About the Temple & Location:
This is one of the most famous Divyadesam found in the State of Kerala. It is found 3/4 miles away from the Thiruvananthapuram Central Railway Station. Lots of bus and train facilities are available. Special trains run from Chennai – Thiruvananthapuram. This place is also known as “Trivandrum“. Boarding and lodging facilities are also available.
Specials:
The Moolavar, Anantha Padmanabhar, which is found in Kidantha (Palli Kondulla) kolam is said to be one of the specialities of this sthalam. A Shiva Lingam is found close to the Thirumugham of the Moolavar, which explains to the world that both Hari and Haran are not two different and separate Gods, but they are a Single and should be worshipped as one.
Moolavar:
The Moolavar of this Thiruvanandhapura Kshetram is Sri Anantha Padmanabhan. Moolavar is found in Kidantha (sleeping) kolam in Bhujangha Sayanam and facing his thirumugham along the Eastern direction. He gave his Pratyaksham for Indiran, Chandiran (the moon god) and Ekadesai Ruthraas.
The Thaayar of this sthalam is Sri Hari Lakshmi Thayar.
Mangalasasanam:
Nammalwar is the only Alwar who has done Mangalasasanam on this Perumal and with 11 Paasurams.
Pushkarani:
Mathsya Theertham.
Padma Theertham.
Varaha Theertham.
Vimanam:
The Vimmanam of this temple is Hema Kooda Vimaanam.
Utsavams:
There are two main Utsavams done in this Divyadesam in a very great manner. One of the Utsavams falls during the month of March – April and another during the month of September – October. Both these utsavams last for 10 days.
In this sthalam, the Perumal, Sri Padmanabha Swamy, who is also called as “Thamarai Manaalan'', is found in Kidantha thirukkolam in Sayana position, sleeping on top of Adhiseshan, who is also referred to as “Ananthan”. Since the Perumal is found in Sayana position on Ananthan, the Perumal is called as “Anantha Padmanabha Swamy '' and the Kshetram is referred to as “Thiru Ananthapuram ''.
The Anantha Padmanabha Perumal is found in Sayana Kolam and since the Perumal is too big in structure, we can not get the Dharshan of the Perumal in a single way. We can only see him in 3 Vaayils (entrance).
Through the First Entrance (Vaasal), we can see the Thirumugam (Face) of the Perumal.
Through the First Vaasal, the Thiru Unndhi (stomach part) can be seen and Through the Final, Third Vaasal, we can see the Thiruvadi (feet) of the Perumal found in the Garbhagraham.
The entire world is Governed and Protected by Emperumaan, Sriman Narayanan. The Indira Lokam (or) otherwise called as “Swargham” is ruled by Indiran and Varunan, the rain god is one of the important person who belong to the Indra Lokam.
The rain God, Varuna is necessary for giving the rain to this entire world and thereby making the land fertile and rich in its wealth.
Similarly, Indiran is necessary for making all the Grahans (the planets) to revolve and as a result of its revolvement, he should calculate the days count and thereby make the people live and make them happy. Likewise, Ekadasa Rudrars, who are the hamsam of Lord Shiva, the Rudra. All these 3 persons (i.e.) Indiran, Varunan and Ekadasa Rudrars are given the sabham of doing some wrong things at certain stages.
All these 3 persons are given the Sabha Vimochanam (getting out from the sabham) by the Anantha Padmanabha Perumal of this sthalam who can be seen through 3 vaasals and each vaasal explaining the 3 stages (ie) the birth, the leading of life and the final stage, the death.
We know that the Dharshan of the Perumal can be seen separately in 3 different Vaasals. Let us now get into details why Perumal is giving his seva in this kind. The lifetime of a Person is segregated into 3 different stages (ie) First is the birth; Second is the time where the life progresses and Final third stage is the death.
Through the First Vaasal, we can get the Dharshan of the Perumal’s Thirumugham. The Perumal, through his divine eyes, which is referred to as the “Thaamarai Kankal” (eyes that are referred to as the Lotus Flower) is seeing all the lives of the Jeevathmaas and thereby making them to survive and lead their lifetime.
Through the Second vaasal, we can see the “Thiru Unndhi” which is otherwise called as the lower part of the stomach. This place is said to be originated place of Lord Brahma deva, who is responsible for giving birth to the Jeevathmaas.
In the Third Entrance (vaasal), we can see the Thiruvadi (divine feet) of the Perumal, which is the final place where all of the Jeevathmaas merge towards Paramathma. The Thiruvadi of the Perumal is said to be the safest and the pure place, where all the pure rivers originate.
How, all the small rivers join (or) merge towards the ocean, all the souls (Jeevaraasi) merge towards Thiruvadi (or) Thirupadham of the Emperumaan, Sriman Narayanan. Periya pirattiyaar, with the name of Kadal Magal Naachiyaar who is gracing Thiruparkadal in Veetrirundha thirukkolam along with Anantha Padmanabha Perumal is found in this sthalam.
Once, there was a saint named “Divakara yogi”, who wanted to get the Mukthi (the ultimate destiny, the moksha) and to attain it, he did the pooja to Saligramam (a precious and Valuable spiritual stone) in this sthalam. At that time, Perumal came there like a two years old child and took the Saligramam along with him and ran away from that place. On seeing this action of the child, the saint got angry and chased him to get the Saligramam. And finally, the small child went into the big hole of a tree and after going inside the tree, the tree fell down and Perumal gave his sayana seva as Anantha Padmanabha Swamy. He gave the seva for which the saint, Divakara yogi was doing the daily pooja. This is one of the historic stories said about this sthalam.
This story which is said about this sthalam has a closer resemblance with the Perumal, who is found in Thirukannangudi in Chozha Nadu. Likewise in this sthalam, the Perumal who came like a small child who took the Saligramam resembled a small kid and ate the Perumal who is made of the white butter which doesn’t melt. The Perumal who is made of butter, is the Perumal who is done with daily poojas by Vashistar. Finally along with other Maharishis, they caught the small kid, who then gave his seva as “Damodharan” and that Perumal is also named as “Shyamala Meni Perumal”, in standing posture (Nindra Thirukkolam).
To explain more on this, a Hanuman Sannadhi is located in front of SriYoga Narasimhar sannidhi in this temple. Here, the Special adornment (kolam), the Vennai Kaappu kolam for Hanuman is done and it is said that this butter doesn’t melt even on hot days.
Separate sannadhis for Yoga Narasimhar, Hanuman, Lakshmi Varaha, Sri Krishna and Sri Srinivasar are found and are said to be the most powerful gods with lots of powers.
History
Several extant Hindu Texts like the Vishnu Purana, Brahma Purana, Matsya Purana, Varaha Purana, Skanda Purana, Padma Purana, Vayu Purana, Bhagavata Purana etc. mention the Padmanabhaswamy Temple. The Temple has been referred to in the (only recorded) Sangam period of literature several times. Many conventional historians and scholars are of the opinion that one of the names that the Temple had, "The Golden Temple", literally was in cognizance of the fact that the Temple was already unimaginably wealthy by that point. Many extant pieces of Sangam Tamil literature and poetry as well as later works of the 9th century of Tamil poet-saints like Nammalwar refer to the temple and the city as having walls of pure gold. At some places, both the temple and the entire city are often eulogised as being made of gold, and the temple as heaven.
The temple is one of the 108 principal Divya Desams ("Holy Abodes") in Vaishnavism according to existing Tamil hymns from the seventh and eighth centuries C.E and is glorified in the Divya Prabandha. The Divya Prabandha glorifies this shrine as being among the 13 Divya Desam in Malai Nadu (corresponding to present-day Kerala with Kanyakumari District). The 8th century Tamil poet Alvar Nammalvar sang the glories of the Padmanabha.
It is believed that Parasurama purified and venerated the idol of Sree Padmanabhaswamy in Dvapara Yuga. Parasurama entrusted 'Kshethra karyam' (Administration of the Temple) with seven Potti families – Koopakkara Potti, Vanchiyoor Athiyara Potti, Kollur Athiyara Potti, Muttavila Potti, Karuva Potti, Neythasseri Potti and Sreekaryathu Potti. King Adithya Vikrama of Vanchi (Venad) was directed by Parasurama to do 'Paripalanam' (Protection) of the Temple. Parasurama gave the Tantram of the Temple to Tharananallur Namboothiripad. This legend is narrated in detail in 'Kerala Mahathmyam' which forms part of 'Brahmanda Puranam'.
Another version regarding the consecration of the Main Idol of the Temple relates to the legendary sage Vilvamangalathu Swamiyar. Swamiyar, who resided near Ananthapuram Temple in Kasaragod District, prayed to Lord Vishnu for his darshan or "auspicious sight". The Lord is believed to have come in the guise of a little boy who was mischievous. The boy defiled the Idol which was kept for Puja. The sage became enraged at this and chased away the boy who disappeared before him. Realizing the boy was no ordinary mortal, the sage wept for forgiveness and asked for another darshan as a sign. He heard a voice say "If you want to see me come to the Anandavana (the unending forest or Ananthankadu). After a long search, when he was walking on the banks of Laccadive Sea, he heard a pulaya lady warning her child that she would throw him in Ananthankadu. The moment the Swami heard the word Ananthankadu he was delighted. He proceeded to Ananthankadu based on the directions of the lady of whom he enquired. The Sage reached Ananthankadu searching for the boy. There he saw the boy merging into an Iluppa tree (Indian Butter Tree). The tree fell down and became Anantha Sayana Moorti (Vishnu reclining on the celestial snake Anantha). But the edifice that the Lord assumed was of an extraordinarily large size, with His head at Thiruvattar near Thuckalay, Tamil Nadu, Body or Udal at Thiruvananthapuram, and lotus-feet at Thrippadapuram near Kulathoor and Technopark (Thrippappur), making him some eight miles in length. The Sage requested the Lord to shrink to a smaller proportion that would be thrice the length of his staff. Immediately the Lord shrank to the form of the Idol that is seen at present in the Temple. But even then many Iluppa trees obstructed a complete vision of the Lord. The Sage saw the Lord in three parts – thirumukham, thiruvudal and thrippadam. Swami prayed to Padmanabha to be forgiven. The Swami offered Rice Kanji and Uppumanga (salted mango pieces) in a coconut shell to the Perumal which he obtained from the pulaya woman. The spot where the Sage had darsan of the Lord belonged to Koopakkara Potti and Karuva Potti. With the assistance of the reigning King and some Brahmin households a Temple was constructed. The Ananthankadu Nagaraja Temple still exists to the north west of the Padmanabhaswamy Temple. The Samadhi (final resting place) of the Swamiyar exists to the west of the Padmanabhaswamy Temple. A Krishna Temple was built over the Samadhi. This Temple, known as Vilvamangalam Sri Krishna Swami Temple, belongs to Thrissur Naduvil Madhom.
Mukilan, a Muslim marauder, invaded vast chunks of Venad in 1680 AD. He destroyed Budhavaram Bhaktadasa Perumal Temple owned by Neythasseri Potti. Mukilan had plans to plunder the vaults of Sree Padmanabhaswamy Temple and destroy it. But he was dissuaded from doing so by local Muslims loyal to the Royals of Venad. Padmanabhan Thampi, arch rival of Anizham Thirunal Marthanda Varma, marched to Thiruvananthapuram with his forces and tried to loot the vaults of the Temple. Thampi stayed at Sri Varaham and sent his mercenaries to Sree Padmanabhaswamy Temple. It is said that divine serpents materialised in hundreds and scared away Thampi's men. Emboldened by this heavenly intervention, Pallichal Pillai and local people opposed Padmanabhan Thampi and ensured that the mercenaries did not proceed with the misadventure.
Travancore royal family
In the first half of the 18th century, in line with matrilineal customs, Anizham Thirunal Marthanda Varma, succeeded his uncle Rama Varma as king at the age of 23. He successfully suppressed the 700-year-old stranglehold of the Ettuveetil Pillamar ("Lords of the Eight Houses") and his cousins following the discovery of conspiracies which the lords were involved in against the royal house of Travancore (There are various legends and disputes about these mostly apocryphal stories but overall he took control and centralised the rule). The last major renovation of the Padmanabhaswamy temple commenced immediately after Anizham Thirunal's accession to the musnud and the idol was reconsecrated in 906 ME (1731 CE). On 17 January 1750, Anizham Thirunal surrendered the Kingdom of Travancore to Padmanabhaswamy, the main deity at the temple, and pledged that he and his descendants would be vassals or agents of the deity who would serve the kingdom as Padmanabha Dasa. Since then, the name of every Travancore king was preceded by the title 'Sree Padmanabha Dasa'; the female members of the royal family were called 'Sree Padmanabha Sevinis' both meaning the servant to Padmanabhaswamy; . The donation of the king to Padmanabhaswamy was known as Thrippadi-danam. The final wishes of Anizham Thirunal on his passing at the age of 53 clearly delineated the historical relationship between the Maharaja and the temple: "That no deviation whatsoever should be made in regard to the dedication of the kingdom to Padmanabhaswamy and that all future territorial acquisitions should be made over to the Devaswom."
Temple structure
Main shrine
In the Garbhagriha, Padmanabha reclines on the serpent Anantha or Adi Sesha. The serpent has five hoods facing inwards, signifying contemplation. The Lord's right hand is placed over a Shiva lingam. Sridevi-Lakshmi, the Goddess of Prosperity and Bhudevi the Goddess of Earth, two consorts of Vishnu are by his side. Brahma emerges on a lotus, which emanates from the navel of the Lord. The deity is made from 12,008 saligramams. These saligrams are from the banks of the Gandaki River in Nepal, and to commemorate this, certain rituals used to be performed at the Pashupatinath Temple. The deity of Padmanabha is covered with, "Katu Sarkara yogam", a special ayurvedic mix which is made of 108 natural materials collected from all over India and forms a coat-like protection that keeps the deity clean. The daily worship is with flowers and for the abhishekam, special deities are used.
The platforms in front of the vimanam and where the deity rests are both carved out of a single massive stone and hence called "Ottakkal-mandapam". On the orders of Marthanda Varma (1706–58), the Ottakkal-mandapam was cut out of a rock at Tirumala, about 4 miles (6.4 km) north of the temple. It measured 20 square feet (1.9 m2; 190 dm2; 19,000 cm2) in area by 2.5 feet (30 in; 7.6 dm; 76 cm) thick and was placed in front of the deity in the month of Edavom 906 M.E. (1731 CE). At the same time, Marthanda Varma also brought 12,000 shaligrams, aniconic representations of Vishnu, from the Gandaki River, north of Benares (now known as Varanasi) to the temple. These were used in the reconsecration of the Padmanabha.
In order to perform darshan and puja, one has to ascend to the mandapam. The deity is visible through three doors – the visage of the reclining Lord and Siva Linga underneath his hand is seen through the first door; Sridevi and Bhrigu Muni in Katusarkara, Brahma seated on a lotus emanating from the Lord's navel, hence the name, "Padmanabha'', gold abhisheka moorthies of Padmanabha, Sridevi and Bhudevi, and silver utsava moorthy of Padmanabha through the second door; the Lord's feet, and Bhudevi and Markandeya Muni in Katusarkara through the third door. The idols of two goddesses holding chamaram, Garuda, Narada, Tumburu, the divine forms of the six weapons of Vishnu, Surya, Chandra, the Saptarshi, Madhu, and Kaitabha are also in the Sanctum. Only the King of Travancore may prostrate on the "Ottakkal Mandapam" It is traditionally held that anybody who prostrates on the mandapam has surrendered all that he possesses to the Deity. Since the ruler has already done that, he is permitted to prostrate on this mandapam.
Other shrines
Inside the Temple, there are two other important shrines, Thekkedom and Thiruvambadi, for the Deities, Ugra Narasimha and Krishna Swami respectively.
Centuries back, several families of Vrishni Kshatriyas travelled to the south carrying with them idols of Lord Balarama and Lord Krishna. When they reached the hallowed land of Sree Padmanabha they gave the idol of Balarama, also known as Bhaktadasa, to Neythasseri Potti. Neythasseri Potti built a Temple at Budhapuram in the present day Kanyakumari District and had this idol installed there. The Vrishnis gifted the idol of Krishna to Maharaja Udaya Marthanda Varma of Venad. The Maharaja constructed a separate shrine, known as Thiruvambadi, in the premises of Padmanabhaswamy Temple for this idol. The Thiruvambadi shrine enjoys an independent status. Thiruvambadi has its own namaskara mandapam, bali stones and flag mast. The Lord of Thiruvambadi is Parthasarathi, the Divine Charioteer of Arjuna who is the warrior prince and one of the main protagonists in the story of Mahabharata. The two-armed granite idol, with one hand holding the whip and the other resting on the left thigh holding the conch close to it, is in standing posture. On Ekadasi days, the Lord is dressed and decorated as Mohini. The Vrishnies who came to Venad and settled there are known as Krishnan vakakkar as they belong to the lineage of Lord Krishna.
There are also shrines for Lord Rama accompanied by his consort Sita, brother Lakshmana and Hanuman, Vishwaksena (the Nirmalyadhari of Vishnu and Remover of Obstacles), Vyasa and Ashwatthama the Chiranjivis, Ganapati, Sasta, and Kshetrapala (who guards the temple). Grand idols of Garuda and Hanuman stand with folded hands in the Valiya balikkal area. The thevara idols of Chithira Thirunal Balarama Varma and Uthradom Thirunal Marthanda Varma are housed in the south east part of the Temple.
Gopuram
The foundation of the present gopuram was laid in 1566. The temple has a 100-foot (30 m), 7-tier gopuram made in the Pandyan style. The temple stands by the side of a tank, named Padma Theertham (meaning the lotus spring). The temple has a corridor with 365 and one-quarter sculptured granite-stone pillars with elaborate carvings which stands out to be an ultimate testimonial for the Vishwakarma sthapathis in sculpting this architectural masterpiece. This corridor extends from the eastern side into the sanctum sanctorum. An 80-foot (24 m) flagstaff stands in front of the main entry from the prakaram(closed precincts of a temple). The ground floor under the gopuram (main entrance in the eastern side) is known as the 'Nataka Sala' where the famous temple art Kathakali was staged in the night during the ten-day uthsavam (festival) conducted twice a year, during the Malayalam months of Meenam and Thulam.
Festivals and rites
There are many festivals associated with this temple. The major festivals are bi-annual. The Aippasi festival and the Panguni festival in the Tamil month of aippasi (October/November) and Panguni (March/April) respectively, lasts for 10 days each. On the ninth day the Maharajah of the Travancore, in his capacity as Thrippappoor Mooppan, escorts the deities to the vettakkalam for Pallivetta. Centuries back, the Pallivetta procession was said to pass through Kaithamukku, Kuthiravattom (Kunnumpuram), Pazhaya Sreekanteswaram and Putharikkandam. The festivals culminate with the Aarat (holy bath) procession to the Shankumugham Beach. The word Aarat refers to the purificatory immersion of the deities of the temple in the sea. This event takes place in the evening. The Maharajah of Travancore escorts the Aarat procession on foot. The festival idols "Utsava Vigrahas" of Padmanabhaswamy, Narasimha Moorthi and Krishna Swami are given a ritual bath in the sea, after the prescribed pujas. After this ceremony, the idols are taken back to the temple in a procession that is lit by traditional torches, marking the conclusion of the festival.
A major annual festival related to Padmanabhaswamy temple is the Navaratri festival. The idols of Saraswati Amman, Mun Uditha Nangai (Parasakti, who appeared before Saraswati, Lakshmi and Parvati to help them identify their husbands who had been transformed into infants by the power of chastity of Anasuya) and Kumara Swami (Murugan) are brought from the Padmanabhapuram Palace, Suchindram, and Kumarakovil respectively to the Kuthira malika palace in front of Padmanabhaswamy temple as a procession. This festival lasts for 9 days. The famous Swathi Sangeethotsavam music festival is held every year during this festival in the Navratri mandapam and in some other surrounding temples. The festival was named in honour of the Maharajah of Travancore, Swathi Thirunal Rama Varma and is organized by his descendant in the Royal Family, Prince Rama Varma.
The biggest festival in this temple is laksha deepam, which means hundred thousand (or one lakh) lamps. This festival is unique and commences once in 6 years. Prior to this festival, chanting of prayers and recitation of three vedas is done for 56 days (Murajapam). On the last day, hundred thousand oil lamps are lit in and around the temple premises.
Priests
Temples where 'Swamiyar Pushpanjali' is conducted are claimants to extra sanctity. Sannyasins from Naduvil Madhom and Munchira Madhom do pushpanjali (flower worship) daily to Padmanabha, Narasimha Moorthi and Krishna Swami. Tharananallur Nambuthiripads of Iranjalakkuda are the Tantris of the Temple. The Nambies, altogether four in number, are the Chief Priests of the Temple. Two Nambies – Periya Nambi and Panchagavyathu Nambi – are allotted to Padmanabha and one Nambi each to Narasimha Moorthi and Krishna Swami. The Nambies hail from either side of the Chandragiri River.
Temple entry
In line with the Temple Entry Proclamation, only those who profess the Hindu faith are permitted entry to the temple and devotees have to strictly follow the dress code. Men wear "vesti" with "angavastram" (the South Indian version of dhoti and shawl both of which are plain white in color) and women wear sari.
The Padmanabhaswamy Temple and its property were controlled by the Ettara Yogam (King and Council of Eight) with the assistance of Ettuveetil Pillamar ("Lords of the Eight Houses"). The Ettara Yogam consists of Pushpanjali Swamiyar, six member Thiruvananthapurathu Sabha, Sabhanjithan (Secretary) and Arachan (Maharaja of Travancore). Thiruvananthapurathu Sabha was primarily responsible for the administration of the Temple. Koopakkara Potti, Vanchiyoor Athiyara Potti, Kollur Athiyara Potti, Muttavila Potti, Karuva Potti and Neythasseri Potti are the members of the Sabha. The Pushpanjali Swamiyar presides over the meetings of the Sabha. Sreekaryathu Potti is the Sabhanjithan of the Sabha. Any decision taken by the Sabha can be implemented only if the Maharaja of Travancore approves of it. It is believed that eight members of Ettara Yogam (seven Potties and the Maharaja of Travancore) received their rights from Lord Parashurama Himself.
In the past, only the Swamiyars of the Naduvil Madhom were appointed as Pushpanjali Swamiyars by the Maharaja of Travancore. Anizham Thirunal Marthanda Varma curtailed the authority of Ettara Yogam and liquidated the powerful Ettuveetil Pillamar. Ettara Yogam became an advisory and assenting body thereafter. Besides Naduvil Madhom, Munchira Madhom got the right to appoint Pushpanjali Swamiyars during his reign. In the recent past, Uthradom Thirunal Marthanda Varma gave Pushpanjali rights to the Swamiyars of Thrikkaikattu Madhom and Thekke Madhom as well. Though the Maharaja is the appointing authority of the Pushpanjali Swamiyar, the former must do a Vechu Namaskaram when he sees the Swamiyar. With the passing away of Uthradom Thirunal Marthanda Varma in December 2013, his nephew Moolam Thirunal Rama Varma became the titular Maharaja of Travancore in January 2014. Like his predecessors, Moolam Thirunal also got concurrence from the Ettara Yogam before assuming the title 'Maharaja'. In the presence of the Maharaja designate, the Yogathil Pottimar and the Tantri, the Pushpanjali Swamiyar Maravanchery Thekkedathu Neelakanta Bharatikal signed on the Neettu (Order) of the Ettara Yogam accepting Moolam Thirunal as Chirava Mootha Thiruvadi (Maharaja of Travancore) and Thrippappoor Mootha Thiruvadi (Protector of the Temple). This ceremony took place at Kulasekhara Mandapam in Padmanabhaswamy Temple. Revathi Thirunal Balagopal Varma, grandson of Maharani Regent Pooradom Thirunal Sethu Lakshmi Bayi, is the titular Elayaraja of Travancore.
A pertinent event in the long history of the temple was the construction of a "granta-pura" (record-room) within the temple compound itself around 1425 A.D. by the then Venad King Veera Iravi Iravi Varma, to store the "Mathilakam" (within-the-walls) records, as the then existing temple records were known. A major portion of those records (over 3000 'Cadjan' leaf-records) from the Mathikalam had been donated later to the Archives Department in 1867 at the time of the formation of the latter. Each of these Cadjan leaf-records, which have been compiled over thousands of years, contains 10,000 documentations according to R. Nagaswamy, noted archaeologist and historian, totalling over 30 crores of records. Despite their cultural value, only a minuscule portion of these grantas (bundles) of cadjan leaf records, written mostly in ancient scripts of proto-Tamil and archaic-Malayalam, have been deciphered. The translations of this section of manuscripts by some scholars serve as a rare but very inadequate primary source material on the temple and its rich traditions.
The rest of these Mathilakam documents – segregated under 70 "heads" – are still lying idle with the Archives Department. According to Aswathi Thirunal Gouri Lakshmi Bayi, a member of the Travancore Royal Family and author of a book on the temple, from a very early period in recorded history the temple had employed two kinds of 'record writers'. One group was to record the proceedings and transactions of the Ettarayogam, a council of temple administrators, that included the then king. The other was to write and preserve the records of the day-to-day functioning of the temple, maintain correct accounts of the temple-treasury, and of temple-revenue-collections and temple-expenditure and as well as to note down all the other records, connected with the functioning of the temple.
