New Block In TD School Mattanjery Inaugurated By Sudheendra Theertha Swamiji
New Block In TD School Mattanjery Inaugurated By Sudheendra Theertha Swamiji
Go natural: Avoid overnight make-up
TV soap queens Tulsi and Parvati of "Kyunkii Saas Bhi Kabhi Bahu Thi" and "Kahani Ghar Ghar Ki" are often seen "sleeping" with layers of make-up on their faces - but experts warn against replicating this as using greasepaint for long hours considerably damages the skin.
According to renowned herbal beautician Shahnaz Hussain, "cleansing the skin at night, before bedtime, is very important, not only to remove make-up but also dirt, pollutants, sweat deposits and other impurities."
"At night, the pores should be left free to breathe. The skin should not be smothered with heavy make-up or cream during the night while sleeping as the body's repair and restoration work takes place at that time.
"This includes the renewal of skin cells. The youth of the skin depends on an efficient cell renewal process. So, the skin should be left clean while this process goes on," Hussain said..
Hema Pant, another skin specialist, voiced a similar opinion.
"The coloured cosmetics that are used can cause contact allergies. Therefore, the skin should be left free at night so that it can breathe," Pant, a senior dermatologist at Kaya Skin Clinic, a skin care solutions centre, said.
Using make-up for an entire day aggravates premature skin ageing, she added.
Although the fashion statements of screen characters do influence many women, Hussain feels that "many viewers are wise enough to realise that heavy make-up is only part of the glamorous world of television and movies."
TV soap stars concur with the experts.
"I always try and take off my make-up before going to sleep," said Sarah Khan, the "fairer" of the two girls in "Sapna Babul Ka...Bidaai".
"I get so irritated with the make-up that we have to wear all day for the shoots that I always make it a point to remove it before I sleep," she added.
Gunjan Walia, who plays Radha in "Parrivar-Kartavya Ki Pariksha", went to the extent of saying that soap directors should be "a little more realistic" in their portrayals.
"Less glamour should be associated with night scenes without oodles of make-up and jewellery (as is the case now), she added.
The extent of make-up should also depend on how photogenic a person is, Gunjan felt.
"Not everyone is blessed with natural beauty. Therefore, we have to put on make up before we face the camera as this appeals to the viewers," she said.
Both Gunjan and Sarah use cleansing moisturisers and toners, while the latter also applies papaya on her face once a week to keep her skin young and glowing. Read more...
Changing Name After Marriage
Before settling into the new life there are some legal aspects that should be taken care of. This includes obtaining marriage certificate, changing the name if needed, etc.
For changing the name you have to notify authorities of your new marital status by submitting a photocopy of your husband's passport and your marriage certificate.
Your marital status will be noted with your husband's name inserted into the spouse's column. Legally, there are two ways to change your name and notify relevant authorities of the same. Either submit a joint notarised affidavit or a copy of the official government gazette in which your new name is duly mentioned.
A joint notarised affidavit is a declaration made by you and your husband on stamp paper, signed by a magistrate or a notary. The declaration states that your maiden name was say, for example, Shalini Sinha and you were married to Manjit Singh on 17 August, 2007. Then by virtue of your marriage, your new name is Shalini Singh and you shall be known by this name hereafter. The affidavit also carries a joint photograph of your husband and yours.
A notarised affidavit, along with your marriage certificate, is enough to change your name at the bank, on your passport, on the Permanent Account Number (PAN) for income tax (IT) deductions and even on your driving license.
However, submitting a notarised affidavit can be a tedious and expensive affair every time your new name has to be recorded. More so, if the concerned departments / officials ask for the original affidavit each time!
Make your life simpler by registering your new name with your state government gazette. Collect a copy of the name change form - available free of cost - and fill in the details correctly. Attach a copy of your marriage certificate and pay a nominal fee.
The concerned officer will give you a receipt and will send you copies of the gazette carrying your name change details and a reference number to your address mentioned in the form. This procedure takes from a few days to a month. You just need to add the gazette copy with all your name change applications to effect the change.
Marriage as a Fundamental Right
Can the Supreme Court decide on an issue which was not raised before it? A recent apex court judgement triggered the Campaign for the Right to Marry for HIV positive patients. To appreciate its concern, it is important to understand the facts leading to the apex court judgement.
A doctor (Mr X) had accompanied a relative of a minister to a hospital in another state South India. X’s blood sample that was tested for donation revealed that he was HIV positive. This was not disclosed to him nor to his finance. The hospital disclosed his HIV status to the minister.
On confirmation of his HIV status, X himself called of his marriage. The issue would have ended there. However, on account of the close knit nature of the community to which X belonged to, he was pressured in not only giving up a lucrative career in the State Medical Services, but he had to literally flee his native state.
All because his status had been disclosed to a stranger and thereby to the community at large. It was this that prompted X to file a complaint in the National Consumer Commission for damages.
The Commission declined to entertain X’s complaint on the ground that the civil court would be the appropriate forum. It was to challenge the Commission’s order that X went to the Supreme Court. The issue before the Supreme Court,therefore, was whether the Commission was right in declining to entertain X’s complaint.
An HIV positive person’s right to marriage was not the issue before the Supreme Court at all. (Refer to Dangerous disclosures by Flavia Agnes which appeared on this page on September 22).
The Supreme Court held and rightly, that as a general rule a doctor has to maintain his patient’s confidentiality. However, there are exceptions. It held that in the case of X there was nothing wrong in the hospital having disclosed his HIV status in view of his impending marriage.
The apex court has also not restricted the scope of the disclosure only to the prospective spouse, but apparently allowed disclosure also to unconcerned parties.
The minister in this particular case was not an interested party. Why was he informed? Can a hospital disclose to all and sundry the medical condition of a private indivbidual? Who is then entitled to information of the status of an HIV positive person? In other countries, courts have limited the extent of disclosure to identifiable third parties who are in imminent and real danger.
The campaign has no quarrel with that. The Campaign is not based on the presumption, that all HIV positive patients contract marriages only after disclosure. In fact, the Campaign, believes that an HIV positive person has a legal, moral and ethical duty to inform not only his prospective and/or existing spouse but also his/her sexual partner about his status.
However, in X’s case since he did not know of his own HIV status, there was no question of him informing anybody. On the other hand, the hospital authorities had denied before the National Consumer Commission that they had informed anybody. This aspect was not considered by the Supreme Court.
What is most unfortunate is that the Supreme Court decided on an issue which was not raised before it a HIV positive person’s right to marry. The Supreme Court judgement is categorical……….. “as long as the person is not cured of the [disease…….] the right to marry cannot be enforced through a court of law and shall be treated to be a ‘suspended right.” Later the Supreme Court says that the legal “provisions impose a duty upon (X) not to marry as the marriage would have the effect of spreading the infection of his own disease, which obviously is dangerous to the life of the woman whom he marries apart from being an offence.”
What is equally unfortunate is that the apex court arrived as its judgement without hearing the concerned parties such as X. Such an important decision was taken without taking the advantage of the parties pointing out the developments of identical issues in other countries. These would have been of invaluable advantage to the Court.
An HIV is not curable as of today and it is obvious that the judgement means that HIV positive persons can never marry. But the right to marry is recognised internationally as a fundamental human right. It is so under Article 23 of the International Convention on Civil and Political Rights, under Article 16 of the Universal Declaration of Human Rights and under Article 12 of the European Convention of Human Rights.
Our own Supreme Court has repeatedly held that it is a Fundamental Right under Article 21 of our Constitution. Now, the Supreme Court itself has held that a Fundamental Right can only be abridged by a legislation. All the matrimonial laws in the country do not prohibit marriage in case of communicable venereal diseases. These are only grounds of divorce. The Supreme Court, therefore, has no jurisdiction to suspend or abridge a Fundamental Right that too of a whole community.
In ruling about a whole community of HIV positive persons, the Court has only taken into consideration a couple who is about to get married. What about a couple, who contracts HIV after their marriage? Is their marriage suspended or abridged? What about HIV negative person who give their informed consent to marry HIV positive persons? What about a couple where both are HIV positive? Why should they not be allowed to marry? The Supreme Court has not taken these into consideration.
That apart,if the judgement is effectively implemented to prohibit marriage of HIV positive persons it will mean, apart from proliferating the business of false HIV negative certificates, driving the disease underground. Experience in other countries shows that restricting rights of HIV positive persons invariably has negative public health implications.
A genuine concern is that of the innocent bride who unknowingly becomes HIV positive after her marriage. The question before HIV activities is how to enable the woman, whether a prospective or existing spouse or partner to have sex safely with her spouse or partner. Culturally, in India no woman can insist on her spouse using a condoms that she is protected. Firstly because the relationship between the man and woman is totally unequal.
The wife can demand her sexual rights in the bed amongly under the threat of divorce, which most Indian women are not prepared there. Fortunately, the HIV epidemic has forced us to raise these questions most urgently. More importantly, we have to answer them positively to empower women so that they can negotiate sex safely.
By changing laws which are unjust, by encouraging pre-marital counselling, couples can be helped to cope with that they are letting themselves in for. By empowering woman we may be able to reduce partly the transmission of the disease that will benefit society as a whole. This is the greatest challenge before the campaign. Read more...
The legal side of marriage
 Getting married is about commitment. It is a sacred institution that has many legal implications. We often don't pay heed to educating ourselves about the marital laws. To avoid legal hassles, it is good to know some of the most important legal procedures. What is Marriage Registration and Marriage Certification? In India, the Hindu Marriage Act, 1955 and the Special Marriage Act, 1954 govern the formalization of this institution. The Hindu marriage act, 1955 enables the State Government to make its own rules for the purposes of registration of marriages. These rules for the registration as well for the certification of the same vary from state to state. However, as per the statute, it is not compulsory to register such event and the validity of a Hindu marriage shall not be affected by the registration in any case. Registration serves the purpose of facilitating the proof of Hindu marriage. But, the Supreme Court of India has also recently ordered that all marriages should be compulsorily registered. The aim is to tackle the problems of bigamy, child marriage, desertion by spouses and disputed child support claims. The Special marriage Act, 1954 provides for solemnization of a marriage as well as registration by a Marriage Officer. Registration under this act is resorted to when inter-faith marriages take place. What is streedham and what are the issues related to this? Streedham is the possession of exclusively women, according to the old schools of Hindu Law. The following are considered streedham in the hands of a woman: · Gifts made to a woman before nuptial fire · Gifts made to a woman at the bridal procession · Gifts made in token of love by parents-in-law · Gifts made by her father/mother or brother. In addition, a particular kind of property acquired by a woman is streedham or not, depends on the source from which the property is acquired and her status at the time of acquisition, whether she acquired it during her maidenhood, subsistence of marriage or widowhood. The woman has an absolute and exclusive dominion over all her streedham including the movable and immovable property and has the power to sell, alienate or give it away as she pleases, both during her lifetime and thereafter. Her husband or his family members have no rights over a woman's streedham. Is dowry a punishable act? It is, what legal steps can be taken to fight against it? According to the Dowry Prohibition Act 1961, "dowry" means any property or valuable security given or agreed to be given either directly or indirectly a. by one party to a marriage to the other party to the marriage; or b. by the parents of either party to a marriage or by any other person, to either party to the marriage or to any other person. The practice of dowry in India has been theoretically linked to a number of factors including the nature of residence and inheritance system, kinship organizations, relative availability of potential spouses and social stratification in the society. The Dowry Prohibition Act, 1961 is a threat to this practice. If a person, gives or takes or abets the giving or taking of dowry, he shall be punished even with imprisonment. There is even penalty for demanding dowry. If any person demands, directly or indirectly from the parents or guardians of the bride or bridegroom, as the case may be, any dowry, he shall be punishable with imprisonment. But the act is not applicable to the presents which are given at the time of a marriage to the bridegroom without any demand having been made in that behalf. |
Marrying an NRI ?
If you are a prepearing for a marriage with an NRI there are certain things that you need to prepare for, especially if you are going abroad.
Language
Even though English is the international language, it isnot the official language in many countries. Learning anew language takes a significant amount of time, effortand practice. The social circle may get very limited onaccount of different culture and language and may leadto feelings of isolation. One should be mentally preparedfor that.
Food
Many people who move to a foreign land initially have difficulties adjusting to the availability of ethnic food. The number of stores and their accessibility vary depending on the place. This may lead to initial health problems and adjustments in food preferences.
Culture
Adjusting to a new culture takes time for different people.Venturing out into the world, to a certain extent, requiresthe ability to communicate and be open to new peopleand new ideas. This ability needs a willingness to let goof certain ideas that are irrelevant or counter-productive to one’s life in a new place. In other words, not being too conservative is helpful. All these possibilities should be borne in mind while making decisions regarding marriage to an overseas Indian.
Lifestyle
One’s attire does influence the way one is perceived, and therefore one’s interactions with other people. One may even feel uncomfortable wearing western outfits or socializing with foreigners hence one should be prepared to adapt to different dress and behavioral requirements depending on climate, social and professional environments.
Time Zone differences
Moving to a different part of the globe means being subject to sudden change in the time zone. A bigger challenge is to connect with relatives and friends in different countries. One needs to realise that they may not be able to have telephonic or online conversations with their kith and kin as and when they desire because of the time zone differences. This may result in psychological stress for some women, especially housewives/home-makers, who feel deprived of communication with their loved ones. Hence mentally be prepared.
Homesickness
Leaving one’s friends and family behind to travel to a distant place can be stressful. A person must be enterprisingand try to find things to keep themselves occupied withand learn new things. Not finding anything that interests the mind may make life in a different country very unexciting and constraining.
Climate
Large parts of countries such as the U.S. and Canada have harsh/depressing winters compared with the tropical/sunny climate of India. This not only is a challenge to one’s health, but also imposes restriction on lifestyle. During the severe cold weather, spending time outside one’s home is nearly impossible. Staying home for prolonged periods of time can result in boredom and feelings of isolation and depression.
Financial and Social preconceptions
One of the misconceptions about Indians living in foreign countries is that they are able to earn enormous amounts of money, relatively easily. This may not be the case always and one should be ready for a very high cost of living and long hours of work. Men and women interact differently in western cultures. Hence one must familiarize oneself with the nature of interpersonal relations in a foreign county to avoid feelings of insecurity.
Employment
As a foreign citizen, the ability to earn a livelihood islimited by the immigration rules. Depending on the type of visa, employment may or may not be permitted. Forexample, in the U.S., a student visa and a tourist/visitor visa do not provide the opportunity to take up a job. The categories of H-1 and J-1 are meant for employment. The spouses of Indians living in the U.S. often arrive hereon the basis of a dependent visa.
With the exception of aJ-2 visa (J-1 dependent), all other dependent visa holdersare not permitted to work. Attending an academic degree program requires a transition to an F-1, which takes time, money and admission to a program.
These conditions obviously hinder one’s economic and educational freedom. For a young person who had the freedom towork and earn a livelihood in one’s own country, being in a restrictive situation such as the above is likely to bequite disagreeable.
Medical facilities and health insurance
Most of the developed countries of the world areperceived to have excellent health-care facilities. While this may be true, access to such facilities is not easy or uniform across the population. Enrolment in an acceptable health insurance plan (most of which are usually expensive) is a necessity for seeking medical consultation and treatment. Visiting a doctor requires making an appointment, and few clinics/hospitals offer walk-in consultations, as is the norm in India. Many medicines that are available over-the-counter in India, are only available by prescription in other countries, which canonly be obtained from a licensed doctor (both require additional payment).
Take an informed decision
The difficult experience that are associated with all the above problems are a significant strain on any marital relationships, let alone a new one. A relatively painless transition into one’s new life is highly desirable for a marriage, while the lack there of can cause damage that is sometimes irreparable depending on the temperaments of the spouses. A failure to adjust to a new life and to be open-minded about new ideas can be a direct cause ofmarital strain; hence one must make an informed decision, taking future possibilities into account.
(Courtesy: Booklet by Ministry of Overseas Affairs)
6 Kannada Books by Sandhya Pai Released by Godkindi
Five story books for children and a book on cultural ideologies; ‘Parampareya Putagalinda’ written by Managing Editor of ‘Taranga’, Sandhya Pai were released on Saturday.
The books published by Hubli Sahitya Bandaar were released by child prodigy, musician, Kumar Shadaj Godkindi at Indian Institute of World Culture. Kumar Shadaj enthralled everyone by playing his flute melodiously after releasing the book.
Senior Journalist, Garudanagari Nagraj presided over the programme. He said that instead of making Bhagavad Gita recital compulsory at school, Primary Education Minister, Vishweshwar Hegde Kageri should bring a scheme to tell stories to children at school for at least two hours a week. He said that the books written by Sandhya Pai should be made available at all schools.
He further said that there was a period of telling and listening to stories in the past. But now stories are not being told at schools. Grandmothers who used to tell stories to their grand children in the past are now busy watching television. In the past DVG, Karanth, Rajaratnam, VC all used to write stories for children but now the trend is lost. He praised the effort done by Sandhya Pai and said that she was the only journalist who wrote stories for children.
The book, ‘Parampareya Putagalinda’ was released by editor of Vijay Karnataka, Vishweshwar Bhat. He praised the effort done by Sandhya Pai and said that she has developed a good habit of writing and praised her leadership for the success of ‘Taranga’.
Sandhya Pai spoke on this occasion and said that it was a small effort from her to save the tradition. She said that tradition is also a science. Our ancestors have told that these things are necessary to preserve the sanctity of the society.
The books were introduced by Cultural thinker Srivatsa S Vati. Publisher M A Subrahmanya welcomed everyone. Shubha Madhusudan proposed the vote of thanks.
G.S.B. Convention Hall bangalore
G.S.B. Convention Hall
(Formerly popular as R.N.R. Convention Hall)
Fully Air-conditioned sophisticated Kalyana Mantapa
Reception Hall seating Capacity | 550 |
Dining Hall seating Capacity | 300 |
Total No.of Rooms 6, All the Rooms having attach bathrooms, out of which 4 Rooms having A/c. | |
Basavanagudi is one of the prestigious localities of Silicon City. In this locality R.N.R. Kalyana Mantapa is very popular.
The choultry started in 1956 fulfilling the needs of people for more than 5 decades. Now Gowda Saraswata Samaja has taken over R.N.R. Kalyana Mantap and now renamed it as G.S.B. Convention Hall.
The renovated Kalyana Mantapa is having all the facilities. The front elevation of G.S.B. Convention Hall is unique especially during nights when illuminated.
The wonderful reception hall is also very beautiful with a seating capacity of 550. The dining hall with good ventilation caters to the needs of about 300 guests at a time.
This sophisticated choultry has 6 deluxe rooms with personal cupboards, attached bathroom and hot water facility. Among which 4 are air conditioned. In addition, separate bathrooms and toilet facilities are also available.
The management of the choultry will provide cooking vessels (approximately for 1000), gas stove, grinder, blankets, grand reception chairs, reception hall chairs, stainless steel dining tables and chairs, cleaning staff and security staff service, 24 hrs pure water and electricity, 2 lift facilities are there to help senior citizens. Generator facility is also available.
Full Address: G.S.B. Convention Hall, (Formerly R.N.R. Convention Hall), No.34, Patalamma Temple street, near South End Circle, Basavanagudi, Bangalore 560004. Ph: 080-26574266, 25922237.
Direction: This choultry is in the prime place of Basavanagudi. It is very near to Krishhna Rao Park and also to South End Circle.
This choultry is situated in between Armugam circle near Gunasheela Nursing home and South End Circle. just opposite AnugrahaVittala Nursing Home.
Nearest Bus Stop: South End Circle.
Bus routes: From Majestic 2, 2A, 12, 12C, From City Market 24, 24C, From Shivajinagar 20.
Read more...Sree Varaha Temple, Varapuzha
Sree Varaha temple is located in Varapuzha about 15 Km from Ernakulam towards Kodungallur. The temple is more than 450 years old and established by the batch of GSBs who migrated from Goa.
The original deity in the temple was Lord Narasimha, which was later shifted to Sree Venkatramana temple, Mulki and was replaced by a magnificent seven hooded idol of Varaha Swami brought from Goa. After installation of the Varaha murthy, this place came to be known as Varahapuzha which later became Varapuzha.
Sri Venkatachalapathy with Laxmi devi and Bhoomi devi, Maha Ganapathi and Hanuman. The Ganapati vigraha with trunk twisted right (Valampiri) is a rarity. This is installed in the south wing of the nalambalam and outside the srikovil. The Hanuman is installed at right side of the entrance to nalambalam.
The temple belonged to the family of Valiya Veetil. Since the number of GSBs in the area was less, the temple could not be maintained well due to financial difficulties. Therefore, the governance was handed over to the Alleppey Ananthaanarayana Puram Thuravoor Tirumala Devaswom (AATTD). AATTD has paddy fields at the west side of the temple. The temple was renovated and punapratishta done in 1950 AD. The main gopuram was constructed recently. This leads to the Anapandal contructed on 8 pillars. Each pillar has a silpa of Dasavathar each on it (see pic on the left for Matsya avatar). The remaining 2 (Varaha and Narasimha) are on pillars at the entrance to nalambalam. The yearly festival is celebrated in the Falguna masa.
Lord Narasimha
Shri Vijayindra Tirtha Swami who gave deeksha to the first Swamiji of Shri Kashi Math Samsthan, came in possession of Lord Narsimha depicting very violent passion called 'Ugra' (Ferocious) which he first installed in the temple. However, in a dream the Lord appeared to him and ordained, "Take 
me to Volalanka (Mulki) and install there. I shall remain calm and fulfill the desires of all the devotees who take shelter under me". Accordingly from Kerala, with a few devotees Shri Swamiji, set out for Mulki by foot. After a few days they reached Padupanambur the capital of the Jain Kings, Savants. From here by foot the journey to Mulki was taking one hour. But by then the dusk fell. Shri Swamiji sent his men to the palace to get light for onward journey. But surprisingly the king refused as the Swamiji did not belong to his faith. Shri Swamiji with a smile said, "When the very Lord who gives light to all the three worlds is with us why should we worry? Let's continue the journey." When they had hardly crossed outskirts of Padupanambur, the roof of the palace suddenly caught fire and flames touched the sky.
The King and his men could not extinguish the fire at all. In the glare of that light Shri Swamiji completed the journey. On Datta Jayanti Day on 23rd November 1569, Margashira Poornima (the most auspicious month according to Bhagwad Gita) Lord Narsimha was formally installed there. The Mulki temple was established in 1260 A.D. by Shri Soira Vittal Bhat, an astrologer, as a shrine dedicated to Lord Vittal under the patronage of the local Jain King at Padupanambur. The Mulki temple has presiding deities Sree Vittala, Sree Venkatraman, Sree Ugra Narasimha and Sree Bindu Madhav (procession deity).
The Story further at Padupanambur: At Padupanambur, the King wanted to rebuild the palace. But whenever the trees were fell for timber, they were full of charcoal. He consulted astrologers who declared that the king had incurred the wrath of Lord Narasimha. They suggested his visit to the temple to seek forgiveness. He did it and only thereafter the things became favourable. Again he visited the temple and sought a favour. The deity should pay a visit at least once a year to his palace and bless him and his family. A strange favour but long time ago his forefathers while in Mulki had patronised this temple. So it was agreed that every year Lord Vittal would pay a visit on Vanabhojan Day. Even today traversing a distance of 10 miles both ways by palanquin overnight, Lord Vittal goes to Padupanambur and receives the prayers and blesses the descendants of the King.
Source:http://www.gsbkerala.com/temple/varapuzha.htm
About Varappuzha: http://en.wikipedia.org/wiki/Varappuzha
Sree Rama Temple, Tripunithura, Ernakulam
Tripunithura, the location of the palace of Cochin Maharaja, is a suburb about 12 km from Ernakulam. The pratishta in the temple is Sri Rama with Sita and Lakshman. This idol is believed to be given by the 5th pontiff of Kashi Mutt, Srimat Raghvendra Tirtha (samadhi 1726 AD) who is said to have the darshan of Lord Narasimha in one of the pooja rooms at Kashi.
The orginal pratishta was in a small temple constructed in the land owned by a family migrated to this place from Varapuzha. Subsequently a new temple was constructed at the present location in about 1658 AD. This prathista also is believed to be done by the Swamiji (Authentic dates unavailable).
Other deities: Inside the inner temple there is a pratishta of Ganapati. There are sub-temples of Hanuman, Nagaraja and Durga in the main temple premises. The Hanuman pratishta is attracting many devotees and is believed to be blessed by the presence of Guruswamy Govinda Vadhyar of Quilon who is said to have the darsan of Lord Hanuman. He had come to this temple and is said to have cured many children.
History:
Once Srimat Raghavendra Tirtha visited Tripunithura and stayed in the Varapuzha family for some days. While leaving the place, satisfied with the family, he blessed the members and gave them the Sri Rama idol which has been personally worshipped by him. The varapuzha family installed the Rama idol in a small temple contructed in their premises. Subsequently, the Panakkal family of Tripunithura (the Swamiji is believed to be from this family), approached the Swamiji and requested for an idol for worship by the family. Swamiji gave them the Bhagavatham (a Taliyola or book made from leaves) used by him and blessed that the book too will have the presence of Lord.
In about 1658 AD, the Varapuzha and Panakkal families dedicated the Rama idol and the Book to the GSB community at Tripunithura for worship. In the piece of land donated by the Thamarassery Naicken family, a new temple was constructed and the Idol and Book were installed in the new temple. The temple was later renovated and puna-prathista done in 1895 AD.
When the Portuguese attacked the Cochin Thirumala Devaswom Temple in 1662 A.D, the community removed the idol of Shri Venkateswara along with processional deities from Cochin Gosripuram temple for safety and shifted to Udayamperur. After the Dutch defeated the Portuguese in 1663 A.D, the idols were shifted back to Cochin. While on their way back to Cochin, the procession deity of Lord Venaktewara was temporarily placed for worship in the Agrasala of Shri Rama temple at Tripunithura. Meanwhile, Sri Hari Shenoy, the then Manager of the Cochin Thirumala Devaswom had a dream wherein the Lord Venkateswara directed him that the Venkateswara idol placed in the Agrasala of the Tripunithura temple should also be installed at the newly constructed Karanakodam temple. The Lord Venkateswara image was then taken out in a palanquin as a procession to Karanakodam temple and installed there as directed in the dream.
By the early 20th century, the temple was in a neglected state and reached the worst financial condition. At the request of the community, the temple governance was taken over by the Tripunithura Devaswom Board by order of the Maharaja of Cochin in 1940 AD. In 1961 AD, after a legal battle with Govt the temple was handed over back to the community.
The original Book kept in the Srikovil in a Copper box decayed completely and in 1979 AD Srimat Sudheendra Tirtha Swamiji blessed and handed over a Ramayana book to be kept in its place.
During Annual festivals, the procession starts from the Varapuzha family who donated the Rama idol to the temple.
Venkatachalapathy
In 1981AD, a Devaprasnam was conducted at the temple and it was revealed that the temple is without the presence of Venkatachalapathy after the shifting of Venkateswara idol from the temple to Karanakodam. This has been the reason for deterioration of the temple and the local community. A Venkatachalapathy idol was then installed in the same place where the previous idol was kept, before shifting to Karanakodam. The pratishta was done by Srimat Sudheendra Tirtha Swamiji in 1981 AD.
Tripunithura, the location of the palace of Cochin Maharaja, is a suburb about 12 km from Ernakulam. The pratishta in the temple is Sri Rama with Sita and Lakshman. This idol is believed to be given by the 5th pontiff of Kashi Mutt, Srimat Raghvendra Tirtha (samadhi 1726 AD) who is said to have the darshan of Lord Narasimha in one of the pooja rooms at Kashi.
The orginal pratishta was in a small temple constructed in the land owned by a family migrated to this place from Varapuzha. Subsequently a new temple was constructed at the present location in about 1658 AD. This prathista also is believed to be done by the Swamiji (Authentic dates unavailable).
Temple front view
The main prathista of Rama with Sita and Lakshman
Aerial view of the temple
Other deities Inside the inner temple there is a pratishta of Ganapati. There are sub-temples of Hanuman, Nagaraja and Durga in the main temple premises. The Hanuman pratishta is attracting many devotees and is believed to be blessed by the presence of Guruswamy Govinda Vadhyar of Quilon who is said to have the darsan of Lord Hanuman. He had come to this temple and is said to have cured many children.
Hanuman
Durga and Nagaraja sub-temples
History
Once Srimat Raghavendra Tirtha visited Tripunithura and stayed in the Varapuzha family for some days. While leaving the place, satisfied with the family, he blessed the members and gave them the Sri Rama idol which has been personally worshipped by him. The varapuzha family installed the Rama idol in a small temple contructed in their premises. Subsequently, the Panakkal family of Tripunithura (the Swamiji is believed to be from this family), approached the Swamiji and requested for an idol for worship by the family. Swamiji gave them the Bhagavatham (a Taliyola or book made from leaves) used by him and blessed that the book too will have the presence of Lord.
In about 1658 AD, the Varapuzha and Panakkal families dedicated the Rama idol and the Book to the GSB community at Tripunithura for worship. In the piece of land donated by the Thamarassery Naicken family, a new temple was constructed and the Idol and Book were installed in the new temple. The temple was later renovated and puna-prathista done in 1895 AD.
When the Portuguese attacked the Cochin Thirumala Devaswom Temple in 1662 A.D, the community removed the idol of Shri Venkateswara along with processional deities from Cochin Gosripuram temple for safety and shifted to Udayamperur. After the Dutch defeated the Portuguese in 1663 A.D, the idols were shifted back to Cochin. While on their way back to Cochin, the procession deity of Lord Venaktewara was temporarily placed for worship in the Agrasala of Shri Rama temple at Tripunithura. Meanwhile, Sri Hari Shenoy, the then Manager of the Cochin Thirumala Devaswom had a dream wherein the Lord Venkateswara directed him that the Venkateswara idol placed in the Agrasala of the Tripunithura temple should also be installed at the newly constructed Karanakodam temple. The Lord Venkateswara image was then taken out in a palanquin as a procession to Karanakodam temple and installed there as directed in the dream.
By the early 20th century, the temple was in a neglected state and reached the worst financial condition. At the request of the community, the temple governance was taken over by the Tripunithura Devaswom Board by order of the Maharaja of Cochin in 1940 AD. In 1961 AD, after a legal battle with Govt the temple was handed over back to the community.
The original Book kept in the Srikovil in a Copper box decayed completely and in 1979 AD Srimat Sudheendra Tirtha Swamiji blessed and handed over a Ramayana book to be kept in its place.
During Annual festivals, the procession starts from the Varapuzha family who donated the Rama idol to the temple.
Venkatachalapathy
In 1981AD, a Devaprasnam was conducted at the temple and it was revealed that the temple is without the presence of Venkatachalapathy after the shifting of Venkateswara idol from the temple to Karanakodam. This has been the reason for deterioration of the temple and the local community. A Venkatachalapathy idol was then installed in the same place where the previous idol was kept, before shifting to Karanakodam. The pratishta was done by Srimat Sudheendra Tirtha Swamiji in 1981 AD.
Vahanas
The temple has a Garuda Vahana in wood and a Sesha Vahana in silver, donated by Sri. A.R. Achutha Pai. The Mahajans donated a silver palaquin in 1995 during the prathista centenary celebrations. An Iravath vahana was donated by Sri. T.C. Krishna Pai on 18-03-2004.
Source:http://www.gsbkerala.com/temple/tripunrama.htm
About Thrippunithura:http://en.wikipedia.org/wiki/Thripunithura
Sree Lakshmi Narasimha Temple, Thuravoor
Thuravoor is approximately 22 kms south of Cochin city along the NH-47 to Alleppey about 5 kms before Shertallai. The temple is situated about 1½ km from the NH47 along the Kumbalangi road. Thuravoor is an important community area of GSBs. The prathista is believed to be in 1640 AD by Sri Raval Naickan. The present temple was established in 1704 AD
Deities & sub-temples
On the first step of the Simhasan in srikovil is the idol of Venkatachalapathy, Vishnu padakam on the second step and Utsav idol of Lakshmi Narasimha on the fourth step. The third step is vacant symbolising the original Ugra Narasimha idol which is now at AN puram Temple, Alleppey.History
There is a sub-temple of Ganapati inside the Nalambalam. Near the Flagmast, there is a small temple of Hanuman which is the Vrindavan of Srimad Rajendra Tirtha Swamy (samadhi 1799 AD), the 11th pontiff of Kashi mutt. Outside the west gopuram, there is a shrine dedicated to Sri Raval Naickan and a sub-temple housing Kuladevata Vittala brought by Poojari settlers from Cochin.
History
Sri Raval Naickan, a young business man and an ardent devotee of Lord Narasimha, came and settled in Thuravoor near the Vadakkanappan temple. He visited the temple every day without fail and attended the Deeparadhana from outside. In those days GSBs were not allowed inside other Hindu temples. He was not liked by the poojaris of the temple. One day the poojaris closed the temple early and even refused to give him any prasadam. With breaking heart, he prayed to Lord from outside the temple. He heard somebody asking him to go westward. He followed a light moving towards West.
When he reached the location of the present temple, the light disappeared and he felt somebody telling him to have a prathista there. At that time two sculptors appeared there and Raval Naickan requested them to make a Narasimha Vigraha for him. They made a silpalaya (an enclosure) and entered therein to make the vigraha. Raval Naickan waited for sometime and later impatiently peeped into the silpalaya since he could not hear any sound from inside. He found two Vigrahas there (one Ugra Narasimha and one Lekshmi Narasimha) and the sculptors missing. However, the Ugra Narasimha Vigraha was not fully finished with tip of a finger of one foot incomplete. Raval Naickan believed that the sculptors were divine (Vadakkanappan and Thekkanappan) and constructed a small temple there for the Narasimha Moorthy. He also constructed his house near to the temple. In the begining, the affairs of the temple were managed by Sri Raval Naickan himself and later when he became aged, handed over the governance to Cochin Tirumala Devaswom in 1704 AD. Thuravoor area was then part of the Cochin state. A new temple and agrasalas were constructed during this period. The extensive land owned by the temple and financial assistance for construction of the temple were donated by the Maharaja of Cochin. The original pratishta was facing West. A peepal tree and the althara is seen even today at the west gate of the temple. It was later believed that the declining agricultural yield in the vast paddy fields between the temple and the sea (towards west of the temple) and heavy sea erosion was due to the drishti of Narasimha murthy and hence the new temple and prathista was made facing East. The temple was financially very sound and had vast landed properties spread in Thuravoor and Varapuzha.
During the persecution of Konkanis in Cochin state, many GSBs shifted to Alleppey which was in Travancore state. The Ugra Narasimha vigraha from Thuravoor also was shifted to Alleppey Old Tirumala temple (along with the Venkatachalapathy idol from Cochin) in 1792 AD and eventually 
was installed in Alleppey Anantha Narayana Puram temple in 1852 AD. By this time Thuravoor became a part of Travancore State. After the death of Raja Sakthan Thampuran, many went back to Cochin. The new Raja of Cochin realised the importance of the Cochin Venkatachalapathy idol and demanded it back but in vain. The Venkatachalapathy idol was clandestinely taken back to Cochin on the midnight of 7th Feb 1853. The members in Thuravoor severed the ties with Cochin temple. This resulted in infights between community members in Cochin and Travancore states for ownership and control of the Thuravoor Temple and its vast properties. The Cochin members filed a suit in Quilon Court in 1883 AD for this purpose. For some time, the temple was under a Receiver appointed by the Court. Later in 1895 AD, the Court decided that the Alleppey and Thuravoor temple belongs to the entire Community members (in the eight villages or Ashta gramas) of Travancore state. The Ashtagramas are Alleppey, Thuravoor, Shertallai, Purakkad, Kayamkulam, Quilon, Kottayam and Parur. Accordingly the Alleppey Anathanarayanapuram Thuravoor Tirumala Devaswom (AATTD) was formed and managed by elected members from the Ashtagramas. This Devaswom was very rich and initiated many educational projects. The Devaswom runs a High school and Teachers Training Institute near the temple at Thuravoor and a High School at Alleppey.
The introduction of Kerala Land Reforms Act in 1963 relating to the fixation of ceiling on land holdings, changed the fate of Devaswom and AATTD lost most of its land holdings making its financial position weak.
A gold covered Flag mast was erected in 1949 AD. Till late sixties, during the annual festival, there was free Sadya (meal) in the temple for all community members on all the eight days with rice from paddy fields owned by the temple. However, at present it is limited only to one day and that too by sponsorship. 
The temple owned a Gosala located next to the Elephant cottage until the late sixties and also had an elephant. The elephant of the temple was treated as a pet of the whole community. The most famous of the elephants was Gajendran which lived till 1970 AD. The elephant cottage is now non-existent and a Library and Reading room is constructed at this location. At present, the temple maintains a small Gosala located next to the Reading room on the south east side of the temple.
Vahanas and the Arattu festival
The Lord has a number of Vahanas - Garuda, Hanuman, Aswa, Chandra, Iravatha, Hamsa and Sesha vahanas and a silver palanquin. The Aswa Vahana is the biggest and the most popular.
On the fifth day of the annual festival, Lord is taken out in the silver palanquin along the southern street to the nearby Vigneswara temple and returns after Pooja and Uoonjal seva (swing). On the sixth day Lord is taken out towards north to circumvent the Arthikulangara Bhagavathy temple. On the seventh day Lord is taken out ceremoniously in the Aswa Vahana for Pallivetta to the mandapam at the back side of the Bhagavathy temple.This procession is the most attractive part of the festival. On eighth day, at night Lord is taken out in the silver palanquin to the Arattu kulam near the Bhagavathy temple for Arattu. He is taken to the Arattu manadapam at the center of the Arattu kulam on boat. After pooja and Snanam (bath), He returns to the temple early next morning.
Sree Vittala Devasthan
The poojaris of this main temple were from Cochin who belonged to the Athri gotra. They settled near the temple and their kuladevata Vittala was initially kept in one corner of the Srikovil. Later when poojaris from other gotra also were appointed as poojaris, Sree Vittala was shited to the Nalambalam. In 1960s, the members of the Athri gotra, with permission and help of the Devaswom, constructed a small temple outside the main temple near the Althara and installed Sree Vittala there along with Venkatachalapathy, Bhoomi devi, Lakshmi devi, Sree Gopalakrishna with Satyabhama and Rukmini, and Salagramas. In 2004, some changes were observed on a Salagrama and a Devaprasnam was conducted. Subsequently, the temple was renovated and a Bhagana mandapam constructed as seen in picture below. Half of the income in this temple goes to the main temple as Kuladevar kanikam.
Arthikulangara Bhagavathy temple
This temple under AATTD is near the TD temple and next to the Arattukulam. This temple orginally belonged to the Kanjirampally Karta family who handed over it to the local Kunbi community. The Kunbis later on handed over the temple to Tirumala Devaswom. Authentic dates in this regard is unavailable. The pratishta in the temple is Yantra form.
Source:http://www.gsbkerala.com/temple/thuravoor.htm
About Thuravoor: http://en.wikipedia.org/wiki/Thuravoor
Sree Laxi Narasimha Temple, Tellicherry
Sree Lakshmi Narasimha Temple is an important piligrim centre for GS Brahmins in the Northern parts of Kerala, and is located in the heart of Tellicherry town, in the Kannur district of Kerala. The Temple is less than half a kilometre from both the Railway station and the Bus stand. The temple and prathista faces North which is a unique feature. The temple was established in 1831 A.D. The temple complex consists of an outer prakara or quadrangle which includes the shrines of Sri Hanuman, Sri Ganapathy, Sri Lakshmi and Sree Vittoba Rukmini. It also contains the Copper clad Dwaja. At the center of the inner prakara is the Garbagriha or Sreekovil which houses the deities.
The deities in Sreekovil
The main deity of the temple is Lord Laxmi Narasimha.
On the three tiered Simhasana according to Bahu Vera Vidhana, in the Garbhagriha are installed the following deities:
On the top most level in the centre is Lord Sri Lakshmi Narasimha, flanked by Sri Pattabhi Narasimha and Veera Vittala on either side.
On the second tier are Lord Kodanda Rama along with Sri Lakshmana and Sita Devi, on either side of this group are Lord Hayagriva, Lord Varadaraja with his consorts and Gopalkrishna.
On the lower most tier are Lord Venkataramana along with his Divine consorts Sri Devi and Bhoomidevi. On either side of this group are Hanuman and Garuda.
The idol of Lord Venkataramana is used as the Utsava moorthy. The saligrama and Naga devatas are installed on a separate Peetha below the main Simhasana. The Narasimha form is in Soumya form. Many visit this temple to pray to Lord Sri Lakshmi Narasimha for his grace for curing diseases.
The sub shrines
In the outer prakara on the north-east corner Sri Hanuman (sila vigraha) is installed facing west, and on the western side facing north is Sri Lakshmi Devi (sila vigraha and panchaloha vigraha). The shrines of Ganapathy and Vitobha Rukmini are outside the srikovoil along the nalambalam.
To south of the temple complex is situated the sacred temple tank. The Aswatha Katte is situated near this tank. The Siva prathista near the Aswatha Katte was done on 3-10-2002.
Festivals
This is a temple of festivals. There is hardly a month without at least one festival. The temple follows the Lunar Calander of the Saka Era. Starting with the New-year day in Chaitra-Ugadi, the main festivals are : Ugadi-new-year, Sri Rama Navami, Sri Hanuman Jayanti, Akshya Thritiya, Pratishta Panchami in Vaishaka, Narasimha Jayanthi, Vaishaka Pournami, Vata Savitri Vrita in Jyesta , Ashada Ekadasi, Naga Panchami, Sree Krishna Janmashtami, Sravan Poornima, Vinayaka Chaturthi in Bhadrapada, Anantha Chatirdasi, Navarathri festival (9 days), Deepavali the festival of lights, Karthika pournima festival starting on Karthika, Sudha Ekadasi are some of them. Karthika Pournami festival marks both the end of the Chaturmasya vritha and the Karthika Masa vrita. In the month of Margasira Champa (Manjeswar) Shasti festival is celebrated. In the month of Magha (January-February) comes the main festival of the temple - The Annual Brahma Rathotsava- starting on Magha sudha Tritheeya with the hoisting of the temple flag on the Dwaja, the Rathotsava is on the sapthami day (coinciding with the famous car festival at Sri Venkataramana Temple at Mangalore). On this day the lord graces the Ratha decorated with all the fruits, vegitables and flowers of the season. On the next day the Avabritha snana is performed in the sacred tank of the temple and the flag is lowered from the dwaja. In the last month of the lunar calender, namely Phalguna, comes Kamadahana and Holi.
History
A small group of GSBs migrated from Goa settled in Tellichery somewhere in the latter half of 17th century and early part of 18th century. They built a a small shrine dedicated to Lord Kodanda Rama, in their locality which is in the heart of the Tellichery town.
In the latter half of the 18th century and early 19th century, there was an immensely rich GSB merchant named Devdas Bhandari in Tellicherry, during the days of British East India Company. He was a trader in spices especially the famous Malabar Pepper. The legend connects origin of the SLN temple with this devout Devdas Bhandari.
One night Bhandari had a dream in which he was told that a Namboothiri (Malyalee Brahmin) would approach him with a divine Idol of Lord Lakshmi Narasimha and a sacred Saligrama, and that he has to accept the same and generously give gifts of gold and jewels to the Namboothiri in return. The same night Nambuthiri at the village of Taliparamba about 50 kms to the north of Tellicherry also had a similar dream. He was instructed to proceed to Telicherry with the Idol of Lord Lakshmi Narasimha and the Saligrama he had found in a well, and hand over them to one Devadas Bhandari. Accordingly, the Nambuthiri started the very next day for Tellicherry with the Idol, and travelling by foot reached there in a few days and gave the Idol to Bhandari who received it and presented the Nambuthiri with rich gifts. Bhandari installed the Idol in his house in the pooja room. At that time there was only a small shrine of Lord Kodanda Rama in Tellicherry - at the site of the present temple, which was used by our community for worship.
In due course the Idol of Lord Lakshmi Narasimha was handed over to the Mahajans of Tellicherry by the Bandari family. A proper temple was constructed in the place occupied by the Rama shrine and the idol of Lord Lakshmi Narasimha, Lord Rama,Venkaramana with his divine consorts Sri Devi and Bhoomi Devi installed. This prathishta was done by H.H. Srimad Sumatheendra Tirtha Swamiji in 1831 A.D. on Samvatrasra Vaishaka masa Shukla Panchami, Monday, Punarvasu Nakshtra of the Shaka era. H.H.Srimad Sumatheendra Tirtha was the 15th pontiff of Sri Kashi Mutt Samsthan, Varanasi.
In due couse, the Bhandari family lost its glory and has to ultimately sell out his house to a non-saraswat. Even today the pooja room where the idol was kept is kept closed and protected with respect and reverence by the owner, a Navayath Muslim.
After this the Laxi Narasimha Temple could not be looked after properly and was neglected. This was later rennovated and re-installation of the deity was done in 1871 A.D. by the 17th pontiff of Kashi Mutt, Sri Bhuvanendra Tirtha. The first dwaja prathista was done in 1916 AD.
Administration of temple
The temple was for long administered by a Adhikari and two others elected by the Mahajans. In 1934, a dispute arose among the Mahajans, which ultimately resulted in the temple administration being taken over by the Hindu Religious and Charitable Endowments Board, then under Madras Govt. The land reforms bill of the 1950s took away much of the landed properties of the temple resulting in drastic drop in income of the temple. Even the poojaris could not be paid their dues. This finally resulted in the sale of temple jewellery to settle their dues. Pained with this sorry state of affairs, some community members started SLN seva samaj in 1975. The samaj collected more than 400 endowments for daily poojas.
In 1990, the mahajans formed an action committee and approached the Hon. HC of Kerala praying that the administration of the temple be handed over to the Board of Trustees elected by the community members. In 1993, the temple administration was handed over back to the community. The temple is now administered by a five member Board of Trustees elected democratically. The first trustee board was in power from 1993 to 2002.
Source:http://www.gsbkerala.com/temple/slntellichery.htm
About Thalassery: http://en.wikipedia.org/wiki/Thalassery
Sree Venu Gopala Temple, Purakkad
The Sree Venu Gopala Devaswom Temple, located at Puarakkad junction on the east side of NH47, about 16 kms off Alleppey towards Quilon, was built nearly 400 years back. This is one of the oldest temples worshipped by the Gowda Saraswat Brahmins of Kerala. Devotees in large number throng to the temple bringing their children for the performance of a special function called "Devaku Deevop" (surrendering the child to the Lord) and later reclaimed by performance of the function called "Sodovop" (releasing) at the time of Upanayanam, marriage etc.
Main deity in Sreekovil
The main deity is on a throne inside the Sreekovil. On the first step at top is the Venugopala with Lekshmi devi on the left and Bhoomi devi on the right side. On the second step is a pair of sandals used by Ananda who installed the deity at Purakkad with his name inscribed thereon in Kannada. On the third step are the Utsava moorties and the Madanagopala idol donated by Swamiji of Sri Kashi Mutt Samsthan.
Secondary deities
The idols of Garuda, Hanuman, Ganapathi, Mahalakshmi are installed inside the inner temple (Nalambalam) outside the Srikovil.
Secondary shrines
There are smaller shrines dedicated to other deities outside the inner temple - Naga Kanya, Siva, Kalabhairav and a Naga Peedham (with a number of Naga vigrahas brought from houses of community members).
History
In 1560 A.D. about hundred and fifty one Gowda Saraswat Brahmin families (mostly traders) from Salcettee of Goa escaping the persecution by Portugese landed at Purakkad whose Raja gave them permission to build "pandikasalas" (wholesale business houses) to carry on trade. There upon under one Janardhana Pai, who is said to have owned a fleet of seven merchant vessels plying in the Indian ocean, the Gowda Saraswats carried on extensive trade with the countries of Europe.
Quite in keeping with their tradition of building temples wherever they settled, the Gowda Saraswats of Purakkad also built a temple and had the image of Venu gopala installed there.
The story about the idol is:
A Gowda Saraswat Brahmin, Baruda Bhatta had left Goa at a time of some political upheaval, for Moodibidri, a strong hold of the Jains in Dakshina Kannada district with an image of Venugopala which he had secured from Kelosi-Kusasthali in Goa. After a short sojourn there, Baruda Bhatta set on a pilgrimage to Manjeswar with this image. One day, while bathing in the sacred 'Seshatirtha' he saw the resplendent figure of godess, 'Naga Kanya' who after expressing her desire that she should be worshipped along with his Venugopala image, suddenly vanished. Soon after, he saw an idol of Naga Kanya on the bank of sacred tank, which he picked up. Since then, he began to worship both the deities. At the request of one Krishna Kudua, a grain dealer of Manjeswar, Baruda Bhatta settled in Manjeswar with his two images. With his death, the images passed down through two generations in to the possession of Ananda, a scion of the family.
Once Ananda set on a pilgrimage to South. On his way to Rameswaram with the two images, he happened to halt at Purakkad. As if the two images were destined to have their permanent abode at Purakkad, the Adhikari or the headman of the Gowda Saraswats had in his sleep a vision of the Lord, who told him of the impending arrival of the two images and his desire to stay at Purakkad. With this prospect in view, the Gowda saraswats had a temple built and kept ready for the installation of the images. When it turned out as pre-sensed, the Gowda Saraswats of the place told Ananda, on his arrival, of the Lord's revelation and requested him to install the images in the temple built for the purpose.
Ananda agreed, and on his return journey from Rameswaram, installed the image of Venugopala in the temple and that of Naga Kanya in another temple nearby. This was in 1654 AD. As a mark of respect to the memory of Ananda, a pair of sandals used by him with his name inscribed thereon in Kannada, is preserved in the temple. This deity has brought properity to Purakkad and it became a major sea trade centre. Convinced by the spell of the deity, the Raja of Chempakassery, became an ardent devotee of Venugopala and granted a rent free plot of land for the perpectual use of Ananda and his successors. He built a palace near the temple for his stay during his visits to the temple which were very frequent. He also gave liberal donations for the renovation of the temple in 1705 AD and a Gopuram was built on the western gate.
Subsequently, in an astrological prediction, the lord revealed that the western Gopuram of the temple built in 1705 AD which remained in a dilapidated condition due to revage of time should be renovated. Foundation stone for the Gopuram to be renovated was laid by Padmasree Dr. K N Pai of Trivandrum on 17th January 1990 with the blessings of H.H. Srimad Sudheendra Theertha Swamy of Kashi Mutt Samsthan. The renovation work is completed and the beautiful West Gopuram facing the NH47 highway, Vyasa mandir and rest rooms (seen at the backside of Naga Kanya temple in the picture below) and an Agrasala has been opened by H. H. Srimad Raghavendra Theertha Swamy of Kashi Mutt Samsthan in 1997.
Legends and Miracles
There are many legends and stories about the deity. One story goes that all the seven members of a family known as the Nelpurakal Veedu died of the terrible tragedy, but with full faith in Sri Venugopal, the neighbours laid all the bodies within the precincts of the temple shut the doors and invoked the Lord's mercy. The prayer had its effect, for the life was restored to all the seven. But on finding that the Lord's image turned blue, evidently by absorbing the poison, the people performed an abhishekam with the milk meant for their days consumption; with the result that the image regained its former complexion, while the milk turned blue.
Yet another anecdote relates to the penalty inflicted on a worshiper for refusing to oblige a child which cried for one of the plantains which the worshipper had been taking for offering to the deity. It is said that he had an attack of excruciating stomach ache and that the Lord appeared before him in a dream and demanded that to forgive his lapses, he may distribute plantains among children even before they were offered to Him. The worshipper having complied, got immediate relief. Whatever be the truth or otherwise of this legend, the practice of distributing plantains among children prevails in the temple even today.
Naga Kanya sub-temple
The Naga Kanya idol is one of the two images worshipped by Baruda Bhatta and installed by Ananda along with the installation of Venugopala image in 1654 AD. The Naga kanya idol was stolen in 1825 AD. In due course, everybody concentrated only on the main deity Sree Venugopala and the Naga Kanya was neglected. It is believed that, subsequent to this, the people and the place fell on evil days. With the rise of Alleppey in 1791 AD as a sea port, the importance of Purakkad dwindled and the port disappeared all together in course of time. To restore the place to its former glory, the shrine was renovated in 1963 AD
Source:http://www.gsbkerala.com/temple/purakkad.htm
Sree Vittoba Temple, Payyannur
This temple at Payyannur in the Kannur district. It was established in 1974. The main prathishta is Vittoba Rukmini. The temple and prathista are facing the west. There are sila vigrahas and panchaloha vigrahas of Vittoba and Rukmini installed in the srikovil. The sila vigrahas were made by the famous sculptor Karkal Sriranjal Gopalakrishna Shenoy.
It is believed that Sree Vittal or Vithoba is Naada Murthi and is fond of bhajans and He does not need other poojas. So, bhajans are conducted regularly in the temple. Vaisakha Pournami festival, Ashada Ekadashi, Bhajana (recital of slogans of gods’ likings), Karthika Ekadashi Bhajana, Karthika Panchami, Uthana Dwadasi, Sree Varamahalaxmi Vritham (fast) are the festivals and major ceremonies conducted.
The divine “Shami Vriksha Katte” in the temple premises is a great craze for devotees. The worship of this tree fulfils the wishes and remove obstacles encountered, the devotees testify. It is believed that the Raksha Charadu (safety thread) worshipped at the feet of the Lord Vithoba and goddess Rukmai ensures solace and prosperity to the devotees who wear it.
History
The gsb members in Payyannur formed a Bhajan group in 1924 and installed pictures of Vittoba and Rukmini in a room offered by Sri. Anantha Shenoy above his business establishment at Payyannur.
Weekly bhajans was offered on every Saturday and on Ekadashi days. Later, a common Bhajan Mandir was constructed by the community and poojas started installing idols of Vittoba Rukmini. Sri Vaijappa Narayan Bhandari, a business man from Mangalore, donated a marble statue of Sri Krishna (about 1.5 ft) to the Mandir for worship.
In 1951, during his visit to Payyannur, Srimat Sudheendra Tirtha Swamiji stressed the need for constructing a community temple at Payyannur. Since the location of the present Bhajan Mandir was not suitable, Swamiji directed that a suitable location has to identified for construction of the temple. A committee headed by Vasudeva Shenoy was formed and they raised fundsby way of monthy subscriptions and donations from community members and businessmen. It took about 18 years to materialise the dream. The land for construction of temple was purchased from Sri. Anantha Prabhu in 1970 and the construction work started under the leadership of Sri. Upendra Shenoy. A marriage hall (Sukrathindra kalamandir) was constructed next to the temple and was inaugurated in 1975 by Srimat Sudheendra Tirtha Swamiji.
The concrete roofing of the sanctum sanctorum has been changed to copper sheet roofing in 1998.
The temple governance is by a committee elected locally from the community members. There are about 100 gsb families in payyannur.
Story of Vittoba-Rukmini
Vittoba is a form of Krishna, the name Vittoba means Father Vittala. The Vithoba-Rukmini are the Divine couple. Of Krishna's eight wives, Rukmini is considered to be his most favourite and beloved because of her satvic character and her devotion to Him. The story of Rukimini's marriage to Lord Krishna is a very interesting love story. Rukmini's father, the king of Vidarbha, decided to give away Rukmini in marriage to Shishupala, the king of Chedi. Her brother also consented to the marriage and the wedding preparations were in full force. Rukmini, however was in love with Krishna even from her younger age because she heard so much of His virtues. To escape her pre-arranged marriage to Shishupala, she sent one of her confidants to Krishna with a message. Krishna along with Balarama came down to Vidarbha and took away Rukmini in a chariot and killed Shishupala in the battle followed. On reaching Dwaraka He married Rukmini.
One day it so happened that Lord Krishna, while feeling lonely, was reminded of his early days in Mathura. He particularly remembered his love, Radha. Though she was dead, he longed to see her again. By his divine powers he brought her back to life and seated her by his side. Just then his queen, Rukmini, entered the room. When Radha did not rise to pay her respect, Rukmini left Dwarka in anger and hid herself in Dandirvan forest.Lord Krishna set off in search of Rukmini. He first went to Mathura, then to Gokul. He met the cowherd boys and they too joined in the search. They went to Mount Govardhan in her search and reached the banks of the river Bhima in the Deccan. Krishna justify his companions at Goplapura, and he entered Dandirvan forest alone in search of her. At last he found her and managed to calm her.Krishna and Rukmini came to Pundalik's ashram. But at that time Pundalik was busy attending to his parents. Though he knew Lord Krishna had come to see him, he refused to pay his respect to the god before his duty towards his parents was done. He, however, threw a brick outside for lord Krishna to stand upon. Impressed by Pundalik's devotion to his parents, Lord Krishna did not mind the delay. Standing on the brick he waited for Pundalik. When Pundalik came out and begged God's pardon, Lord Krishna replied that far from being displeased, he was pleased with his love for his parents.Lord Krishna then ordered His worship on Vithoba, or God who stood upon a brick. An imposing temple was built at the place (Pandharpur in Maharastra) where Krishna and Pundalik had met. Inside the temple stands Krishna's image on a brick with image of Rukmini on his side.
Source: http://www.gsbkerala.com/temple/payyannur.htm
About Payyannur: http://en.wikipedia.org/wiki/Payyannur
Sree Venkatachalapathy Temple, North Parur
This temple has its origin traced to the end of 17th century. However, the temple in the present form has been established in 1888 AD. Parur near Alwaye town and 40 km north of ernakulam, is one of the Ashta Gramas (eight villages) of the GSB community in Kerala .
The main deity is Venkatachalapathy with Mahalakshmi on left side and Bhoomidevi on the right. The vigraha is made of Panchaloha (five metals). There is a Ganapati pratishta outside the srikovil at the South-West corner of the inner temple or Nalambalam.
This temple celebrates a six-day festival. Apart from the daily Ezhunnallippu of the deity atop a caparisoned elephant, a procession known as Dikvijayam is conducted on the third and fourth days, and Pallivetta ceremony on the fifth day. The festival concludes with the Aarattu known as Thapotsavam. The main idol was originally the kuladevata of Rama Vadyar, a purohit family settled in Parur in the last quarter of 17th century.
History
The temple has a turbulent history with many unfortunate events. In the fourth quarter of the 17th century AD a few gsb families approached the Parur Thampuran for permission to settle down in Parur. They were allowed to settle down in the western part of the town known as Kannan Parambu. The Venkateswara idol, the kuladevata of Rama Vadyar, a purohit family) was installed in a small temple put up in the land owned by Rama Vadyar. However, the temple affairs were carried on with the co-operation of the whole community known as Dhayi Jan (meaning Ten people). This suggests that there would have been 10 families who originally settled in Parur. In 1790 AD during Tippu Sultan's Padayottam, to escape from the looting, the gsb families fled to Cochin and Vypeen carrying their valuables.
Timmappa Vadyar, son of Rama Vadyar carried the temple deities and Salagrama to Cochin via Chathanad and handed over the deities to Cochin Tirumala Devaswom for safe custody. After four years many of the families returned to Parur. The temple was repaired using bamboo and palm leaves and the Salagrama and idol of Ganapati was installed there.
The 19th century
In 1808 AD the revenue authorities demanded land tax which was in arrears and Timmappa Vadyar was unable to pay it. At his request, the Samaj paid the taxes when he agrred to transfer the possession rights to Dhayi Jan. The samaj approached Parur Thampuran for financial help and the temple was renovated in 1813 AD with his help. But due to the infights among the members, funds could not be collected for the maintenance and temple affairs were ignored. In 1815, Timmappa Vadyar expired and his children continued as purohits. In 1829 Ad the younger son Abbayya Vadyar was initiated into sanyasa and the elder son expired in 1831. There after no purohits were left in Parur. The samaj then approached the Varapuzha temple for help. Sri Bhattu Vadyar was deputed for pooja at Parur. But within a year, dissatisfied with the state of affairs, he locked the temple and left Parur throwing the temple key in the tank. The samaj decided to hand over the Salagram also to Cochin Devaswom to be kept with the deities given earlier. Since the deities of Cochin temple were by that time shifted to Alleppey (due to terrible persecution of Konkanis at the hands of Raja Rama Varma, popularly known as Sakthan Thampuran), the Samaj approached the Authorities of Alleppey temple to accept the Salagrama. But they refused to accept the Salagrama without proper financial arrangements to meet expenses for its daily pooja. The Samaj pledged a land at North Parur for this purpose and also arranged the fifth Ahass during annual festival to be on its behalf. This arrangement continued till 1852 at Alleppey and till 1868 at Cochin (after the deity was brought back to Cochin). Due to differences among the trustees of Dhayi Jan, the Ahass was discontinued after 1868 AD.
In 1872 AD the Dhayi Jan representatives approached Srimat Bhuvanendra Tirtha at Cochin and requested him to intervene. The differences were resolved and Swamiji nominated a committee of 8 persons to look after the properties and the affairs of the Samaj. The Ahass at Cochin also was re-started. The Ahass, however, could not be conducted in 1875 partly due to price escalation and partly due to mismanagement of funds. In 1882 Swamiji urged the samaj to start construction of the temple at Nort Parur and the foundation stone was laid in 1886. The construction was completed and the Pratishta was done in 1888 AD. Since then Dhayi Jan was known as Devaswom. Funds was raised by the trustees through Chit fund and constructed Parswa mandap, Agrasala on north side and Gopurams on East and West sides.
The 20th century
In 1905 AD, there was a theft in the temple and the Utsav idol and Salagrama were lost. A new Utsav vigraha was brought fron Cochin Devaswom, a new Lakshmi vigraha was casted and re-installed in the same year.
During the first world war (1915 - 1925), the prices shot up and there was big strain on the finances of the temple. The matured Chits could not be paid and many creditors obtained decrees from the court in their favour and 16 plots of land were auctioned to payoff the debt. The Devaswom became virtually bankrupt. The Devaswom was re-constituted and new trustees were elected. Well wishers started a new chit fund (Kachavada Fund) and in 1951 handed over 12 acres of paddy fields and 1.85 acres of coconut groves to the temple by an endowment deed. The financial position of the Devaswom was further strengthened by a new chit fund (Saraswat Fund) who donated jewellery and vessels to the temple and also renovated the Srikovil and Puna-prathista done in 1953 AD. The Devaswom also contructed two shopping complexes near the temple.
Source:http://www.gsbkerala.com/temple/northparur.htm
Sree Lakshminarayana Raghupati Temple, North Pallipuram
Pallippuram or Palliport is at the northern end of the Vypeen Island at Cochin about 2 km off the main road. This temple was established in 1881 AD. The main deities are Lakshmi Narayana and Raghupati.
There are also the images of Balakrishna and Hanuman in this temple. Presently, the temple is under direct control of Kashi mutt.
History
The temple originally belonged to the Koudinya Gotra Kamat family of Vypeen who were Ayurveda Practitioners. They migrated to Pallipuram in 1867 AD, after the large scale sea erosion in Azheekal. They carried with them the idol of Lakshmi Narayana, given to them by Sumathindra Tirtha Swamiji of Kashi Mutt and worshiped in their house. Later in 1881 AD, a temple was constructed and prathista was done.
Sri Bhuvanendra Tirtha, the 17th Pondiff of Kashi Mutt was born in this family in 1837 AD. He was initiated to Sanyasa in 1851 AD at the early age of 13 years. He too was proficient in Ayurveda. It was Swami Bhuvanedra Tirtha who handed over the management of the temple to the Kamath family under a deed executed in the year 1882 AD. However, Sri Ramachandra Kamath, a great Ayurveda Physician of the Kamat family, entrusted the management of the temple with its properties to Kashi mutt samsthan in 1980 AD. A branch of Kashi mutt samsthan was established here. The temple was renovated as ordained by Sri Sudheendra Tirtha Swamiji. He also did the puna-prathista and re-installation of the deity in 1991 AD. A community Hall Bhuvanendra Kalamandir on the left side of the temple was inaugurated on that occasion. A public hall for the devotees (Sudheendra Sabha Sadan) has been later constructed adjacent to the temple premises.
The temple has a five day long annual festival in the month of Magha.
Source: http://www.gsbkerala.com/temple/npallipuram.htm
Sree Ananteswar Temple, Manjeswar
Sree Ananteshwar Temple is situated in Manjeswar, a small town near Kasargod in Northern Kerala. It is the most ancient and the most important temple of GSBs of Kerala supposed to be existing since the 2nd century A.D. This temple was traditionally renowned as Manjula Kshetra and The Temple of 18 towns, indicating that for the GSB settlements of 18 different places this was the only temple available. The temple has hills on three sides and river Manjeshwar flowing by the other. The temple is about 1½ km from Manjeswar Railway station and a Kashi mutt branch is located near to the temple.
Main deities
The temple has three principal deities, Shri Ananta, Shri Ishwar (Siva) therefore Shri Ananteshwar and Lord Bhadra Narasimha (an avatar of Vishnu).
The original temple had a swayambu Siva lingam, and later Ananta also was installed there making it the Ananteswar temple. However, with the installation of Sri Bhadra Narasimha in the 12th century, the Temple has become a major pilgrimage center for Vaishnavits. There is also a legend that Lord Siva himself installed the image of Narasimha here for the worship of mortals in Kaliyuga.
Lord Mukhyaprana, Lord Rudra, Devi Laxmi, Lord MahaGanapathy and Lord Garuda are the other deities in the Temple. The image of Shri Subramanya is installed in a declivity considerably lower than the surrounding area and full of serpent holes.
Special Features
The Ant hill: Inside the Sanctum Sanctorum and behind the throne of Divine Idols, there exists an ant hill called "ROHINI" or "RUWANI". This provides "Prasadam" in the form of white coloured soil. The Soil of ROHINI is believed to possess the biotic power and is everlasting in spite of continuous extraction for centuries.
The Sesha Tirtham: On the right side of the Temple, is a small pond known as Sesha Tirtham. Legend says that Leprosy patients used to take bath in the Sesha Tirtha and cured.
The Oracle :
Another special feature is the DARSHAN reminiscent of the Greek Oracle, when it is believed, the Shesha reveals Himself to His devotees in the person of a priest who is the eldest surviving descendant of Ranga Sharma, who installed the Sesha or Ananta idol at the Temple, and solves the knotty problems and prophesies the future, of the devotees and sometimes bestows boons on them. No wonder, the Temple has gained wide popularity not only among the Gowda Saraswaths, but among other Hindus also, as is evidenced by the fact that of the three thousand and odd permanent endowments to the Temple, nearly three hundred are by non Gowda Saraswats.
The Oracle is not in practice since 1935 and efforts are being made to reinstate the Oracle. The history of the Temple has an exciting narration about a devotee who was able to realise his dreams of visiting Shri Tirumala Tirupati Temple and praying to Lord Venkatramana, by experiencing the event by the grace of the Oracle.
Shri Jogi Gana:
A group of Holy Spirits known as Ganas or Bhootha Ganas surround the precincts of the Temple. These are represented by appropriate sized granite stones located in the inner and outer rounds of the Temple. Legend says that these Ganas were established by the famous Oracle.
The Jogi Gana situated in the north eastern side of the Temple is said to be the leader of these Ganas.
Coconuts are the main offering to the Gana. Devotees vow to offer a coconut when valuables are stolen or misplaced during normal times and also in religious functions at home.
The Chariot :
Of the many festivals in the Temple, the annual Car festival which falls on the sixth day of the bright half of the month of Nov / Dec is the most important. The day is known in popular parlance as the Manjeshwar Shasti and coincides with "Skhanda Shasti" in other parts of South India. On that day, the six - wheeled chariot called Brahma Ratha is pulled along the Car Street. The Lord's Chariot reverently called BrahmaRatha is a magnificent edifice made out of wood. The originar Chariot was looted by Raja of Vittal in 1799 and the present one was built in the year 1834 A.D and has a base of 17 ft, maximum girth of 53 ft and raises to the height of 71 ft. when it is decorated with flags, flowers and other accessories during the annual festival. About 75 people can be accommodated on the Chariot.
The Lords Idol is taken up the steps of the Chariot and thousands of people pull the magnificent Chariot with shouts of Govinda-Govinda as it rolls along the car street majestically. The chariot is decorated on the lines followed in the other parts of Dakshin Kannada district.
It is a custom at the Temple that the Ratharohan i.e. taking the Lords idol up into chariot must be completed before sunset. Accordingly the chariot festival takes place in the evening itself. Construction: Across the four pillars, crossbeams are tied to which circular bamboo strip is tied. Above the main structure, wooden planks are placed in Jalandhar fashion, and to this wooden strips are tied bringing about a circular shape or kalasha and decorated with small cloth flags of red and white colour. The sides of the chariot and above are decorated with paintings of divine images. In the center of the chariot, a wooden platform is built on which the Lords throne is placed. Above the upper structure decorated with flags, a similar round structure enclosed with colourful cloth is constructed on which the Suvarna Kalasha (i.e a round vessel of golden emblem) is positioned. Inside the chariot and around the Lords throne, about 60 persons can be accommodated.
History
The Legends and historic events trace the existence of this Temple for more than one thousand years. It originally had a Siva Lingam. A chapter in the Purana is devoted to the pilgrimage of a saint called Virupaksha of the Gowda Saraswat Community to the holy shrines in South Inda, says that the saint settled down in Manjeshwar and spent his last days there worshipping the image of Sri Siva and finally attaining 'Moksha'. The original temple fell in ruins and remained so for years.
Later according to the epic of the place one Ranga Sharma, a Gowda Saraswat Brahmin of Goa, on his way to Rameshwaram halted here at a place called "Shankhamale". He accidentally came across the ruins of this Temple. Soon he rebuilt the Temple, as guided by Lord Shiva in his dreams and installed the Idol of "Shesha" which he had brought with him from Goa, along with the original Idol of Lord Shiva.
Mention is made in "Manjula Mahathmya" of the Sahyadri-Khand in the Skanda Purana, of Sri Siva Himself having installed the image of Narasimha here for the worship of mortal in Kaliyug.The image of Shri Narasimha in the Temple as it exists today is made of "Panchaloha" (Five Metals) and has been installed in the place of the old one, in the 12th century A.D.
The "Pancha Ratra" mode of religious service, one of the prescribed "Agamas" now observed in the Temple was introduced by Shri Raghavendra Thirtha the 5th spiritual head of Kashi mutt. There is a belief that Shri Narasimha gave "Darshan" to the Swamiji. Today, there is a Mutt belonging to Kashi Mutt Samsthan adjacent to the Temple.
This Temple like many other ancient Temples fell a prey to the ravages of man and nature. In 1677, a cyclone devastated certain portions of the Temple. It was looted by one Muhamed Ali, the ruler of Cannanore and immediately after by a Maharatha pirate, Angira in about 1755 A.D. In 1799, after the fall of Tippu Sultan who had held sway over South Canara and with the consequent coming into power of Heggade, the Ruler of Vittal (22 miles east of Manjeswar), the armed forces Vittal under one Mavla forced into the temple and carried away a large booty including idols, jewels, copper and a temple chariot. The temple Accountant was tourtured to divulge the treasures hidden in the temple, and having succeeded in locating them, the valuables were dug up and taken away. However as a result of the representations made by the Gowda Saraswats to the British authorities, the ruler of Vittal was captured and the properties looted by him were restored to the Temple. In 1804, it was renovated by the Gowda Saraswat Brahmins and a new image of Shri Narasimha known as Shri Bhadra Narasimha was installed by Sri Vibhudendra Tirtha, the then head of the Kashi Mutt.
Source:http://www.gsbkerala.com/temple/manjeswar.htm
About Manjeswar: http://en.wikipedia.org/wiki/Manjeswar
Sree Balakrishna Swamy temple, Kuzhupilly
This temple dedicated to Sree Balakrishna Swamy is often referred as Vypeen Guruvayoor. This is situated in the Vypeen island towards the center of the island. Vypeen Island was formed after the great floods of 1341 AD. The Island is 25 Kilometer long and has an average width of 2 kilometers.
The temple in the present form was completed in 1964 AD by a group of GSB youth from the Kuzhupilly village through Sramadan. This effort is the golden example of the unity and dedication of GSB youth in case of need.
Other deities and Sub-temples
There are sub-temples for Hanuman, Garuda, Navagraha and Nagaraja.
During the exodus of Saraswats from Goa in the 16th century, many families settled down in and around Cochin. A prominent person among them (Venkateswara Pai alias Vensu Pai) settled in Kuzhupilly in the land (Ninda) given by the Raja of Cochin. He was a trusted person of the Raja.
Vensu Pai's son Anatha Pai once on his pilgrimage to Tirupathi, purchased some metal idols and dolls for his kids. There was an idol of Balakrishna among them. The children used them in their play and made pooja to these idols. However, the children started to become sick regularly and used to have many health complaints. The elders considered that, it was due to not keeping the idol in sacred form, and started pooja. But the pooja was neither regular nor as per sastra. The suffering of the children continued and also there were some child deaths in the family. The worried Anantha Pai approached a known Astrologer Sri Adoor Chakrapani for a solution. The astrological prasnam and prediction revealed that a seperate temple is to be built for the Balakrishna idol and regular poojas to be conducted. Sri Anantha Pai considered Balakrishna as his child and divided his properties among his children and Balakrishna. A small temple was constructed in the land given to Balakrishna and Prathista done in 1895 AD.
Over the period, there were internal conflicts in the family of Vensu Pai and the rituals in the temple suffered. The number of GSB families in the area also incresed. It was felt that the community should have a common place for worship. Accordingly, the Balakrishna temple was offered to the community and the management was vested with the community in common. However, the Vensu Pai family was given a special status in the affairs of the temple. The samaj members proposed to construct a new temple in a more convenient location.
About one and half acres of land was given free by A.Govinda Shenoy and the work was started. But the progress was in snail's pace due to non-cooperation and lack of initiative among the members. It remained incomplete for more than 35 years.
Later, a group of youth formed a Seva Samithi and took the lead. They completed the work of Garbhagraha through Sramadan and the prathista was shifted to this new temple in 1964 AD facing east. The improvements in the temple was a continuous effort. In the late eighties, the Anapandal was constructed with decorated pillers. The committe members also took up construction of a shopping complex and Kalyana mandapam. There are extensive paintings of Dasavtar on the temple walls inside. The dwaja pratishta was done on 18-1-1991. The Centenary of the pratishta was celebrated in 1995 A.D.
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Sree Veera Vittala Temple, Kumbla
This community temple of GSBs is located in Kumbla 12 Km north of Kasaragod on N.H.17 highway. The temple located in the GSB colony about 2 km from kumbla railway bridge and near to the kumbla river. The deities are installed on a three step simhasana or throne. The principal deity Veera Vittala is on the first step of the simhasana. On the second step is the idols of Sri Rama with Sita and Lakshman. On the third step are the Utsav murthies of Veera Vittala, Sree Devi and Bhoomi devi. There is an idol of Ganapati outside the srikovil.
History
There was a dispute for succession among Srimad Sumatheendra Tirtha and Srimad Vasudendra Tirtha for succession to the Samsthan's peetha during 1834 AD. Srimad Vasudendra Tirtha, filed a case in the Calicut court for division of the mutt which was favoured by the Court in 1850. As per the custom and practice during those days, Srimad Vasudendra Tirtha entrusted the important records of the Kashi mutt samsthan and the valuables in the form of gold,jewellery etc., not required for the day to day use, to Kumbla Nayak's Bhandasala for safe custody. However, Srimad Vasudendra Tirtha attained samadhi in 1859 and Srimad Bhuvanendra Tirtha became head of Kashi mutt (1859-1885). During 1857-1860 period there was a dispute going on among the Kumbla Nayak's family for partition of their family properties. On hearing about the dispute, Srimad Bhuvanendra Tirtha rushed to Kumbla un-announced to take possession of the Mutt's belongings entrusted to the Nayak's family. On arrival at Kumbla, Swamiji proceeded straight to the Bhandasala, where the belongings were kept. On opening the sealed safe-custody room, Swamiji found all the records and valuables intact, and was immensely pleased.
During the above visit, Swamiji was staying at the Sri Mukhya Prana temple (the family temple of Kumbala Nayaks), the only place then available for stay. As this place was very small, Swamiji suggested that all the GSB samaj members of Kumbla should join together and construct a temple for the Samaj and entrusted the leadership and responsibility to Rayappa Nayak, then head of the Nayak's family. The temple was eventually built and Prathista ceremony was performed in 1877 AD, by Srimad Bhuvanendra Tirtha himself. The idol of Sree Veera Vittala installed in the temple was in the possession of the then priest Bhandarayana Bhat.
The important festival in the temple is Karthika Pournami.
Other gsb shrines in Kumbla
There are some family shrines near this temple - Shri Laxminarayana Temple and Shri Hanuman Temple (Kumbla Nayak's family), Sree Mahamaya Temple (Rama Bhat's family), Shri Ganapati Temple (Pundaleeka Bhat Family) and Sree Santhana Gopalakrishna temple (Bhakta family).
Source: http://www.gsbkerala.com/temple/kumvittala.htm
About Kumbla: http://en.wikipedia.org/wiki/Kumbla
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