Showing posts with label MYTH. Show all posts
Showing posts with label MYTH. Show all posts

Megalithic rock-cut tomb in Wayanad

Megalithic rock-cut tomb in Wayanad 



 
BURIAL STRUCTURE:The rock-cut tomb discovered at Mukranmoola in the Neykuppa forest under the South Wayanad Forest Division.

A megalithic rock-cut tomb has been found at Mukranmoola in the Neykuppa forest, under the Chethalayath forest range, in Wayanad district.
Tribesmen grazing their cattle found the single-chambered, circular, and domical roofed tomb, cut in soft laterite.
The tomb, 7 feet in height and of 7-foot diameter, had a small square opening on the top. The rock-cut caves or rock-cut tombs are considered Iron Age burial structures. These are commonly found in the northern districts of the State where there are laterite beds.
The structure was similar to the one found at Choondal in Thrissur district some years ago.
Dolmens, urns, cists, menhirs, umbrella stones, and hood stones had also been identified to the age.
Cists and urns were commonly found in the district.
Archaeologists and historians believed that making a rock-cut tomb in the region was difficult due to the soft nature of soil. Hence, the recent discovery had great significance and it might rewrite the cultural history of the region, sources said.

Wayanad is the prime source for prehistoric findings in Indian archeology

A new prehistoric rock art site has been discovered at Kappikunnu near Pulppally in Wayanad

The engravings resemble the ones at Edakkal caves

Four figures ( one of two deer facing each other, and three abstract ones ) have been found engraved on a huge chunk of rock.

We are getting more evidence that Wayanad is the prime source for prehistoric findings in Indian archeology. According to available details,  we are far ahead of Harappan /Mohenjedaro civilisation of 3000 BC. Edakkal inscriptions are as old as 5000BC

I didnt gone to this site, but planning to explore more in the Veliambam Kotta. We know that  area of NAdavayal Panamaram Bathery,Kalpetta and Mananthavady towns are populated even in 12th century  AD, when most of present Kerala was under thick cover of forest.
And pulpally adds to to the pack now.

The findings:
A new prehistoric rock art site has been discovered at Kappikunnu near Pulppally in Wayanad district, the others being the Edakkal caves and Thovarimala, all in Wayanad.
The rock engravings bear a close resemblance to those on the walls of the Edakkal caves on Ambukuthy hills. Four figures ( one of two deer facing each other, and three abstract ones ) have been found engraved on a huge chunk of rock. Other lines on a smaller rock that could have dislodged itself from the main rock, resemble a headgear. The rocks were found in the precincts of the Sree Veliyambam Kotta Siva temple, an apsidal temple (semicircular or polygonal in shape) believed to have been built in the 12th century AD, inside the South Wayanad Forest Division.
The petroglyphs probably date back to the Neolithic period, Gira Gratier, a scholar from Belgium, told. Ms. Gratier, who was here as a part of her research project on the tribesmen of South India, visited the site after she was told of it by the local people. The site might be a ‘cosmic area’ where ancient people performed rites, she said.
The rock engravings might have been part of a huge structure in the past, she said. A recent exploration by the State Archaeology Department yielded a Neolithic celt from the area, K. Krishnaraj, Archaeology Department’s Officer in-charge of the Edakkal Caves, said.
The style of depiction of the anthropomorphic figure and some other figures at Edakkal resemble the figures at the new site.
He also said that a stone inscription from the 9-10 century AD related to the Jain faith was discovered from the area some years ago.
 

Jain Temple Sultan Bathery the Legend and Myth




Bathery Jain temple is the most important place with Jain ruins, in Kerala
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Comparable 2010 picture




Jain Temple  Sultan Bathery 1911

History about the Bathery
Sultan's Battery, also known as Sulthan Bathery, S.Bathery, Bathery,  Dodappan kulam Mahaganapathivattam,  Ganapathivattom and Hennaradu Vithi.Old name of this town was Kidanganadu,because the presence of the Kidangans the tribes. Besides, Sulthan Bathery was also known as Purakizha during the reign of the Kulashekara kings.
A Municipality at Wayanad Dt, along Calicut Bangalore National Highway212.
Biggest commercial centre in Wayanad.Second largest town in Wayanad.

Sultan Bathery is an ancient historical place .The Wayand history started before 3000 years ago when early man was started. Chroniclers believe that the area was occupied by people.
It is believed that the wall inscriptions in Edakkal Caves (the oldest historical monument in Wayanad) are closely related to Jainism. The Swastik mark, the mark of the seventh Tirthankara, Suparswa Natha, has been engraved on the wall. The Chandrabimbamark, the mark of the eighth Tirthankara, Chandra Natha, also can be seen on the wall of the cave. The other inscriptions on the wall are the Hoysala kings'. The former Hoysalas were Jains.

Jainism

Wayanad Jains are the first group who migrated to Wayanad.Hoysala kings were the rulers of Kamataka'in the 12th century and Wayanad was a part of Karnataka. At that time Wayanad was known as Bailnad. The rulers of Hoysala Dynasty were Jains till Vishnuvardha. Around the medivial period Saiva religion became a strong hold in Karnataka and the frequent attacks from Salva religion to Jain lead to the migration of Jains to Kerala and especially to Wayanad.



The migrated Jains first came to Panamaram on the banks of Kabani river. From there the Jain groups spread to the different parts of Wayanad. These Jains were basical1y farmers. Digging and ploughing were against their belief. So as to keep their belief they introduced eco-farming in Wayanad. Jainism was in its peak in Wayanad during the days of Hoysala Dynasty. Hoysala kings promoted Jainism and they sent many missionaries to the different parts to spread Jainism. There are many proofs, which justify the existence of Jainism in Wayanad. The history tells us that the Bathery Jain temple was built 800 years ago.
Tippu
During Tipu Sultan's invasion in the 18th century an imposing fort was built here but unfortunately no remains of it stand today. The place known as Kottakunnu in Mysore road near Chungam (tax  collecting gate)  may have  the site of the  Fort, I assume. People misunderstands  or mixed up the facts too often. I have witnessed people calling each and every fort or fort remains  in Kerala esp. northern parts as Tipus fort or Tippu build this fort etc. During my colleges days in this town I got opportunity  to find the facts.  Actually  nor Ganapathy temple or  Jain temple was  a fort of Tippu. There is another place called Sultan Bathery at Mangalore  city in Karnataka which hosts  a  small fort at seaside and port. Its believed The fort is bulit by Tippu as a watch tower.
Bathery Ganapathy Temple 1911
Ganapathi temple
An ancient Ganapathi temple, of lord Mahaganapathy (Elephant faced boy god of  God Siva and Goddess Parvathy) situates  here,  and hence the name Ganapathivattom.  There is no connection between the two temples. This temple is  in another site  from  the Jain temple which was used as Tippu's battery.
Visit here for a separate post for details of this temple.


Histoy Bathery Jain Temple
Earlier this temple was known as Kidangad Basti and the older name of Bathery was Hennaredu Bedhi (twelve streets). These two names are Kannada names and it shows the influence of the Kamataka Jains. Some other similar place names are: Dodappan Kulam, Varadoor,  Kaniyan Betta, Kalbetta , Arapatta, Echome, Beenachi, Kollur, Thaloor,Bavali Muthanga Meenagadi, Banasura,Bennagode (Venniyode), Palagonthu (Palukunnu), Muthangadi (Puthangadi), and Hosengadi (Mananthavady).  All these Kannada names are the fool-proof evidence to justify the existence of Jains in Wayanad.
This Jain temple is considered to be built in the 13th century. Tippu Sultan used this temple as his Battery (shells store) for his army and hence it is also known as Tippu's fort. This Jain temple is the most important place with Jain ruins, in Kerala. For a while the Jain temple also served as a Hindu shrine, an important center for commercial activity. The temples at Punchavayal and Puthenangadi are other significant Jain remnants in Wayanad. There beautifully carved pillars are partly ruined

Architecture about Bathery Jain Temple
This temple is an excellent piece of Jain architecture.The Architecture Style of temple is  not resembles with  ancient and Unique style of Keralia architecture.The Basadi(Basti) has been beautifully built with wonderful architecture and carved pillars. The inner sanctum has a carving of Mahavir Jain. There is also a raised platform with chiseled pillars in front of the main sanctum.Wayanad is an important tourist spot for Jains and multi cultural guests. There are many Occasion celebrated in temple every year respectively.Large no of devotees come to visit the temple for worship.

Jain Temple   back  area
Vijayanagara Connections ( read Hampi)
The architecture of the temple has strong influences of the then Vijayanagar architectural style and it is made wholly of granite. The walls and interiors of shrine are adorned with the intricate stone carvings made in the one of the traditional styles . One of the specialities of this temple is that for the construction of the temple no piece of wood has been used, even the roof of the temple is made of stones.


Jain Temple  Sultan's  Bathery

The history

At Sultan's Battery in the Wynad Taluk nearly two furlongs to the south of the town and a few yards south of the sixtieth mile stone on the Mysore road, stands a vasti temple, a magnificent and an interesting relic of the Jain colony that lived and flourished here years ago, and then became practically extinct. The neighbourhood is still known as "Hennaradu Vithi " which in Kannada means 12 streets indicating the colony of Jains that settled there, and the tank which they used for bathing purposes was called " Dodappan kulam " which however can hardly be identified, as it has been gradually filled up with earth brought in by the heavy monsoon.
The place is deserted but the inhabitants of Sultan's Battery would point out where the street and the kulam existed. The families that settled there became extinct and the few who survived left the place so that there are no Jains here now.
The Myth
 The cause of extinction of a flourishing colony is believed to be the following :
A Sannyasi (hermit) finding his way to the village, handed over a pot to one of the residents and asked him to keep it till his return. The man hung up the pot in his room and after a few days found that the pot was slightly leaky, and the droppings, which fell on the iron utensils and agricultural implements, converted them into gold. The pot was found to contain liquefied gold and it was at once freely utilised by the members of the Jain community to convert all the iron they possessed into gold. The house in which the pot was kept was then set fire to and the gold buried in the ground. The Sannyasi returned and on asking for his Kanakam (കനകം ) (gold) pot, was informed that it was lost in the fire. He then cursed them : " The treasure that you have buried knee-deep in the earth shall not be found and this city shall become a ruin." Thus was the colony of the Jains ruined and the large quantity of gold which even now is believed to exist underground never discovered. In fact several attempts appear to have been made to get at the hidden treasure but none was successful and the Moplas of Sultan's Battery have been anxious to secure the temple site, which however has been reserved against such alienation.
 Update on Jain Temple

നവീകരണത്തിന്റെ പേരില്‍ ജൈനക്ഷേത്രത്തിന്റെ പാരപ്പറ്റ്‌ തകര്‍ത്തു
 Story Dated: Friday, October 17, 2014 12:55
 ബത്തേരി: 12-ാം നൂറ്റാണ്ടിലെ നിര്‍മ്മിതിയെന്ന്‌ പുരാവസ്‌തു വകുപ്പ്‌ കണ്ടെത്തിയ ബത്തേരിയിലെ ജൈന ക്ഷേത്രം പുരാവസ്‌തുവകുപ്പു തന്നെ ഭാഗികമായി പൊളിച്ചുനീക്കി. നവീകരണത്തിന്റെ പേരില്‍ നടത്തിയ നശീകരണ പ്രവര്‍ത്തിയില്‍ പ്രതിഷേധിച്ച്‌ നാട്ടുകാര്‍ രംഗത്തെത്തി അധികൃതരെ തടഞ്ഞു. ജൈന സംസ്‌കൃതിയുടെ ചരിത്രശേഷിപ്പുകളില്‍ പ്രധാനപ്പെട്ട ഗണപതിവട്ടത്തെ ജൈനക്ഷേത്രത്തിന്റെ നവീകരണജോലികള്‍ ഇതിന്റെ സമ്പൂര്‍ണ്ണ നാശത്തിന്‌ കാരണമാകുമെന്നാണ്‌ ഒടുവിലുള്ള ആശങ്ക. ആര്‍ക്കിയോളജിക്കല്‍ സര്‍വെ ഓഫ്‌ ഇന്ത്യയുടെ സംരക്ഷണയിലുള്ള ക്ഷേത്രമാണിത്‌. ചരിത്രസ്‌മാരകങ്ങളുടെ നവീകരണജോലികളില്‍ പാലിക്കേണ്ട മാനദണ്ഡങ്ങള്‍ അവഗണിച്ച്‌ ജെസിബി പോലുള്ള യന്ത്രങ്ങള്‍ നിയന്ത്രണമില്ലാതെ ഉപയോഗിച്ചാണ്‌ പ്രവൃത്തി നടത്തിയത്‌. നവീകരണജോലികള്‍ മുന്നോട്ട്‌ നീങ്ങിയാല്‍ ഏത്സമയവും ഈ ചരിത്രസ്‌മാരകം നിലംപൊത്താമെന്ന സ്‌ഥിതിയാണ്‌. ഇത്‌ തിരിച്ചറിഞ്ഞ നാട്ടുകാര്‍ ഇന്നലെ ഉച്ചയോടെ നിര്‍മ്മാണ ജോലികള്‍ നിര്‍ത്തിവെപ്പിക്കുകയായിരുന്നു. ഒന്നരകോടി രൂപ മുതല്‍മുടക്കിലാണ്‌ നവീകരണ ജോലികള്‍ നടത്താന്‍ തീരുമാനിച്ചിരിക്കുന്നതെന്നറിയുന്നു. എന്നാല്‍ പുരാവസ്‌തു വകുപ്പ്‌ ഓഫീസുകമായി ബന്ധപ്പെട്ടപ്പോള്‍ കൃത്യമായ തുക വെളിപ്പെടുത്താതെ അവര്‍ ഒഴിഞ്ഞുമാറുകയാണ്‌ ചെയ്‌തത്‌. ഏകദേശം 15 ദിവസത്തോളമായി ജൈനക്ഷേത്രത്തില്‍ നിര്‍മാണ പ്രവര്‍ത്തികള്‍ നടത്തിവരുകയായിരുന്നു. ഇന്നലെ ഹിറ്റാച്ചിയുമായി എത്തി റോഡ്‌ കുത്തിപ്പൊളിച്ചു. ക്ഷേത്രത്തിലെ മുകളിലെ പാരപ്പറ്റ്‌ തകര്‍ക്കുകയും ചെയ്‌തു. നടപ്പാതയില്‍ കല്ല്‌ വിരിച്ച്‌ മോടികൂട്ടാനാണ്‌ ഹിറ്റാച്ചി ഉപയോഗിച്ച്‌ നിലം മാന്തിയെതെന്നായിരുന്നു ബന്ധപ്പെട്ടവരുടെ വിശദീകരണം. ജൈനക്ഷേത്ര പരിസരത്തെ പുരാവസ്‌തുവകുപ്പ്‌ സംരക്ഷിത മേഖലയായി പ്രഖ്യാപിച്ചിട്ടുണ്ട്‌. 100 മീറ്റര്‍ ചുറ്റളവില്‍ നിര്‍മാണ പ്രവര്‍ത്തനങ്ങള്‍ പാടില്ലെന്നാണ്‌ നിര്‍ദേശം. ഈ സാഹചര്യത്തില്‍ പുരാവസ്‌തു വകുപ്പ്‌ തന്നെ ക്ഷേത്രത്തിന്റെ ഭാഗങ്ങള്‍ തകര്‍ക്കാന്‍ തുടങ്ങിയതാണ്‌ പ്രദേശവാസികളെ ചൊടിപ്പിച്ചത്‌. നാട്ടുകാരുടെ പ്രതിഷേധത്തെ തുടര്‍ന്ന്‌ പോലീസും റവന്യൂ അധികൃതരും സ്‌ഥലത്തെത്തി. ക്ഷേത്രത്തിന്റെ പരിസരത്ത്‌ നിന്ന്‌ കുറേ മദ്യകുപ്പികള്‍ കണ്ടെടുത്തു. വിവാദത്തെ തുടര്‍ന്ന്‌ നവീകരണം നിറുത്തിവെക്കാന്‍ റവന്യൂ അധികൃതര്‍ പുരാവസ്‌തു വകുപ്പിന്‌ നിര്‍ദേശം നല്‍കിയിട്ടുണ്ട്‌. 2001 ല്‍ ആര്‍ക്കിയോളജിക്കല്‍ സര്‍വെ ഓഫ്‌ ഇന്ത്യ നവീകരണ ജോലികള്‍ നടത്തിയ ക്ഷേത്രമാണിത്‌. അന്ന്‌ പ്രവൃത്തി എളുപ്പത്തില്‍ തീര്‍ക്കാന്‍ ചട്ടങ്ങള്‍ക്ക്‌ വിരുദ്ധമായി ക്ഷേത്രത്തിന്റെ മേല്‍ക്കൂരയില്‍ മണ്ണ്‌ നിരത്തുകയായിരുന്നു. ഇത്‌ ക്ഷേത്രം ചോര്‍ന്നൊലിക്കാന്‍ കാരണമായി. ഇതിന്റെ പേരിലാണ്‌ നവീകരണം നടത്തുന്നത്‌. വയനാട്ടില്‍ ജൈനസംസ്‌കൃതിയുടെ സുവര്‍ണ്ണകാലത്ത്‌ എഡി 12-13 നൂറ്റാണ്ടുകളില്‍ ഹൊയ്‌സാല നിര്‍മ്മാണരീതിയില്‍ പണികഴിപ്പിച്ച ജൈന ബസ്‌തിയാണിത്‌. വയല്‍നാട്‌ രാജാവായിരുന്ന ഇരവിരവിവര്‍മ്മനും പൂതാടി രാജസ്‌ഥാനത്തിലെ പടനായരായിരുന്നു രായിരായന്‍ കേളന്‍ എന്നിവരും പലകാലങ്ങളില്‍ ഈ ക്ഷേത്രത്തിന്റെ സംരക്ഷകരായിരുന്നുവെന്ന്‌ വയനാടിന്റെ ചരിത്രകാരന്മാരില്‍ ഒരാളായ മുണ്ടക്കയം ഗോപി പറയുന്നു. 11ാം നൂറ്റാണ്ടുമുതല്‍ ദീര്‍ഘകാലം സമ്പന്നമായ ജൈനസംസ്‌ക്കാരത്തിന്റെ വിളനിലമായിരുന്നു ഇന്നത്തെ ബത്തേരി. എന്നരുതുബീഥി എന്നറിയപ്പെട്ട 12 ജനപഥങ്ങളുടെ സംഗമസ്‌ഥാനമായിരുന്നു ഇതെന്ന്‌ ചരിത്രരേഖകള്‍ സാക്ഷ്യപെടുത്തുന്നു. 18 പട്ടണസ്സാര്‍ എന്ന ജൈനവണിക്‌ സംഘത്തിന്റെ ആസ്‌ഥാനങ്ങളില്‍ ഒന്നുമായിരുന്നു ഈ പ്രദേശമെന്ന്‌ രേഖലിഖിതങ്ങളുണ്ട്‌. വരദൂര്‍ ജലധാരാലിഖിതത്തിലും ഈ ക്ഷേത്രത്തെ സംബന്ധിച്ച്‌ പരാമര്‍ശങ്ങളുണ്ട്‌. 17ാം നൂറ്റാണ്ടിന്റെ അവസാനത്തോടെയാണ്‌ ഇവിടെനിന്നും ജൈനമതവിശ്വാസികള്‍ പിന്മാറിതുടങ്ങിയത്‌. ഇതോടെ മൈസൂര്‍ അധിനിവേശത്തിന്റെ പിടിയിലായ പ്രദേശവും ക്ഷേത്രങ്ങളും അവഗണിക്കപ്പെടുകയായിരുന്നു. വയനാട്ടില്‍ അവശേഷിക്കുന്ന ജൈനകാലഘട്ടത്തിന്റെ പ്രധാനശേഷിപ്പുകളില്‍ ഒന്നാണിത്‌.

Old photos from Kannur 1901-02

കണ്ണൂരിൽനിന്നും

 
Anybody can identify this places and its situation now?
 
 ഈ ചിത്രങ്ങൾ കണ്ണൂരിൽനിന്നും 1 9 0 1 ൽ ഒഎടുത്തതാണ് . ഇപ്പോൾ ഈ സ്ഥലങ്ങൾ എവിടെ ആണെന്ന് ആര്കെങ്കിലും അറിയാമോ


Road from Mahe to Chombala  in 1855




Title: "An alley of coconut palms behind Mahé, leading to Chombala."
Creator: Richter, Christian Georg (Mr)
Date: 05.07.1855-31.05.1860

Road from Mahe to Chombala  in 1855
Now NH 17..





തെയ്യം, 1901.


തെയ്യം, 1901.


ദൈവത്താര്‍ , കാനത്തൂര്‍ അമ്പലം, കണ്ണൂര്‍


നെയ്ത്തുശാല, കണ്ണൂര്‍, 1902.

 

Solved ones

മുസ്ലീംപള്ളി, ചിറക്കല്‍ , കണ്ണൂര്‍ MUSLIM MOSQUE@CHIRAKKAL-MADE IN ORIGINAL KERALA FASHION 1901


Title: "Mosque in Tshirakal."
Creator: unknown
Date:

 

 

 

1910
payyambalam Bridge
 
Payyambalam Beach and new bridge 2010

Iritty Bridge 1940
 
 







Iritty  bridge 1933
 



 

TIRUNELLI TEMPLE legend


TIRUNELLI  TEMPLE




History of Thirunelli
There is only limited historic and archaeological information on the place. It is said that Thirunelli was an important town and pilgrim centre till the16th century. Some earlier Malayalam works of 11th and 12th century like Unniyachi Champu, has references to the place. Archaeologists have also discovered copper plate inscriptions belonging to the period of Bhaskara Ravi Varma I and II (10th and 11th century) from the village. The Malabar Manuel, written by William Logan too has mentions on the place. While laying roads to the place, it is said that, people got coins which dated back to 9th and 10th centuries, indicating the importance of the place during the reign of Kulasekhara. All these facts show that Thirunelli was an important town and pilgrim centre in north Kerala for centuries.

Legend behind the temple
There is no recorded history on the origin of the temple, but it is believed that the temple is more than 1000 years old. There are many legends and stories associated with it. Though they do not have evidences, they are fascinating.

The temple is believed to have been built by Lord Brahma. He was travelling round the earth upon a swan and noticed the enchanting beauty of the Brahmagiri Hills. He descended on the spot and found an idol of Vishnu under an Amla tree. He installed the idol there and called the temple Sahyamalaka temple. Lord Vishnu, as per the request of Lord Brahma, made the waters of the area also sacred and blessed it with the capability to wash away all sins. Hence, the river there is known as Papanashini, meaning the stream that washes away all sins. According to some other legends, the King of Birds, Garuda, was flying with Amritakumbha, (the pot of Amrut, the nectar of life) above Thirunelli when Lord Brahma was consecrating Vishnu’s idol. Garuda circled over the place and a few drops of Amrut fell into the stream nearby, thus making the Papanasini to attain the power for purifying sins.

People believe that Lord Brahma worships Perumal in the temple on the wee hours every day, hence the head priest of the temple leaves a fresh quantity of worshiping materials required for pooja in the temple before closing the temple at night.

The name of the place too is derived from this legend – Thirunelli means the holy gooseberry in Malayalam.

The reference to the Sahyamalaka temple, in the picturesque Sahya Valley can be seen in many ancient Puranas and Hindu texts too. Legends say that Parasurama, the incarnation of Lord Vishnu visited Thirunelli and performed last rites for his dead father, sage Jamadagni. It is also believed that he took a dip in Papanasini to atone for his sin of killing Kshathriyas.

Papanasini and spectacular views
The temple surrounded by mountains, hidden in dense wood, provides a refreshing view of nature. It faces east and a view of sunrise from here is fascinating. The Brahmagiri range with its shades of green on the north, the greenery of Karimala and Narinirangimala on the west and south respectively adds to the mystic nature of the temple.

Papanasini, the mountain stream emanating from the heart of Brahmagiri is about 1 km away from the temple. Panchatheertham is the temple pond seen on the temple premises. There is a boulder with the image of a footprint in the middle of the pond and it is called Vishnupada (footprint of Lord Vishnu).

The temple is a fine piece of architectural wonder of yore. There are 30 granite pieces supporting the shrine and the floor is also paved with huge square granite blocks.

The temple also carries some characteristics of typical Kerala architecture such as tile roofed structure of the inner sanctorum, the open courtyard around the sanctorum, the granite lamppost at the entrance etc.   The temple also has a narrow corridor (Vilakkumaadam) which is constructed of granite pillars, though they are incomplete on the eastern side.




TIRUNELLI TEMPLE 1911

 

TIRUNELLI  TEMPLE LEGEND


this Temple is described in Stalapuranam. as

The village was granted with God Vishnu
(Devadeves'an), his shrine, its revenues, and power to protect and punish, to the eminent Brahmins of two different families and this grant was made by pouring water into their hands as signifying transfer of proprietorship.
 
The village referred to is Amalaka gramam, and the temple, the Amalaka kshetram or Tirunelli temple, as it is known in Malabar, and the grant was made by Brahmadeva under the following circumstances to the Brahmins who were first appointed as its priests and proprietors. 


TIRUNELLI TEMPLE 2011
On the summit of the Brahmagiri mountain, Brahmadeva performed yagain (sacrifice) and there Vishnu with four hands bedecked with numerous fine jewels, seated on an Amalaka tree appeared before him. The figure however suddenly vanished. Brahmadeva then founded a temple at the spot dedicating the same to Vishnu and gave it the name of Amalaka kshetram or Tirunelli temple (Tiru sacred, Nelli gooseberry tree). Brahmins were appointed priests to whom the temple was entrusted as also the small village that sprung about it, relics of which still exist in the shape of old foundations of houses.Brahmadeva departed but visits the temple every night to worship Vishnu.
The pujai (worship) in every shrine closes ordinarily at about 9 to 10 P.M. and in this shrine, where the ordinary puja is done five times, from morning  till 10 P.M. the priest prepares for a sixth puja before leaving the place. On opening the doors next morning he finds that all the materials for the puja have been utilised during the night. It was Brahmadeva who performed the sixth puja and this has been going on every day and will go on for ever. The priest before entering the temple in the morning swears thrice that he will not divulge what he sees there on opening the door, and no priest dare give out the secret at the risk of being bitten by cobras emanating from the shrine. Whatever the present generation may think of a superhuman agency performing an unusual sixth puja in this shrine, the


fact remains that it is arranged for every night in the belief that Brahmadeva visits the temple and worships Vishnu. As already mentioned Brahmadeva appointedBrahmins as priests : but nothing is known as to how they or the gramam disappeared. There is a long blank in the history of the temple and a Sannyasi, who in this wilderness took up his residence in the deserted temple had an inspiration in obedience to which he brought down four Bmbrandiri Brahmins from Gokarnam (Canara) to take charge of the temple.


The puja was naturally neglected during the Mysore invasion but subsequently the Sannyasi known as Samiyar returned. He found one of the Embrandiris returning with another person, who was the ancestor of the present Uralers (trustees). To them the Sannyasi handed over the temple, the Bmbrandiri to perform the puja and the other individual to manage the affairs. Subsequently the manager claimed proprietorship and succeeded in establishing his right.


His family was divided into north and south branches, represented by Vatakku Moothannan, and Thekku Moothannan, the present (Uralers) trustees of the temple. The junior members in their familiesare known as Elayannan and Kunjannan. They claim kinship with the Musads of Malabar and follow their customs and manners as in Malabar proper, the name Moothannan being composed of Moothathu (i.e., Musad) and Annan, evidently a courtesy title common in Coorg which province adjoins Tirunelli amsam. The idol is of granite stone and is said to be of excellent workmanship. After destruction by fire during Tippu's invasion the temple was first reconstructed with thatched roofs. The Srikovil (central shrine) has since been roofed with copper and surmounted by a golden spire. The ground in and out of the temple is paved with granite stones. Shrines and sacred springs surround the temple and a brief description of the same is extracted below from the Malabar Gazetteer. " At the back of the temple a stream of clear water comes tumbling down from the hill-side in a succession of pools and cataracts, and many of these pools are holy.


Their names are Papanasini, the extinguisherof sins, Panchatirtam, Rinamochinitirtam, Qiwnik-atirtam, Satavinnu, Sahasravinmi and Varaham.


 The water of the last is brought for temple use in a stone aqueduct half a mile long. The water of Papanasini falls on a rock called Pinnapara where offerings to the spirits of the departed are made.


 This rock is a bone of an Asuran or demon, named Pashana-bhedi, slain by Vishnu, whose body was at his own prayer converted into a rock extending from Tirunelli to Gaya, Tirunelli representing his foot, Godaveri his middle, Gaya the head.
 
 
 
Just by Gunnikatirtam is a small cave temple dedicated to Siva
 

Besides the above, there is the Pakshipashanam (lit., bird-rock) called"garudappara" (Garudan's rock) beneath


which are found several interesting caves known as Pathalam (nether world) where hermits in the ancient days lived and which as the story goes, were visited by Mr. Baber, Sub- Collector of Northern Division, Malabar, in the beginning of the nineteenth century.


 He met the hermits and built a flight of steps for them to climb up to their caves,the cement used being still visible in parts.
 

 
 
 
 The Bavali river deserves mention as derived from Vari water and Avail collection collection of waters the right name of the river being Varavali. The junction of Nanda stream with the Bavali is known as Nandabavali Sangamam and is a sacred spot where low castes who are not allowed to enter the temple make their offerings.


 
 
 On the eastern side of Grunnika temple is a rock on which Sudras perform funeral rites on the forty-first day after the death of their relatives.
 

 


The Punarjanini (re-birth) has a sacred function attached to it. This is a cave in the rock with opening  two sides, and any person who is stuck midway in attempting to pass through is considered a sinner, and his way of escape out of the difficulty is by praying to God Vishnu when he could retreat.


It is only one free from sins, and sincerely devout, who need attempt to pass through scatheless. The above is a brief notice of the famous Tirunelli shrine "the resort of many a pious Hindu under the promise of remission of sins and eternal bliss". Its sanctity, antiquity and divine origin have never been disputed by Hindus and it is a matter of regret that the two copper plates preserved in the temple and the inscription on the granite wall could never be deciphered as those would have given a clearer idea as to the origin and history of this famous shrine. As it is, one has to depend on the " Stalapuranam "(local legends) for information and this is given here as succinctly as possible.

Wayanad History

As  a local Young man I thought Wayanad covered with   full of forest and there may be a minimal human interaction and so historical importance will be less. But  when studied and  I reached the bottom, I feel it is so vibrant and  there are a number of tales to tell by these mesmerising hills.
We got evidence  from Edakkal cave- prehistory
Then numerous  narrations under Pazhassi and British rule- written history
I think most important3  books on modern Wayanad  are Logan’s Malabar Manual 1887,T.K.Gopala Panikkar’s Malabar and Its Folk 1900 ,C. Gopalan Nair,  Malabar Series : Wynad, Its Peoples and Traditions (1911).I depend  mainly these three books.
 
Logan’s Malabar Manual (1887) has inspired many of his successors to study the customs, traditions and the economy of the area in great detail. The most notable of these were Malabar and Anjengo (1905) by Evans and Innes; Malabar Gazetteer (1908) by C.A. Innes; and A Descriptive Memoir of Malabar (1906) by Lts. Ward and Conner.

Local writers were also inspired by Logan’s example to write on Malabar. The pioneering work in this vein was T.K.Gopala Panikkar’s Malabar and Its Folk (1900

A work, more in line with Logan, was that of Rao Bahadur C. Gopalan Nair, Deputy Collector, Malabar, published with a foreword from Mr.R.B. Wood, ICS, then Collector of Malabar. The book, Malabar Series : Wynad, Its Peoples and Traditions (1911) attempted a detailed study of the political and social history of the place, its people (both the rulers and the ruled) and a study of the beginnings of plantation in Wynad. The most valuable portion of this book is an anthropological study of the tribals and a good summary of the various non-tribal communities of Wynad. The author, who was posted at Mananthawady (Manantoddy, as it was then called) as the Deputy Collector, reveals the instinct of a social scientist in his analysis of the symbiotic relationships in this remote part of Malabar which had known peace only for a generation, after the bloody Pazhassi wars.


POLITICAL HISTORY

Wynad stands unique in its political history. This was the only taluk in Mala- bar which never bowed its neck to the Mysore yoke and which defied the British power until its ruler fell, fighting against thetroops of the East India Company. This ruler was the Kerala Varma Raja of Pazhassi Kovilagam (Pazhassi palace) of Kottayam dynasty and his history is practically the political history of Wynad from 1786 to 30th November, 1805.

Hyder Ali's hordes were devastating Malabar in 1766 and the rulers of Kottayam(North) had fled for safety to Travancore where the child Kerala Varma was living* with his relations. Wynad remained undisturbed until 1773, when a Mysorean army passed through the country by the Tamarasseri ghat on its way to Calicut.

In 1780 on the outbreak of the second Mysore War, Ravi Varma the senior Raja, returned from Travancore with his nephew Kerala Varma and assisted the beleaguered English factors at the seige of Tellicherry with an army of 2,000 Nayars, and in 1786 when Ravi Varma visited Tippu Sultan inCoorg, he the Sultan exacted from him a deed of relinquishment of all his rights over Wynad.

The Kottayam family had then three
branches :

1. Kizhekke Kovilagam Eastern Palace.

2. Patinhare Kovilagam Western Palace.

3. Thelcke Kovilagam Southern Palace.
 
PAZHASSI RULE

Wynad was under the sovereignty of the Western branch of which Kerala Varma was the head. Heresented the action of the senior Raja and refused to submit to the Mysoreans with whom he was engaged in desultory warfare from 1787 to the beginning of the Third Mysore War in 1790. On 4th May of that year, Robert Taylor, chief of the English settlement at Tellicherry granted a cowle to Kerala Varma Raja that the English East India Company would assist and protect him and do every thing in their power to render him independent of Tippu if he would enter heartily into  the war against the Sultan. The war was waged, and under the treaty of peace dated 18th March, 1792, Malabar was ceded to the Company by the Sultan of Mysore. It was a disputed point whether Wynad was included in this cession and it was not decided until the arrival of Lord Mornington in India in 1798, when it was finally settled that Wynad had remained part of Tippu's dominions.
East India Com pany

As soon as the treaty of Seringapatam was signed in 1792, the East India Com pany appointed Joint Commissioners for the administration of Malabar. They committed the initial mistake of entrusting Kottayam to the Kurumbranad Raja, who had no influence in the country, and Kerala Varma Raja, who was all-powerful in Kottayam, promptly showed his contempt for both the alleged authority of his uncle the Kurumbranad Raja and the regulations of the East ndia Company by stopping all collections of revenue in the district and by taking the law in his own hands against erring Moplas.

Efforts were made by the Company to surprise the Raja in his palace at Pazhassi, in Kottayam Taluk, but the Raja had a secure retreat in the wilds of Wynad. The troops sent against him were hamper- ed by difficulties of transport and lack of supplies, and a series of minor revers- es culminated on March 18, 1797, in a detachment of 1,100 men being cut to pieces in the Peria pass. The Governor of Bombay and the Commander-in-Chief visited Malabar to investigate the state of the District and cancelled the agree- ment with the Kurumbranad Raja; peace was restored through the good offices of the Chirakkal Raja, Kerala Varma being- paid Rs. 8,000 a year as pension.
In 1799, after the fall of Seringapatam, Wynad had been ceded to the British but Kerala Varma Raja resisted all attempts of the Company to take possession of the country and persevered in hostilities until 1805.
 
Baber, Sub-Collector
 
On November 30th of that year, Mr. Baber, Sub-Collector of North Malabar Division surprised him in his retreat in the neighbour- hood of the Pulpalli forest and had the "infinite satisfaction " of reporting to Govern- ment that he had " the good fortune to come up with the Cotiote Kerala Varma Raja alias the Pyche Eaja and with the assistance of Captain Clapham and 50 Se- poys and 100 Kolkars 1 to chastise this rebel chieftain by destroying him and five of his followers." The rebellion died a natural death afterwards.

The following extract from Mr. Baber's letter 2 dated 31st December, 1805, to the Collector of Malabar explains the events immediately preceding the Raja's death and contains the writer's views as regards the Raja's character. To the student of Wynad history it is interesting reading.

" Having said this much of the plan of
operations that had been adopted, I now
come to those which terminated the career
of the Pyche (Palassi) chieftain."

" I before said that one of my objects
by getting in the inhabitants of Pulpally
was to obtain accurate information
of the rebels. This I did not think prudent
to commence upon too early lest they
should take the alarm. I preferred trying
all my persuasive means to gain their con-
fidence and to wean them from their
connections. For this purpose I had them
before me and took every opportunity of
representing the folly of countenancing
a body of men so truly contemptible, and
who had no other end than to involve
them in one common ruin. I pointed to
them in the strongest colours the power
and lenity of the British Government, and
at last, what with exhortation and occasional
presents, had succeeded in inducing several
of these, who had been of most essential
service to the Raja's party, to send their
Paniyars (Paniyar agricultural labourers) out
in quest of information. I took the pre-
caution of swearing all whom I employed
to secrecy. With many agents, I could not
fail of success in some one of them. On
the 30th ultimo, three of them at last
brought me intelligence of the Pyche
(Palassi) Raja and all the rebel leaders,
with the exception of Palora Jamen (Pallur
Eman) being then in the opposite side
of the Kangara river, a short distance in
Mysore, and this so unequivocally that I
determined to act upon it. I accordingly
requested of Lieutenant-Colonel Hill to
assist me with 50 Sepoys and an Officer,
with which force and about 100 kolkars,
half Captain Watson's Police, half my own
locals, I marched at nine o'clock at night ; and
such was the secrecy in which we set off that
our guides even did not know my intention
until the moment we took our departure.
Previous to this I had deemed it expedient to
make a feint to divert the attention of the
rebels (who I thought it probable might
have their spies in camp) by detaching
70 of my kolkars, under the Sheristadar,
under the pretext of going in pursuit of
Palora Jamen who was reported to be in
the Komanpany Mala in the South-eastern
direction, while they had secret instructions
after marching half-way to this mountain
to strike off eastward to the Kallir Mountain
and there lie in ambush near to paths to
cut off the retreat of any fugitives who
would, in most probability, go off in that
direction in the event of our party coming
up with the rebels.

" Such was the nature of the country that
although we kept marching the whole
night we did not reach the Kangara river
until seven the following morning. Here we
divided ourselves into two parties, and pro-
ceeding along the banks, observed a vast
number of huts, all of them bearing every
appearance of recent habitation : we continued
marching until nine o'clock, when the
detachment being fatigued, a halt was pro-
posed. We accordingly halted, and having
taken some refreshment, we again started,
with the determination of tracing every
jungly path : so fully pursuaded was I,
as well from the earnestness of our guides
as the consideration that this was a part
of Mysore that our troops had at no time
penetrated or perhaps even thought of
doing, that the rebels must be concealed
in some parts of these jungles. After
proceeding about a mile and a half through
very high grass and thick teak forests
into the Mysore country, Charen Subedar
of Captain Watson's armed police, who
was leading the advanced party suddenly
halted and beckoiming to me, told me
he heard voices. I immediately ran to the
spot, and having advanced a few steps, I
saw distinctly to the left about ten persons,
unsuspecting of danger, on the banks of the
Mavila Toda, or Nulla to our left. Although
Captain Clapham and the sepoys as well
as the greater part of the kolkars, were
in the rear, I still deemed it prudent
to proceed, apprehensive lest we should
be discovered and all hopes of surprise
thereby frustrated. I accordingly ordered
the advance, which consisted of about
thirty men, to dash on, which they ac-
cordingly did with great gallantry, with
Charen Subedar at their head. In a
moment the advance was in the midst
of the enemy, fighting most bravely. The
contest was but of short duration. Several
of the rebels had fallen, whom the
kolkars were despatching, and a running
fight was kept up after the rest till we
could see no more of them. Just at this
time a firing was heard to the right;
we accordingly returned, when we saw the
sepoys and kolkars engaged with a fresh
body of rebels, who proved to be of
Ooongan's (Kungan's) party, but who fled
after a few shots had been fired at them
and though pursued, were seen nothing
more of. From one of the rebels of the
first party to the left, whom I discovered
concealed in the grass, I learnt that the
Pyche (Palassi) Raja was amongst those
whom we first observed on the banks of
the Nulla, and it was only on my return
from the pursuit that I learnt that the
Raja was amongst the first who had fallen.
It fell to the lot of one of my Cutcherry
servants, Canara Menon, to arrest the flight
of the Raja, which he did at the hazard
of his life (the Raja having put his musket
to his breast) and it is worthy of mention
that this extraordinary personage, though in
the moment of death, called out in the
most dignified and commanding manner to
the Menon, " Not to approach and defile
his person ". Aralat Cootty Nambiar, the
only one remaining of those rebels pro-
scribed by Colonel Stevenson and a most
faithful adherent of the Raja made a most
desperate resistance, but at last fell over-
powered by the superior skill of one
of the parbutties (pravritti) in Wynad ;
four other followers of the Raja were
also killed, two taken prisoners together
with the Raja's lady and several female
attendants. There was no other property
discovered, but a gold Cuttaram (Katharam
or Kattaram dagger) or knife and a waist-
chain ; the former I have now in my pos-
session, the latter I presented to Captain
Clapham. And from the accounts of the
Raja's lady, they had been reduced to the
greatest distresses in particular for the last
ten days. The Raja's body was taken up
and put into my palanquin, while the lady
who was dreadfully reduced from sickness
was put into Captain Clapham's. Finding
any further pursuit of the rebel useless,
we made a disposition of our forces and
returned to Chomady which we reached
about six in the afternoon without having
met with any further occurrences on the
road. The following day the Raja's body
was despatched under a strong escort to
Manantoddy, and the Sheristadar sent with
it with orders to assemble all the Brahmins
and to see that the customary honours
were performed at his funeral. I was
induced to this conduct from the considera-
tion that although a rebel, he was one of
the natural chieftains of the country, and
might be considered on that account rather
as a fallen enemy. If I have acted injudi
ciously, I hope some allowances will be made
for my feelings on such an occasion.

" Thus terminated the career of a man
who has been enabled to persevere in
hostilities against the Company for nearly
nine years, during which many thousand
valuable lives have been sacrificed and
sums of money beyond all calculation
expended.

" Notwithstanding that every effort of
moderation and lenity was pursued towards
the Kaja, nothing could get the better of
his natural restlessness and ferocity of dis-
position, which, aided by the evil counsels
of his advisers, impelled him to the most
desperate acts and produced an infatuation
which rendered him insensible to the dictates
of humanity or reason. His annihilation
became necessary for the stability and
security of the Government and its subjects.
While this severe necessity existed, the re-
collection of the services he has performed
during the infancy of our Government can-
not but inspire us with a sentiment of
regret that a man so formed should have
pursued a conduct that should have thrown
so insuperable a bar to all kinds of accommoda-
tions. To temporise further than was done
would have been to yield, and to have
yielded would have afforded a precedent
which might have been fatal to the British
Government in India.

"But it will not be necessary for me to
enlarge to you who are so well acquainted
with this chieftain's history, on the leading
features of so extraordinary and singular
a character. The records in England and
India will convey to posterity a just idea
of him."


Mr. Baber admired the great qualities of the Raja and remarked that the inhabitants entertained towards the Raja " a regard and respect bordering on veneration which not even his death can efface." These words were prophetic; more than a century has passed and his name is still cherished by the people as the Saktan 1 Raja.