Sri Anantha Padmanabha Swamy Temple
Tiruvananthapuram, Kerala.
Thiruvananthapuram, the capital city of Kerala takes its name from the presiding deity of the Sree Padmanabha Swamy temple, who is also known as Anantha (one who reclines on the Serpent Ananatha). The word 'Thiruvananthapuram' literally means - the land of Sree Anantha Padmanabhaswamy.
It is also one of the seven Parasurama temples in Kerala. Lord Vishnu is enshrined here in the Anananthasayanam posture (in eternal sleep of yognidra), lying on Sri Anantha, the hooded snake. According to traditions, Sree Padmanabhaswamy Kshetram is believed to have been worshipped by Chandra (Moon God) and Lord Indra (the head of the Devas)Sree Padmanabhaswamy Temple is one of the most famous Lord Vishnu Temples in Kerala, South India.The city of Thiruvananthapuram is named after the Lord. The word Thiruvananthapuram literally means "The land of Sree Anantha Padmanabhaswamy". The temple stands close to the holy tank - Padma Theertham, which means 'lotus spring.'
The shrine is currently run by a trust headed by the erstwhile royal family of Travancore.
Importance of the Idol :-
Sree Padmanabhaswamy Worshipped through 3 Doors The idol of Sree Padmanabhaswamy Temple is made up of 10008 salagramams that compose the reclining lord. They are special because they are from Nepal, from the banks of river Gandhaki and they were brought to the temple with all pomp and gaiety on elephant top. On top of them "Katusarkara Yogam", Navaratnams, a special Ayurvedic mix, was used to give a plaster. Followers believe that the Lord has personally come in disguise and had saved many times the Travancore Kingdom from the clutches of enemies.
According to a popular belief, the first 5 steps signify the five indriyas or the senses (eyes, ears, nose, tongue and skin), the following 8 the ragas (tatwa, kama, krodha, moha, lobha, madha, matsraya, and ahamkara), the next 3 the gunas (satwa, rajas and thamas) followed by vidya and avidya. Climbing these would take the devotee closer to self-realisation. The act of crossing the 18 steps is so sacred that nobody can mount them without undertaking the rigorous 41 day fast and carrying the irumudi. It is also widely assumed that the pathinettu padikal symbolize the 18 puranas; others believe that they connote the 18 weapons with which Lord Ayyappan obliterated evil.One needs to have the sacred Irumudi on head while going up or down the 18 steps and while descending the steps the devotees climb down backwards facing the sanctum sanctorum.
Other Deities:-
Vishwaksenan:-
This idol in sitting posture, facing the South, is given great prominence as Vishwaksenan is Mahavishnu’s Nirmalya moorthy.
Sree Ramaswamy with His consort Seetha and brother Lakshmanan:-
We can see two sets of idols of Sree Ramaswamy with Seetha and Lakshmanan. Of these, one set of idols are in the regal style while the other represent the Lord’s tenure at Dandakaranyam(Forest). The image of Sree Hanuman is there as an orderly to Lord Rama. Idols of an eight armed Ganapathy with a Devi seated on His lap and a small Kaliyamardana Krishna are also present.
Sree Yoga Narasimha Moorthi:-
The shrine for Sree Narasimha Swamy is located to the South of the main sanctum. Sree Narasimha Moorthy is the fourth incarnation of Lord Maha Vishnu and assumes the form of Man and Lion. The image is in the ‘Ugra roopam’, hence powerful. To pacify Him, Ramayana is being recited throughout the time when the Temple doors are open. This idol, made of Panchaloham, faces the East. This is the second major deity of this Temple.
Sree Veda Vyasar and Ashwathama:-
The shrine of Sage Veda Vyasar (who gave life to the great Epic Mahabharatha and other religious texts) with Ashwathama is located on the north of the cheruchuttu. This shrine faces the West. Veda Vyasa shrines are rare in India. Both idols are made of Panchaloham.
Thiruvambadi Sreekrishnaswamy:-
The Thiruvambadi Temple enjoys the status of an independent temple within this Temple complex. This shrine has a Namaskara Mandapam with fine display of carvings in wood, a Balikkal and a silver flag pole. The image of Sree Krishna as Parthasarathy is of medium built and is in stone. He is the third major Deity of Sree Padmanabha Swamy Temple.
Kshethrapaalakan:-
The idol of Kshethrapaalakan in the sitting posture faces the East. His shrine is located on the Northern side of the Temple. Kshethrapaalakan is considered as one of the eight Bhairavas of Shiva who perform the role of protector to temples. There is also an idol of Lord Ganesha, in this shrine.
Agrashaala Ganapathi:-
This idol is installed in the cooking area of the Temple. The belief is that Lord Ganesh witnesses and oversees the Annadanam(offering of free food) organized by the Temple.
Hanuman Swamy, Ashtanaga Garuda Swamy and the Maha Meru Chakram
Near the golden flag pole we see the towering image of Sree Hanuman Swamy in full relief. To His left is Sree Ashtanaga Garuda Swamy. On the ceiling between these images is the Maha Meru Chakram complete with the Bindu or the central point which is engraved in clear focus. This cosmic wheel enhances the spiritual strength of Sree Hanuman.
Sree Dharma Sastha:-
The Swayambhu Dharma Sastha in Yogasanam or Yogic posture on the South side of the Temple is an independent shrine. This idol is made of granite and faces the East.
Ananthasayana Mahatmyam:-
The story as narrated in the Ananthasayana Mahatmya goes as follows.
Divakara Muni was a great Vishnu Bhaktha. While at ‘Aanarthadesa’, he performed deep tapas. One day Maha Vishnu appeared before the sage as a lovely child. The charming child attracted the attention of the sage. He requested the God-child to stay with him. The child made his stay conditional. Accordingly, the Sanyasi should treat him with respect. On failing to do so, he would vanish at once. This was accepted and the child stayed with him. The hermit gave him great care and tolerated the childish pranks. One day, when the sanyasi was in deep meditation at his prayers, the chills took the ‘salagram’ which the sanyasi was using for worship and put it into his mouth and made such a nuisance of himself that Divakara Mini was greatly angered and could tolerate it no further. He thereupon chastised the child. In accordance with the earlier agreement, immediately the child ran away and disappeared from the spot. While going he said, “If you wish to see me again, you will find me again in Ananthankaadu”. It was only then that Divakara Muni realized who his erstwhile child guest had been. The hermit was stricken with inconsolable grief and for many days followed what, he believed was the route taken by the child foregoing food, rest and sleep in the process.
Finally he reached a wooded area near the sea coast, caught a glimpse of the child disappearing into a huge ‘Ilappa’ tree. Immediately the tree fell into the ground and it assumed the form of Sree Maha Vishnu. The divine form had its head at ‘Thiruvallam’(a place about 3 miles from East Fort at where the Temple of Sree Padmanabha Swamy is located) and its feet at ‘Trippapur’ (5 miles away towards the north). Overawed by the majesty and the size of the divine form, which manifested before him, the Sanyasi prayed to the Lord to condense Himself in size so that he could behold Him. There upon the image of the Lord shrank to a size, three times the length of the Sanyasy’s Yoga Dand. His prayers had been granted. He immediately offered a raw mango in a coconut shell(still this offering continues). The Lord ordained that, poojas to Him should be conducted by Tulu Brahmins. To this day half the number of poojaris(priests) in this Temple represent Tulu region.
Another generally accepted version about the origin of the Temple relates it to the famous Namboothiri sanyasi Vilvamangalathu Swamiyar, whose name is linked with the histories of several temples in Southern India. This Swamiyar was also a Vishnu bhaktha. The legend is almost identical with that of Divakara Muni referred above. It is said that, when Sree Maha Vishnu presented himself in the Ananthasayana rupa (in the form of reclining on Anantha) before the sage at Ananthankaadu, the latter had nothing worthwhile to offer Him. From a mango tree standing nearby he plucked a few unripe mangoes and placed them in a coconut shell lying there and in all humility offered it as ‘nivedyam’ to the Lord. Even today salted mango forms a major offering. The original coconut shell has been encased in gold. It has also been the practice in the Temple for the past several centuries that the morning ‘pushpanjali’ is to be performed by a Namboothiri Brahmin sanyasi (designated Pushpanjaly Swamiyar) specially commissioned for this purpose.
These traditional customs coupled with the fact that the Pushpanjali Swamiyar holds a position of importance in the ‘Ettara Yogam’ (a committee which, at one time in the distant past, was the governing body of the Temple but has, over the years, become a ceremonial and advisory panel) lend substance and some measures of credence to the theory that this Temple was founded by Vilvamangalathu Swamiyar. On the other hand the legend of the Divakara Muni can be substantiated by the presence of a large number of Tulu Brahmins. Besides being represented in the ‘Yogam’, the Namboothiri Brahmins also have a position of eminence in the rituals and ceremonies of theTtemple . The Tantries(high priests) have always been from the Tharananalloor family belonging to this community. It is also believed that the small Sree Krishna Swamy Temple, located near the Western Swamiyar Madham (residence of one of the two Pushpanjali Swamiyars of the Temple) has been built over the Samadhi of Vilvamangalathu Swamiyar.
Some historians and researchers hold the view that the Thiruvambadi shrine of Sree Krishna Swamy is older than the shrine of Sree Padmanabhaswamy. According to legend the Sree Narasimhaswamy and Sree Sastha shrines were established after the installation of the idol of Lord Sree Padmanabhaswamy. There is mention in the ‘Bhagavatha Purana’ (canto 10, chapter 79) that Sree Balarama visited “Syanandoorapuram” or “Ananthasayam” (Thiruvananthapuram) in the course of His pilgrimage. Similarly in the ‘Brahmanda Purana’ also there is a reference to “Syanandoorapura”. These references show that this Temple is of great antiquity and has been held in veneration over the centuries as an important seat of Sree Maha Vishnu. The compositions of Nammalvar, the great Vaishnavite saint, in praise of Sree Maha Vishnu of this city, prove beyond doubt that this Temple existed in the ninth century of this era. In the year 1050A.D.(225ME), the Temple was reconstructed and the management re-organized by the then ruler.
The next important recorded events relate to the period between 1335 A.D. and 1384 A.D. when Venad was ruled by a powerful and wise king named Veera Marthanda Varma. He gradually established his authority completely over the management and administration of the Temple. There are records to indicate that in the year 1375 A.D. the Alpasi Utsavam (ten days festival held in October-November) was conducted in the Temple. Some of the important events relating to the Temple which took place after the demise of this ruler until 1729 A.D. are given below.
Between 1459 A.D. and 1460 A.D. the idol of Sree Padmanabhaswamy was removed to a ‘Balalaya’ for the purpose of re-construction of the roof of the sanctum sanctorum.
In 1461 A.D. the idol was re installed and an Ottakkal Mandapam (Single granite stone slab abutting the sanctum sanctorum) was put up.
In 1566 A.D. the foundation was laid for the Gopuram (pagoda) over the main eastern entrance.
In 1686 A.D
In 1728 A.D. propitiatory ceremonies, connected with the serious fire of 1686, were conducted.
It was in the year 1729 that the great ruler Marthanda Varma became the king of Travancore. He took the steps to renovate the Temple. In 1730 the idol was again moved to ‘Balalaya’ prior to the renovation and reconstruction of the sanctum sanctorum. It took two years for completion. The old wooden idol was replaced by the one that we see today. Made of highly complex amalgam known as Katusarkarayogam, it contains 12008 Salagrams within it. Most of what is seen today within the walls of the temple were constructed. It is recorded that 4000 sculptors, 6000 labourers and 100 elephants worked for a period of 6 months to finish the construction of the sreebalippura (the oblong corridor). This magnificent rectangular corridor built of solid stones protects the Deities during seeveli on rainy days. The gopuram for which the foundation had been laid in 1566, was built during this period. Similarly the flag-staff in front of the main shrine was also erected at this time. Teak wood of required size was brought from the forest for this purpose and transported to the Temple in such a way that no part of the wood touched the ground. The pole was then covered completely with gold sheets. The renovation of the Temple tank, the Padmatheertham, including the flight steps and its completion in the form we see it today was also undertaken during this great ruler’s time.
Fifth Makaram 925ME, 19th or 20th January 1750AD, stood witness to the act of a sublime dedication and the ultimate offering possible for a crowned head – the Thrippadi Danam. After the completion of certain religious ceremonies Maharaja Anizham Thirunal Marthanda Varma arrived in the Temple along with the male family members, his trusted Diwan and other officials. In presence of the Swamiyar, members of the Yogam and Brahmins the Maharaja submitted to Sree Padmanabha Prajapati, his entire State of Travancore along with his total right on it thereof by placing the Crown, the royal umbrella, the twin white Chauries (fans), the Manikandha – which were all symbols of royalty, along with some thulasi leaves on the Mandapam. Last but most significant, he placed his famous sword (the unquestioned insignia of sovereign authority which the King valued the most and which had lashed its unleashed velour in countless battle fields) in the steps of the Ottakkal Mandapam. Even before this, that the male members of the royal family, at the age of one, ware laid on the Ottakkal mandapam and surrendered to Sree Padmanabhaswamy as His own, gaining the supreme title ‘Sree Padmanabha Dasa’.
In 1758, during the reign of Sree Karthika Thirunal Rama Varma, the fabulous Kulasekhara Mandapam was build. It is a marvelous and fantastic architectural work on stone. It is also known as Aayiramkal Mandapam and Sapthaswara Mandapam. It is supported by 28 balustrades of pillars. The pillars on the four corners can produce musical notes when taped.
In 1820 a very big mural mirroring the Ananthasayanam, which is termed as the biggest in the temple murals of Kerala, was drawn during the period of Rani Goury Parvathi Bayi.
Among the rulers of the erstwhile Travancore Maharaja Sree Chithira Thirunal Rama Varma ranks as one among the most illustrious royal personalities, who ruled in his dual capacity as Dasa and Ruler. He ruled as a Sage among Kings. The Kshethra Praveshan Vilambram or the Temple Entry Proclamation was in 1936 which was the epoch-making event of the Maharaja’s religious and political life. This Proclamation, issued on the eve of his twenty forth birthday, has been considered by evaluators as the most socially progressive and religiously liberal ordinance enacted in India. It was a revolutionary and courageous action initiated for the first time in the country towards the eradication of untouchability. The rest of India followed his footsteps.
Both the Thrippadi Danam and the Kshethrapraveshana Vilambaram made history and stand out by themselves as lasting tributes to the vastness of heart and sublimity of conception of those who visualized them.
In 1991, after the demise of Sree Padmanabha Dasa Chithira Thirunal Rama Varma, Sree Uthradam Thirunal Marthanda Varma assumed charge of the Sree Padmanabhaswamy Temple. In compliance with the sanction already accorded by Sree Chithira Thirunal, Sree Uthradam Thirunal conducted the Kodi Archana in the Sree Padmanabhaswamy Temple. In 1992, Maharaja Sree Chithira Thirunal’s personal worship idols were installed inside the Temple premises.
The mass chanting of Sahasranama was newly introduced on public request. The gold covering of the main Balikkal which was started two years before was completed in 1993. Playing of the percussion instrument known as ‘Edakka’ re-introduced in 1994. Another important work of that year was the gold work in the narrow window-like part at the feet of the Lord on the northern side of the outer wall of the sanctum. The Murajapam and Lakshadeepam were also conducted in the Temple in the grand manner which occurs once in six years. The last Lakshadeepam celebrated in 2008 and the next falls on 2014.
Sri Padmanabhaswamy Temple architecture:-
Sri Padmanabhaswamy Temple is renowned for its sculptural beauty. With the ancient work of art in stone and bronze, the mural paintings and wood carvings, this ancient temple is a fine specimen of the Dravidian style of architecture. Sree Padmanabhaswamy Temple stands majestically beside the holy tank, named Padma Theertham (meaning the lotus spring). The tower at the entrance is a seven-storey and about 35 meter (100 foot) in height. Decked with beautiful stone carvings, this tower is constructed in South Indian architecture. There is an eighty-foot flag post (Dhwaja stambha) in front of the temple which is covered with gold plated copper sheets.
Sree Anantha Padmanabhaswamy Temple has some interesting features such as the Bali Peeda Mandapam and Mukha Mandapam. These halls are decorated with beautiful sculptures of various Hindu deities. Another notable part is the Navagraha Mandapa whose ceiling displays the Navagrahas.
Extending from the eastern side into the sanctum sanctorum is a broad corridor which has 365 and one-quarter sculptured granite-stone pillars with beautiful carvings. The remarkable touch of the artisans is felt in a piece of carving which has the figure of an elephant on one side and that of a bull on the other. It is notable that the horns of the bull look like the tusks of the elephant when seen from the other side and the trunk of the elephant seems like the hump for the bull.
There is a ground floor under the gopuram (main entrance in the eastern side) which is known as the 'Nataka Sala'. Here the famous temple art of Kerala, the Kathakali, was staged in the night during the annual ten-day Padmanabhaswamy Temple Festival (Uthsavam), held during the Malayalam months of Meenam and Thulam.
Myths & Beliefs of Sree Padmanabhaswamy Temple:-
There are many legends regarding the origin of the temple. One such legend says that Vilvamangalathu Swamiyar alias Divakara Muni prayed to Krishna for his darshan. Krishna came in disguise as a small, mischievous boy. The boy swallowed the Saligrama which was kept in Puja. The Sage became enraged at this and chased the boy until the boy hid himself behind a tree. The tree fell down and became Vishnu in Anantha Shayanam (reclining posture on Anantha the serpent) --but when he did so, he was of an extraordinarily large size. The Sage, recognizing that the tree was Vishnu, pleaded that because of the huge form the lord had manifested before him he could not either have a mind fulfilling darshan or circumbulate him. He then asked the Lord to shrink to a smaller proportion - thrice the length of his staff. Immediately, the Lord Vishnu shrunk himself, and told the sage that he should be worshipped through three doors. These doors are now the doors in the temple through which the idol may be viewed. Through the first door, the worship is offered to Shiva; through the second entrance to Brahma on the Lord's lotus navel, and through the third is Vishnu's feet, which are said to lead to salvation.
There was a great fire accident in which the original Murti which was made of the wood of that tree got burned during a fire that engulfed the temple complex, was a sign of the unhappiness of the lord with the king.
Ramanuja's Visit and Absence of Garuda:-
Ramanuja made trips to Divya Desams such as Thiruvattaru and ThiruvanParisaram. From Anantha Padmanabhaswamy temple in Thiruvananthapuram, Garuda carried him fast that same night back to Thirukurungkudi. And to Ramanuja’s surprise, he was on top of the Thirukurungudi rock at the blink of an eye.
As a result of this event, it is believed that one does not find Garuda in the Anantha Padmanabhaswamy temple.
NamAzhvaar’s Thiruvoimozhi Praise:-
In his Thiruvoimozhi verses, NamAzhvaar refers to the sleeping posture atop the Serpant Lord. He also makes a mention of this place ( Thiru Anantha Puram) in every verse. The moment one visits the Lord who resides on Adisesha at Thiru Anantha Puram, all our problems will vanish. He goes on to praise him saying that even Lord Yama will stay away from us.
Mythology:-
Padmanabhaswamy Temple stands at a place considered as one of the seven Parasurama Kshetras; texts including the Puranas, particularly the Skanda Purana and Padma Purana, have references to this shrine. Another story tells of a pulaya couple seeing Vishnu in the form of a child. The child took morsels of rice from the hands of the couple. Also it is believed that Divakaramuni, when he saw the deity he took the first food item he saw which was an Unripe Mango and a coconut shell as an offering plate and performed primary pooja. In memory of this legend, naivedyam or offering prepared from rice is offered to the deity here in a coconut shell.
Lord Krishna came appeared before Sage Divakara as a mischievous small boy. The boy swallowed the Saligrama that the sage had kept for his puja. The sage was enraged and chased the boy who hid himself behind a tree. This tree fell down and became Vishnu in reclining Anantha Sayanam posture.
Recognizing that the tree was Vishnu himself, the sage pleaded and begged the Lord to reduce his size. Lord Vishnu shrunk and asked the sage to worship him in three doors. Lord Shiva can be worshipped in the first door, Lord Brahma in the second and the feet of Lord Vishnu in the third, which leads one to salvation.
Guide Lines for Devotees:-
Sree Padmanabha temple has a totally diverse Pooja system and Darshana from other temples in the country and is strictly followed till date. The dress code should be strictly followed by the devotes who enter into the temple. Please do not visit the temple as a tourist or for a mere halt center for some time in the middle of a tour. This age old shrine is the most sanctified abode of the Lord who is protecting his Devotees with his perpetual power and blessings. And also a noteworthy place of cultural and heritage significance that must be viewed only with respect and tribute.
-> Enter the temple with an absolute sense of devotion.
-> Only Hindus are allowed to enter the temple.
-> Do not enter the temple wearing shirt, banyan, pyjama, lungi, chequered clothes, chapels etc. -> Devotees must keep them outside the temple.
-> Wearing shirts, pants, pajamas etc inside the temple is strictly prohibited. Only Dhotis (Mundu) are permitted. For Women it is strictly recommended to wear Saress and traditional dresses as Churidars and other western dress patterns are not at all allowed. It is suggested to come with the prescribed dress format sot that the rush at the property counter can be avoided to a great extend.
-> Usage of Mobile phones, Camera, Video etc inside the temple is not permitted.
->Dont make noise inside the temple do nama japa only.
-> Do not touch the temple priests.
->Do not postrate in the Ottakkal Mandapa infront of Sreekovil. Anything fall on this manda will be considered as the wealth of Sree Padmanbha.
-> Do not touch on the altar stones (Balikkallu) by foot and hand.
->Devotees can purify themselves by washing hands and feet or by taking bath in temple pond (padma theertha)and can enter the temple preferably with wet clothes. A nominal rate is charged for using padmatheertha (this is to limit pollution ).
-> Immediately after marriage , the couples should not enter the Nalambalam.
->Do not spit in the temple premises.
->Do not retain babies and children for a long time within the Temple.
-> Put the amount you wish to offer in the Bandaram (Hundi) only and do not throw your offerings in to the Sreekovil.
Follow the temple rules and regulations, so that all can comfortably worship the Lord.
Sree Padmanabhaswamy Temple in Kerala:-
The Richest Hindu Temple in the World By Nandni November 13, 2013
Sree Padmanabhaswamy Temple is the House of the Golden Treasure.
Among the thousand names given to Lord Vishnu, one is Sree-Nidhi, meaning “He in whom all wealth resides”. And therefore, it is not surprising when one of his temples becomes the richest Hindu temple in the world. Located inside the East Fort of Trivandrum, the Sree Padmanabhaswamy temple is one of the 108 Divya Desams or the Holy Abodes of Lord Vishnu mentioned in the works of the Tamil Saints.
The history of this temple dates back to around 8th Century, though the exact time is almost untraceable. The presiding deity, Sree Padmanabhaswamy or Lord Vishnu, is seen here as reclining on Anantha, the hooded serpent. According to Srimad Bhagawatam, Lord Balarama had visited Thiruvananthapuram as a part of his teerth-yatra and gifted ten thousand cows to the holy men. The capital city of Kerala, Thiruvananthapuram, derives its name from the name of the God of this temple. Thiruvananthpuram literally means the Holy Abode of Sree Anantha Padamanabhaswamy.
The architecture of the temple is a blend of the Kerala and Dravidian style, embellished with works of stone and bronze. The interiors have some very beautiful paintings and murals of Lord Vishnu. The temple also has a Flag Post, which is covered with gold-plated copper sheets. The treasure that the temple proudly houses includes hundreds of gold jars, chairs, sacks full of gold coins, precious gems, jeweled crowns and an image of Lord Vishnu studded with 1000 diamonds. The temple is currently looked after by the Royal family of Travancore.
Witnessing the bountiful treasures of the temple, people often regard it as the heaven on earth. After its discovery, the royal treasure, which is worth one lakh crore, invoked the interest of the government. But an astrological examination which proved that the intervention will result in death due to the wrath of God, has stopped any further investigation. The royalty and sanctity of Sree Padamanbhaswamy Temple is worth visiting at least once in a lifetime.
Temple Timings:-
Morning hours:-
3:30 a.m. to 4:45 a.m.
6:30 a.m. to 7:00 a.m.
8.30 a.m. to 10:00 a.m.
10:30 a.m. to 11:10 a.m.
11:45 a.m. to 12:00 noon.
Evening hours:-
5 p.m. to 6:15 p.m.
6:45 p.m. to 7:20 p.m.
The Major Festivals in Sree Padmanabhaswamy Temple:-
The Thiruvananthapuram Sri Padmanabhaswamy Temple several festivals are celebrated bi-annually. The Alpashy festival which falls on October/November and the Painkuni festival in March/April are held for every 10 days. All of these festivals conclude with the Aarattu (holy bath) at the Shankumugham Beach. The Sri Padmanbaswamy Temple Thiruvananthapuram is renowned for the Aarattu, which is headed by the royal family of Travancore. The word Aarattu means the ritual bathe of the deities in sea. During Aarattu, the idols of Sri Padmanabhaswamy, Krishna and Narasimha are engrossed after some rituals. The idols are then bringing back to the temple as a procession with superbly decorated elephants, which is worth seeing.
The festival is of ten days duration culminating in the spectacular Palliveta and Arat processions on the 9th and 10th days respectively. Kalasams also known as Ulsava Kalasams take place in addition to the routine rituals. Special Sreebalies (Processions) are conducted twice a day, in the evening 4.30 pm and at night 8.30pm.Exception is there on the first day when there is only night Sreebali. Once during the reign of Sree Anizhom Thirunal Marthanda Varma, an elephant ran amock. Since then, the practice of using elephants to carry the idols in the procession was given up and Vahanas (vehicles) carried on the shoulder by a number of priests came into vogue. Six different kinds of beautiful conveyances are used for these processions. They are the Simhasana Vahanam (Throne), Anantha Vahanam (Serpant), Kamala Vahanam (Lotus), Pallakku Vahanam (Palanquin), Garuda Vahanam (Garuda) and Indra Vahanam (Gopuram). Of these the Pallakku and Garuda Vahanas are repeated twice and four times respectively. The Garuda Vahanam is considered as the favorite conveyance of the Lord.
The different days on which the various Vahanams are taken out for the procession are as follows.
1st day of Utsavam Simhasana Vahanam
2nd day of Utsavam Anantha Vahanam
3rd day of Utsavam Kamala Vahanam
4th day of Utsavam Pallakku Vahanam
5th day of Utsavam Garuda Vahanam
6th day of Utsavam Indra Vahanam
7th day of Utsavam Pallakku Vahanam
8th day of Utsavam Garuda Vahanam
9th day of Utsavam Garuda Vahanam
10th day of Utsavam Garuda Vahanam
Sri Padmanabhaswamy’s Vahanam is in gold while those of Narasimha Swamy and Krishna Swamy are in silver. The Vahanams are richly decorated with colourful flowers. The eighth Utsavam has significance in the sense that ‘Valiya Kanikka’ is offered. During the night Sreebali the Swamiyar offers the first Kanikka followed by the Valia Thampuran(the eldest male member of the Royal Family). The ninth day festival is called Pallivetta. Pallivetta signifies a royal hunt. As the Ruler of the land, the Swamy ventures to hunt down and annihilate all the ills. In a temporarily erected grove, the Maharaja as the representative of the Lord, aims an arrow on a tender coconut which symbolizes evil. The Valiya Thampuran and other male members of the Royal Family array outside with swords and shields, and accompany the procession. The difference in the Garuda Vahanam used for the Pallivetta and Aarat is that the Anki (outer covering) of the image of Lord Padmanabhaswamy holds a bow and an arrow in the hands.
On the tenth day is the Aarat. After two circumambulations, all the Vahanams are taken out through the Western entrance. The Valiya Thampuran and other male members of the Royal Family escort the Deities with drawn swords and shields. The Aarat procession slowly proceeds with pomp and pageantry, colour and music, men carrying divine emblems and insignias of royalty. History and heritage are re-lived. The procession reaches the Sanghumugham beach and the Vahanams are positioned in the Aarat Mandapam. Poojas are performed to the idols by the Tantri (Tantri is of the Tharanalloor Illam. This Illam has held the position of Tantri for centuries) and the holy immersion in the sea takes place. After this, the procession returns to the Temple.
Here are the other major festivals celebrated at Sree Padmanabhaswamy Temple
1) Kalabham – 8th to 14th January – Makaraseeveli at 08:30 PM Perunthiramruthu Pooja
2) Painguni Uthsavam – March – April – 10th day Arattu
3) Vishu – 14th April – Vishu Kani Darshan at 05:00 am
4) Kalabham – 11th to 16th July - Karkkidaka Seeveli Perunthiramruthu Pooja
5) Niraputhari – July to August
6) Thiruonam – Onavillucharth (Onavillu) August – September
7) Vinayaka Chaturthi – held at Agrasala – August – September
8) Sree Krishna Jayanti – Ashtami Rohini – August – September
9) Valiya Ganapathi Homam – 12 days annually – September – October
10) Navaratri - September – October
11) Aippashi Uthsavam – October – November – 10 days Arattu
12) Swargavathil Ekadasi – December
How to Reach:-
By Road:-
Traveling to Padmanabhaswamy temple by road is a viable option, as the temple is located at a place easily accessible by public as well as private transport. The city bus station is located at walking distance from the temple.
By Air:-
Trivandrum International Airport is the nearest airport to the Padmanabhaswamy temple, which is just 7 km away from the temple. From this airport you can easily board a flight to almost all the major cities of India and abroad.
By Rail:-
The nearest railhead to Padmanabhaswamy temple is Thiruvananthapuram Central Railway Station which is situated just 1 km away from the temple. This is one of the main railway stations in South India and hence you can catch a train to any of the major Indian city from here.
ఆ సౌందర్యాన్ని మాటల్లో పెట్టగల శక్తి నాకుందనుకోను. వసంతాన్నింకా మిగుల్చుకున్న అడవి దారుల్లో పూతేనెల పరిమళాలేవో అనుమతి అడక్కుండానే గుండె నిండా నిండుకోవడం గుర్తొస్తోంటే, తీయని బాధ. మత్తిల్లిన దారుల్లో నడక సాగినంత మేరా జలపాతపు రవాలెక్కడి నుండో వినపడి కవ్విస్తూనే ఉంటాయి.పురాస్మృతిగీతాలేవో పాదం పలకరించిన అడుగడుగులోనూ ప్రతిధ్వనిస్తూంటాయి. కొండ పైన ప్రశాంతంగా పారిన నీటిలో నిశ్చింతగా ఆటలాడుకుని, కొండ అంచుల్లో జలపాతమై దూకిన లోతుల్లోకి ఓపిగ్గా నడుచుకు వెళ్ళి - తలనెత్తి ఆ ప్రవాహ వేగాన్ని చూసేంత వరకూ పర్లేదు కానీ, తుంపర్లలో తడిసిపోయి హిమాలయోన్నత రసపారవశ్యాన్ని చినుకులతో కొలిచి చూసుకోవాలనుకోవడం మూర్ఖత్వం కాక మరేమిటి? కళ్ళ ముందే నీళ్ళు వేగంగా సుళ్ళు తిరుగుతూంటాయి. పక్కనున్న గడ్డిపరకలు తల ఊచి తాళమేస్తాయి. నురగలు లేచి ఆకాశాన్ని అందుకుంటాయి. సర్వజగత్శరీరాన్ని అరుణారుణకిరణాలతో తడిమే సూరీడు జలపాతంతో జతకట్టి ఇంద్రధనుస్సు సృష్టిస్తాడు. అంత సౌందర్యాన్నీ, జలపాతాన్ని దోసిలిలో పట్టుకోలేం. విప్పార్చుకున్న కళ్ళతో ఆకాశాన్నీ కొలవలేం. ఇలా పదాలలో పెట్టే ప్రయత్నాల్లో గెలుస్తామో ఓడుతామో - ఓ అనుభవాన్నైతే దాచుకోగలం. 
