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Home > Temples of Kerala > Mud Images Other detiesThere are other deities installed in temples of Kerala of which important ones are Vettakkorumakan (Kiraatha-soonu), Brahma, Hanuman, Nandi (Vrshabheswaran), Garuqa, Navagrahas, dur-moortthis (evil spirits) etc. (a) Vettakkorumakan (Kiraatha-Soonu): Vettakkorumakan also known as Kiraatha Soonu is the younger son of Siva in Parvathi when they lived in disguise as Kiraathamoortthi (Vettakkappan) and jungle-lady. He is worshipped in some temples as principal deity, particularly in the Malabar region. Even in some of the temples in the other parts of the state particularly in capitals of ancient principalities the idol is installed as a subsidiary deity. The sankalpa of Vettakkorumakan, is slightly different and is treated as a war-god having bow and arrow and churika(a dagger) or small sword in hand. Therefore temples dedicated to Him are seen in the capitals of ancient Kings who were fond of war and at the headquarters of chieftains. The concept of Vettakkorumakan is different from the concept of Saastha or Ayyappa, though there are certain misconceptions still persisting in the minds of temple authorities as well as devotees. (b) Brahma: Shrines dedicated to Brahma, one of the Trinities, are rare. Generally Brahma shrines face north. As per the sankalpa for worship Brahma is seated in a lotus with four hands having aashada-dand(dand of a brahmachaari), golden kamandalu (water pot), garland of glass beads and lotus or having different combinations of aashada dand,kamandalu, srukku and sruvam. The Brahma vigraha at the Thiruvallam temple has four heads and four hands and is seated in the pose of padmaasana. The kamandalu, and lotus flower are in two hands while the other two are in yoga-mudra pose. But for poojas the manthras of Vishnu are used instead of those of Brahma. (The manthras of Brahma are used only at the time of Vaasthu bali). The Brahma temple at Thavanoor (Malappuram district) is famous. (e) Hanuman: There are a number of separate temples dedicated to Hanuman or Anjaneya located at different parts of the state either installed as principal deity or as a subsidiary deity. Generally the idols of Hanuman are large in size, as compared to other idols, and in standing pose. However at Kaviyur the vigraha is only about six angulams in height and in sitting pose with kireeta and with elevated tail and sword in right hand and choodarathtja in the left hand, while in some temples there are no idols installed. His presence is felt, particularly in temples dedicated to Sree Rama. (d) Nandikiswara: Nandi, Lord Siva's vehicle, is worshipped in great reverence in all the Siva temples. In some temples like Vatakkunnathha temple at Thrissur, Nandi or Vrshabadevan is installed as a subsidiary deity in a separate Sreekovil. In all cases it is seen that Nandi is in lying pose. The idol faces the principal deity of Siva wherever it is installed, either at the namaskara-mandapa or on the top of the dwaja. (e) Garuda: Temples dedicated to Garuda are rare, of which the most important is the one at Thriprangode in Tiriir taluk. In almost all Vishnu temples having dwajas (flag-staff) Garuda is installed over it. The image of Garuda is also seen in winged human form. The biggest one about three feet high, in sitting posture is seen installed at the Sree Vallabhaswamy temple, Thiruvalla over a marvellous single round black granite pillar of about 53 feet high from the ground. The length of the portion of the column below the ground level is not known. (f) Navagraha: Carved motifs are seen on the ceiling of namaskara-mandapa or valia-balikkall, deities of which have a1ready been discussed in chapter 3 (also see Diagram 15). Apart from these motifs navagraha are installed in many temples in the State separately. But in such installations variations in their positions are noted. Generally the positions on the eastern or first row from north to south are Budha, Sukra and Moon; (ii) Central second row: Guru, Adithya (Sun) and Kuja;(ill) Western or Third row: Kethu (Dragon's tail), Sani and Raahu (Dragon's head). But in some temples there are variations to the positions of Budha, Sani and Kethu. The facing of idol of each navagraha is also seen differently in some temples. According to saasthras and traditions Adithya (Sun), Sukra (Venus) and Budha (Mercury) have to face east, Sani (Satum) and Chandra (Moon) towards west, Brhaspathi (Jupiter) or Guru towards north and Kuja (Mars), Raahu (Drkgon's head) and Kethu (Dragon's tail) towards south. (g) Rare prathishtas: The Seetha and Lava-Kusa temple at Pulpalli (Mananthavady taluk, Wayanad district), the Vysravna temple at Aalathiyoor (near Thriprangode in Malappuram district, the Gandharva-Yakshi (main deities) temple (in Elackad village near MarangattupallY, Meenachal taluk, Kottayam district), the chilanthi-kshethra (famous for cure from spider poison at Koduman, Adoor taluk of Pathanamthitta district) are some of the temples having rare prathishtas. (h) Dur-moorthies (Evil Spirits) Apart from the Gods and Goddesses ie (sath moortthies) mentioned in earlier paragraphs there are large number of minor shrines of dur-moortthies (evil spirits) like Kuttichatthan, Karikutti, Maaranakkutti, Kallatti muttan, Bhairavan, Marutha, Kannichaivu, Kaala-Bhairavan, Chutala-Bhadrakaali, Thiatte Pannikerri, Thyangadi, Pannikkeri etc. Those who practise black magic win over these dur-moorithies and once they are subdued these spirits blindly obey the commands of the person who wins them. There are many treatises101 which give details of black magic in Kerala. It is also seen that Vishnu maaya and Chaathhan are the important deities in large number of temples, particularly in the western part of Thrissur district. Some of the important temples dedicated to these deities are at Kannadi matham, Aavanangattu Kalari, Namboothiri matham, Vilwamangalath Kalari etc. In some of the temples the deity is seated over a buffalo. In all these places poojas are done for sathru-ozhlppikkal or sathru-itukkal (ie. removal of enemical objects) and also for kshudra-prayogam meant for the evil machinations of those who practice it against anyone for counter action. The object is to give security to the householder and his family against the machinations of evil spirits set-up by enemies. Even the educated man is not free from the beliefs he has inherited from ages past102. Though this was the position about sixty years ago (1937) even now there are sizable number of persons who go after these types of worship. It is to be noted that saathvic form of worship is always desirable as it leads to purity of mind and thought and end in righteous actions. From the foregoing paragraphs it can be seen that there are different Gods and Goddesses and other spirits which are worshipped in Kerala. As taking of photographs of idols is generally prohibited they are not included in this volume. This is not an exhaustive account but gives only a glimpse of the idols installed in the temples of Kerala. Idolatory does not mean anything horrible or wrong and Hindus have discovered that the absolute can be realised in different ways. To quote Swami Vivekananda'If a man can realise his divine nature with the help of an image, would it be right to call that a sin? Nor even when he has passed that stage, should he call it an error? To the Hindu, man is not travelling 'from error to truth but from .truth to truth, from lower to higher truth. To him all religions from the lowest fetishism to the highest absolutism, mean so many attempts of the human soul to grasp and realise the Infinite, each determined by the conditions of its birth and association, and each of these marks a stage of progresS; and every soul is a young eagle soaring higher and higher; gathering more and more strength, till it reaches the glorious Sun'103. Thus the supernatural power is confined in every idol or form of worship and all intended to get the blessings of the Almighty. For achieving their ends different temples are built and varied types of pooja systems introduced over the centuries.
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