Festivals

At Mannarasala, the sacred Maha Sivaratri is observed with solemn grandeur, holding a place of equal importance among its annual festivals. This profound connection stems from the very nature of the temple's principal deity; Lord Sree Nagaraja’s installation aligns with the essence of Lord Siva, and the worship follows a devoutly Saivite model. Thus, Maha Sivaratri resonates with special significance here.

The Sivaratri celebrations are intimately linked to Sree Nagaraja, the majestic King of Serpents. Legend whispers of a time when Sree Nagaraja, in a playful mood, coiled around the colossal Thanni tree before the temple. Stretching his jewel-bedecked hoods eastward, he let out a mighty hiss, scattering the sands and creating a tranquil pool known as the Karoli Kulam. It is believed that on Sivaratri night, Sree Nagaraja proceeds in a sacred procession toward this very pond, as if to gaze upon his own playful creation.

Sivaratri holds another exclusive distinction: it is the only day when the Deeparadhana, the ceremonial evening pooja, is performed at Mannarasala. This rite is conducted by the senior-most male member of the family.

As the evening pooja concludes, Valiya Amma herself commences the profound ritual of Sarpabali. She performs the offerings on the platforms before Lord Sree Nagaraja and Goddess Sarpayakshi. The rice for the Noorum Palum used in this Sarpabali is ground in sacred Ural (mortar) by members of the Illam—a voluntary, sacred act, for this Sarpabali on Maha Sivarathri is the unique offering of the Mannarasala family. On the completion of Sarpabali, Valia Amma begins the Guruthi Pooja, a special offering to Goddess Nagayakshi and Goddess Nagachamundi.

This special offering on Sivaratri honors Lord Sree Nagaraja’s profound attachment to Lord Shiva, the sarpabhushana who wears serpents as ornaments. In the final quarter of the night, a majestic procession forms. The senior-most male members carry the idols of Lord Sree Nagaraja and Goddess Sarpayakshi on their heads, journeying eastward from the temple to the foot of a divine tree half a kilometer away. Circling the Illom and returning to the sanctum from the south, the procession arrives as the scarlet glow of dawn breaks the horizon. The grandeur is magnified by the light of traditional torches (theevettis), shimmering silver umbrellas, ceremonial fans (Aalavattam and Venchamaram), and the sacred sounds of musical instruments. Compared to other public festivities, Sarpabali remains a deeply intimate ritual of the Illam, a covenant between the deity and his chosen family.

The following day, a unique annual ritual unfolds in the sanctum of the Nilavara, where Lord Sree Nagaraja resides as Lord Anantha (known as Muthassan). Only once a year is the sacred Noorum Palum offered within Nilavara. Following this sacred rite, offerings of Noorum Palum and other poojas are made in the Appooppan Kavu, the sacred grove that serves as the abode of Muthassan.

Five days after Sivaratri, Valiya Amma, upon completing her daily temple worship, proceeds to the Illam to open the Nilavara. She then distributes the prasadam of the Noorum Palum among the family members.

The offering of a lifetime, Sarpam Pattu is considered the most pleasing of all offerings to the serpent deities. Though a rare and immensely laborious ceremony, it is ordained to be conducted once every forty-one years. Only a fortunate few are blessed to witness this sacred event twice in their lifetime.

Historical records note its observance several times. Since 1073 M.E. (Malayalam Era), it has been held continuously with but one exception. The details from the ceremony of 1074 M.E. are meticulously preserved, and the Sarpam Pattu of 1151 M.E. (1976 C.E.) captured widespread public devotion.

The execution of Sarpam Pattu demands vast resources and dedicated manpower over many months. The pooja, which may extend for weeks, involves six or seven Kanyakas (young maidens), Cheriya Amma, and Valiya Amma, continuing until Valiya Amma, in a divine trance, receives the assurance that Nagaraja is satisfied. Separate worship is offered to nine serpent forms: Lord Nagaraja, Goddess Sarpayakshi, Goddess Nagayakshi, Goddess Nagachamundi, Nilavara Muthassan, Kuzhi Nagam, Kari Nagam, Mani Nagam, and Para Nagam. The women of the family who participate observe strict vows, abstaining from rice meals throughout the ritual period.

The sacred altar, the Yajnavedi, is situated in the courtyard south of the Nilavara. This space transforms into a breathtaking world of devotion during the ceremony. Intricate floor decorations (kalams), ancient songs, serpent dances, sacrifices, and offerings of Noorum Palum are performed in Valiya Amma’s presence, all accompanied by resonant music and chants. For the duration, the temple gates remain unclosed. The rites continue day and night, culminating on the day when Valiya Amma becomes divinely possessed and utters prophetic announcements for the devotees and the land.

The sacred cycle continues in the year following Sarpam Pattu with Pallippana, a powerful ritual performed by the Velan community. The year after Pallippana witnesses Gandharva Pattu. For this ceremony, skilled Kurups draw elaborate mystic diagrams (Kalam) on the ground. Valiya Amma then performs the pooja within these sacred geometries, invoking celestial harmonies in a ceremony known as the Gandharva Pattu (Songs of Gandharavas), thus completing a transcendent cycle of worship that spans years and links heaven to earth.

In alignment with the natural rhythms revered in serpent worship, a period of ritual observance is maintained from Edavam 15 (typically the last week of May) until Kanni Aayilyam. During this time, it is believed that the serpents enter a state of dormancy. In deference to this sacred cycle, Noorum Palum Pooja and other significant invocational rituals—such as Sarpabali, Ashta Naga Pooja, and Palpayasam Homam—are not conducted, so as not to disturb the hibernating Nagas. The sole exception is the Noorum Palum offered as part of Amma's Aayilyam Pooja on the monthly Aayilyam days during this period. All other elaborate propitiations resume only after the completion of Kanni Aayilyam, which marks the ceremonial awakening and renewed divine availability of the serpent deities, thus harmonizing temple worship with the ecological and spiritual ethos of nagaaradhana.

The Malayalam month of Vrischikam holds profound religious significance at Mannarasala Temple. Following the festivities of Thulam, this period is marked by spiritual reflection, rigorous fasting, and ascetic practices. The chief priest (the head of Mannarasala Illam) observes a strict regimen of fasting and austerity while conducting daily rituals throughout the month. He is required to remain within the temple premises continuously until Vrischikam concludes. A key ritual during this period involves the daily offering of Navakam accompanied by panchagavyam (a sanctified blend of five cow-derived substances) to Lord Sree Nagaraja and Goddess Sarpayakshi. This is followed by additional worship ceremonies, including the presentation of Nivedyam (ritual food offerings), Noorum Palum offerings that is performed within the sanctum sanctorum (Garbhagriha) of Lord Sree Nagaraja—an observance unique to this period. The month culminates with the Kalabham (sandalwood paste) ceremony, presented to the deities after the final Navakam offering on the concluding day of Vrischikam. This sacred month represents a period of intense devotion and the preservation of ancient ritual traditions at Mannarasala.

The Gandharva Pooja is a significant ceremonial observance performed on the 41st day of the sacred Vrischikam month at Mannarasala Temple. This ancient ritual is conducted under the solemn guidance of the Mannarasala family head, serving as both a spiritual obligation and a bridge between the earthly and celestial realms. The pooja is dedicated to propitiating the celestial Gandharva deities: Chithrarathan - The divine musician embodying artistic perfection Viswavasu - The primordial Gandharva king representing cosmic harmony This ritual serves multiple sacred purposes: harmonizing human and divine energies through Gandharva worship and Invoking blessings for music, arts, and creative expression