Sri Kolapira Perumal Temple

Origin/History :-

1. Thiruvalla, once a village among the 64 Namboothiri villages in Kerala, is one of the oldest human settlements in India. Located at the mouth of the Manimala River, the area was originally known as ‘vallavai,’ which later evolved into ‘Thiruvalla.’ Historical evidence suggests human habitation in the region dating back to before 3000 BC. Another theory posits that the name Thiruvalla originated from Sreevallabha Temple, which was once called Sreevallabhapuram.
2. The temple dedicated to Sudarshana Chakra was first constructed by Sreedevi Antherjanam of Sankramangalathu Illam and was extensively rebuilt by Queen Cherumthevi in 59 BC. By CE 1100, the Sreevallabha Temple had become a prominent spiritual and educational hub, hosting a Vedic school (Thiruvalla Sala) with around 1,500 students and 150 teachers. It offered instruction in Veda, Vedanta, Tarka, Mimamsa, Jyotisha, Ayurveda, and Kalaripayattu and had an Ayurvedic hospital with facilities for 100 patients.
3. The temple was lauded by Tamil Vaishnavite saints such as Nammalvar and Thirumangai Alvar, and was mentioned by the 7th-century Sanskrit poet Daṇḍin. The earliest known Malayalam prose work, the Thiruvalla inscriptions from the 12th century CE, was found at the temple in 1915. The grandeur of the temple is also highlighted in works such as Unnuneeli Sandesam and various Kathakali performances and hymns.
4. From its inception, the temple was managed by the Thiruvalla Pattillathil Pottimar (Brahmins of ten families) until 1752-1753 when it came under the control of Marthanda Varma of Travancore. The temple was a major spiritual destination, maintaining 15 major priests (melsanthi) and 180 subordinate priests (keezhsanthi), as well as 108 priests for daily noon pooja. It provided accommodation and meals for visitors, students, and teachers, and conducted daily annadanam (feeding the poor). The temple's naivedyam (offering) was prepared from 45 para of rice, and it once possessed vast wealth and thousands of acres of land. By 1968, the temple had relaxed its restrictions on the entry of women and elephants, which were previously allowed only during Thiruvathira in Dhanu month and Vishu in Medam. This reflects the temple's historical significance and prosperity.

Puranic Significance :-



1. This sacred site highlights the unity and relationship between Saivam and Vaishnavam, emphasising good character and devotion.
2. Kanda Karan, the chief of Shiva's celestial attendants, was known for his fearsome appearance and violent actions, including conducting human sacrifices (Narabali) for Lord Shiva. However, upon Lord Shiva’s directive, Kanda Karan shifted his devotion to Lord Vishnu, the embodiment of serenity and peace. Shiva advised him to worship Sriman Narayanan, promising that doing so would grant him liberation (moksha). Embracing this guidance, Kanda Karan, once a staunch Shaivite, became a Vaishnavite and began reciting the Ashtakshara Mantra, "Om Namo Narayanaya," while avoiding Shiva’s name. Despite this outward change, he continued to reflect on Shiva and expressed devotion to both deities. His sincere devotion to both gods led him to achieve moksha and reach Paramapadham, demonstrating the inherent unity between Saivam and Vaishnavam.
3. A unique feature of this temple is that it offers Thiru Neeru (Vibhooti) as prasadham, typically a practice reserved for Shiva temples, underscoring the temple's message of unity between the two traditions.
4. The temple also recounts the story of a virtuous woman named Sankaramangala Thenmai, who devotedly fasted on Ekadasi and offered food to Brahmacharis. One Ekadesi, a demon named Tholakaasuran, obstructed her ritual. In response to her prayers, the deity Kolapiraan appeared in the guise of a Brahmachari to accept the food. Tholakaasuran attempted to prevent this but was defeated by the deity. When Sankaramangala Thenmai recognized the Brahmachari as the deity and saw Periya Piratti (Lakshmi) on his chest, she honoured him as "Thiruvaazh Maarbhan" and "Sri Vallabhan." This divine intervention not only affirmed her devotion but also led to the naming of Lakshmi as "Selva Thirukozhunthu Naachiyaar" and "Vaathsalya Devi" in recognition of her good character and the deity’s compassionate presence.
5. Thus, the temple signifies the harmonious relationship between Saivam and Vaishnavam and highlights the importance of good character and devotion.