Tracing the Legacy of Kashmiri

Tantra in Kerala: A Journey

through 13 Abodes of Rurujit Kali

Kerala, a state which is bountiful with many cultures and traditions

coexisting together. Kali worship is one of the oldest traditions of this
place. Many of Kerala’s folklore, temple traditions, rituals, and art
forms are eminently influenced by Kali worship. Kali is the Mother
Goddess depicting Mother Nature, Motherhood, fertility, and
protection. We can see temples or places of worship dedicated to
goddess Bhadrakali (a form of Kali) in each and every village of
Kerala.
Introduction
Bhadrakali worship is closely associated with the presence of a
Sacred grove or ‘Kavu’ near the [1] abode of the deity. These groves
are constituted of clusters of trees that are grown together over an
area of land. There may be ponds or small water bodies associated
with these groves which inhabit many small animals and birds.

Specific trees of religious importance are also grown and nurtured

here. These groves would have a presiding deity and are commonly
associated with religious rites and festivals at particular time intervals
of the year. There are many different types of sacred groves/kavu’s
like Sarpa kavu (worshipping Snakes), Bhadrakali kavu (Mother Kali as
the presiding deity), Ayyapan Kavu etc. The present work will
extensively focus only on the Bhadrakali Kavu.

Rurujit-Vidhana:
All over Kerala there are many Saktheya prathishtta’s(Devi worship
installations) in various forms of installations. Rurujit, Dakshajit,
Darikajit and Mahishajit are the four different forms of installations we
can find in kali temples. These names are derived from different forms
of the Goddess Kali winning (Jit) over different powerful demons.
Bhadhrakali, as the destroyer of demon Ruru is known as Rurujit.

Similarly, the victory over Daksha, Darika and Mahisha earns her the
other 3 names. These Saktheya prathishtta are considered to be
formulated in Rurujit-Vidhana which is a Kashmiri Tantra based style
of worship. Surprisingly enough we do not find the Prathishta model
and idol installation which do not seem to have much connection with
the Kerala Tantra.

Kali is worshipped as the embodiment of nature through this. The

central point of all such Kali temples is considered to be at
 Kodungallur. Parasurama, an incarnation of Lord Vishnu is believed to
have constructed this shrine and installed the Shakthi Devi as
Bhagavathi at Kodungallur.

The temples which are devoted to Rurujit follows a pattern of

installation of the deities which is mentioned in Sesasamuccaya [2] .
In this text, it is clearly written that bhadrakali in the form of 2 Rurujit is
the principal diety. In such temples we can witness, Siva installed
facing the eastern side while on the southern side facing north or east
direction is the Rurujit kali and on the eastern side of the Rurujit facing
the north is Sapta matrukas (seven mothers), Veerabhadra and
Ganesha and on the north eastern corner Kshetrapala .

Saptamatruka (Seven Mothers):

Saptamatruka, (Sanskrit: “Seven Mothers”) is a group of seven
mother-goddesses, each of whom is the Shakti’s, the female form of
the gods. They are Brahmani (Shakti’s of Brahma), Maheshvari (Shakti
of Shiva), Kaumari (Shakti’s of Kumara), Vaishnavi (Shakti of Vishnu),
Varahi (Shakti’s of Varaha, or boar, an avatar of Vishnu), Indrani
(Shakti’s of Indra), and Chamunda, or Yami (Shakti’s of Yama). The
Saptamatruka is believed to possess a major part in Rurujit Vidhana.

13 Abodes of Rurujit Kali:

Through this Yatra (600 Km), we intent to visit these Saktheya
Prathishtta temples from NorthKerala to South Kerala. The temples
are cited below which forms the 13 sacred groves of Kerala designed
on Rurujit Vidhana.

1. Mannampurathu Kavu, Kasaragod

2. Madayi Kavu, Kannur.

3.  Mamanikunnu Kavu, Kannur.

4. Thiruvancheri Kavu, kannur.

5. Kalarivathukkal Kavu, Kannur.

6. Pisharikavu, Kozhikode

7. Kaliyamvelli Kavu, Kozhikode.

8. SreeValayanadu Kavu, Kozhikode.

9. Thirumandhamkunnu Kavu, Malappuram.

10. Kodikunnu Kavu, Palakkad.

11. Kodungallur Devi Temple, Thrissur

12. Panayannar Kavu Devi Temple, Pathanamthitta.

13. Muthoot Devi Temple, Pathanamthitta.

1.  Mannampurathu Kavu, Kasaragod

Mannampurathu kavu is situated at Hosdurg taluk, Nileshwaram,
Kasaragod district. It is more than a thousand year old temple. It is
said that the origin of the Thali temple occurred during the reign of
Neeleshwaram King Dynasty during which the Allada Swaroopam
existed. This reign and origin was witnessed by the existence of
Mannampurathu kavu which evidences the age of the kavu to be more
than 1000 years old.

The shrine possesses a folklore about Devi and Mannan. Mannan, was
a landlord who possessed an ill character in treating his people. His
arrogant character caused people to complain about him to the Allada
Swaroopam. Allada Swaroopam refused to take up the issue as
Mannan was an intense devi worshipper and asked people to seek
help of Moothedaru ( Main Priest) of Madayi Kavu. Moothedaru is
believed to have a direct access to converse with Devi daily.
Mannampurathu Kavu, Kasaragod

When approached, Moothedaru promised to report the issue to Devi

after the Ucha pooja. Devi on hearing the issue started her journey to
meet Mannan. On her way Devi chose a Karaka (cow-shed) for her
Athazha pooja due to its sanctity, thus bringing the name Karaka
Kavu. After which Devi halted at Thali temple for her morning rituals
and proceeded to Iduvingal which was near to Mannan’s palace. After
reaching Iduvingal, a messenger was sent to his palace to inform
about Moothedaru interest in a private conversation.

The messenger was insulted and sent back but Moothedaru again
approached him directly and reported about the complaint against
him. Mannan due to his ego did not accept the request and on
understanding his adamant and cruel nature, Moothedaru returned
back. Being sad on insulting words moothedaru started his meditation
on Devi in a nearby sacred grove.

On pleasing with his devotion Devi took the form of Chamundeswari to

instruct Mannan to stop his cruelty. Mannan objected and waged a
war against Devi which lasted for three days and was killed by her
divine hands to attain liberation. Mannampurathu Kavu pooja [3] is
conducted by Pidarar Samudhayam. Mootha Pidarar is the first 3
trustee, Irivattu Nair and Aramana Nair being the second and third
trustee. Here, the speciality is Saktheya Prathishtta (Devi worship
installations) which is formulated to Rurujit-Vidhana, a Kashmiri
Tantric style of worship.

The presiding deity is Bhagavathi with eight hands made of

Panchaloha and facing the west. The main offerings are Pushpanjali,
Rakthapushpanjali, Guruthi, Shatrusamhara, Niramala, Valyaguruthi,
Valyapooja. Daily early morning rituals start with Abhishekam and
continues with Ushapooja and then afternoon Uchapooja and at the
evening Deeparathana and concludes with Athazhapooja with offering
of food. The main 9 days festivals is on Meenam month from Karthika
to Pooram. The other festival are on Vrichikam and Makaram. Eeyam,
Nungu, Elanji, Arayal are the main trees found in the grove. On the
north-west side of the sacred grove is the temple pond situated.

2. Madayi Kavu, Kannur

Madayi Kavu [4] is situated at Madayi Para, Payangadi, presently
located near Payyanur railway station of Kannur district. It is believed
that this place was initially a part of the sea and when a conch
(Shanku) thrown by lord Prasurama landed here, the sea moved and
the place became a barren land to be known as Madayi Para.

A known tale of the kavu claims that the Bhagavathi resided in the
Rajarajeshwara temple after killing Darika which explains Ugraroopam
(the anger form) of Devi. Normally Shantha pooja (offered for serene
deities) was conducted in this temple as the main deity is Siva. Devi
being in Ugraroopam and also favoring Kaulamargaachara was not
satisfied with the serene pooja form and was decided to be installed in
a separate shrine with the main rituals headed by Kolathiri Raja as
Madayi kavilamma is the Kuladevatha of Kolathiri dynasty. Even now
all the festivals and rituals are performed in the presence of Kolathiri
dynasty.

Kattumadom Esanan Namboothirippad is the Tantri (head priest) of

the temple who says that in earlier days the priests came from
Kashmir. The temple is revered shrine of Chirakkal royal family and
Chirakkal devasom… Long back the temple was situated in the land of
700 acres and now reduced to 300 acres. The main pooja performed
here is Satru Samhara pooja and also Agah pooja to fulfill a person’s
desires.

Every month there is a special festival conducted in the temple except

the Malayalam month of Dhanu. In the month of Karkidaka there is
Nira, in Chingam festival of Puthari and in Kanni is Chakyarkoothu
(whole month) and also festival of musical tribute is conducted in
Thulam, Makaram and kumbha month and Sivarathri also being
celebrated.

The famous pooram festival known as Vasantholsavam of north

Kerala starting on Meena month and ending on Pooram adds
remarkably to the festivities. On this day idol of goddess is taken out
for procession. The pooram festival has connection with demon
Darika during when Madayi kavilamma visits darika kotta. The
Vaalpayattu, the sword art performance is performed to depict the
great war between Bhagavathi and demon Darika during the festival.

To add festivity Poorakali symbolising the Ananda Nirtham of Amma

is performed very early in the mornings. Mithuna month is the
Prathishtta (idol installed) day festival to signify the installation of the
shrine. On this day daily Shakteya pooja is not offered till afternoon to
continue with Thanthri pooja.

The idol of the Devi is made of very rare concentrated Jaggery (Kadu
Sarkara) which is an ayurvedic mixture that makes it unique from
other temples where it is Shila Prathishta and not Kadu Sarkara
Yogam. While entering the temple initially we can see Siva ,on its left
side Saptha Mathrukas (The seven mothers) with them Veerabhadran
and Ganapathi and near to them Bhagavathi, the main Prathishtta
facing east side.

3. Mamanikunnu Kavu, Kannur

Mamanikunnu Kavu [5] is one among the main temples of Malabar,
currently located at Irikkur, Kannur district. This 1000 year old temple
situated on the eastern bank of Irikkur river is one of the oldest
temples in Kerala. This temple is said to be very much connected to
the nature.
The main speciality is Saktheya prathishtta (Devi worship
installations) formulated to Rurujit Vidhana, a Kashmiri Tantric style of
worship follows Kaulamarga achara, a secret ritual tradition which is
said to be instructed by Siva to Parvathi devi. Bhagavathi is the
presiding deity with no sculptural installation and only Peetah is
present. Here the pooja is done by Pidarar/Moosad.

Mamanikunnu Kavu, Kannur

Kattumadom Esanan Namboothirippad is the Tantri (head priest) of

the temple. Devi is devoted with three daily poojas which shows
uniqueness from other temples where five poojas are offered daily.
The main offerings of the temple includes Guruthi,  Rakthapushpanjali,
Niramala, Maristhambanam Neekal.

The Upadevata’s are Siva, Ashta Matrukal (which adds uniqueness

from other temples), Sasthavu, Kshethrapalan, Nagam, Vadubairavan,
Vadubairavi, Vanasasthavu, Ganapathi. The trustee of the temple is
Kalliat Thazhatheveettil family. The main festivals are Navarathri,
Pooram, Karthika. The main sacred trees are Mango, elanji, Arayal
etc..

4. Thiruvancheri Kavu, Kannur

Thiruvancheri Kavu [6] is located at Kuthuparamba, Kannur. The
temple is 3500 years old where Prathistta of the shrine was conducted
by Vishwamithra Maharshi. It is believed that for over 200 years daily
poojas and worships were not conducted and a few years later while
cleaning the temple area, the destroyed idol was found to mark it a
sacred place and thus to restart worship.

The Pooja performed in this temple shows similarity with

Mannampurathu Kavu, Kasargod. It is said that Kashmiri Brahmins
had come over to conduct kashmiri tantric pooja. This temple also
follows Saktheya prathishtta (Devi worship installations) and is also
formulated to Rurujit-Vidhana, the Kashmiri Tantric style of worship.
This temple is believed to practice Guruthi in early 1961.

Kattumadom Esanan Namboothirippad is the Tantri (head priest) of

the temple and all the poojas are performed by Melshanthi (Head of
the priests). The temple was believed to be under Kottayam Rajavu
(Malabar) and for the temple festivals, the king would offer special
rituals for women’s’ well-being. This place was earlier known as
Thampurane kootiya Sthalam.

The peculiar feature of this temple is the idol was re-installed

(Punaprathishtta) with a mirror since the idol was destroyed. Here
Devi is offered with three daily poojas and Upadevatas are Saptha
Mathrukas (The seven mothers). The main festivals are Navarathri,
Sivarathri, Naraputhari, and Karthika Vilaku. The temple constitutes a
pond at the north-eastern side and was believed to have sacred
groves earlier.
5. Kalarivathukkal Kavu, Kannur
Kalarivathukkal temple [7]  is a Bhadrakali shrine located near
Valapattanam river. The presiding deity of the shrine is the fierce form
of Bhadrakali. The idol of the deity is Daru Shilpam (made from the
bark of jackfruit tree) and thus Chanthattam is practised every year to
preserve the idol.

Kalarivathukkal Bhagavathy is considered as the mother of ancient

martial art form Kalarippayattu and hence the name. The Prathishtta
is done by Lord Parasurama and the temple is owned by Chirakal
Thampuran and also owing as the family shrine of Chirakkal Royal
Family.
Kalarivathukkal Kavu, Kannur

It is considered that when thampuran visits the temple, there are

special rituals done in the temple Kalasam is a famous festival
celebrated once in every year and an important ritual of Meenamritam
is practiced. This offering is based on an old traditional folklore, where
when a fisherman went to sea near Podiyan Kallu caught a fish and
offered to Bhagavathy.

The temple also practises Kashmiri Tantric style of worship called

Rurujit-Vidhana which includes Saktheya prathishtta (Devi worship
installations). The Urayma (trustee) of this temple constitutes four
Illam (traditional houses) which are Vadake illam, thazhathe illam,
kizhake and padinjare illam.

Kattumadom Esanan Namboothirippad is the Tantri (head priest) of

the temple and rituals are performed by Moosad. The main offerings
are Guruthi, pushpanjali. The deity is offered with five daily pooja
including sheeveli. The Upadevata’s are Siva, Kshetrapalan, Sapta
matruka, Nagam, Ganapathi. The temple area constitutes a pond on
the eastern side.

6. Pisharikavu, Kozhikode
Pisharikavu [8] bhadrakali temple is one of the prominent Devi temple
situated at Koyilandi (Vadakara route), Kollam, near Anakulam bus
stop, Kozhikode district. The temple is said to be more than 600 years
old currently headed by Kattumadom Esanan Namboothirippad as the
Tantri (head priest) of the temple. The Urayma (Trustee) of the temple
is Ettu Veetil Pillamar.

The daily rituals of Devi is performed by Moosad/ Pidaran from the

thekkan Kollam (Malabar). This temple is believed to be an old Siva
temple and Bhagavathi idol was later installed (prathishtta) by
Vishahari (Nair Caste) as there was no tantri, thus owing the name.
After the Devi prathistta, Madhyama karma is said to be practiced to
date.
Pisharikavu, Kozhikode

The deity in standing posture with an angry face and eight hands
holding swords is said to made of Panchaloha Vigraha facing North
side. The Devi is offered three daily poojas following Rurujit-Vidhana,
the Kashmiri Tantric style of worship in which Saktheya prathishtta
(Devi worship installations) is followed. The other presiding deities
(Upadevata) are Siva, Ganapathi, Ayyappa and Saptamatruka.

The main festival of the temple is Kaliyaattam and the date of this
festival is decided on the tenth of Kumbham. The temple also
celebrates ten days before Vishu as a major festival. Navaratri is also
celebrated as a temple festival.

In olden times it was said that the temple witnessed big sacred grove
out of which most was destroyed. The temple area contains a pond
near to the north-west of the temple.
The main offerings to Devi are Guruthi. Before 60 years there were
Kukud and Ajam Guruthi and nowadays it is limited with coconut
water. An interesting story of this temple associates the mighty Tipu
Sultan who visited the temple and ordered priest that Devi herself
should offer prasad to him. Devi on his arrogacy appeared to offer
prasad but astonished to see Devi he fell unconscious and with
utmost devotion offered to take up the next whole year’s temple
expenses. Till 1956, the expense was thus funded by the government.

7. Kaaliyamveli Kavu, Kozhikode

Kaaliyamvelikavu [9] is at Edachery, Vadakara, Kozhikode district. It is
a very famous temple aged more than 2300 years old. Kattumadom
Esanan Namboothirippad is the Tantri (head priest) of the temple. The
Urayma (Trustee) is Muthillakara and is related to Kuttippuram
Kovilam.

The pooja rituals such as daily pooja is conducted three times a day
and the main offering, Kukud Guruthi is conducted on Tuesday and
Friday which are performed by Moosad/Pidaran. This temple also
come under Saktheya prathishtta (Devi worship installations)
formulated to Rurujit-Vidhana, a Kashmiri Tantric style of worship.

The main prathistta, Nandakam is found in standing posture and faces

the east. The
Kshethrapalan, Sapta Matruka are the Upadevata’s of Kavu. The main
festival falls on Navarathri. The temple marks the presence of a pond
on the west side and a divine Pine tree in the premises. Historians
have evidently marked that Tipu Sultan has destructed Peedam of the
temple which was later reconstructed.

8. Thiruvalayanadu, Kozhikode
Thiruvalayanadukavu [10]  is a temple on the top of a hill situated in
Valayanad, Kozhikode at North Kerala to be dated more than 1500
years old. The tantri is Vatolli Moosad and the pooja rituals is
performed by the Shanthi (priest). The temple is associated with
Samoothiri Rajavu and his royal family. Saktheya prathishtta (Devi
worship installations) formulated to the Kashmiri Tantric style of
worship, the Rurujit-Vidhana is practiced here.

The main Prathishtta is Bhagavathi and Upadevatas are Saptha

Mathrukas, Veerabhadhran, Kshethrapalan, Ganapathi which
constitutes 13 idols made up of Daru. The expression of the
Bhagavathi Prathishtta is Rowdram (fierce) with eight hands holding
swords and other weapons. The deity faces towards the north side of
the temple.
SreeValayanadu Kavu, Kozhikode

Chanthattam is a ritual conducted every year and the main offerings

are Guruthi- Valya Guruthi and Cheriya Guruthi and five daily poojas
( morning pooja, Usha pooja, Ucha pooja, Panthiradi, and Athazha
pooja) and three Sheeveli is practiced. The main festival is Navarathri,
Mandala pattu held on Karthika of Makara month. The temple
premises habitats many trees and a pond facing the east.

9. Thirumandhamkunnu, Malappuram
Thirumandhamkunnukavu [11] is situated at Angadipuram,
Perinthalmanna, Malappuram district which is the capital of
Valluvanad Rajavamsham. In this temple, Saktheya prathishtta (Devi
worship installations) is not performed and thus no Guruthi is offered
in this temple but Guruthi is conducted in other temples in the name of
Thirumandhamkunnukavu.

The folklore behind this temple states the story of Mandhadavu

Maharshi who was a king earlier gave up his properties to his family
and started sanyasi life. After years of meditation, Siva appeared and
offered him a Siva Lingam which Parvathi Devi performed daily pooja
to marry Siva. Having come to know about this Parvathi Devi asked
Lord Siva to get it back from Mandhadavu.

Thirumandhamkunnu, Malappuram

Siva declined her request and told Parvathi herself to get it from him.
Parvathi send Bhadrakali to take back her Siva Lingam but when
approached she was unable to near the premises because of
Mandhadavu’s power. This lead to war between the Bhadrakali and
the saint.

To protect her team Bhadra kali attacked the sage by throwing a bitter
seed called aatanga. Based on this, a ritual called Aatangeru is
performed . Being successful to reach the hill- top Bhadrakali took the
Siva linga and it broke into two pieces from which Siva and Parvathi
with Ganesha appeared to form Sree Mulasthanam. Bhadrakali also
presided in the premise and Mandhadavu is believed to have attained
Samadhi here. Upadevata’s are Saptha Mathrukas (The seven
mothers), Kshetrapalan, Ganapathi, Nagam, Rakshass. The main
festivals are Kalampattu, pattukooriduka, Makarachova.

The temple is said to have a connection with Valluva konathiri, and

now is headed under four kovilams – Mankada, Aripara, Ayiranazhi,
Kadanalmanna. Tantra is performed by Kaatlamittam and
Panthalakodam, who is the main priest.

The main Prathishtta is Bhagavathi who looks very calm with eight
hands holding swords and sits in a Veerasanam posture facing the
west. This temple has the highest number of Daru idols in Kerala.
Chaanthattam is conducted every year as a festival to protect the idol.

The pooja rituals are performed by brahmins and the main offerings
are Neyvillaku, Chathukshatham, pushpanjali, and the Devi is
worshipped with daily five poojas. The temple premise has a canal on
the western side of the temple.

10. Kodikunnukavu, Palakkad

Kodikunnukavu [12] is a famous temple located at Pallipuram, near
Pattambi, Palakkad district. The temple is over 3000 years old. The
first Prathishtta is Siva and Saptha Mathrukas and then the
Bhagavathy by Agnihothri about 1500 years ago. The folklore of the
temple says Agnihotthri found three Trisoolams made gold, silver, and
bronze from the Kaveri river.

He started his journey in search of places to install these trishuls. He

placed gold trishul in Vemancheri Illam and the silver at Velliyamkallu
near the Bharatha river and for the copper sword, he searched for
Rurujit-Vidhana practising premise and installed at Kodikunnu as the
temple already witnessed the presence of Siva and Saptha Mathrukas
which denotes Rurujit Vidhana.

Kodikunnu Kavu, Palakkad

So here the Prathishtta is the trishul facing south and Upadevatha’s

are Siva facing the east, Saptha Mathrukas and Kshethrapalakan.
From Sreekovil we can view only the top of trishul. Here the deity is
worshipped by offering three daily poojas, Uthama and Madhyama
pooja. with the sliced bottom of the tender coconut and water
offerings (Abhishekam) after which Adikal is believed to come to
perform the pooja rituals.
Tantri is Azhakath shastra Sharman Namboothiri, Ezhikattu Narayana
Namboothiri and Sretharan Chovarathu Namboothiri. Thus the pooja
rituals are performed by Adikal and Namboothiri. Kodikunnuamma is
the paradevatha of Nadunganadu.

Samoothiri king is the trustee of the temple and said to be related to

Agnihothri. On the west side of the Sacred Groves is marked by a pond
and the special Kannikonna flower in the temple which flowers in all
seasons. Another main speciality of the temple is the three bali areas
which are given equal importance to all Upadevata’s. Data by
Sreekumar adikal supports the destruction caused by Tipu Sulthan
over this temple.

11. Kodungallur Temple, Thrissur

The 5000-year-old Kodungallurbhagavathi [13] temple is also known
as Sree Kurumba Bhagavathi, is 13 located at Kodungallur, Thrissur
district of Kerala. The temple is very famous for the trees and is
believed to be installed by Parasurama. During the olden times when
Kerala stretched from Gokharna to Kanyakumari, to rescue Kerala
from bad omen there were four Ambika temples located in four
directions.

In North by Mookambika, South by Padambika and Kanyakumari,

Eastside by Hemambika near Olavakkode and West side by
Lokambika, who is Kodungallur Bhagavathi. Kodungallur is the
Moolasthanam of all these ambika temples. Tantri is Tharassery
Mekattumana and Saktheya prathishtta (Devi worship installations)
formulated to Rurujit-Vidhana the Kashmiri Tantric style of worship is
performed and practiced here by Adikal.
Kodungallur Devi Temple, Thrissur

Before Adikal the Kashmiri brahmins conducted poojas here only

before 41 illam caught fire and the adikals originated from Kodikunnu.
In recent years Adikal was unable to conduct pooja rituals for 12 years
as some people forcefully took the temple key from them and owned
as their own temple and later was achieved back after the permission
from the  to conduct Pooja.

The trustee of this temple is Padikanmar.In this temple, all the rituals
are secret and handed over by the legacy of their family. The pooja
techniques were based on the textbook Matrusatbhavam. Previously,
the rituals were based on Kaulachara,and later it is believed that
Shankaracharya Swamikal changed into a mely manner thus
reforming pooja techniques and timings. This had connection with
Valyathampuran and Adikal karnor depicting that some rituals were
practiced on the val of certain people.

The main rituals of this temple are Kozhikalmoodal and Aswathipooja.

The main presiding deity is not bhadrakali and in Rurujit-Vidhana more
importance is given to any of the idols among Saptha Mathrukas.
Every month witnesses Parvapooja after which other daily poojas are
not conducted in the temple on that day. After Aswathipooja, temple
reopens only after 7 days but Yama pooja will be proceeded on these
days by the main priests.

The main pooja is performed in Chamunda. The temple proceedings

include five daily poojas and the upadevats are Ashta Mathrukas (the
eighth one is assumed as Mahalakshmi), Ganapathi
Kshetrapalan,Vasoorimala. Guruthi is practiced here. The deity carved
in Daru with eight arms holding swords faces the North.

The uniqueness of this temple is that the priest faces Sreechakra

during the pooja. Kodungallur Amma is Aadiparashakthi, henceforth
no Nirrmalyam Darshan is conducted as in Kaliyama all the devata’s
including Trimoorthikal comes to see Devi. The main festivals are held
on Bharani, Makarasambramam. The temple premises comprises
many trees, mainly Arayal and Peraal and a pond on the west side of
the temple.

12. Panayannar Devi Temple, Alappuzha

Panayannarkavu [14] situated at the banks of Pamba river, Parumala,
Thiruvalla taluk, 14 Pathanamthitta district. It is believed that the
temple was formed in the dvapara yuga and the name
Panayannarkavu originated from the 48 palm tree ‘Pana’ and ‘ayannar’
meaning multiplication of eight into six that is ‘forty-eight palm trees
in the  Malayalam language.
It is believed that in Dvapara era Daksha Yagam was conducted here
where Daksha’s daughter Dakshayani jumped into the Yaga Agni
which angered Siva to open his third eye from which Bhadra kali came
out followed by Veerabhadran, who killed Daksha. The Veerabhadran
form mentioned in this story is installed in this temple and is said to
be very powerful.

Panayannar Devi Temple, Alappuzha

Another story related to this temple is that Parasurama after creating

Kerala gave few areas to the brahmins in which parumala was one
among the places. The brahmins divided into two sections each
worshipping Shaiva and Vaishnava to construct Siva and Vishnu
temple and to neglect Bhagavathi.

After many years as a result of the problem among the brahmins and
to witness bloodstain near the temple, it understood through astrology
that bhagavathi prathistta was conducted many years ago and thus
reclaimed bhagavathy worshipping.

Adikal is the trustee of the temple and pooja rituals are now
performed by brahmins. Shrayikoor kovilam is found to be associated
with the temple. The prathistta faces the east side wherein other idols
are seen to be facing from the north side. Idol is Daru shilpam and
daily three pooja are offered and the Upadevatha’s are Karimkali,
Kodumkali, Bhootakali, Kshetrapalan, Bhramarakshass,
Bhuvaneshwari, Annapoorneshwari and inside the temple are
Bhadrakali, Chanthadum bhagavathi, Veerabhadran, Saptha
Mathrukas, Ganapathi (Has 32 gestures).

Saktheya prathishtta (Devi worship installations) associated to Rurujit-

Vidhana, a Kashmiri Tantric style of worship is practiced here. The
peculiar features of this temple are Nivethyam for Devi is offered
before Deeparathana, elephants are not used for procession and
absence of Kodiyeetu and Kodimaram in the temple.

Another feature of this temple is that the Eastside door of the temple
always remains closed and we pray by focusing on shut doors of the
temple. The reason can be mapped in folklore which says that the idol
was installed by Durvsavu Maharshi in Dvapara era and when Naratha
Maharshi approached Devi to offer pushpanjali, Devi reacted by
throwing the peedam which even frightened Durvsavu Maharshi to
understand and decide that no one can see Devi.
In divine form so the entrance should be closed permanently and
Sreechakra to be installed on the right side of the temple. All the pooja
is performed to the Sreechakra. The main festivals fall on medium
first on Vishu festival, Sivarathri and Navarathri. Eighteen-acre sacred
grove and 2 ponds inside the grove is found in the temple premises.

13. Muthoot Sri Bhadrakali Devi Temple, Pathanamthitta

Muthootkavu [15] is situated in the middle of Thiruvalla town,
Pathanamthitta district. Tharayil kuzhikattu is the Tantram of temple
and is said to be 725 years old. This temple shows similarity with
Kodungallur temple. It is believed that bhagavathi directly came to
Kodikunnu since her beloved and strong devotee was unable to go to
temple every day due to his old age.

Upadevatha’s are Kshetrapalan, Saptha Mathrukas, Ganapathi,

Veerabhadran, Yakshi,
Bhrahmarakshas, chitta, chirutha. The present Tantri is Akiraman
Kalidasa Bhatathiripadu and Pathu Illathe Pottimar was the trustee but
now is undertaken by NSS karayogam. In 1940 when the temple got
fire the pooja rituals headed by adikals were taken up by brahmins to
perform.
Muthoot Sree Bhadrakali Devi Temple, Pathanamthitta

The main installation is Bhadrakali but Rurujit-Vidhana pooja rituals

are not practised here now. The idol faces the east and northside by
Saptha Mathrukas. The deity with eight hands holding sword and
weapons are offered with Kadumpayasam, Theralinedyam,
Valyaguruthi.

The daily poojas are conducted three times a day. The main festival is
Meena Bharani which lasts for three days. Previously, big Saktheya
sacred groves and ponds were present here. The main trees are
Kanjiram and Aalmaram.

5. Conclusion
When we look into Kashmir there were big temples like
Sharathapeedam, Marthanda Temple which faced destruction. The
people who followed this tradition are not to be found there but the
culture still remains alive and all its beauty lies in the fact that it
transferred from Kashmir to Kerala (distance is 2548 km) which is still
practiced in many of the temples.
This paper is pure evidence to show that, the culture and traditions are
still alive beyond time and regional boundaries. Through Kali, the
Mother Goddess we can understand the true essence of a culture
where nature is seen as our own mother and all the others as her
children still exist.

This yatra also possesses a spiritual knowledge while visiting these

13 kavu and also inquisitions to know more about the culture from
Kashmir to Kerala. I, personally visited all these 13 sacred groves in 4
days to imbibe a divine experience.

The main Significance of this Yatra helps us to understand the 13 Kali

temples and its traditions in detail. In addition to the inexplicable
spiritual experience, this pilgrimage will benefit the pilgrim towards a
better understanding about the connection between mankind, nature
and the divine.

The journey will mark as a pointer in further studies about the

influence of Kashmiri Tantra -Rurujit-Vidhana in Kerala. As we all know
Nature is in an agitated condition; Concerns like climate change,
pollution, are taking us to an alarming situation. It is indeed important
to understand, appreciate,and vitalize the traditions which protect
Nature such as Kali Kavu which are closely aligned with the
conservation and preservation of Nature through devotion.