Ancient Temple Architecture
Though the temples existed from the pre- common era,
inscriptions on temples of Kerala are available only from around 800
A.D. H.Sarkar in his immortal work, the Architectural Survey of Temples
of Kerala gives three distinct phases of intensive temple building viz
1. Early phase from 800 – 1000 AD,
2. Middle Phase 1001 – 1300 AD and
3. Late Phase 1301 – 1800 AD.
2. Middle Phase 1001 – 1300 AD and
3. Late Phase 1301 – 1800 AD.
For each phase he has given certain characteristics on the structures of temples.
Temple Architecture in the Early Phase (800 – 1000 AD)
“The temple architecture of the early phase is
represented by temples built variously on square, circular and apsidal
ground plans. Oblong or rectangular plan was also in vogue to enshrine
the images of Saptha maathrkas. Side by side, there must have existed
hypaethral temples, with a stone representing Bhagavathi placed below
some tree. Apart from the mother Goddess, the worship of Siva, Vishnu,
Krishna and Saastha was prevalent. Both nirandhaara and Saandhaara
temples were in vogue – the Sandhaara temples adapting only the
traditional mode of construction. Many extant temples of the phase have
four functional openings, thereby conforming to sarvatho bhadra type of
the texts. For wall decorations generally the Pandya method of providing
recesses and projections with false niches has been followed.... The
idea of namaskaara-mandapa never attained any popularity, and the
typical lay-out of this phase consists of sanctum, which may or may not
be fronted by a detached namaskaara mandapa and a cloister, known as
naalambalam enclosing it. Thus, the emphasis was laid only on the
sanctum and not on any accessory pillared hall. In square temples, some
times, specially in the Chera country, a narrower mukha mandapa projects
out of the larger sanctum. So far as the apsidal and circular temples
are concerned the space in front serves as mukha mandapa but it has no
independent existence once it is viewed from outside. Thus, the temples
of kerala from the very beginning lack the conception of a well defined
antharaala or ardha mandapa. It may be noted here that the temple
building of this phase was patronized by the three major ruling
dynasties – the Ays, the Cheras and the Mushikas.”
Temple Architecture in the Middle Phase (1001 – 1300 AD)
“The temple architecture in kerala, in the middle phase,
showed several developments specially in the interior arrangement; and
some of the features are unique in the annals of south Indian
architecture. Temples have been built on square, circular, apsidal and
rectantular plans as in the previous phase but there is a possibility of
the elliptical plan making its debut now.... Yet the emergence of a
developed type of saandhaara arrangement in shrine interiors marks a
definite departure from the earlier attempts. Now the antharabhitthi
stands for the wall of a miniature Dravida Vimaana serving as the
garbha-grha. For that matter many temples of this phase reveal the
fusion of typical Dravida tradition with indigenous Dravida – Kerala
Style – the latter forming, as it were, its outer cover.
Yet another distinguishing feature of this phase is the
presence of more than one pradakshina pathha, known locally as suttu
(chuttu)-naadi around the garbha-grha. In many instances of circular and
apsidal temples, row or rows of columns run along the ambulatory. This
peripteral conception is absent in the square plan. Generally, the inner
shrine of a circular temple is square on plan, both internally and
externally, but there are examples where it has circular outer plan
modified into a square in the interior. Again the inner shrine, having a
circular plan both inside and outside has been noticed. In the case of
square temple, the garbha-grha is invariably square, while the apsidal
temple houses only an apsidal garbha-grha.
Temples of the sarvatho-bhadra type continued to be built
but some interesting developments in respect of the number of doors of a
particular shrine can also be noticed. For instance temples with two or
three doors and correspondingly one and two Ghana-dwaaras respectively
were built in all probability in this phase. The practice of enshrining
the consort of a God at the back of the garbha-grha must have received
great fillip in the period.
Among the square shrines the most notable development is
the construction of a temple similar to the idea of the maatakkovil of
the tamil country. The Maatatthilappan shrine in the Peruvanam temple
complex is an example of this kind. In this type, the temple has been
raised on a high solid platform, followed by the first thala of the
shrine; consequently, the garbha-grha can be approached by long flight
of steps. The temple is also important in that it has an octagonal
sikhara instead of square; moreover it is a three storeyed vimaana of a
very imposing height. It is also noteworthy that this shrine has no
namaskaara mandapa thus suggesting that, in this phase as well, the
provision of placing a detached mandapa in front did not constitute an
essential feature of kerala’s temple architecture.
Two other characteristics of this phase, briefly
speaking, are the practice of placing a bhootha figure near the
pranaala, and carvings on hasti hastha banisters depicting dance scenes,
both inspired by the Chola plastic tradition”.
Temple Architecture in the Late Phase
“The temple-architecture of kerala now reached its final
stage of evolution, both in dimensions and exterior embellishments. A
vast majority of the extant temples belong undeniably in this phase in
spite of the fact that many of them owed their inception to an earlier
period. Little development took place so far as the general plan of
individual shrines is concerned, nor was there any further development
in the shrine interiors. But the layout of the entire complex must have
grown into greater elaboration and complexity.
So far as the ground plan shrine proper is concerned, the
temples of this phase conform to square, circular, apsidal, rectangular
and even elliptical plans. The saandhaara vimaanas with one or more
pradikshna pathha dominated the temple architecture. In most of the
examples, the garbha-grha is a miniature Dravida vimaana, now built
invariably on a square plan, having an octagonal greeva and sikhara. In
the districts of Kottayam and Alleppey, there is a preponderance of
wooden temples built on granite adhishtaana. Walls are carved minutely
with scenes from the epics and the puraanas. Wooden Dwaara paalas and
bracket figures, apart from the murals enjoyed greater popularity.
Timber-roofs were covered with copper sheets and all such roofs have
beveled edges to protect it from getting damaged due to falling of
rainwater. Interestingly, the ends of rafters and beams have often been
covered with metal rafter shoes, embossed with figures of various
deities. The tradition of stone sculptures rose to great heights as is
evident from the reliefs and pillar decorations in the balikkal-mandapa:
they display many local features though grafted on the Naayaka
tradition. However, the minute ornamentation of the sculptures of Kerala
bear similarity with the Hoysala tradition of Karnataka.
A few words must be said about the architecture of the
gopuras of the Malabar coast. Compared to Tamil Nadu the gopuras of
Kerala are insignificant in height and dimensions. Yet they are endowed
with grace and nobility, and the architects of kerala have never allowed
them to outshine the temple proper. Like the temple, these are also
built of laterite and wood. Roof s are made of tiles, and rise to a
height of three thalas over the gate way. Sometimes, we find the use of
reverse eaves here but the commonest use of such wooden eaves is in the
balikkal-mandapa of small proportions”.
The above narration of salient features of stylistic
approach of Kerala temple architecture over a period of thousand years
from 800 to 1800 AD gives an epitome of the rich tradition which we had
in the past. This assessment willnot be complete unless the modern
trends in architectureis also discussed. The management of temple
architecture in kerala at the beginning of the nineteenth century falls
under three administrative units viz.
- Kasargod taluk of south canara district and Malabar district under the madras presidency.
- Cochin state, and
- Travancore state.
As the development of temples is closely linked with the
patronage given by the rulers the renovation or construction of temples
within these periods had improvements and set backs. In Malabar the
interest shown since 1800 AD by the government was much less as compared
to other regions. Most of the ancient temples were not renovated in
time either due to paucity of funds or negligence or due to
mismanagement of temple affairs. In the princely states of Travancore
and Cochin some interest was shown by the rulers and most of the temples
were taken over by the government in the first half of nineteenth
century. The rulers being Hindus showed keen enthusiasm and patronized
them as the Royal families continued to have obligation or affinity to
these temples. However there was no significant change in the
architectural style till India attained Independence. The major stress
till the middle of twentieth century was the erection of dwaja-sthamba
in many temples besides renovation of kootthambalam and construction of
aana kottil etc. After Independence the paucity of funds,
non-availability of wood at reasonable rates and change of aesthetic
sense of temple builders resulted in building concrete structures in
place of old temples whenever they were renovated. The use of reinforced
cement concrete for construction of these temples resulted in the loss
of their ancient architectural excellence and antique appearance. Even
for basements of temples the granite slabs are now being replaced by
burnt bricks and Lime. Laterite stones are also substituted by Burnt
bricks. Another new trend is to construct imposing gopuras or alankaara
gopuras with images made up of concrete, based on tamil style of
architecture. Though initially these trends were noticed in palakkad and
Thiruvananthapuram districts now they have appeared in other parts of
the state also. These gopuras are constructed either at the entrance or
far away from the temple or at the beginning of the road leading to the
temple for basically attracting pilgrims. The construction of high
gopuras has outshone the traditional Dravidian-Kerala style of
architecture. Further, burnt bricks plastered by cement and concrete
pillars are used for construction. Image of the principal deity as well
as images in the puraanic stories are also depicted in these gopuras.
Another recent trend is to elevate the temple as an economically viable
unit and for this purpose Kalyaana Mandapas, Shopping complexes etc are
also constructed even at the expense of desecrating the compound wall
(or maryaada) of the temple. It is also seen that the principles of
temple architecture laid down in Thanthra Samucchaya (which is accepted
as a guide book on the subject) are not fully followed while
constructing the temples. Thus generally the latest attitude of the
administrators of temples is to misuse the funds of temples by
constructing structures not prescribed in scriptures, though there are a
few exceptions, where the traditional style of architecture and
sanctity of temples are maintained.
His parents, Sivaguru and Aryamba, had been childless for a long time
and the birth of Shankara was a joyous and blessed occasion for the
couple. Legend has it that Aryamba had a vision of Lord Shiva and
promised her that he would incarnate in the form of her first-born
child. He is said to have lost his father early in his life. He
renounced the world and became a sannyasin (ascetic) against his
mother's will. He studied under Govinda, who was a pupil of Gaudapada
the author of an important Vedanta work, Mandukya-karika.
Adi Shankara founded four Madams, to guide the Hindu religion. These are at
Among his ancestors there were great scholars, saints and siddhas. He
was christened Ayyappan, but was known by his pet name Kunjan. He spent
his childhood in and around Kollur brahmin house and temple, where his
mother did odd jobs.
People were divided into high castes and low castes. Forbidden to touch
one another or to co-operate with one another in any way, they
practised untouchability. But Nanoo who was destined to lead one of the
greatest social revolutions in Indian society, defied untouchability
from his boyhood days. He savoured physical contact with the low castes
and associated himself with them.
.
It is significant to note that the lighting of the oil lamp, was
initially done in this place by the Guru’s Guru, Khureishi Fakir. Guru
leaving everything at Varkala, came to Pothencode and that was the
reason for homesteading at the present headquarters of Santhigiri Ashram
Pothencode. There were strong obstacles and opposition to the Guru,
both in Varkala and in Pothencode. The Guru overcame great obstacles
with a strong will and great perseverance. Many rigorous penance and
austere measures had to be undertaken for the accomplishment of the goal
of Guru or Poortheekaranam -culmination of tasks of divine dicta as per
Divine Will- and only in 1973 the cause and effects were evident. This
culmination day was September 20, 1973 which was the 4th. day of Kanni.
On this auspicious day, Poorna Kumba Mela, is being celebrated in
Santhigiri Ashram every year.
After the long twenty four years of marriage, the fortunate Kochu Neeli
gave birth to a blessed child at the age of forty and blissfully named
him as Paappan.
He
practiced 45 year long intense, incessant and penetrating penance
(atmarama worship) where the worshipper and the worshipped attained
absolute communion. Sree Neelakanta Gurupadar realized the atmarama
abhishekam where the abhishekam is performed on oneself in the
anahatachakra, unparalled except in the case of Lord Anjaneya. He was an
embodiment of Divine light and veritable treasure of Vedic wisdom.
He
lived in sacred Uttakasi a life of extreme tapas (austerity), spending
his time in study, reflection and meditation. During the summer months
he would leave Uttakasi for Gangotri, and even today just above Gomuk
where the sacred Ganges begins, there is a small place called Tapovan. 
Chattambi
Swamigal, a saint known for his yogic powers predicted a great
spiritual future for the boy. Right from young age he had the inquiring
mind which critically questioned everything. He was equally brilliant in
his studies and emerged out of the Lucknow University as a Master of
Arts. Like many of the highly learned youths who find themselves in a
dilemma as to what to do with life when they come out of the
universities, Balakrishnan too was assailed by doubts with conflicting
ideologies. But providence guided him properly; he studied the great
works of Swami Vivekananda, Aurobindo and others, and found his way to
his Master, 
Nataraja Guru was academically trained in Geology, Zoology and
Educational Psychology. He received his DLitt from the Sorbonne in Paris
and began his career in 1930 as a physics teacher for five years at the
International Fellowship School in Geneva, Switzerland. Later he
established 
His wanderings took him to every nook and cranny of the subcontinent,
both cities and villages, of almost all parts of what is now India,
Pakistan and Bangladesh. He met all the great people of the subcontinent
including great leaders like Mohandas Gandhi and poets of high repute.
He sat at the feet of several spiritual masters, including Sufi fakirs,
Jain munis and Buddhist monks, and Hindu teachers such as 
He then served as the president of the Karachi centre of math from 1942
to 1948 till the partition of India. From 1949 to 1962, he served as a
secretary at the Delhi centre. Then from 1962 to 1967, he served as the
Secretary of the Ramakrishna Mission Institute of Culture, Kolkata,
director of School of Humanistic and Cultural studies, editor of
mission's monthly. Then he served as the president of the Hyderabad
branch for a long period. He was elected to the post of vice-president
of Ramakrishna Math and Mission in 1989 and then as the president in
1998.
While
teaching at the ashram school, he became a disciple of Swami
Eswarananda. In 1946 he became a brahmachari and went to Beloor. He
received mantra deeksha from Virajananda Swami a disciple of Swami
Vivekananda and received sannyasa deeksha in 1956 from Shankaranantha
Swami and became Swami Mridananda. He served at the Chennai branch of
the ashram between 1947 and 1958. He later moved to the Kalady and
became editor of the journal Prabuddha Keralam published under the
guidance of Agamananda Swami from Kalady Sree Ramakrishna
Adwaithasramam. In 1963 he reached Puranattukara Sree Ramakrishna
Ashram near Thrissur and headed the Ashram from 1988 to 1998.
He took the reigns of a humble institution and single-handedly built it
to an organisation of international significance.He observed extreme
hardship and penance for fourteen years and realised the Divine
Mother.At Her Divine command Swami Sathyananda Saraswathi stepped out of
the Ashram to spearhead the Dharmasamara aganist conversion false
propaganda, and distortion of truth by the proselytizing religions and
the communists.