda Vyasar and Ashwathama
The place of worship of Sage Veda Vyasar (who offered life to the immense Epic Mahabharatha and different religious writings) with Ashwathama is situated on the north of the cheruchuttu. This altar confronts the West. Veda Vyasa altars are uncommon in India. Both symbols are made of Panchaloham.Thiruvambadi Sreekrishnaswamy
The Thiruvambadi Temple appreciates the status of a free temple inside of this Temple complex. This holy place has a Namaskara Mandapam with fine show of carvings in wood, a Balikkal and a silver banner post. The picture of Sree Krishna as Parthasarathy is of medium assembled and is in stone. He is the third significant Deity of Sree Padmanabha Swamy Temple.Kshethrapaalakan
The symbol of Kshethrapaalakan in the sitting stance confronts the East. His place of worship is situated on the Northern side of the Temple. Kshethrapaalakan is considered as one of the eight Bhairavas of Shiva who perform the part of defender to temples. There is additionally a symbol of Lord Ganesha, in this holy place.Agrashaala Ganapathi
This symbol is introduced in the cooking zone of the Temple. The conviction is that Lord Ganesh witnesses and administers the Annadanam(offering of free nourishment) composed by the Temple.Hanuman Swamy, Ashtanaga Garuda Swamy and the Maha Meru Chakram
Close to the brilliant banner post we see the towering picture of Sree Hanuman Swamy in full alleviation. To one side is Sree Ashtanaga Garuda Swamy. On the roof between these pictures is the Maha Meru Chakram complete with the Bindu or the essential issue which is engraved in clear core interest. This vast wheel improves the otherworldly quality of Sree Hanuman.Sree Dharma Sastha
The Swayambhu Dharma Sastha in Yogasanam or Yogic stance on the South side of the Temple is a free holy place. This symbol is made of rock and confronts the East.
Legend and Stories
The inception of the Temple of Sree Padmanabhaswamy is lost in ancient times. It is unrealistic to decide with any exactitude, from any dependable chronicled archives or different sources concerning when and by whom the first symbol of Sree Padmanabhaswamy was sanctified. The Temple has references in Epics and Puranas. Srimad Bhagavatha says that Balarama went by this Temple, washed in Padmatheertham and made a few offerings. Nammalwar, ninth century artist and one among the 12 Vaishnavite holy people of the Alvar custom, has formed ten psalms in acclaim for Lord Padmanabha. Some understood researchers, authors and history specialists, similar to the late Dr. L.A.Ravi Varma of Travancore, have communicated the perspective that this Temple was set up on the first day of Kali Yuga (which is more than 5000 years prior). The legends of the Temple are passed on as the centuries progressed. One such legend which finds a spot in the old palm leaf records of the Temple, as additionally in the popular grantha entitled "Ananthasayana Mahatmya", notice that it was sanctified by a Tulu Brahmin loner named Divakara Muni. On the 950th year of Kali Yuga a reinstallation of the symbol was finished. In the 960th Kali year King Kotha Marthandan fabricated the Abhisravana Mandapam.
The story as described in the Ananthasayana Mahatmya goes as takes after.
Divakara Muni was an incredible Vishnu Bhaktha. While at 'Aanarthadesa', he performed profound tapas. One day Maha Vishnu showed up before the wise as an exquisite youngster. The beguiling tyke pulled in the consideration of the sage. He asked for the God-youngster to stay with him. The youngster made his stay restrictive. As needs be, the Sanyasi ought to approach him with deference. On neglecting to do as such, he would vanish without a moment's delay. This was acknowledged and the tyke stayed with him. The recluse gave him awesome care and endured the immature tricks. One day, when the sanyasi was in profound contemplation at his petitions to God, the chills took the "salagram" which the sanyasi was utilizing for worship and place it into his mouth and made such an annoyance of himself, to the point that Divakara Mini was incredibly rankled and could endure it no further. He immediately chastised the tyke. As per the prior understanding, quickly the youngster fled and vanished from the spot. While going he said, "In the event that you wish to see me once more, you will discover me again in Ananthankaadu". It was at exactly that point that Divakara Muni acknowledged who his recent youngster visitor had been. The loner was hit with hopeless despondency and for a long time took after what, he accepted was the course taken by the youngster prior sustenance, rest and rest all the while.
At last he came to a lush territory close to the ocean coast, got a look at the youngster vanishing into an enormous "Ilappa" tree. Quickly the tree fell into the ground and it expected the type of Sree Maha Vishnu. The perfect structure had its head at 'Thiruvallam'(a place around 3 miles from East Fort at where the Temple of Sree Padmanabha Swamy is found) and its feet at "Trippapur" (5 miles away towards the north). Overawed by the grandness and the measure of the perfect structure, which showed before him, the Sanyasi implored the Lord to consolidate Himself in size so he could observe Him. There upon the picture of the Lord shrank to a size, three times the length of the Sanyasy's Yoga Dand. His petitions to God had been conceded. He promptly offered a crude mango in a coconut shell(still this offering proceeds). The Lord appointed that, poojas to Him ought to be directed by Tulu Brahmins. Right up 'til today a large portion of the quantity of poojaris(priests) in this Temple speak to Tulu locale.
Another for the most part acknowledged adaptation about the beginning of the Temple relates it to the well known Namboothiri sanyasi Vilvamangalathu Swamiyar, whose name is connected with the histories of a few temples in Southern India. This Swamiyar was likewise a Vishnu bhaktha. The legend is verging on indistinguishable with that of Divakara Muni alluded previously. It is said that, when Sree Maha Vishnu introduced himself in the Ananthasayana rupa (through leaning back on Anantha) before the sage at Ananthankaadu, the last had nothing beneficial to offer Him. From a mango tree standing adjacent he culled a couple of unripe mangoes and set them in a coconut shell lying there and in all quietude offered it as "nivedyam" to the Lord. Indeed, even today salted mango frames a noteworthy advertising. The first coconut shell has been encased in gold. It has additionally been the practice in the Temple for as far back as a few centuries that the morning "pushpanjali" is to be performed by a Namboothiri Brahmin sanyasi (assigned Pushpanjaly Swamiyar) exceptionally charged for this reason.
These conventional traditions combined with the way that the Pushpanjali Swamiyar holds a position of significance in the 'Ettara Yogam' (a board which, at one time in the inaccessible past, was the administering body of the Temple yet has, throughout the years, turn into a formal and consultative board) loan substance and a few measures of confidence to the hypothesis that this Temple was established by Vilvamangalathu Swamiyar. Then again the legend of the Divakara Muni can be substantiated by the vicinity of an extensive number of Tulu Brahmins. Other than being spoken to in the 'Yogam', the Namboothiri Brahmins additionally have a position of distinction in the customs and functions of theTtemple . The Tantries(high clerics) have dependably been from the Tharananalloor family fitting in with this group. It is additionally trusted that the little Sree Krishna Swamy Temple, situated close to the Western Swamiyar Madham (habitation of one of the two Pushpanjali Swamiyars of the Temple) has been assembled over the Samadhi of Vilvamangalathu Swamiyar.
The sage Vilvamangalathu Swamiyar, who lived close Ananthapuram Temple in Kasargod District, implored Lord Vishnu for his darshan or "promising sight".
The Lord is accepted to have come in the appearance of a young man who was naughty. The kid debased the Idol which was kept for Puja. The sage got to be angered at this and pursued away the kid, who vanished. After a long hunt, when he was strolling on the banks of Arabian Sea, he heard a pulaya woman undermining her tyke that she would toss him in Ananthankadu. The minute the Swami heard the word Ananthankadu he was charmed. He continued to Ananthankadu in view of the bearings of the woman of whom he enquired. The Sage came to Ananthankadu hunting down the kid. There he saw the kid converging into an Iluppa tree (Indian Butter Tree).The tree tumbled down and got to be Anantha Sayana Moorti (Vishnu leaning back on the divine snake Anantha). In any case, the building that the Lord accepted was of an uncommonly expansive size, with His head at Thiruvallom, navel at Thiruvananthapuram, and lotus-feet at Thrippadapuram (Thrippappur), making him exactly eight miles long. The Sage asked for the Lord to therapist to a littler extent that would be thrice the length of his staff. Promptly the Lord shrank to the type of the Idol that is seen at present in the Temple. Be that as it may, and still, after all that numerous Iluppa trees discouraged a complete vision of the Lord.
The Sage saw the Lord in three sections – thirumukham, thiruvudal and thrippadam. Swami implored Padmanabha to be excused. The Swami offered Rice Kanji and Uppumanga (salted mango pieces) in a coconut shell to the Perumal which he acquired from the pulaya lady. The spot where the Sage had darsan of the Lord fit in with Koopakkara Potti and Karuva Potti. With the help of the dominant King and some Brahmin family units a Temple was developed. Koopakkara Potti was made the Tantri of the Temple. The Ananthankadu Nagaraja Temple still exists toward the north west of the Padmanabhaswamy Temple. The Samadhi (last resting spot) of the Swamiyar exists toward the west of the Padmanabha Temple. A Krishna Temple was fabricated over the Samadhi. This Temple, known as Vilvamangalam Sri Krishna Swami Temple, has a place with Thrissur Naduvil Madhom.
There are numerous legends with respect to the birthplace of the sanctuary. One such legend says that Vilvamangalathu Swamiyar moniker Divakara Muni implored Krishna for his darshan. Krishna came in camouflage as a little, underhanded kid. The kid gulped the Saligrama which was kept in Puja. The Sage got to be infuriated at this and pursued the kid until the kid concealed himself behind a tree. The tree tumbled down and got to be Vishnu in Anantha Shayanam (leaning back stance on Anantha the serpent) - however when he did as such, he was of a remarkably huge size. The Sage, perceiving that the tree was Vishnu, argued that as a result of the gigantic structure the ruler had showed before him he couldn't either have a brain satisfying darshan or circumbulate him. He then requested that the Lord psychologist to a littler extent - thrice the length of his staff. Promptly, the Lord Vishnu contracted himself, and told the wise that he ought to be worshipped through three entryways. These entryways are presently the entryways in the sanctuary through which the icon might be seen. Through the first entryway, the worship is offered to Shiva; during that time access to Brahma on the Lord's lotus navel, and through the third are Vishnu's feet, which are said to prompt salvation.
There was an incredible flame mischance in which the first Murti which was made of the wood of that tree got smoldered amid a flame that inundated the sanctuary complex, was an indication of the misery of the master with the lord.
Padmanabhaswamy Temple remains at a spot considered as one of the seven Parasurama Kshetras; writings including the Puranas, especially the Skanda Purana and Padma Purana, have references to this holy place. Another story recounts a pulaya couple seeing Vishnu as a tyke. The kid took pieces of rice from the hands of the couple. Likewise it is trusted that Divakaramuni, when he saw the god he took the first nourishment thing he saw which was an Unripe Mango and a coconut shell as an offering plate and performed essential pooja. In memory of this legend, naivedyam or offering arranged from rice is offered to the divinity here in a coconut shell.
Ruler Krishna came showed up before Sage Divakara as an insidious little kid. The kid gulped the Saligrama that the sage had kept for his puja. The sage was incensed and pursued the kid who shrouded himself behind a tree. This tree tumbled down and got to be Vishnu in leaning back Anantha Sayanam stance.
Perceiving that the tree was Vishnu himself, the sage argued and asked the Lord to decrease his size. Master Vishnu contracted and requested that the savvy worship him in three entryways. Ruler Shiva can be adored in the first entryway, Lord Brahma in the second and the feet of Lord Vishnu in the third, which drives one to salvation."
Treasure found at Sree Padmanabhaswamy Temple
As of late eveyone caught wind of the precious riches found in mystery assemblies of Anantha Padmanabhaswamy temple, in Tiruvananthapuram, Kerala. Presently it's one of the wealthiest temples on the planet and considered wealthier than Sri Thirumala Venkateswara Swamy temple in Andhra Pradesh. There was an open clamor when the present descendent of the recent Kingdom endeavored to hold the control of the temple by refering to the exceptional law. Numerous contended that the riches had a place with the general population now. A survey of the temple's underground vaults was attempted by a seven-part board named by the Supreme Court of India evaluated 1,00,000 crores Rupees worth. Considering that the advisory group takes into record its worth in light of old and chronicled certainties the estimation of the fortune will be roughly ten times to the quality assessed at this moment. Treasure incorporates antiquated gold chains, jewels, rubies and valuable stones, silver vessels, and gold statues the estimation of which is humanly difficult to assess as far as cash.
By local people the Travancore rulers put away huge wealth inside of the thick stone dividers and vaults of the temple. Sree Padmanabhaswamy Temple is controlled by a trust keep running by the relatives of the Travancore imperial family since Independence. The kingdom of Travancore converged with the august condition of Cochin after 1947. It in the long run turned into the present-day condition of Kerala. The investigation of the temple started after India's Supreme Court delegated a seven-part board to enter and survey the estimation of the articles put away in its cellars,including the two chambers last thought to have been opened around 150 years prior.
The resources have an expected preparatory worth of more than 500 billion rupees ($10.49 billion) catapulting the temple into the alliance of India's wealthiest temples. There are 6 basements in the Sree Padmanabhaswamy Temple that were set apart from A to B. Among them the basements An and B are not opened for recent years. Different basements were containing valuable things for celebrations, day by day poojas etc.The nitty gritty rundown of Treasures found in Sree Padmanabhaswamy Temple are 1 Lakh Gold Coins, Rare Priceless Gems, Precious Diamonds like Indraneelam, Belgium Diamonds, Emeralds, Rubies, 1200 Sarappoli Gold Chains,Gold Crowns like Kulashekharaperumal Crown which was utilized by Kings of Travancore, KashuMala (Necklaces),400 Gold Necklaces with Marathakam stone,More than 2000 Gold ornaments,Gold Plates (Swarna Thalika),Gold Chains of up to 3 and 10.5 kg and of around 18 ft also,Golden Idol of Padmanabha Swamy,Swarna(Gold) Dhanuss (old gold coins) , Swarna(Gold) Pathakams,4 Feet tall Golden statue of Lord Vishnu studded with valuable emeralds,Gold Staffs, Golden Utensils,Golden Umbrellas (Thankakuda), 2500 Gold Pots, Gold Varpu, Uruli (Big Utensil),Gold Kazhuthu Kudam, Kazhuthukootam,KhadikaThadi, Kumbheeyam,Silver Moola Pattika, Gold, Silver Nilavilakku,Gold Kindi, Silver, Gold Dharakidaram,Kudumudi, Narayam, God Shiva Idols made of Gold, Serpents symbols in Gold,Golden rings, Gold Thali Unearthed a rich and radiant past in Sree Padmanabhaswamy Temple, Thiruvananthapuram.
There are Numerous celebrations identified with this temple.
Malayalam New Year Day pulls in numerous devotees here.
This occasion goes ahead the Chathurthi tithi on Karuthapaksham(New Moon) of Chingam. Exceptional offerings and deeparadhana are directed for the Ganesh symbol in the Sree Rama Shrine. "Chirappu" is watched for the Agrashala Ganapathi. The Valiya Thampuran (eldest male individual from the illustrious family) worshi Thiruvonam
This is one among the most real festivals of this Temple by righteousness of the way that it is the Thirunal (Birthday) of Sree Padmanabhaswamy. The Temple commends this day in the way set down long prior. Of extraordinary note is the accommodation of the Onavillu to the Deities. It has a convention of hundreds of years behind it.
Sree Krishnaswamy's introduction to the world day is commended all over India in the month of Chingam when the asterism Rohini and the thithi Ashtami agree. In this Temple extraordinary designs and offerings check this day. The Temple opens right on time in the twelve by 2 pm. At 2.30pm abhishekam of milk is performed to Sree Krishna. On this day an impeccably beautified ivory support is put on the Abhisravana Mandapam and number of pictures of Lord Krishna are kept inside for the enthusiasts to see. It is trusted that if supplication to God is offered to them by childless couples, they will be honored with newborn children.
Regarding the Navarathri celebration Sree Saraswathi Amman is gotten from Padmanabhapuram Palace Kanyakumari District and adored customarily in the Navarathri Mandapam at the Valiya Kottaram complex. Colossal group throng for darshan. Sree Kumaraswamy from Kumarakovil and Sree Muthuttee Nanga from Suchindram additionally go with Her in terrific parade.
Valiya Ganapathi Homam
This is done for twelve days beginning two days before the initiation of the Navarathri Festival, by the Tharananalloor Namboodiripads who are Tantries of the Temple.
Sree Padmanabhaswamy Temple praises half-yearly celebrations in the months of Thulam (Alppasi) and Meenam(Painkuni). A capacity is led for agreeing formal assent to lead the Ulsavam(festival). This is known as Anujna. Different capacities incorporate Mannuneeru Koral, Mula Pooja, Kalasam, and so forth. The celebration begins with Kodiyettu(flag raising) at Sree Padmanabhaswamy's gold and Sree Krishnaswamy's silver banner posts. The celebration is of ten days length of time coming full circle in the astounding Palliveta and Arat parades on the ninth and tenth days separately. Kalasams otherwise called Ulsava Kalasams occur notwithstanding the standard customs. Uncommon Sreebalies (Processions) are led twice per day, at night 4.30 pm and during the evening 8.30pm. Exception arrives on the first day when there is just night Sreebali.
Once amid the rule of Sree Anizhom Thirunal Marthanda Varma, an elephant ran amock. From that point forward, the act of utilizing elephants to convey the symbols in the parade was surrendered and Vahanas (vehicles) carried on the shoulder by various ministers came into vogue. Six various types of delightful transports are utilized for these parades. They are the Simhasana Vahanam(Throne), Anantha Vahanam(Serpant), Kamala Vahanam(Lotus), Pallakku Vahanam(Palanquin), Garuda Vahanam(Garuda) and Indra Vahanam(Gopuram). Of these the Pallakku and Garuda Vahanas are rehashed twice and four times separately. The Garuda Vahanam is considered as the most loved transport of the Lord. The diverse days on which the different Vahanams are taken out for the parade are as per the following.
- First day of Utsavam Simhasana Vahanam.
- Second day of Utsavam Anantha Vahanam.
- Third day of Utsavam Kamala Vahanam.
- Fourth day of Utsavam Pallakku Vahanam.
- Fifth day of Utsavam Garuda Vahanam.
- Sixth day of Utsavam Indra Vahanam.
- Seventh day of Utsavam Pallakku Vahanam.
- Eighth day of Utsavam Garuda Vahanam.
- Ninth day of Utsavam Garuda Vahanam.
- Tenth day of Utsavam Garuda Vahanam.
Sree Padmanabhaswamy's Vahanam is in gold while those of Narasimha Swamy and Krishna Swamy are in silver. The Vahanams are lavishly brightened with brilliant blossoms.
The eighth Utsavam has hugeness as in 'Valiya Kanikka' is advertised. Amid the night Sreebali the Swamiyar offers the first Kanikka took after by the Valia Thampuran(the eldest male individual from the Royal Family).
The ninth day celebration is called Pallivetta. Pallivetta connotes an imperial chase. As the Ruler of the area, the Swamy dares to chase down and obliterate every one of the ills. In a briefly raised forest, the Maharaja as the delegate of the Lord, points a bolt on a delicate coconut which symbolizes detestable. The Valiya Thampuran and other male individuals from the Royal Family exhibit outside with swords and shields, and go with the parade.
The distinction in the Garuda Vahanam utilized for the Pallivetta and Aarat is that the Anki (external covering) of the picture of Lord Padmanabhaswamy holds a bow and a bolt in the hands.
On the tenth day is the Aarat. After two circumambulations, all the Vahanams are taken out through the Western passageway. The Valiya Thampuran and other male individuals from the Royal Family escort the Deities with drawn swords and shields.
The Aarat parade gradually continues with ceremony and display, shading and music, men conveying divine seals and badges of sovereignty. History and legacy are re-lived. The parade achieves the Sanghumugham shoreline and the Vahanams are situated in the Aarat Mandapam. Poojas are performed to the icons by the (Tantri is of the Tharanalloor Illam. This Illam has held the position of Tantri for quite a long time) and the heavenly submersion in the ocean happens. After this, the parade comes back to the Temple.
The festival for the Sastha starts on the first of Vrischikam. Mandalachirappu falls on the 41st day.
This is a propitious day for the followers of Maha Vishnu. On this day individuals throng the Temple. Unique poojas, offerings and night Siveli occur. The temple stays open for more length of time.
Bhadradeepam is seen on the mid year and winter solstices. On these days Bhadradeepappura is opened and unique poojas are made.
This is directed for seven days starting from the most recent six days of Dhanu and Midhunam. The bathing with shoe glue on the symbols is the highlight of the capacity.
A night Sreebali saw on winter solstice (Utharayanam).
This is a day commended all over India as vital for Sree Parameswara. On this day exceptional Abhishekam is done to the Shiva dwelling in the Sanctum.
Every one of the customs and capacities which occur for this Utsavam are same with respect to Alpasi Festival, the distinction being the asterism. While noticeable quality is given to the star Thiruvonam under which alone the Arat happens for Alpasi, for Painkuni the accentuation is upon the arrival of Kodiyettu (banner raising) on which the asterism is Rohini. Regarding this celebration the huge figures of Pandavas are raised at the Eastern passage of the Temple.
Sree Rama Navami
Extraordinary poojas are performed on this day for Sree Rama.
Vishu is a to a great degree promising day for Malayalees. Vishukani is orchestrated inside the sanctum of all places of worship in this Temple complex. The Temple opens an hour prior for Vishukkani Darshanam.
On the first day of the Malayalam month Karkkitakam solstice (Dakshinayanam) the Karkkitaka Sreebali happens. Its methodology is same as the Makara Sreebali.
Sree Veda Vyasa Jayanthi
Sree VedaVyasa Jayanthi is commended on the full moon day of Karkkitakam to pay tribute to the colossal sage Vyasa who dwells in his different place of worship. Sree Veda Vyasa sanctifications are uncommon.
Upon the arrival of Niraputhari parcels of grain are ceremoniously conveyed to the Temple. The boss minister expels some parcels from the group subsequent to performing pooja to the same and takes them inside the sanctum of Sree Padmanabha Swamy and submits them. Some parcels are spread out on the Ottakkal Mandapam. This methodology happens in the various holy places of this Temple complex.
The very term uncovers its significance. "Mura" implies turn and "Japam" implies droning. This supplication to God lays huge weight on the droning of Vedas and the Vishnu Sahasranamam( thousand names of Maha Vishnu). It is praised once in six years. It contains 56 days of Veda droning, Sahasranama Japam and customs.
Lakshadeepam truly deciphers as one lakh lights. The whole Temple is decorated with lights. The Sreebali (Procession) directed with brightening on the closing day of Murajapam is known as Lakshadeepam. The lady Lakshadeepam was praised on the first of Makaram 925 ME/fourteenth or fifteenth of January 1750 AD. The celebration was directed with much pageantry and flourish, in the most stupendous way conceivable by King Marthanda Varma. The most recent Lakshadeepam was praised in 2008. The following one is expected in 2014. Despite everything it proceeds as a colossally stupendous celebration and visual extent pulling in amazing numbers to the entryways of this extraordinary Temple.
The temple has exceptionally unique ceremonies. Two celebrations are praised each year, one in March-April and the second one in September-October. 56 day long Murajapam or continuous recitation of requests to God is led once in six years and once in twelve years the celebration of a million lights or the Lakshadeepam is directed. The temple is still given the status of the state temple and for the celebrations divisions of the equipped and mounted police will go with the god for the arattu or the sacred washing. Their band additionally play the melodies composed by Maharaja Swathi Thirunal.
The Painkuni festival of Sree Padmanabhaswamy Temple started onpandavas-idols-panguni-festival-padmanabhaswamy-temple with Kodiyettu (Flag hoisting) and ends with Arat procession on 9th day. In addition to the daily rituals Ulsava Kalasams and special Sreebalies (Procession) will take place on these days. His Highness Sri Uthradam Thirunal Marthanda Varma Valiya Thampuran and other male members of the Royal Family will escort the Deities in the Processions.
On the eighth day of the Utsavam, the ‘Valiya Kanikka’ is offered. During the night Sreebali (8.30pm) the Swamiyar offers the first Kanikka followed by the Valia Thampuran. The ninth day’s festival is called Pallivetta (signifies a Royal Hunt).
On the tenth day is the Arat.The Valiya Thampuran and other male members of the Royal Family will escort the Pallivetta Procession and the Arat Procession with swords and shields. The Darshan time will change on these days.Darshan Timing on Festival Days
The darshan time will be reduced on the festival days to perform the special poojas.The timings are as follows:Kodiyettu
- 3.30am to 4.45am
- 6.30am to 7.00am
- 8.30am to 9.00am
- 5.00pm to 6.00pm
1st to 7 th day
- 3.30am to 4.45am
- 6.30am to 7.00am
- 8.30am to 9.15am, After the Kalashabhishekam approx. at 11.45am (for 15 minutes only)
- 5.30pm to 6.00pm
8 th day
- 3.30am to 4.45am
- 8.00am to 9.10am , After the Kalashabhishekam approx. at 11.45am (for 15 minutes only) 5.30pm to 6.00pm
- 5.30am to 6.15am
- 8.30am to 10.00am
Arti / Pooja / seva
- As an atonement for opening the temple coffers and handling the related items therein, 12 days of Thrikala-Pooja, Bhagavathy-seva, Ashtotharam kalkazhukichoottu to Maha-Vishnu, 24000 nos each Mahasudarshana-homam and Lakhusudarshana-homam, Mahamrithyunjaya-homam, Sukrutha-homam, and one lakh Thila-homam are to be conducted.
- Veda-parayanam to be peroforemd three times,every year.
- “Murajapam” to be conducted at least once every year.
- Chakrabja-pooja to be restarted. Also,Pooja for Vilwamangalam installed temple to be re-commenced.
- The Ganapathy-moorthy to be installed in Kavadiar palace along with three other Ganapathy-moorthies there. A Pooja to be done by Thrissur Naduvil Matom Mooppilmar ( successors of Vilwamangalam Swamy).
- Yearly rituals related with Tiruvattar Aadi Kesava Perumal temple, Kasargod’s Anantha Padmanabha temple and Nepal’s Pasupathynath temple to be re-commenced.
- There are possibilities of major theft attempts including tunnel-digging in the future to loot the temple’s treasure.To prevent it, adequate security to be provided.Bhaktas should perform Nama-japam and Veda-japam to invoke Bhagavan Sree Padmanabhaswamy’s blessings for ensuring the temple’s welfare.
Temple Darshan Timings
3:30 am to 4:45 am, 6:30 am to 7:00 am, 8:30 am to 10:00 am, 10:30 am to 11:00 am, 11:45 am to 12:00 pm
5:00 pm to 6:15 pm, 6:45 pm to 7:20 pm
Dress code is very important for this temple. Lockers are available here. No men as well as women are allowed to wear dresses that display both legs separately. Also note that men are not allowed to wear the clothes above the waist. Devotees are permitted to take the hand bags inside the temple but camers or cell phones are not permitted.There is a special dress code. The dress code for men is Dhoti with or without Angavastra. The dress codes for women are Sarees, Dhoties or Pavadas with blouse or other coverings as appropriate to their age. Salvar sets and other modern dresses are not allowed. Young girls below 12 years may wear gowns. No other types of dress should not be worn or taken inside the temple. The men should fasten their Angavastrams around their waist.
Padmanabhaswamy Temple is a building wonder. The principal thing which you will notice is the compositional heavenliness of its Gopuram, which stands 100 ft tall with seven levels. There is a spring before the temple, which is magnificently made fit as a fiddle of lotus bloom. This spring is called Padma Theertham. The temple likewise incorporates a broad passageway which is embellished with 365 columns, made up of rock, every one of which is widely cut with complicated stone work. This passageway is situated on the eastern side of the Garbhagriha (sanctum sanctorum of the temple). There is an eighty feet high flagstaff, which adorns the fundamental passage of the hallway. On the eastern side of the fundamental passage a Nataka Sala is found where staggering Kathakali exhibitions are composed amid the celebration days. The building design of the temple is of customary Kerala style. The stonework which is done inside and on Gopuram is praiseworthy, as it is complicatedly composed and decorated."
Sree Anantha Padmanabhaswamy was seen as the Emperor or Perumal of the condition of Travancore and additionally the territorial god. Subsequently, the temple committed to Sree Anantha Padmanabhaswamy is a noteworthy focal point of fascination for the inhabitants of the locale and is all that much a part of the every day lives of the general population.
A tremendous example of the Dravidian style of structural engineering, the Sree Padmanabhaswamy Temple is of compelling fame for its etched fine art on stone and bronze. The temple is adjoining the tank named Padma Theertham or the Lotus Spring. The temple is seven-storeyed and is 35 meters high. The eighty feet Dhwaja Sthambha (banner post) is situated before the temple and is concealed gold plated copper sheets.
The Ottakkal Mandapam, situated before the sanctum sanctorum, is assembled from a solitary unit of more than two feet thick rock chunk. The nine passageways of the temple symbolize the nine openings of the human body. The Thiruvambadi Sree Krishna Swamy Temple is situated in the temple complex and appreciates the status of a free temple. Another exceptional component of the Sree Padmanabhaswamy Temple is that it has the divinities of Lord Vishnu in all the three stances i.e. leaning back, sitting or standing. The divinity that is noticeable from the focal entryway is known as the Utsava Moorti. The ground floor under the Gopuram i.e. the Nataka Sala, has the yearly ten day move celebration known as Padmanabhaswamy Temple celebration. It is said that Cheraman Nayanar established the framework for this temple. After the poojas had halted in the seventeenth Century AD and a consequent flame at the temple prompted the decimation of the considerable number of icons aside from the moolavar symbol, Raja Marthanda Varma is credited with the complete redesign of the temple in the eighteenth Century AD. He utilized 12000 Sacred Saligrama Stones to reinstall another Moolavar divinity.
NamAzhvaar's Thiruvoimozhi Praise
In his Thiruvoimozhi verses, NamAzhvaar alludes to the resting stance on the Serpant Lord. He additionally makes a notice of this spot (Thiru Anantha Puram) in each verse. The minute one visits the Lord who dwells on Adisesha at Thiru Anantha Puram, every one of our issues will vanish. He goes ahead to commend him saying that even Lord Yama will avoid us.
Do's and Don'ts
- Entry is restricted to those who are Hindus.
- Worshipers should not sit or prostrate or place any articles on the Ottakkal Mandapam.
- Umbrellas, slippers, cameras, mobile phones, and any other type of electronic equipments and weapons are not permitted inside the temple.
- Photography is strictly prohibited in the temple premises.
- Respect the customs and usages of the temple.
- Bathe and wear clean clothes before entering the temple.
- Do not smoke or spit inside the temple.
- Do not use or carry pan masala and such other things inside the temple.
- Do not throw away the prasadam and theertham received from the Temple.Handle them with respect.
- Do not enter the temple or temple premises after consuming liquor and non-vegetarian food.
- Do not commit any activities of violence or quarrel inside the temple.
- Carrying much jewellery and money will be at the risk of the bearer.
Instructions to Get There Situated in capital of the state, it is anything but difficult to achieve the Padmanabhaswamy Temple by any method of transport. The Thiruvananthapuram Central Railway Station is only a kilometer far from the temple and the East Fort is a standout amongst the most advantageous transport stops in the city. The Trivandrum International airplane terminal is around 7km far from the temple. Shree Padmanabhaswamy Temple is one the rarest temples in India where the icon is in a lying position and is big to the point that there are three entryways required for the 'darshan'. This amazing hallowed place, in this way, draws in explorers from everywhere throughout the nation.
Trivandrum International Airport is the closest air terminal to the Padmanabhaswamy temple, which is only 7 km far from the temple. From this air terminal you can without much of a stretch load onto a flight to all the significant urban communities of India and abroad.
The closest railhead to Padmanabhaswamy temple is Thiruvananthapuram Central Railway Station which is arranged only 1 km far from the temple. This is one of the principle railroad stations in South India and thus you can get a train to any of the significant Indian city from here.
Going to Padmanabhaswamy temple by street is a suitable alternative, as the temple is situated at a spot effectively open by open and private transport. The city transport station is situated at strolling separation from the temple.
Sree Padmanabhaswamy Temple,
W Nada,East Fort,
Kerala, India, Pin Code – 695023.
Devotees visit this temple to seek fulfillment of the following:-
- To get rid of illness
- For general well-being
Achutham Keyshavam Rama Narayanam Krishna Damodaram Vasudevam Harim Shridharam Madhavam Gopika Vallabham Janaki Nayakam Ramachandram Bhajey
Meaning -Oh Lord who cannot be perished, who also has names like Keshava, Rama, Damodara, Narayana, Sridhara, Madhava, Krishna, Ramachandra the beloved of Janaki, let me say your name regularly.
Vasudeva Sutham Devam Kamsa Chanoora Mardhanam Devaki Paramanandham Krishnam Vande Jagathgurum
Meaning -I bow to you O Krishna, the ultimate guru, Devaki and Vasudeva's son, and the destroyer of Kamsa and Chanur.
Adharam Madhuram Vadanam Madhuram Nayanam Madhuram Hasitam Madhuram Hridayam Madhuram Gamanam Madhuram Mathuraa Dhipate Rakhilam Madhuram
Meaning -Meaning - Sweet are Your lips, sweet is Your face, sweet are Your eyes, sweet is Your smile, sweet is Your heart, sweet is Your gait, O Lord of Mathura, everything about You is sweet.
Alokya Mathur Mukha Madarena Sthanyam Pibantham Saraseeruhaksham Sachinmayam Devam Anantha Roopam Balam Mukundam Manasa Smarami
Meaning -I think of this Balamukundan as the one who looks lovingly at his mother's face while taking milk from her, who has eyes similar to the red lotus, who is the embodiment of truth and intelligence and other forms.
4:30 a.m. to 12:30 p.m and 4:30 p.m. to 8 p.m