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Home > Kerala Temples > Introduction to Kerala Temples > Sixteenth and Seventeenth Centuries A.D Sixteenth and Seventeenth Centuries A.DThunchath Ramanujan Ezhutthacchan (close of 16th and early 17th century) who composed devotional works like Adyaathma Raamaayana, Mahaabhaaratha, Harinaama Keertthana, Sreemad Bhaagaavatha etc in Malayalam Melpatthur Narayana Bhattathiri (1559 – 1632); who wrote Naraayaneeyam in Sanskrit, and Poonthanam Namboothiri (1574-1640), whose works include Jnanappaana, Bhaasha Karnnaamrtham, Santhaana Gopaalam etc in Malayalam, lived during this period. All their literary compositions paved the way for the revival of Bhakthi cult, i.e. absolute devotion to a personal god for attaining salvation. Kerala was also fortunate to have great luminaries of Bhakthi cult during this period like Kururamma (1570-1640) and Vilwamangalam II (1575-1660) who could see with their naked eyes, the naughty pranks of the Lord at Guruvayur. Vilwamangalam II, popularly known as Vilwamangalam Swamiyar, was always on the move and was responsible for the consecration of large number of temples in Kerala. Many temples were renovated or constructed during this period. This period corresponds to the Portuguese period in the history of Kerala. Some of the later Portuguese Governors plundered and destroyed the Indian temples. ‘The temples of Thevalakkara (kollam district) and Pallurutthi (in cochin city of ernakulam district) were among the temples destroyed by them. Thus the religious policy of the Portuguese was calculated to harass those who did not profess the Catholic faith and secure as many converts as possible to that creed. On the other hand the Dutch followed a policy of religious tolerance and they did not either plunder or desecrate any temple in kerala. Even during the Portuguese and Dutch periods, the religious affairs generally continued undistribed (except those mentioned above) under the influence of Rajas, Chieftains and Powerful Yogaathirikkars (who are at the helm of Kshethra Sankethams). Each renowned temple, particularly in central kerala had a Sanketham, which had a well defined territory managed by a Yogaathirikkar and in certain cases by an Ooraalaar. Another feature of the religious policy of the age was the dominant status of the Namboothiris. They owned no territorial loyalties and were under the jurisdiction of the Namboothiri chief, Aazhuvancherry Thampurakkal, who alone could give them any punishment. The Namboothiri jenmis who were trustees of temples also enjoyed the power to award capital punishment to their tenants (kollum-kolayam). << back
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