Religious influences in Kerala Architecture

Introduction:-

Kerala, known as Keralam is a state located in the south-west region of India on the

Malabar Coast. It was formed on 1 November 1956 as per the States Reorganization Act

by combining various Malayalam-speaking regions. Spread over 38863 Kms (15005 sq.

m) with a population of 33387677, it is bordered by Karnataka to the north and north

east, Tamilnadu to the east and south, and the Laccadive Sea to the west.

Thiruvananthapuram is the state capital among the 14 districts. Other major cities

include Trissur, Kochi and Kozhikode.

Kerala is India's most advanced society with 100 percent literacy, world-class health

care systems, low infant mortality and highest life expectancy rates and the highest

physical quality of life in India. Peaceful and pristine, Kerala is also India's cleanest

state.

With the Arabian sea in the west, the Western Ghats towering 500-2700 ms in the east

and networked by 44 rivers, Kerala enjoys unique geographical features that have made

it one of the most sought after tourist destination in Asia with its equable climate. A

long shoreline with serene beaches, Tranquil stretches of emerald backwaters, Lush hill

station, exotic wildlife, Waterfalls, Sprawling plantation and paddy fields, Ayurvedic

health holidays, Enchanting art forms, Magical festivals, Historic and cultural

monuments, exotic cuisine... all of which offer a unique experience. Architecture of

Kerala and Religious tourism in Kerala is one among them.

Kerala's style of architecture is unique in India, in its striking contrast to Dravidian

architecture which is normally practiced in other parts of South India. The architecture

of Kerala has been influenced by Dravidian and Indian Vedic architectural science

(Vastu Shastra)over twomillennium. The Tantrasamuchaya, Thachu-Shastra,

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Manushyalaya-Chandrika and Silparatna are important architectural sciences, which

have had a strong impact in Kerala Architectural style. The Manushyalaya-Chandrika, a

work devoted to domestic architecture is one such science which has its strong roots in

Kerala. The architectural style has evolved from Kerala's peculiar climate and long

history of influences of its major maritime trading partners like Chinese, Arabs and

Europeans. Kerala has a mosaic of religious places of Hindu, Christian and Muslim

faiths. The popular ones among these attract pilgrims/devotees from different parts of

Kerala and also from outside of the state, particularly on special occasions. A large

number of Hindu temples in Kerala are managed by Devaswom Boards. A large number

of temple guest house/ bhajana mathams that provides basic accommodation and

facilities at affordable costs. One view is that the sanctity of places worship would get

diluted and they would get commercialized if associated with tourism. However,

pilgrims and devotees too are tourists by definition, when they can at a location away

from their place of residence. The pilgrim centers too need infrastructure and other

facilities, just like other tourist. The religious tourism market is too large to be ignored.

Exquisite sculpture, wood work, murals, etc., of temples, mosques and churches bring

in a large number of tourists. Both Christianity and Islam came to Kerala long before

they were introduced in other parts of India. Some of the churches associated with St.

Thomas and others that are in close proximity to each other and also heritage mosques

is a part of travel circuits focused at tourists with special interests. Unique architectural

pattern ofthe temples, mosques etc,.attracts large number oftouriststothe state everyyear.

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TOURISM IN KERALA

The state of Kerala is one of the most popular tourism destinations in India. The state,

promoted as “God’s own country”, has various tourism assets such as beaches, hill

stations, backwaters, national parks and wildlife sanctuaries. However, the key to

tourism success has been its sustained marketing efforts and creation of new tourism

products. As a result, Kerala has become a model for planned tourism development to

other Indian states. For example National Geographic Traveler selected Kerala as one of

the “50 must see destinations of a lifetime”. Kerala enjoys a unique style of architecture.

Architectural uniqueness, sculptures, monuments etc. are some of the reason for tourism

in Kerala.

HISTORY OF ARCHITECTURE IN KERALA

The locational feature of Kerala has influenced the social development and indirectly

the style of construction. In the ancient times the Arabian sea and the Ghats formed in

impenetrable barriers helping the evolution of an isolated culture of Dravidians,

contemporary to the Harappa civilization. The earliest vestiges of constructions in

Kerala belong to this period dated between 3000 B.C. to 300 B.C. They can be grouped

into two types-tomb cells and megaliths. The rock cut tomb cells are generally located

in the laterite zones of central Kerala, for example Porkalam, Trissur district. The tombs

are roughly oblong in plan with single or multiple bed chambers with a rectangular

court in the east from where steps rise to the ground level. Another type of burial

chamber is made of four slabs placed on edges and the fifth one covering them as a cap

stone. One or more such dolmens are marked by a stone circle. Among the megaliths

are the umbrella stones ("kudakkal"), resembling handless palm leaf umbrellas used for
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coverings pits enclosing burial urns. To other types of megaliths, hat stones

("thoppikkal") and menhirs ("pulachikkal") however have no burial appendages. They

appear to be rather memorial stones.

The megaliths are not of much architectural significance, but they speak of the custom

of the primitive tribes erecting memorials at sights of mortuary rites. These places later

became the annual meeting grounds of the tribes and gave rise to occult temples of a

central worship. While the custom of the father worship can be seen in these cases, the

protecting deities of the villages were always in female forms, who were worshiped in

open groves ("kavu"). These temples had trees, stones symbols of mother goddesses or

other naturalistic or animistic image as objects of worship. The continuity of this early

culture is seen in the folk arts, cult rituals, worship of trees serpents and mother images

in kavu’s.

Influence of Buddhism and Early Tamilakam Architecture

The nature worship of the early inhabitants of Kerala is parallel in serpent worship and

Buddhism, in the tree worship owing to the association of Buddha birth, revelation and

preaching under a tree. This rose in parallel to the developments in the other areas of

Tamilakam during the later stages of the Sangam period. Although sculptural relics of

Buddhist images have been recovered from a few places of southern Kerala,

however,there are no extant Buddhist monuments in this region. But literacy references

such as the 3rd century Tamil epic Manimekhalai and Mushika Vamsa, a Sanskrit epic

of the eleventh century suggest the fact that Kerala had important Buddhist shrines. The

most renowned of these was the Sreemulavasa vihara with a magnificent image of

Bodhisattva Lokanatha. This shrine is believed to have been washed away by coastal

erosion. In their design features some of the temples such as Siva temple at Trissur and

Bhagavathi temple at Kodungallur are believed to be Buddhist Viharas, but there is no

irrefutable proof for such beliefs.

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There are numerous Jain monuments in Kerala. They include rock shelters at Chitral

near Nagarcoil, a rock cut temple at Kallil near Perumbavoor, and remains of structural

temples at Alathoor near Palakkad and at Sultanbathery. Sculptured Kerala Jain and

Dravidian figures of Mahavira, Parswanatha and other thirthankaras have been

recovered from these items. This reminds a Jain temple until 1522C.E. before being

consecrated as a Hindu temple. Sultanbathery also has the remains of Jainbasti, known

as Ganapativattam, being an example of a cloistered temple built entirely of granite.

In spite of the absence of architectural monuments there is conclusive proof of the

influence of the Buddhist school on Kerala architecture of later periods. The circular

temples basically follow the shapes of the Buddhist stupas,the dome shaped mounds.

The apsidal temples are modeled in the pattern of chaitya halls, the assembly halls of

Buddhist monks. The chaitya window seen repeated in the decorative moulding of the

thorana around the temple shrine is clearly a Buddhist moitf adopted in Hindu style,

according to Percy Brown. Basicallythrana is a gateway provided in the palisade seen in

the vertical and horizontal members of the vilakkumadam, which is a feature seen only

in Kerala temples of the post Buddhist period.

Vedic and Dravidian Influences

The early Tamil Sangam literature shows that by the First century A.D. the Cheras ruled

the central regions of Kerala and the Kongu lands (present Salem and Coimbatore

region). Its capital was Vanchi, identified with the Thiruvanchikulam near Kodungallur.

At this time the southern part of Kerala was ruled by the chieftains and the northern

parts by the Nannans of Ezhilmalai. The early period of Christian era-first to the third

century-is also marked by the contact with Aryans and their Vedic religion rooted in the

fire sacrifices. Between fourth and seventh centuries A.D. Brahmans appeared to have

settled in Kerala and establish their religion. The amalgamation of different cultures and

religious philosophies helped to evolve the architectural styles of Kerala temples. Under
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the rule of the second CheraPerumals (eighth-eleventh century) most of Kerala, except

the extreme north and south, got unified. This was highly conducive of architectural

development and renovation of a large number of temples. After the decline of the

Cheras several small principalities developed all over Kerala. By fifteenth century,

Kerala was broadly covered by the suzerainty of four principal chieftains-Venad rulers

in the south, Kochi Maharajas in the center, Zamorians of Kozhikode in the north and

Kolathiri Rajas in the extreme north. They were rulers who patronized architectural

activities. It was the period when Kerala Architecture started shaping its own distinctive

style. A regional character in construction incorporating the Dravidian craft skills,

unique forms of Buddhist buildings, design concepts of Vedic times and canonical

theories of Brahminical Agamic where practiced on locally available materials and

suited to the climatic conditions were finally evolved in Kerala. The theory and practice

of architectural construction were also compiled during this period.

Their compilations remained as classical texts of a living tradition of these days. Four

important books in this area are:

-Thantrasamuchayam (Chennas Narayanan Namboodiri), silpiratnam (Sreekumara),

covering temple architecture.

-Vastuvidya and Manushyalaya Chandrika(Thirumangalathu Sri Neelakandan),

dealing with the domestic architecture. A number of minor works in Sanskrit,

Manipravalam and refined Malayalam, all based on the above texts have found

popularity in Kerala with the craftsmen and professionals related with the subjects.

-Aryan Influences

Historic factors did not allow the continuance of the cultural Dravidian isolation of

Kerala from remaining parts of India which was the arena of cultural invasions of

Aryans and other races. Aryans had spread their cultures all over north India by about

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1000 B.C. Keralaalso started experiencing a cultural invasion by the slow ethnic

migration of Aryans in the beginnings of Christian era. In the second rock edict of

Asoka dated third century B.C. Kerala is referred as one of the border kingdoms of the

Maurya Empire. It is possible that Buddhists and Jains were the first north Indian

groups to cross the border of Kerala and established their monasteries. These religious

groups were able to practice their faith receive patronage from the local kings to build

the shrines and Viharas. For nearly eight centuries, Buddhism and Jainism seen to have

co-existed in Kerala as an important faith, contributing in its own way to the social and

architectural development of the region.

Features of Kerala Architecture

Kerala Architecture has its own unique features

Selection of place for construction of House

Place where the house has to be built is first selected. In a larger plot, Plot has to be

divided into four equal parts and the North eastern part of the divided parts is taken for

construction of the house.

House is preferably built facing East and other options are considered only if there is no

road or access to the plot from the east. Other options of front of the house are North,

West and South in that order.

Location of well

Well was very important for the house as the only source of drinking water, water for

agriculture and water for bath, cleaning etc. Well is built in theNorth East corner of the

house.

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Padippura

It is a structure containing a door forming part of Compound wall for the house with a

tiled roof on top. It is the formal entry to the compound with the house. At present the

door is not there as car will have to enter the house through the entry.

Poomukam

It is where you enter the house climbing up steps in the front. Traditionally it has a

slope tiled roof with pillars supporting roof. Sides are open. In the earlier days, the Head

of the family called Karanavar used to sit here in a reclining chair with thuppalkolambi

(Spittoon) by the side of chair. This chair will have long rails on either side where the

Karanavar will keep his legs raised for comfortable rest.

Chuttu verandah

From the Poomukham you can walk through Chuttu verandah to either side in front of

the house through open passage called Chuttu Verandah. Chuttu verandah will have

hanging lights in equal distance hanging from its slope roof.

Charupady

By the side of Chuttu verandah and Poomukham, wooden benches with carved

decorative resting wooden pieces for resting the back are provided. This is called

Charupady. Traditionally the family members or visitors used to sit on these Charupady

to talk.

Ambalkulam (pond)

At the end of Chuttu verandah there used to be a small pond built with rubble on sides

where water living plant called Thamara (lotus) or Ambal used to be planted .Both

Lotus and Ambal have very good wide and beautiful flowers floating in the water.

Living room

After Poomukham, is the Living room where formal seating arrangement is provided

for formal meetings with family members and guests. This is one of the largest of all

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rooms in the house. Preferable measurements can be 20 feet by 13 feet (600 cm by 390

cm) or whatever the Architect may find suitable for the plot.

Front foyer

From the sit out, when you enter the house, you can have an area called Front foyer

from where you can go to Formal Living room, Office room and Stair for going to First

Floor. This area will thus be used more as a passage.

Nadumuttom

Traditionally, Nadumuttom or central open court yard used to be there in bigger houses

of Kerala. There is an open area usually square shaped in the exact middle of the house

dividing the house in its four sides. Due to this four side division of the house by having

a Nadumuttom. Houses with one Nadumuttom used to be called as Nalukettu house.

Similarly there was Ettukettu and Pathinarukettu which are quite rare with two and four

Nadumuttomrespectively.Nadumuttomwill be normally open to sky.

Pooja room

Pooja room should preferably be in the North East corner of the house. Idols should be

placed facing east and the person praying should face west. At present, wooden

paneling is done on Pooja room walls and there is a standard design for Pooja room

which can be given to clients interested in having traditional Pooja room.

Family living room

As the formal living room will be used to meet guests and for formal meetings, this area

is where family members can relax and watch TV or listen to music. Present day houses

in Kerala have this area or room as a standard feature.

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Usual items of use in old Kerala houses

a) AattuKattil-It is a swinging piece of wood, wide and long enough for two or three

persons to sit. Four corners of this wooden piece will be firmly fixed with thick coir to

the roof. One or two people will sit and somebody will push it for swinging. It is used to

be fixed in large living rooms in old houses.

b) Kindy-It is a brass utensil filled with water used to be kept at the steps of

Poomukham for cleaning feet of those who enter the house. It has a side opening just

like a tap so that a person can easily use it to clean his feet before entering the house.

c) Montha-It is similar to Kindy made of brass. Only difference is that it has a wide

opening at top and side tap like arrangement for pouring water is not there. It is not kept

at the entry. It is kept inside the house for storage of drinking water; milk etc.

d) Uruly-It is a larger vessel to cook food for large gatherings and to keep cooked food

stored, usually made of brass.

e) Arakallu (Grinding stones)-It is two pair of stones, one large with a level top and the

other round in cross section with length less than width of the base stone. It is used for

manual grinding of spices and coconut for preparing curries with the main meal, rice.

f) Ural-This is a granite piece almost cylindrical in shape with an opening at top which

has a central portion with slight depth to keep granules to be crushed with a long piece

of wood normally that of coconut wood with two ends fixed with metallic crushing

elements.

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Architectural features of Kerala houses

Bed rooms

Master Bed room should preferably come at South west corner of the house, with head

of the cot facing south. Bed rooms have got bed space separate and a space called dress

which acts as entry to toilet, thereby hiding toilet door to bed space. Dress if made

spacious enough can be used to keep a dressing table. Toilets now have shower cubicles

for bath instead of bath tubs. For medium size houses with two storey, two bed rooms

are preferred in Ground floor.

Kitchen

Traditionally Keralites used to have their Kitchen in the North East corner of the house,

close to well which is in the North-east corner of the plot. With modular kitchens

coming, proper Kitchen is kept as a show piece Kitchen and a work area is added for

cleaning of vessels, cutting for food preparations etc. Items like Arakallu, Washing

machine, Grinder for grinding of granules for making Dosa and iddlies are kept in the

Work area space.

Chitrathoonukal

Pillars in wood or rubble with carvings or decorative works used to add elegance to the

Hall portion of the old Kerala houses. Even though adding wood pillars is quite costly,

this feature is being added to modern houses also. Pictures are carved into such pillars

of Rubble. In the case of wood pillars generally it is plain round pillars with polished

surface.

Mural paintings

These paintings used to adorn old Kerala building walls. Generally these paintings

depict stories from epics of India.Present houses have these paintings as decorative

piece of art and not used extensively covering all walls as in old houses.

Clay tile laying on roof and floor

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Traditionally clay tiles were used for floor of the Kerala House and Kerala houses or

rather Kerala style of roof is supposed to be slope roofs with clay tiles laid over wooden

reepers and wooden koodu with wooden thulam,kazhukkol etc. properly installed by old

asaris with precision.

Wooden flooring

Earlier we used to have wooden flooring in Kerala houses with less finish and without

modern wood polishing. Now different type of wood in small to slightly big pieces

arranged neatly to give good appearance with good polishing which last longer is

available for flooring. Wooden flooring is really comfortable and healthy also.

Interior wood work with carvings

Traditionally Kerala houses had interior wood work done with wood carvings by skilled

artisans. In the earlier days house was built with wood, brick and clay tiles. Arappura,

Pathayam, Machu were all done by wood and mostly teak wood. Verandahs and living

halls were having round pillars in wood of rosewood or teak with decorative carvings

on top and bottom.

Even today this wood work and carving work is used in high cost houses being built in

Kerala with all the beauty and splendor of yester years. Some of the wood work now

being used can be classified into following types:

 Charupady for sit out and balcony.

 paneling of wall on either side of main door which can be opened as two parts

to eitherside with carving work and possibly with pictorial lock like

manichitrathazhu

 Wood paneling for round pillars inside the house.

 Wooden flooring.

 Wood paneling with top carving work for inside room walls.

 Decorative cots in wood with designs similar to cots of old Kings.

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  Stair case posts with carving.

 Cup boards and sofas with carved back rest.

 Modular kitchen with wooden cabinets for storage and proper keeping of kitchen

utensils and tools.

 Wood carved Mukhappu above tiled slope roof.

 Wood carved Thoomanam.

 AattuKattil.

 
RELIGIOUS ARCHITECTURE

Temple Architecture

The variety of temples, numbering more than 2000 dotting the Kerala state has no

match with any other regions of India. The temples of Kerala highly developed in strict

accordance to two temple construction thesis, Thantra-Samuchayam and Sliparatnam.

While the former deals in developing structures that regulates energy flows so that

positive energy flows in, while negative energy do not tent to remain retarded within the

structure, whereas latter deals in developing stone and timber architecture in such

manner that each carved structure imbibe a life and personality of its own.

Elements/features of Kerala temple:

Sri-Kovil

The inner sanctum sanctorum was the idol of presiding deity is installed and worshiped.

It shall be an independent structure, detached from other buildings with no connections

and having its own proof shared with none. The Sri-Kovil donot have any windows and

have only one large door opening mostly towards east (sometimes it happens towards

west, whereas a few temples have north facing door as its specialty while no temples

will have a south facing door).

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The Sri-Kovil may be built in different plan shapes-square, rectangular, circular or

apsidal. Of these the square plan shows and even distribution throughout Kerala state.

The square shape is basically the form of the Vedic fire alter and stronglysuggest the

Vedic mooring. It is categorized as the nagara style of temple in the architectural texts.

The rectangular plan is favored for the Ananthasai Vishnu (Lord Vishnu in reclining

posture) and the Saptamatrikas (Seven Mother Goddesses). The circular plan and the

apsidal plan are rare in other parts of India andunknown even in the civil architecture of

Kerala, but they constitute an important group of temples. The circular plan shows a

greater preponderance in the southern part of Kerala, in regions once under the

influence of Buddhism. The apsidal plan is a combination of the semi-circle and the

square and it is seen distributed sporadically all over the coastal region. The circular

temples belong to the vasara category. A variation of circle-ellipse is also seen as an

exception in the Siva shrine at Vaikkom. Polygonal shapes belonging to the Dravida

category are also adopted rarely in temple plans but they find use as a feature of

Shikharas. As per the Thantrasamuchayam, every Sri-Kovil should be built either

neutral or even sided. For the unitary temples, the overall height is taken as 13/7/ to 2

1/8 of the width of the shrine, and categorized into five classes i.e.,santhika,

purshtika,yayada, achudha and savakamikawith increasing height of the temple form.

The total highest is basically divided into two halves. The lower half consists of the

basement, the pillar or the wall (stambha or bhithi) and the entablature (prathara) in the

ratio 1:2:1, in height. Similarly, the upper half is divided into the neck (griva), the roof

tower (sikhara) and the fonial(kalasham) in the same ratio. The adisthana or foundation

is generally in granite but the super structure is built in laterite. The roofing will be of

normally taller than other temple strustures. The structural roof of shrine is constructed

as the corbelled dome of masonry, however in order to protect it from the vagaries of

climate it was superposed by a functional roof, made of timber frame covered by planks

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and tiles. This sloping roof with its projecting caves gave the characteristic form to the

Kerala temple. The fenial or kalasham, made of copper, provided crowning spire

denoting the focus of the shrine wherein the idol was installed.

Normally the Sri-Kovil is on a raised platform and has a flight a 3 of 5 steps to be. The

steps are called sopanapadi and on sides of the sopanapadi, two large statues known as

Dwarapalakas (Door Guards) are craved to guard the deity. As per Kerala rituals style,

only main priest (thantri) and second priest (melshanti) only allowed to enter into Sri-

Kovil.

Namaskara mandapam

The Namaskara mandapa is a square shaped pavilion with a raised platform, a set of

pillars and a pyramidal roof. The size of the mandapa is decided by the width of the

shrine cell. The pavilion in its simplest form has four corner pillars but larger pavilions

are provided with two sets of pillars, four inside and twelve outside. Pavilions of

circular, elliptical and polygonal shaped are mention in the texts, but they are not seen

in Kerala temples. The mandapams are used to conduct Vedic-thantric rites.

Nalambalam

The shrine and the mandapa building are enclosed in a rectangular structure called

Nalambalam. Functionally the rear and side halls of the Nalambalam serve for various

activities related to the ritualistic worship. The front hall is pierced with the entry

dividing into two parts, these two halls (Agrasalas) which used for feeding Brahmans,

performing Yagas and while koothambalam are used for staging temple arts such as

koothu and temple murals. In few cases, Koothambalam are separated as an individual

structure outside Nalambalam.

Balithara

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At the entrance of Nalambalam, a square shaped raise stone alter called as Balithara can

be seen. This alter is used to make ritualistic offerings to deny-gods and other spirits.

Inside the Nalambalam, several small stones, called Balikallukal can be seen, meant for

sale purpose.

Chuttambalam

The outer structure within temple walls is known as Chuttuambalam. Normally,

Chuttuambalam has pavilion known as Mukha-Mandapam or Thala-Mandapam. The

Mukha-Mandapam will have the Dwajastamba (Sacred Flag-post) in center of it and has

several pillars supporting Mandapam. The temple is now fully enclosed in a massive

wall (Kshetra-Madillukal) pierced with gate houses or Gopurams. The Gopurams is

usually two-storeyed, which served two purposes. The ground floor was an open space

generally used as a platform for temple dancers such as Kurathy dance or Ottamthullal

during festivals. The upper floor with wooden trails covering the sides functioned as a

Kottupura(a hall for drums beating). The Chuttambalam will normally have four gates

from outside to entrance at all sides. A stone paved walk-way will be seen around

Chuttambalam to allow devotees circulate around the temple, which for some large

temples are covered with roof supported with massive pillars on both sides. The

Chuttambalam will have Dwajavillakku or Giant lamp-posts in several places, mostly in

Mukha-Mandapams.

Ambala-kulam

Every temple will have a sacred temple pond or water lake located within temple

complex. As per Vastu-rules, water is considered as source of positive energy and

synthesis balance of all energy's hence a temple pond or Ambala-kulam will be made
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available within the temple complex. The temple pond is normally used only by priests

as holy bath before of rituals as well as for various sacred rituals within the temple. In

few cases, a separate will be constructed to allow devotees to bath before entering in

temple. Today several temples have Mani-Kenar or holy Well within the Nalambalam

complex to get sacred waters for purposes of Abisekham.

Thevarapura

Normally within Nalambalam, a separate complex will be separated for cooking foods

meant to serve for the deity and distribution among devotees as holy prasadam. Such

complexes are called Thevarapura, were the holy fire or Agni is invoked.

PHASE OF EVOLUTION

In its stylistic development,the temple architecture can be divided into three phases.

The first phase is that of rock-cut temples. This earliest form is contemporary to

Buddhist cave temples. Rock-cut temples are mainly located in southern Kerala at

Vizhinjam and Ayirurpara near Thiruvananthapuram,Kottukal near Kollam and

Kaviyoor near Alappuzha. Of these, the one at Kaviyoor is the best example. The

Kaviyoor cave temple dedicated to Siva comprises a shrine room and a spacious

ardhamandapa arranged axially facing the west. On the pillared facade as well as on the

walls inside the ardhamandapa sculptured reliefs of the donor, a bearded Rishi, a seated

four armed Ganesh and dwarapalas. The other cave temples also have this general

pattern of a shrine and an ante-room and they are associated with Siva worship. In the

north similar rock-cut temples of Saiva cult are seen at Trikkur and Irunilamkode in

Trissur district. Historically the cave architecture in India begins with Buddhism and the

technique of rock-cut architecture in Kerala seems to be continuation of similar works

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in Tamilnadu under Pandya's. The rock-cut temples are all dated prior to the eighth

century A.D.

The second phase is where the structural temples appears, spanning the eighth to tenth

centuries, and patronized by the Chera, Ay and Mushika chieftains. The earliest temples

had a unitary shrine or a Srikovil. In rare cases a porch or ardhamandapa is seen

attached to the shrine. A detached namaskara mandapa is generally built in front of the

Srikovil. A quadrangular building, nalambalam that encloses the Srikovil, the

namaskara mandapa, balikkal (altar stones) etc. became part of this basic plan

composition of the Kerala temple started emerging in this phase.

The middle phase of the evolution of the temples is characterised by the emergence of

the sandhara shrine. In the unitary shrine of the early type, Nirendhara (single level of

Srikovil), there is a cell with a single doorway to the cell. But in the sandhara shrine the

cell has twin wells leaving a passage in between them. Also there are four functional

doors on all the four cardinal direction and pierced windows to provide subdued light in

the passage. Sometimes the functional door on the sides and the rear are replaced by

pseudo doors.

The concept of the storeyed temple is also seen in this phase. The tower of the shrine

rises to the second storey with a separate upper roof forming a dwitala (two-storeyed)

temple. There is a unique example of thrithala (three-storeyed temple) is at Siva shrine

at Peruvanam with lower two storeys of square plan and the third storey of octagonal

form.

In the last phase, (1300-1800 A.D.) the stylistic development reached its apogee with

greater complexity in the temple lay out and elaboration of detail. The Vilakkumadam,

the palisade structure fixed with rows of oil lamps is added beyond the Nalambalam as

an outer ring. The alter stone is also housed in a pillared structure, the Balikkal

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mandapam in front of the Agrasala (valiyambalam). A deepastambham and

dwajasthambha (the lamp post and flag mast) are added in front of the balikkal

mandapam.

Within the Prakara but beyond the Vilakkumadam, stood the secondary shrines of

Parivaradevathas (sub-gods) in their assigned positions. These were unitary cells, in

general though in a few cases each became a full-fledged shrine as in the case of

Krishna shrine in the Siva temple at Tali, Kozhikode. The last phase culminated in the

concept of the composite shrines. Herein two or three shrines of equal importance are

seen cloistered inside a common Nalambalam. The typical example of this is the

Vadakkumnatha at Trissur, were in three shrines dedicated to Siva, Rama and

Sankaranarayana are located inside the nalambalam. The Prakara may also contain

temple tanks, vedapathasalas and dining halls. Paradoxically some shrines have not a

single secondary shrine, the unique example being the Bharatha shrine Irinjalakuda.

The significant feature of the temple complexes is the presence of a theatre hall known

as Koothambalam, meant for dance, musical performance and religious recitals. This is

a unique edifice of Kerala architecture, distinct from the Natyasabha or Natyamandir

seen in north Indian temples of this period. Koothambalam is large pillaredwith a high

roof. Inside the hall is a stage structure called as Rangamandapam for the performances

in the stage as well as the pillars are ornately decorated. Visual and acoustic

consideration is incorporated in the lay out of the pillars and construction details so that

the performance can be enjoyed by the spectators without discomfort and distortion.

The Koothambalam design seems to have been based on canons given in the

Natyasastra of Bharata Muni.

In the southern most Kerala, the temple architecture was also influenced by the

developments in Tamilnadu. At Sucheendram and Thiruvananthapuram this influence is

clearly seen. Here in lofty enclosures, sculptured corridors and ornate mandapas all in
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granite stone practically conceal the view of the original main shrine in typical Kerala

style. The entrance tower, Gopuram, also rise to lofty heights in a style distinct from

that of the humble two storeyed structures seen elsewhere.

Technically the most important feature of the temple architecture of Kerala is the

construction technique using a dimensional standardisation. The nucleus of the temple

plan is the shrine containing thegarbhagrhiha cell. The width of this cell is the basic

module of the dimensional system. In plan composition, the width of the shrine, the

open space around it the position and sizes of the surrounding structures, are all related

to the standard module. In vertical composition, this dimensional coordination is carried

right up to the minute construction details such as the size of the pillars, wall plates,

rafters etc. The canonical rules of the proportionate system are given in the treatises and

preserved by the skilled craftsmen. This proportionate system has ensured uniformity in

architectural style irrespective of the geographical distribution and scale of construction.

Temple architecture is a synthesis of engineering and decorative arts. The decorative

elements of the Kerala temples are of three types-mouldings, sculptures and painting.

The moulding is typically seen in the plinth where in horizontal hands of circular and

rectangular projections and recesses in vary proportions help emphasize the form the

Adisthana. Occasionally this plinth is raised over a secondary platform-upapeedam-with

similar treatment. Mouldings are also seen in the mandapam, the hand rails of the steps

(sopanam) and even in the drain channel (pranala) or the shrine cell.

The sculptural work is of two types. One category is the low relief done on the outer

walls of the shrine with masonry set in line mortar and finished plaster and painting.

The second is the sculpturing of the timber elements-the rafter ends, the brackets, the

timber columns and their capitals, door frames, wall plates and beams. Decorative

sculptural work is seen best in the ceiling panels of the mandapa. Exquisite lacquere

work in brick red and black color was adopted for turned columns of timber. Metal craft
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was also used in sculpturing idols, motifs, cladding and fenials. All sculptural works

were done strictly according to the canons of proportions (Ashtathala, Navathala and

Dasathala system) applicable to different figures of men, gods and goddesses,

prescribed in texts.

The painting was executed in organic pigments on walls when the plaster was still wet-

in soft subdued colors, making them into a class designated as Kerala murals. The

theme of these paintings is in variably mythological and the epic stories unfold as one

goes around the temple circumambulation. The moulding, sculpture and painting are

also taken in vertical compositions to emphasize the different storey heights projecting

dormer windows which break the sloping roof and the crowning fenial. But in all cases

the decoration is secondary to the structural form. The sculptured walls are protected by

the projecting caves which keep them in shade in sharp contrast with the bright sunlight

exterior. This helps to impart the overall perceptual experience of light and shade

revealing details only gradually to a keen observer.

Islamic Architecture

The Arabian Peninsula, the cradle of Islam also had direct trade contact with Kerala

coast from very early times, as far as the Muhammad even before. As local legends and

tradition goes, a Chera King embraced Islam and made a voyage to Mecca. In his return

trip accompanied by many Islamic religious leaders including Malik Ibn Dinar, he fell

sick and passed away. But he had given introductory letters for the party to proceed to

Kodungallur. The visitors came to the port and handed over the letter to the reigning

King who treated the guests with all respect and extended facilities to establish their

faith in the land. The king arranged for the artisans to build the first Mosque at

Kodungallur near the port and ear-marked the area around it for their settlement. The

21
original Mosque has undergone extensive repairs, but the traces of the original

construction are seen in the plinth, the columns and the roof which are in the old

traditional style of Hindu temples.

Undoubtedly Islam spread in Kerala through Migration of new groups of Arabian

Peninsula and the gradual conversion of native population in the permissive social set

up of Kerala. By twelfth century A.D. there were atleast ten major settlements of

Muslims distributed from Kollam in the south to Mangalore in the north each centered

around the Mosque. Also a branch of the ruling Kingdom at Arakkal, Kannur was

converted to Islam. The primacy in trade, the spread of the faith and experience of the

sea made Muslims a prominent class and dear to the rulers, especially of the Kozhikode

Zamorins. Consequently by fifteenth century Islamic constructions reached considerable

heights.

The Mosque architecture of Kerala exhibits none of the features of the Arabic style nor

those of the indo-Islamic architectures of the imperial or provincial school in north

India. The reason for this is not far to seek. The work of Mosque construction was done

by the local Hindu artisans under instructions of the Muslim religious heads who

wanted to erect the places of worship. The models for places of worship were only

Hindu temples or the theatre halls ("koothambalam") and these models are to be adapted

for the new situations. The early Mosques in Kerala consequently resemble the

traditional building of the region.

In plan the Mosque comprises a large prayer hall with Mihrab on the western wall

(since Mecca is west to Kerala) and covered veranda hall around. Generally it has a tall

basement similar to the adhistana of the Brahminical temple and often the columns are

treated with squares and octagonal section as in mandapa pillars. The walls are made of

laterite blocks. The arch form is seen only in one exceptional case for the Mosque at

Ponnani and nowhere else in the early ten Mosques of the land. Wood was used
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extensively in super structure for the construction of ceiling and roof. The roof in many

cases is covered with sheets of copper incorporatingfenials in the ridge, completing the

form of temple sikhara with the stupi. At Tanur the Jama Masjid even has a gate built in

the manner of temple gopuram, covered copper sheeting. The mosque itself is a three-

storeyed building tiled and shade in crown by five fenials.

The pulpit in the mosque present the best example of wood carvings associated with

Islamic architecture of Kerala. The Jama Masjid at Beypore and Mithqal Mosque at

Kozhikode have the pulpit (mimbar) built by the ship masters of the Arab vessels.

All other construction work was done by the same local craftsmen who were building

the Hindu temples and residences. The Arabic tradition of simplicity of plan had

perhaps combined itself with the indigenous construction techniques giving rise to the

unique style of mosque architecture, not found anywhere else in the world. In contrast

the Indo-Islamic architecture drew its inspiration from the Turkish and Persian

traditions and created highly ornamental style in the north India. The typical Kerala

mosques are seen at Kollampalli, near Kollam, Panthalayani near Koyilandy,

Kozhikode, Tanur, Ponnani and Kasargode as well as in most old Muslim settlements.

The austere architectural features of old mosque are however in the process of being

replaced in recent times by Islamic architecture. The use of arcuatedforms, domes and

minar-minarates of the imperial school of Indo-Islamic architecture are being projected

as the visible symbols of Islamic culture. The Jama Masjid at Palayam,

Thiruvananthapuram is the classic example of this new trend. Similar structures are

coming up all over Kerala in the modification of all mosques during the last decades.

Perhaps the influence of Arabic style of Kerala construction is seen in a subtle manner

in the secular architecture of Muslims. The bazar streets lined by buildings on both

sides, the upper floor living rooms with windows to the streets, the wooden screens used

to provide privacy and shade in the verandahs screens(specially of upper floors) etc., are
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a few superposed on the traditional construction. These built forms would have been

modelled in the pattern of the houses in Arab countries (such as Egypt, Basra (present

day Iraq and Iran) having contact with this region. This trend is most conspicuous in

market towns such as Kozhikode, Thalassery, Kasargode etc. But basically the Muslim

domestic architectures at large follow the traditional Hindu styles. Both "ekasalas" and

"nalukettus" are seen adopted for this. These buildings with extensive alindams and

verandhas are also seen generally surrounding the mosques in Muslim settlements.

Church Architecture

The evolution of the Church architecture of Kerala springs from two sources-the first

from the work of Apostle St. Thomas and the Syrian Christians and second from the

missionary work of European settlers. The tradition has it that St. Thomas who landed

in Muzirins in 52 A.D. had seven churches built in Kerala at Kodungalur, Chayil, Palur,

paravur, Kollam, Niranom and Kothamangalam, but none of this churches are now

extend. It is possible that some of the temples were adapted as Church for services by

the population who got converted into Christianity by St. Thomas. For example the

present palur church has preserved the Abhishekapatra(the letter of intonation) and

certain Shaiva symbols as the relics of the all the church which is said to have been a

Hindu shrine adapted for Christian worship. Since the early Christians lived in isolation,

far from the main centers of Christianity, they were not aware of the church built in

conventions of the west, besides the community itself has a Hindubackground and

Hindu temples their models for church building.

Historical evidences suggest that the first wave of Christianity came from Syria in the

fourth century A.D. owing to the persecution of Christians in the Persian Empire.

According to the narration of Byzantine monk Cosmas, Kerala had many churches by

sixth century A.D. According to the inscription of the times of Stanu Ravi by ninth

century, Christian communities enjoyed many rights and privileges. They also played a
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vital role in trade and commerce. The domestic buildings of the Syrian Christians were

Akin to the native architecture.

But original Syrians who had migrated to Kerala had brought with them some of the

best Asian conventions in Church architecture. Consequently churches with regular

chance and have begun to build and there evolved a distinctive style of church

architecture. The peculiar feature of this style was the ornamental gable facade at the

nave end, surmounted by across. An entry porch (shala) in front of the nave was another

feature of these early shrines. The bapistry was a small chamber inside the nave near the

entrance. Belfries were built on one side of the nave, but in smaller churches the bell

was hung in an opening in the nave gable.

Elements of Kerala Church Architecture

Unlike Kerala temples, there is no uniform or standard layout for all churches of Kerala.

Rather most of churches have different set to architecture according to various sectus

and their traditions apart from experimentation of new designs. Still most of churches

particularly Non-Catholic Syrian Christian churches of Kerala, do share several

common features. The church had a gable roof extending to the chancel, the most sacred

part of the church and the sacristy by its side. The tower over the chancel soared higher

than the roof the nave similar to the Sikhara over the Garbhagriha in a Hindu temple.

The residence of the priest and the Parish hall were located on one side of the church

and the Cemetery was on the other side.

In the external feature Syrian churches retained some of the indigenous features of the

Hindu style. The church and the ancillary building were enclosed in a massive laterite

wall.

There was an open cross infront of the main entrance on a granite basement in the

model of Balikkal, the alter stone. A church also had the flag mast, (the dwajastambha)

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infront. The orthodox Syrian church at Chengannur, Peter and Paul occupy the place of

Dwarapalas, guarding cities of a Hindu shrine. Sometimes a gateway like the temple

Gopuram with a Kuttapura or music room on the upper storey was also provided. The

oldest Syrian Church of Kerala is believed to be the St.Mary’s church at Kuravilangad.

Originally built in 335 A.D.it had undergone renovation several times. The church has a

rich collection of old relics including an idol of Virgin Mary and a cross carved in

granite. The Valiapally of Kaduthuruthy is another old church with the biggest cross

formed in a single granite piece. The Valiapalli of piravom is also another old church

with old Persian writings.

Wood carving and mural paintings, the two decorative media of temples are seen to be

adopted in ancient churches also. A famous piece of wooden carving is a large panel

depicting the last supper in St. Thomas church, Mulanthuruthy. The all saints’ church at

Udayamperur has a beam resting on wooden mouldings of heads of elephants and

rhinoceros. Floral figures, angels and apostles are the usual motifs of mural paintings.

This form of decoration had continued in later churches as well. In St. Sebastian's

church at Kanjoor a mural even depicts the fight between British and Tipu Sultan.

Colonial Influences In Church Architecture

The Portuguese were the first to introduce European styles in the church architecture of

Kerala, followed by Dutch and British. The first church of this type in India was built

by the Franciscan missionaries in 1510 A.D. at Fort Kochi. It is a small unpretentious

building of the medievalSpanish type. When Vasco De Gama died in Kochi in 1524 his

body was interned in this church and later removed to Lisbon in 1538. The church thus

came to be known as Vasco De Gama's church. It was later seized by the Dutch and was

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used for reformed services. Later with British occupation of Kochi it became an

Anglican church and presently it belongs to church of south India.

The Portuguese had introduced many innovations in the Kerala churches. For the first

time, the dominating tower above the altar, which was the adaptation from temple

architecture, was discarded. Inside the church, the granite images were not favored

owing to their association with the Hindu art, instead images of Saints made of wood

were used to adorn the riches. Generally pulpits were erected and altar pieces were

ornamented in an impressive manner. Ceilings and walls were painted with religious

themes in the style of European masters. Pointed and rounded arches were introduced

and stained glass windows were installed.

The subsequent development in church architecture in the British period also saw the

introduction of a new church design. In place of the rectangular Basilican plan the cross

shaped plan became increasingly popular especially in places where large congregation

had to be accommodated. Apart from the obvious symbolism of the cross, this plan is

more suited for better visibility of the altar from all points in the church. Further,

sufficient space was now available at the transepts for additional altars for services by

several priests on important occasions like Christmas.

In the external features the central tower or rather the Roman dome now comes at the

center of the transept imparting a classic form of European architecture. Also on either

side of the main entrance in the front, rose towers to serve as belfries. In the treatment

of the exterior, typical features of European church architecture were introduced-the

Gothic arches, the pilasters and buttresses, the rounded openings, the classic mouldings

and stained glass windows making the whole composition completely different from the

native architecture. Depending on the period of construction, one can also distinguish

between the churches done in the simplicity of Gothic style as in the Palayam church,

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Thiruvananthapuram, and the luxury of renaissance style as in the church of Our Lady

of Dolorous at Trissur.

Modern Trends in Church Architecture

While the character of church architecture is generally identified with the form evolved

in the medieval times, the modernistic trends in adapting new plan shapes and structural

forms are visible in the Kerala scene as well. This circular plan shape with domical shell

roof has been adopted in the Christ college church at Irinjalakkuda. The Cathedral

church of Archbishop of Varapuzha at Ernakulum is a soaring hyperbolic parabolic in

reinforced concrete with a bold expression in sharp contrast with all traditional forms.

Perhaps experimentation in religious architecture is mostly manifested in church

architecture as compared to that in temples or mosques which more or less adhere to old

evolved forms.

Jewish Architecture

The architectural scene of Kerala was influenced by many socio-cultural groups and

religious thoughts from foreign lands. The sea board had promoted trade contacts with

maritime nations such as Israel, Rome, Arabia and China even prior to the dawn of the

Christian era. The trade contact would have paved the way of establishing settlements

near the old port towns and gradually spreading in the interior. During the time of

second Chera Kingdom, the old port city of Makotai (Kodungallur) had different parts

occupied by these groups. For example, the cultural contact of Jews with Kerala

predates the time of Solomen and by far coastal towns. The most important Jewish

settlement is seen at Kochi near the Mattancherry palace. Their residential buildings

resemble the Kerala type in their external appearance,nevertheless they are of a different

plan concept.The ground floor rooms are used as shops or warehouses and the living

rooms are planned on the first floor. The frontage of the building about the streets and

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the sides are continuous with adjoining buildings in the pattern of the row houses. An

important historic monument of the Jew town is the Synagogue. It is a simple tall

structure with a sloping tile roof but it has a rich interior with hand painted tiles from

Canton, China and ancient chandeliers from Europe. This religious structure built for

worship according to Judaism stands in contrast with the temples of Hindus. Jewish

community however did not influence the architecture of Kerala.

Kerala’s religious architecture style is unique. This uniqueness makes the visit to these

sites worth it, attractingmany tourists leading to a wider path for pilgrimage tourism.

PILGRIMAGE TOURISM IN KERALA

Kerala, the land of gods and diverse religions, where lies the serenity of its heritage, a

destination where its historical monuments and beautiful temples portrays its

architectural legacy. Kerala,is covered with holy sites associated with the exploits of the

gods, the waters of sacred rivers or the presence of holy men. Millions of people have

been traversing its length and breadth to reach these centers of worship South-Indian

temples attract a flock of devotees from all over the world, since they are well-known

for the powers to give blessings to the devotees. These pilgrimage centers in

Kerala provide the perfect ambience for you take a pause from the hectic schedule and

ponder about the message and meaning of life. Kerala has numerous temples revered

and visited by thousands of people every year.Kerala Pilgrimage tour is an interesting

journey to some of the important and sacred temples of Kerala,South India has its own

share of some world-renowned pilgrim centers like Sabarimala, Guruvayoor temple,

Chottanikkara, Kodungalloor, Aluva, and Kalady.The Kerala Pilgrimage

Destinations are a brilliant design of secular co-existence and religious harmony. The

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wealthy tradition and culture of Kerala has resulted in numerous places of worship in

Kerala.

MAJOR PILGRIMAGE SITES:

Aranmula SreeParthasaaradhy Temple

Sree Parthasarathy Temple, dedicated to Lord Krishna, is one of the most ancient and

famous temple in Aranmula (16 Kms from Pathanamthitta) on the banks of the holy

river Pamba. This temple is believed to be one among the five temples built by the

Pandava brothers. The five temples are at Chengannur (Yuddhisthra), Tiruppuliyur

(Bhima), Aranmula (Arjuna), Tiruvanvandur (Nakula) and Tirukkodittaanam

(Sahadeva). Aranmula temple is said to be built by Arjuna to expiate for the sin of

having killed Karna on the battlefield, against the dharma of killing an unarmed enemy.

Legend says that the temple was first built at Nilakal near Sabarimala and the image

was brought here in a raft made of six pieces of bamboo. Thus the place derived the

name Aranmula which means six pieces of bamboo.

The Aranmula Parthasarathy temple is a simple structure in Kerala style of architecture

and the idol of Parthasarathy is six feet high. The wall of the temple is beautifully

adorned with fine murals of the 18th century. The temple has four gopurams (towers) on

four sides of its outer wall. The eastern tower is accessed through a flight of 18 steps

and a descend of 57 steps from the northern tower leads to the Pampa river. 

Ambalapuzha Temple

Ambalapuzha Templeis considered as one of the three holy temples that were built to

worship Krishna. The ruler Chembakasserry was responsible for its construction in 790
30
AD. This sacred temple is linked with another Sri Krishna temple called Guruvayoor.

When the ruler Tipu Sultan attacked this temple, the idol of the deity was transferred

from Guruvayoor to Ambalapuzha.

The architecture of this temple is very famous and is believed to be one of the seven

greatest Vaishnava temples in the Travancore. The inner walls of the Chuttambalam of

the temple are decorated with various paintings. The art for Ottanthullal was first

performed from this temple premise. The pooja’s in this temple is performed by the

Namboothiri Brahmins belonging to the PuthumanaThanthri family.Payasam (sweet

pudding made of rice and milk) is served here round the year which has an interesting

mythological myth behind it. The idol of the deity is built in black granite and was

installed in the premises in early seventeenth century. A festival called Champakulam

which is a boat race is celebrated to commemorate this special day.

Padmanabhaswamy Temple

Padmanabhaswamy Temple is located in Thiruvananthapuram district. This divine place

is consecrated to Lord Vishnu who is also known with different names like Krishna,

Gopala, Baby Krishna and many more. The shrine is currently run by a trust headed by

the royal family of Travancore. The temple is one of 108 DivyaDesams (Holy Abodes

of Vishnu) – principal centers of worship of the deity in Vaishnavism. The temple is

glorified in the DivyaPrabandha, the early medieval Tamil literature canon of the

Tamil Alvar saints (6th–9th centuries CE), with structural additions to it made

throughout the 16th century CE, when its ornate Gopuram was constructed. The Temple

is a replica of the famous Sri Adikesavaperumal Temple at Thiruvattar. The Principal

Deity, Padmanabhaswamy, is enshrined in the "Anantha-sayanam" posture (in the

eternal sleep of Yoga-nidra on theserpentAnantha). The Maharajah of Travancore bears

the title, "SreePadmanabhadasa’ (Servant of Lord Padmanabha).

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This holy place is built in the Dravidian style of architecture. Any devotee can find a

number of allures here like 365 corridors, holy tank (Padma Theertham), one-quarter

sculptured granite-stone pillars, 100-foot seven tier gopurams made in the Pandyan style

and many more. Moreover, here Lord Vishnu is enshrined in its sanctum sanctorum in

the form of Anantha-Sayanam or the eternal sleep posture on Anantha serpent.

Guruvayoor Temple

Guruvayoor Sri Krishna Temple is a Hindu temple dedicated to God Krishna, located in

the town of Guruvayoor in Kerala. It is one of the most important places of worship

for Hindus of Kerala and is often referred to as "BhulokaVaikunta"which translates to

the "Holy Abode of Vishnu on Earth". The idol installed at Guruvayoor Sri Krishna

Temple represents a form of Krishna with its four arms carrying the conch Pancajanya,

the magical discus with serrated edges Sudarshana Chakra, the mace Kaumodaki and a

lotus with a Holy basil garland. This idol represents the majestic form of god Vishnu as

revealed to Vasudeva and Devaki around the time of Krishna, hence Guruvayoor is also

known as "Dwaraka of South India". Krishna is popularly known in Kerala by different

names such as Kannan, Unnikkannan ("Baby" Kannan), Unnikrishnan, Balakrishnan,

and Guruvayoorappan.

The "presiding" deity in the Sri Kovil of the Guruvayoor Sri Krishna Temple is Vishnu.

He is currently worshipped (the "puja") according to routines laid down

by AdiShankara and later written formally in the tantric way, the inter-religious spiritual

movement that arose in medieval India, by Cennas Narayanan Nambudiri (born in

1427).As per legends, this sacred place is 5,000 years old. At this divine place, you will

be able to view numerous paintings, monuments, statues, sculptures and a standing

image of Lord Krishna which has four hands holding mace, discus, conch, and lotus.

The icon has been carved with special stone known as PatalaAnjana.

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ChottanikkaraTemple

This is a famous temple of the Hindu mother goddess Bhagawati. The temple is located

near Ernakulum in the southern Indian state of Kerala and is one of the most popular

temples in the state and in terms of temple architecture, this temple stands out to be an

ultimate testimonial for the ancient vishwakarmasthapathis(wooden sculpture) in

sculpting this temple along with Sabarimala. Bhagawati is one of the most popular

deities in the area, Chottanikkara Devi is worshipped at the temple, in three different

forms: as Saraswati in the morning, draped in white; asBhadraKali at noon, draped in

crimson; and as Durga in the evening, decked in blue. Lord Shiva is also worshiped at

the temple.'ChottanikaraMakamthozhal' is the famous religious festival temple.

The temple’s architecture is magnificent, attesting to the grandeur of

VishwakarmaSthapathis (wooden sculpture). ChottanikkaraMakamThozhal is the

famous religious festival of the temple which draws devotees and tourists alike.

Ettumanoor

The temple is situated in Ettumanoor, a small town near Vaikom. It is believed that

an Asura called Khara got three Shivalingas from Lord Shiva himself. He brought them

to Kerala, holding one by his teeth and one each in his left and right hand. Though the

uthsava idol of Shiva is an eight handed figure and is in a 'roudra bhava' (appearing in a

very angry posture). The devotees only see Him as a merciful form.

The temple is very artistically constructed and has a copper roof. Several wooden

sculptures can be found around the temple. There are also statues of two bulls in this

temple. There are also temples for Dakshinamurthy (very rare in Kerala), Ganapathi and

Sastha in this temple. There is an engraving in the temple which indicates that it was

constructed about 400 years ago.

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The festival in this temple is celebrated in the month of Kumbham (February-March),

and lasts for ten days. The Thiruvadira festival and Shivarathri are also celebrated in

this temple. The eighteen part worship for Shivarathri is famous. People refer the God

in this temple as “Ettumanoor-appan”.

Sabarimala SreeAyyappa

This well-known pilgrim center is dedicated to LORD AYYAPPA. The holyshrine,

situated atop the Sabarimala nestles 914 m above sea level,amidst the virgin forest

wilderness of the Western Ghats. It attracts millions of pilgrims from far and near. The

main pilgrimage is undertaken between November and January. According to legend, it

was constructed byParasurama, the mythological creator of Kerala. The 12 day

‘Ashtami’festival here (November/December) is renowned for its elephantprocessions,

religious discourses, and traditional dance and musicperform. Temple is one of the most

ancient and prominent Sastha temples in the country. Surrounded by mountains and

dense forest Sabarimala is believed to be the place where Ayyappan meditated. Perhaps

the best known pilgrimage destination in Kerala is Sabarimala. Sabarimala Sri

Dharmasastha Temple is the most famous and prominent among all the Sastha Temples.

It is believed that "ParasuramaMaharshi" who retrieved Kerala from the sea by throwing

his axe, installed the idol of Ayyappa at Sabarimala to worship Lord Ayyappa.

The pilgrimage begins in the month of November and ends in January. The temple

attracts pilgrims not only from the southern states of India, but also from other parts of

the country and abroad. The shrine gets thronged with devotees especially during the

main pilgrim season from November to January. Mandala pooja (December 12, 2011)

and Makaravilakku (January15th,2012) are the two main events of the pilgrim season.

The temple stays closed during the rest of the year except for the first five days of every

Malayalam month and during Vishu (April). 

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Mahadeva Temple

 Famously known as Thiruvanchikulam Temple, is a Hindu temple situated in

near Kodungallur in Trissur of Kerala in India. This is the only one

ShaiviteThiruppathies in Kerala out of 274 in India. The temple has very good mural

paintings and is a protected monument by the Archaeological Survey of India. The

temple has the oldest reference in history in old Tamil Sangam literature. The temple is

one of the oldest Shiva temples in South India where Lord Shiva is said to live along

with his whole family. This temple has got a healthy relation with Chidambaram temple

in Tamil Nadu.

Capital city of Kulasekharas, Mahodayapuram was built around the temple and was

protected by high fortress on all sides and had extensive pathways and palaces. This

temple was attacked and damaged during Tipu Sultan's invasion of Kerala, the copper

roofing and gold and jewels were looted. This temple was rebuilt by PaliathAchan of

Kochi/PerumpadappuSwaroopam.

Pazhayangadi Mosque

Pazhayangadi Mosque, Kondotti is a 500 year old mosque, 18 Km from Manjeri. It is a

prominent pilgrim center for the Muslims. The ValiaNercha festival is celebrated for

three days to show reverence to Sheikh Muhammad Shah. It is built in the typical

Mughal style architecture highlighting a splendid dome with intricate work.

The mosque is associated with Mohammed Shah, a Muslim saint from Persia and is

popularly known as KondottyThangal. Constructed as per the plan of a white dome and

intricate filigree work, the mosque exhibits the example of Mughal style of architecture.

Besides, the shrine is visited by numerous devotees as well as tourists during the

35
ValiyaNercha, a popular week-long festival celebrated during the months of February or

March.

Madayi Mosque

Madayi Mosque is one of the ancient mosques in Kerala built by Malik Ibn Dinar in the

12th Century. It is located 28 Kms from Kannur, and it attracts a lot of Muslim pilgrims.

The white marble used in this mosque is believed to have been brought from Mecca.

It was constructed with beautiful architecture built in the Mughal form. Malik Ibn Dinar

is the famous follower and preacher among the Muslim people who wish to spread the

power of their religion. It is the one of the oldest mosques in Kerala which attracts large

number of tourist people. It has a huge mosque prayer hall and center portion is

surrounded by Veranda all over the mosque. And it is believed that 1000 years old

mosque and it is again reconstructed in the Indo-Saracen architecture style.

Cheraman Juma Masjid

Cheraman Juma Masjid is situated in Kodungallur. It is the most famous mosque for

being the first mosque ever built in India in 628 AD. As the legend goes, this mosque

was built in the memory of the King Cheraman Perumal who converted into Islam. The

architecture of this mosque is similar to Hindu temple architecture, and till date some of

the practices conducted inside the premises are Hindu religion based. This mosque is

unique. Mosques all over the world face the direction of Mecca, but this particular one

faces east.

36
Unlike any other mosques in India, the Cheraman mosque uses a traditional brass oil

lamp, mostly found in Hindu temples. Muslims, Christians and Hindus alike bring oil

for the lamp during any auspicious occasions in the family. The pulpit from where the

chief priest gives Friday sermons is made of rosewood with carvings similar to those in

temples. The architecture also resembles Hindu temple style. There are two tombs, that

of Bin Dinar and his sister inside the mosque, where Muslim priests light incense sticks,

yet another Hindu practice. A block of white marble in the mosque is believed to have

been brought from Mecca.

Kanjiramattom Mosque

This famous mosque is 25 Kms from Kochi. It is believed to have been built in the

memory of Sheikh Fariduddin. Kanjiramattom Mosque features the antique elegance of

mazhars and dargahs. Caparisoned elephants and percussion music form an inseparable

part of the Chandanakkudam ritual held as a part of the Kodikuthu festival.  

Kanjiramattom Mosque is the one of the right examples of the antique splendor of

Dargah and mazhars. This mosque has domes and pillars that are carved with intricate

designs on them. Festival is celebrated with great fervor and enjoyment as there are

majority of Muslims in Kerala. The main attraction of this mosque is the Kodikuthu

festival. In Kerala people believe that unity in diversity and therefore all the festivals are

celebrated by all the religions. Hence this festival is celebrated by all the religions in

Kanjiramattom Mosque. Kanjiramattom Mosque is one of the oldest mosques in Kerala.

Malik Dinar Mosque

37
Malik Dinar Mosque is one of those first few mosques which were built by Malik Ibn

Dinar himself. The body of Malik Dinar was buried within the mosque. The annual

festival of Urs is celebrated in high spirit to commemorate the arrival of Malik Dinar in

Kasargode and propagating Islam.

The original mosque was a small structure with thatched roofing and a floor of marble

stones brought with him from Mecca. Later, it was replaced by a bigger, more elaborate

structure like the palace of a local king, replete with conical roofs and gables. The same

artisans who had built the palace constructed the new edifice using doors and marble

stones from the original shrine. An extension was added later. Several tombs dominate

the foreground as a walkway leads up to the mosque, which contains the grave of Malik

Ibn Mohammed, one of the descendants of Muslim saint Malik IbnDeenar. Historical

details about its construction are also carved on the latticed woodwork in Arabic. Owing

to the sanctity of the place and a school for Islamic studies, Kasargode has become an

important center of Islam on the west coast. The town is also famous for the hand-

crafted Thalangarathoppi (skull cap), a beautifully embroidered accessory of Islamic

identity.

Ichlangod Masjid

It is said 12 saints sailed to Kerala from the shores of Arabia to spread Islam.

HazrathRafihIdnuHabeeb Malik Deenar came from Medina in Hejira 37 with his family

and seven disciples – Umar, Haroon, Usman, Adbullah, Ali, Abdul and Rehman. They

came in an ozhi (boat) up the river from the coast and settled here in a Hindu temple

after the Namboodris were relocated to Kidoor. The Hazrath died at the age of 73 and

later, his disciples were also laid to rest beside him. Though the mosque is believed to

be 1200 years old, a newer structure was built in its place 30 years ago. The only proof
38
of its antiquity is a brass ball with ancient Arabic inscriptions and a

stepped pushkarni (temple pond). The UdayasthamanaUroos, a month-long celebration

in March-April, is held once in five years. En-route you can also visit the Baba Fakir

Wali UllahAlarami mosque at Pachambla. The Uroos is held every two years and the

weekly jumma(every Friday) is a big celebration with devotional songs that go on late

into the night.

Mosque and Thangal Dargah, Mamburam.

(The pious religious leaders of Malabar muslims)

The famous Mosque and dargah shareef  in Mamburam, is a majorPilgrimage centre and

has the mausoleum of famous Thangals (respectedmembers of the Muslim

community).Muslim shrine and receptacle forMazars of the Thangals (the pious

relegious leaders of the Malabarmuslims), situated in A.R.Nagar village; is a major

pilgrimage centreof Muslims.

TheMamburamNercha, held in memory of MamburamThangal near this tomb, takes

place once in a year in the month of Muharram, lasting for a week, will have religious

speeches and sessions of prayers. A mass food distribution will mark the finale of the

Urus. Huge Number of people are expected to get free food

from Mamburam Maqam (shrine). MamburamMakham is undoubtedly today one of the

busiest Muslim pilgrim centres in South India.

39
Valiya Juma Masjid, Malappuram (Dargah of Malappuram Shaheeds (Martyrs))

This is an important pilgrim center of the Muslims of Kerala.Adjoining the mosque is

the mausoleum of the Malappuram shaheeds(martyrs) whose brave exploits have been

immortalised in the Mappilaballads.

Urs-e-Shareef: - The four day annual festival ( Urs-e-Shareef ) at thedargah shareef and

mosque (nercha) is celebrated in the month of Aprilevery year.The site is visited by a

number of tourists during this four day annual festival.

Jama Masjid, Thazhathangadi.

Jama Masjid, Thazhathangadi (2 km from Kottayam town).This ancient mosque on the

banks of the Meenachil River is believed tobe thousand years old. It stands on the banks

of the Meenachil River. This Masjid is frequented by devotees and travelers around the

year.

Thazhathangadi, where the Jama Masjid is situated, is one of the Heritage Zones of

Kerala. The Masjid is notable for its beautiful traditional architecture and wood

carvings. The mosque has a square inner courtyard, called ‘nalukettu’, a specialty of

traditional Kerala architecture and a bathing area which are truly marvelous in style.

The Masjid is believed to have been constructed by Habib Dinar, son of Malik Dinar

who brought the religion of Islam to Kerala. The mosque has been set apart by the

government as a protected monument. The Masjid is around 2 km from Kottayam town.

Ponnani Juma Masjid &DarghShareef of Yemeni, Sufi Saint.

600 years old Mosque was designed by a Hindu Carpenter for a Sufisaint who came

from Yemen. After the unfortunate fall from top of themosque while completing the

construction, the carpenter was buriedinside the mosque. It’s believed that only one

40
large teak wood was usedfor the construction of whole building. In all entrances to the

mosqueone can read Quran inscriptions engraved on it.

 This mosque is built in the Traditional Kerala architecture. It was constructed by

Zainudhinmakhdum who was a Muslim spiritual leader. The architect of this mosque

was a Hindu artisan who was a close friend of Makhdum and was known as Ashaari.

Later he was converted to Islam and came to be known as AshaariThangal. The grave of

Makhdum as well as the Ashari is at this place. This mosque was a center of Islamic

education for the Muslims in Kerala. This mosque has given Ponnani the name, Mecca

of east.

Thangalpara Hills

Thangalpara(Mazar Mubarak of Hazrat Sheik FaridUddin(RA)), is a popular Muslim

pilgrimage destination situated on theThangalpara hill. It is believed that the

Mausoleum of SheikFariduddin stands here. The unique feature of the three hills here

isthat they house shrines of the three religions of Kerala-Hindu, Muslimand Christian.

Pink Mosque, Thiruvananthapuram (Beema Pally)

This mosque situated nearTrivandrum (capital of Kerala) is known as Beema pally; is a

pilgrimcenter. The mosque is dedicated to the memory of Beema Beevi, a devout

Muslim lady who came to Kerala from Mecca and settled down at this place with her

son. The mosque is held hallowed by Muslims as well as others. Chandanakuda

Festival, a grand festival held here in her memory attracts thousands of pilgrims

irrespective of caste and creed. The festivities start on the 1st of the Hijra month of

JamathulAkhir (March -April) and conclude on the 10th day of the same month.

41
This mosque was designed and constructed by Hindus based on Hindu art and

architecture. The graves of three great disciples are situated adjacent to this mosque

which is the first in India and second in the world where the Juma prayers were started.

People from all walks of life visit this mosque. Ramadan and Bakrid are the only

celebrations held here.

HazrathkaduvayilThangal Dargah Shareef, Thiruvananthapuram.

HazrathkaduvayilThangal Dargah is another place of pilgrimage thathouses the shrine

of a famous local Muslim saint. It is on NationalHighway 47 and attracts people from

all religions, who seek thesaint's blessings.The KTCT College of Teacher's Education is

established and managed byKaduvayil Muslim Jama-Ath Charitable Trust. The

Kaduvayil Mosque isone of the ancient and famous one of its kind in southern

Kerala,situated by the side of NH 47 in ChirayinkeezhuTaluk. The centre ofattraction is

the holly shrine (Darga) of the renowned Sufi Saintknown as KaduvailThangal, one of

the descendants of Prophet Muhamad(PBUH). Hundreds of devoties irrespective of

caste creed and religionvisit the shrine

The Miskal Masjid

The Mosque was built by an Arab merchant, NakhoodaMishkal, nearly 650 years ago. It

is named after him. It is located in Kuttichira, a part of Thekkepuram region in

Kozhikode city. In 1510, the mosque was partially burned in a Portuguese attack. The

top floors of the mosque still display some of that damage.

Mishkal Mosque originally had five stories. It was reconstructed after the fire in 1510

and now has four stories. Typical for similarly aged mosques of the region, it has
42
no cupolas and minarets and heavily employs timber. According to some historians,

Kerala’s temple architecture influenced the architecture of old mosques in Kerala which

have gopuram style entrance arches and no minarets.

Malayatoor Church

This church which is dedicated to St. Thomas, the Apostle for India, isone of the most

famous churches in Kerala and is situated about 20 Kmsfrom Cochin International

airport. The main festival of this church isconducted on the first Sunday after Easter.

The architectural style of the Malayatoor Church is a blend of Greco-Roman style with

that of traditional Greek style and Roman Catholic architecture. The walls of the church

have been adorned with exquisite designs, paintings and carvings which describe the

various events in Lord Jesus' life. The rock on the hill which is believed to have been

the footprints of Saint Thomas is seen here. 

The holy shrine atMalayatoor attracts devotees in very large numbers not only

fromKerala but also from its neighboring states. This famous Malayatoorchurch is

situated at Kurisumudi, a verdant hill in the Western Ghatsgirdled partially by the river

Periyar. The Church has a statue of St.Thomas and the imprint of the feet of the Apostle

on a rock. Theshrine has now been accorded an international pilgrimage station.

Manarcad Church

Manarcad is a small town just 10 Kms away from Kottayam. Manarcad isfamous for the

St. Mary's Jacobite Syrian Church, which is one of themajor pilgrimage destination for

43
the Christians in Kerala. The church is believed to be about 1,000 years old and has

been rebuilt and renovated many times. There are some stone inscriptions in the church

which are the memorial stones from tombs dating back to 910 A.D. and 920 A.D.The

ancient practice of 8 day fast and the Feast of Virgin Mary's Birth are celebrated

between September 1st and 8th of every year at the cathedral.The church isfamous for

this Manarcaud perunnal or Manarcaud. This feast is also known as

"EttunombuPerunnal" and the pilgrims observe fast and stay in the church frommorning

till night during these days. The Manarcaud church has a holytank and a golden cross,

which are considered sacred by the devotees.There is a huge procession on the last three

days of the fast and are held with golden crosses and accompanied by thousands of

devoteesholding muthukkudas (highly embellished silken parasols).

Parumala Church

Parumala Church is one of the major pilgrimage center in Kerala. TheSt.Peter's and St.

Paul's Orthodox Church attracts a lots of beliversthroughout the year irrespective of cast

and creed. Parumala Churchcontains the tomb of

MorGregoriosGeevargheseChathuruthil (ParumalaKochuThirumeni), the only declared

saint of Malankara. The Church issituated on the banks of river Pampa in Mannar.

Mannar is a beautifulvillage in Pathanamthitta district and is 13 Kms away from

Thiruvalla.The annual commemorative feast (Ormapperunnal) celebrations at

theParumala Church is held on 1st and 2nd of November. Devotees from allover the

state attended the special rites and prayers offered as part

of the commemorative feast of the saint. The nearest railway station is at Thiruvalla and

the nearest airportis at Cochin. Parumala is well connected to the other cities with

itsroad networks.

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Present church which can accommodate more than 2000 worshippers was designed by

renowned architect Charles Correa. The new church is circular in design with an inner

diameter of 39 meters. This circle is again divided into three segments by two chords of

16 meters length. His Holiness Baselios Mar Thoma Mathews II, Catholicos of the East

laid the foundation stone of the new church on 19 March 1995.

Puthupally Church

The famous St.George Church in Puthupally is one of the oldest andrenowned churches

of Malankara Orthodox Syrian Church. The patronsaint of this parish is St.George and

is situated in a beautiful andserene village called Puthuppally which is about 8 kms from

KottayamTown Puthupally church is the refuge of thousands of people all overthe

world who seek the intercession of St.George. It is believed thatSt.George church in

Puthupally was established as a shrine ofChanganacherry Pally which is turn was a

shrine of Niranam pally.Puthupally Church is famous for its rich traditions as well as

wealth.The main MADBAHA (sanctum sanctorum) is a treat for your eyes, withits

beautiful wall paintings and ornamental decorations. The mainMadbaha is in the name

of St.George and the other two Thronose on theleft and right are in the names of

St.Mary and St.Behananrespectively. The unique Golden Cross weighting around 450

sovereignsis a proud possession of the church and is kept under lock and key

during most of the year. This Golden Cross is taken out only once in ayear, that is

during the perunnal and placed in the main Thronose forveneration by the devotees.

45
Edappally Church

St.George'sForane Church at Edappally which was founded in 593 AD isconsidered to

be one of oldest church in Kerala after the sevenchurches which was founded by

St.Thomas. Edappally Church is one ofthe most famous one in Kochi. There is a

popular celebration at thisfamous church. The event celebrated annually begins on 23rd

April. The'Forty hour devotion' marks the commencement of the festival. TheChurch at

Edappally is one of the major pilgrim centres in Keralawhere even non-Christians

crowd for veneration. Even during the week-day’sdevotee’s flocks to the church to

genuflect before the statue of St. George to express their gratitude for favors

received.The major festival begins on the 23rd of April with solemn High Mass and

Litany. The parishioners join the pilgrims and add color and festivity to the event.

Mellifluent music and ear shattering fireworks keep the tempo of the festival. On May

Day, the St. Georgestatue is taken out of its usual podium and installed on a

speciallydecked chariot for procession which has all the features of a solemncatholic

religious function. Curtain comes down on the festival withthe High Mass on 4th of

May which will be embedded with a soulstirring sermon.

Edathua Church

St.George's Church, Edathua is about 23 km southeast of Alappuzha townin the

southern part of Kerala. Edathua church was established in 1810and modelled on the

medieval churches of Europe. This church is amassive shrine on the banks of the river

Pamba. This church is famousfor its annual feast which is held between April 27 to May

7 everyyear. During the feast, the statue of St.George is decked in gold andcarried out in

procession and placed on the dais at the centre of theBasilica. The feast is followed by

the dazzling firework displays.Devotees from all parts of Kerala irrespective of caste
46
and creed,visit in great numbers to seek his blessing and enjoy the festival.The church

ground is swarmed with vendors and stalls selling all kindsof things from food to

utensils to jewellery. There are also cultural performances every evening.

The church is dedicated to St. George and has been architecturally designed after the

medieval European Churches. This Church is famed for miraculous cures of mental

disorders and other ailments. Thus, numerous people visit it from all over South India.

An annual feast is held in the Church and during that period, the gold statue of St.

George is placed on a dais in the middle of the Church for 11 days.

Manjinikkara Church

Manjinikkara Church is situated atop a hillock in the beautifulvillage of Manjanikkara,

near Omallur, Pathanamthitta District inSouth Kerala. The Manjinikkara Church and

monastery was established bylate MorYulius Elias Qoro, Patriarchal delegate to

Malankara. OnFebruary 13th, 1932, the late Patriarch of East Mor Ignatius Elias

IIIentered eternal rest and his remains are interred at the Manjinikkaramonastery.

Members of the Jacobite Syrian Church believe that the HolyFather was a Saint. The

remains of late MorYulius Elias Qoro and MorYuliusYacoub, former Patriarchal

delegates to Malankara are alsointerred in this church. The ManjanikkaraDayro is the

seat of thePatriarchal Delegate to Malankara and the metropolitan of theSimhasana

churches (churches administered directly by the Patriarchateof East (Antioch)). The

Manjinikkara Church (ManjinikkaraDayara) hasnow become one of the foremost places

of pilgrimage in Kerala andamong the Syrian Christians. A large number of pilgrims

visit thechurch regularly to receive spiritual and physical healing andblessings. The holy

tomb of late Ignatius Elias III was preserved at the Manjinikkara Church.

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Niranam Church

NiranamValiapally (St. Mary's Orthodox Syrian Church, Niranam), is anancient Church

of the Malankara Orthodox Syrian Church. This churchwas founded by St. Thomas in

AD 54. The present building wasconstructed in 1912 and was renovated during the year

2000. NiranamChurch (NiranamPally ) has a rich history of being the symbol

ofChristianity in Kerala since its inception in AD 54 by St Thomas. Thischurch is

famous for its 8 days lent (EttuNombu) held on September 1-8th every year and is

attended by thousands of believers. NiranamChurch is the mother Church of every

churches nearby and also holds alot of historical importance. This Church is situated

only 7 kms awayfrom Tiruvalla.

This church has the ancient temple architecture which is very beautiful. Some of the

main attractions here include a cross that is made out of granite, relics of St. Thomas,

golden cross etc. The base of the granite cross has various carvings which resemble that

of the Hindu temples. The church is proud to have two statues of St. Mary which are

made of Marble and in pure Gold. There are 5 altars in Niranam church. At present a

large number of Christians come here to worship. The Christian community in Niranam

is considered to be the oldest of all in the world.

Arthungal Church

Arthungal Church which is known as St. Andrew's Forane Church is oneof the most

sacred churches in Kerala. Arthungal Church attracts alots of devotees both Christians

and non-Christians every year fromall parts of the State. The feast of St. Sebastian is

celebrated foreleven days in a year with all its glory. The church authorities

48
alsoinstituted another minor feast on the 8th day after the principalfeast known as

Ettamperunnal. Of late this feast (Ettamperunnal) alsohas attained as much importance

as the principal feast.The devotees who flock to this church for worship mainly consist

ofthose who have recovered from serious illness and the other who haveescaped grave

accidents. Those who have received special favors fromthe Saint Andrew show their

gratitude by crawling on their knees fromthe local beach of the church. They also make

offerings such as Goldand Silver replicas of human limbs, bows and arrows etc.

Thousands ofHindu pilgrims, who return from the Sabarimala Temple throng to

thissacred place, take bath from the tank attached to the church and paytheir homage to

the Saint.

Arthunkal derives its name from Arthunkalagra which was later modified into

Arthunkal. The Arthunkal Church, officially called the Arthunkal St Forane’s Church,

was constructed in the sixteen century by the Portuguese. Arthunkal Church was again

rebuilt in 1638 in memory of the then Vicar FrJacomaFenicio who devotees thought

possessed magical healing powers. In 1647, a statue of St Sebastian was brought,

sculpted in Milan and installed in the Church. The Arthunkal St Forane Church became

the first Parish of Alleppey to be bestowed the status of Basilica. It is the first church to

appear in the Alleppey Diocese, the seventh Basilica in the state and the third the Latin

Catholic Church of Kerala.

BharananganamChurch

Bharananganam is an important christian pilgrimage centre. This is located 5 km

distance from Pala district Kottayam, now this is an important pilgrim center at Kerala

by the name of blessed Alphonsamma who was buried in this church. This is also

known as Aanakkallupalli.

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The church is build amidst interminably among Christians in local area during AD

1004. Christians struggling for the location of church and they went for even to quarrel

among them. The then ruler of the local area interpreted and suggested a point. His

elephant will find out exact location for the church in question. The foundation stone

was laid on the same day and all are accepted the decision. Thus, a small church is built.

The architecture is used was old temple. Few years later, some more Christian reached

Bharananganam from Neelakkall and surrounding, they become stronger and wants a

big church instead small. In 1935, a big church built and the new families brought the

idol of St. Francis and then installed. When the Portuguese are in command on the

Indian Christians, they rebuilt the Church on their style. Before that, all churches

adopted temple architecture and even the first sailor from Portugal Vasco de Gama

prayed in a temple believing it as a church. In 1913, this church demolished to

reconstruct another church. However, it took a long 15 years to complete the works the

obvious reason was First World War. This is the fourth church and a big one in gothic

style. It is 180 feet long and 62 feet wide. It is built with local available materials. The

altar of the old church as kept even now. There was a small church adjacent to the old

church and it is still there.

Vettukad Church

Vettukad Madre-de-Deus Church is a famous centre of pilgrimage in

Thiruvananthapuram. Located on the shores of the Arabian Sea, the church is believed

to have been established by the missionary St. Francis Xavier. Rebuilt in 1934 and grew

into a parish under the Latin Arch Diocese of Thiruvananthpuram.

The annual festival here is called the 'Feast of Christ, the King'. It is celebrated across

10 days culminating in the last Sunday of the liturgical year. On the last Saturday of the

50
feast, the image of Christ is taken out in a large colorful procession. A solemn high

mass, sermons, Eucharistic processions and benediction mark the final day. Vettukad

Church is around 10 km away from the city.

Paradesi Synagogue

The Jewish synagogue was built in 1568, almost 1500 years after the beginning of the

Jewish connection with Kerala. It was built on the land, adjacent to the Mattancherry

Palace, given by the erstwhile king of Cochin. The synagogue, the oldest in the

Commonwealth, was built by the Jewish community of Cochin. In 1662, it was

destroyed by the Portuguese and then reconstructed, two years later, by the Dutch.  The

word Paradesi means foreigner in many Indian languages. It refers to the White Jews

- A mixture of Jews from Kodungallur, Middle East and Europe. 

Entering the synagogue and the large main hall arrests the attention of visitors with

display of rare antique objects that add to the grandeur of the place. The light falling

through the large open windows make the sight of chandeliers and lamps more

delightful. These glass chandeliers dangling from the ceiling belong to the 19th century

and were imported from Belgium.The floor of the synagogue itself is a showpiece with

the paving of hand-painted blue willow patterned floor tiles. These ceramic tiles were

brought from Canton, China in the 18th century by Ezekiel Rahabi, a renowned Jewish

businessman. Each tile is different from one another in its design and it never fails to

capture the admiration of the visitors.A pulpit with brass rails is built in the center of the

room. An exclusive gallery for women with gilt columns, a carved teak ark etc. can be

seen in the synagogue.  The teak Ark houses four scrolls of Torah (the first five books

of Old Testament) and they are encased in silver and gold. Two gold crowns presented

to the Jewish Community by the Kings of Kochi and Travancore are also kept

51
here.Another valuable possession of the synagogue is the copper plates belonging to the

4th century with inscriptions in Malayalam. The inscriptions describe the privileges

granted to the community by the erstwhile Cochin king. It is written in kannadiyezhuthu

script or mirror image writing. An oriental rug gifted to the Jews by the last Ethiopian

Emperor, Haile Selassie is also kept in the synagogue.

FINDINGS

i. Religious architecture of Kerala, which include mosques, temples, etc,.are

visited by both domestic and international tourists not just for religious

purpose but to explore the fabulous work of architecture.

ii. According to the report of Kerala tourism statistics, Kerala welcomed 2.11%

of pilgrimage tourists in 2009, which is more that the number of health

tourists that year.

iii. Kerala attracts 5 million domestic tourists and 0.2 million foreign tourists

per annum.

iv. Heritage, culture and religious tourism in the most preferred tourism product

for 65% domestic and 40% international tourists.

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SUGGESTIONS

“Pilgrimage tourism is Recession proof” says Mr. ParvezDewam, Secretary-tourism,

Government of India.

So, increasing religious tourism is the way to increase the foreign exchange earning of

the country. We have hundreds of churches, mosques and temples of great historic

importance across Kerala. The government has to highlight them to the world travelers.

The state has much more than just places of worship that could be offered to the

pilgrimage tourists. There are many meditation and spiritual centers, like Vagamon hill

in central Kerala, which has to be promoted inorder to tap every aspects of pilgrimage

tourism. For that, these places of worship, meditation, etc., has to be shortlisted and

travel agencies of the state has to corporate by launching unique packages for

pilgrimage tourism by promoting these sites.

Being a ‘recession proof tourism’, maintaining pilgrimage tourism without a decrease in

the number of tourist arrival is important. The risk of this can be avoided by having a

proactive approach for developing the religious sites and being sensitive to the need of

people who are visiting these places or centers (for example, accommodation and other

facilities).

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CONCLUSION

The main objective of the study is to know the development of kerala architecture

through ages and how the religious architectures have influenced pilgrimage tourism.

Kerala architecture has grown through different periods in which each period has

contributes different style, pattern and looks.

Religious monuments and buildings of historic importance have a great role in

pilgrimage tourism. Through the project, the importance and attraction of these religious

sites have been conveyed, fulfilling the second objective of the project

The project is concluded by getting to a point that, the pilgrimage tourism has seen a

better growth (derived from the annual report of, Department of tourism, Kerala) and

there could be a faster growth by preserving these sites and providing with the needs

and wants of the tourists.

54
BIBLIOGRAPHY

- Handbooks of Tourism, RevathyGirish

- Infrastructure of tourism in India, Ratandeep Singh

- Tourism in different Huges, AnjuKhoshla

- INSIGHT Guides India, Discovery channel

- Tourism in India, Dr. Kushwant Singh Pathania and Dr. Arun Kumar

- http://jewishmonumentskerala.blogspot.in

- en.wikipedia.org

- www.google.co.in

- indiatravelstours.blogspot.in

- www.kerala.gov.in

- www.keralatourism.org/tourismstatistics/Kerala Tourism Statistics 2009

Report.pdf

- www.keralatourism.org

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