Month: November 2025

Thiruvattar Shri Adi Keshava Perumal Temple : A Temple that Shaped a Kingdom.

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On one of my trips to Thiruvananthapuram, my colleague Shri Sudheesh Thampi after the official duties and some temples already covered in Thiruvananthapuram city, suggested we drive down to some unique temples across the Kerala border. He was so sure that I would thank him later, and Boy! what a pilgrimage it turned out to be. It was peak monsoon in Kerala and non-stop rain added to the fervour (and flavour). First stop was, 3rd of the Shivalaya Sivalaya Ottam – Thirparappu Arulmigu Mahadevar Temple (Shri Jatadharan) in Kulashekaram town (compiling the research and will be my next article)

Thirparappu Shri Mahadevar Temple (Shri Jatadharan)
More details in my future Article

This Maxi-post is about the next one that we visited and that which left me awestruck and the spirtual hangover lasted for a few days after my return – Thiruvattaru Shri Adi Keshava Perumal Temple.

PC: WWW

The Shri Adikesava Perumal Temple is a highly venerated Hindu shrine situated in Thiruvattar in the Kalkulam Taluk of the Kanyakumari district, Tamil Nadu. It holds the distinction of being one of the 108 Divya Desams dedicated to Bhagwan Vishnu.

The temple is uniquely situated, surrounded by three rivers: the Kothai (or Kotha), the Pahrali (or Parali), and the Thamirabarani. The name Thiruvattar is derived from the curved flow (vattaru) of the Paraliyar river around the temple, and the region was historically known as ‘Valaneer Vattaru’ by the poet Malkudi Kilar in the ancient anthology Purananuru. There is another school of thought on the origin of the name that says three rivers named earlier encircle this temples as recorded in Nammalvar’s 11 pasurams in praise of Adi Kesava Swamy in the 6th Thiruvai mozhi. By sheer luck and blessings we had the fortune of listening to these pasurams from Scholar from Srirangam Thiru Varadan Mama. We have recorded his entire talk in Tamizh, recorded by yours truly (Pardon the quality of recording).

Nammalvar’s 11 pasurams in praise of Adi Kesava Swamy in the 6th Thiruvai mozhi
An Exposition by Srirangam Thiru Varadan Mama

Antiquity, Nomenclature, and Architectural Style

The temple is known by ancient names such as Adi Ananthapuram and Dakshina Vaikundam. It is also historically referred to as the ‘Srirangam of the Chera Kingdom’. While its exact founding date is uncertain, Tamil hymns suggest its antiquity dates back to the 7th or 8th centuries C.E., with some accounts placing the inner sanctum construction over 4,000 years ago.

AS can be seen in the above Photograph, the temple showcases a blend of Dravidian and authentic Kerala-style architecture, closely resembling the Shri Ananta Padmanabhaswamy Temple in Thiruvananthapuram. The Thiruvattar temple is considered older and is said to have served as the model for the Thiruvananthapuram temple. Significantly, the presiding deity of Adikesava is revered as the Elder Brother of Sri Ananta Padmanabha Swamy, and their idols are placed facing each other (Adi Kesava facing west and Padmanabhaswamy facing east).

The Deity and Architectural Features

The presiding deity, Bhagwan Vishnu in the form of Adi Kesava Perumal (also known as Adi Ananthapadmanbhan), is in the Yoga Nidra Postures – the Bhujaga Shayana (reclining posture) on Adi Sesha. The Moorti measures 22 feet in length and is made of Kadu Sarkara Yogam, a mixture of mustard, jaggery, and lime powder is bigger than Shri Anantha Padmanabha Swami. He is seen with his consort Ambal Maragathavalli Nachiar. A unique feature is that Bhagwan’s form must be viewed through three separate Dwarams (Openings). A Shiva linga is also situated near Bhagwan inside the garbha gudi (santucm sanctorum), and the unusually Deity’s feet point north while his head points south (speciality of this temple). This direction is in exact opposite direction of how Shri Ananta Padmanabha Swamy reclines. It is said that the latter lied in this direction to see his elder brother, Adi Keshava. The temple is surrounded by a thirty-feet-high fort wall.

Key architectural marvels include:

  • Ottakkal Mandapam (Single-Stone Hall): A hall built from a single stone slab, approximately 18 feet wide and 3 feet thick/high, installed by King Veera Ravi Varma Kulasekhara in 1603 CE
  • It is built in such a manner that the sun’s rays fall directly on the deity on the 3rd and 9th day of Puratasi and Panguni. During Painguni utsavam, Lord’s utsava-murti comes on a golden Garuda and have a dip in the river thus enacting the incident of purifying hitherto sinful rivers, Kothai and Parali.
  • Nalambalam: The circumambulatory passage features 224 ornately carved granite pillars.
  • Udaya Marthanda Mandapam: This hall in front of the sanctum is decorated with exquisite wooden carvings, notably depicting the marriage procession of Bhagwan Ganesha.
  • Inscriptions: Close to 50 inscriptions in Tamil and Sanskrit (Vattezhuthu and Nagari) are found, including those related to Kulothunga Chola I and Chera royalty. One of the inscription also includes a mentions that temple was established in Treta Yuga.

Purana and Legends

Brahma performed a yajna without Maa Saraswati and as a result of Saraswati’s anger, brother sister sibling asuras Kesan and Kesi emerged out of agni of the Yagna. The devas approached Bhagwan Vishnu and pleaded with Him to free them from this torment. Bhagan Vishnu in the form of Adi Kesava fought with Kesan. Lord threw Kesan who fell on top of Mahendragiri and Bhagwan blew His Shankha (Conch). Adi Sesha, the serpent King wound himself around Kesan thus disabling the asura to move after which Bhagwan Vishnu laid himself on Adi Sesha thus putting His weight on the asura. When the asura tried to free himself from Adi Sesha’s coils, Bhagwan made 12 Siva-lingams to stand as guard all around the asura and Him. These Shivalingams are in Thirumala, Thikkurussi, Thrupparappu, Thirunandhikkara, Ponmana, Pannippakam, Kalkkulam, Melankodu, Thiruvidaikkodu, Thiruvithamkode, Thiruppanrikkode and Thirunattalam. After Kesan was defeated, Kesi and her friend Kothai took the form of rivers to encircle and submerge Bhagwan. Bhoomi Devi (Mother Earth) saved the deity by raising the temple terrain, which is why the shrine is situated at a height of about 55 feet from the ground level. Bhagwan Adi Kesava then purified the two rivers by taking a sacred dip. The sages Parashurama and Vashista are also said to have performed penance at this holy site.

A miraculous event occurred in the late 17th century when a Mughal Sardar’s forces invaded. The local Raja Kerala Varma prayed to Adi Kesava, singing the Paada Sankeerthanam. A swarm of wasps rushed out of the temple, attacking the army, and killing the Sardar, leading to a decisive victory for Kerala Varma.

Historical and Devotional Significance

The temple was once a part of the erstwhile kingdom of Travancore. The Travancore Royal Family held the temple in high esteem:

  • Marthanda Varma (1729-1758 CE): The first ruler of Travancore, alongside his minister Ramayyan Dalawa, gave high importance to the temple. Before the Battle of Colachel (1741), the Maharaja prayed here, dedicating his sword to the deity.
  • Thiru Allah Pooja: In 1740, the Nawab of Arcot’s forces looted the golden Utsava-murti. Upon the subsequent illness of the Nawab’s wife, a dream instructed the priest to return the idol. After its restoration and the wife’s recovery, the Nawab endowed an annual 21-day ritual called the Thiru Allah Pooja, which is performed even today. During the Seeveli (evening ceremonial procession of the deity, the abharanas donated by Nawab is used as alankara for the deity.
  • Alwar saint Nammalwar: Glorified the temple through 11 pasurams in 6th Thiruvai mozhi.
  • Maharishi Vedvyasa: mentions this temple and Adikeshava in Padma Purana written 2500 years ago
  • Shri Chaitanya Mahaprabhu: the founder of the Gaudiya Vaishnava sect, visited in 1510 A.D. and discovered the 5th chapter of the Brahma-samhita within the temple premises, which he subsequently transcribed. In the temple there is a spot, the very place that Shri Chaitanya was seated for transcribing Brahma-samhita.

Rituals and Festivals

The temple’s rituals and practices follow the Kerala-style (Taantrika Vidhi). Many ceremonies are required to be performed here before they are conducted at the Shri Padmanabhaswamy Temple in Thirvananthapuram.

Major festivals, which often coincide with those in Thiruvananthapuram, include:

  • Vaikunda Ekadasi (Swarga Vathil Ekadasi).
  • The 12-day festival in the month of Thai (Perunthamirthu, Kalapa Poojai).
  • The 10-day Painguni Utsavam, during which the processional idol is taken on a golden Garuda for a ritualistic bath in the river, re-enacting the forgiveness of the rivers.

Prasadam

Offerings at the temple include Paal Payasam (Milk Kheer), Aval, and Appam.

Dress Code:

Devotees must adhere to a strict dress code: men must wear a dhoti or pyjama with an upper cloth, or formal pants and shirts; women must wear a sari or a half sari or churidhar with an upper cloth.

Directions to Reach

https://maps.app.goo.gl/mrsU1NCMfP2Qh17m9

Contact
+91 9442577047

Some Pictures that we clicked wherever it was allowed:

Ever grateful to Sudheesh Thampi whose idea it was to make this pilgrimage
Blessed and Blissed Author (yours truly)

Spotlight Trap

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In the bustling tech hub of Bengaluru, three colleagues—Vinay, Meena, and Karthik—worked at a mid-sized startup called InnoSpark. The company was known for its innovation in AI-driven education platforms, and the trio were part of the product development team.

Vinay was charming and articulate, often the face of presentations. Meena was meticulous, a quiet powerhouse of ideas and execution. Karthik, the coder, was the backbone—his algorithms made the platform truly intelligent.

But there was a problem. Vinay had a habit. Whenever a project succeeded, he would subtly position himself as the key contributor. In meetings, he’d say things like, “I suggested that feature tweak,” or “I guided the team through that sprint,” even if the idea came from Meena or the code from Karthik. His charisma made it easy for others to believe him.

At first, Meena and Karthik let it slide. They thought, It’s just office politics. Let the work speak for itself. But over time, Vinay’s name started appearing alone in internal newsletters, client presentations, and even in the CEO’s praise.

Then came the big opportunity: a government-backed SkillTech initiative was scouting for partners. InnoSpark was shortlisted, and Vinay was chosen to lead the pitch.

But this time, Meena and Karthik decided to act.

They compiled a detailed report of their contributions, backed by version histories, emails, and design documents. Quietly, they shared it with the CEO, not to sabotage Vinay, but to ensure transparency.

The day of the pitch arrived. Vinay, confident as ever, began his presentation. But midway, a panelist asked a technical question—one that only Karthik could answer. Vinay fumbled. Another asked about user experience design—Meena’s domain. Again, Vinay stumbled.

The CEO, watching silently, stepped in. “Let’s bring in the team behind this,” he said. Meena and Karthik joined the stage, and the tone of the meeting shifted. The panel was impressed—not just by the product, but by the real minds behind it.

Vinay was later reassigned to a client-facing role. Meena became the new product lead, and Karthik was promoted to head of engineering.

Months later, InnoSpark was acquired by a global edtech giant. The new leadership reviewed past projects and team dynamics. Surprisingly, Vinay was offered a senior leadership role in the parent company—not for his technical skills, but for his ability to sell ideas and build relationships.

Meanwhile, Meena and Karthik, though brilliant, struggled to navigate the new corporate culture. Their work was solid, but they lacked Vinay’s flair for visibility and influence.

One evening, Meena received a message from Vinay:

“You were right to call me out. I deserved it. But remember—visibility matters as much as ability. Let’s not repeat each other’s mistakes.”

Meena stared at the screen, thoughtful. Maybe the real danger wasn’t just stealing credit—but failing to claim it when it was truly yours.

Final Moral:
Stealing credit is unethical and unsustainable and may bring short-term glory but erodes trust and exposes incompetence when challenge arise. On the other hand, staying invisible despite doing great work can be equally dangerous. Integrity must be paired with strategic visibility.

Skill Development – The Bharateeya Way

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Sanatana Dharma, often referred to as the eternal way or eternal order, indeed stands out for its non-prescriptive and inclusive nature. Unlike many organized religions that have rigid doctrines or mandatory practices, Sanatana Dharma emphasizes:

  • Personal spiritual exploration rather than compulsory rituals or dogmas
  • Diversity of paths—Bhakti (devotion), Jnana (knowledge), Karma (action), and Raja (meditation)—all considered valid.
  • No central authority or single scripture, allowing for a wide range and freedom of interpretations and practices.
  • Cultural Pluralism & Respect for individual choice, making it adaptable across cultures and eras.

This flexibility is what has allowed it to evolve organically over millennia while remaining deeply rooted in timeless principles like Dharma (righteous living), Satya (truth), and Ahimsa (non-violence).

Sanatana Way and Skill Development

Pic Courtesy: Google Gemini AI

Integrating Sanatana Dharma’s cultural ethos into skill development can offer a deeply enriching and values-based approach to learning. Its non-mandatory, inclusive, and philosophical nature can be woven into modern skill-building programs:

  1. Value-Based Learning Framework
    Sanatana Dharma emphasizes Dharma (duty/ethics), which can be translated into:
    • Workplace ethics
    • Responsibility and integrity
    • Respect for diversity and collaboration
    This can be embedded into soft skills training, leadership development, and vocational education.
  1. Multiple Paths to growth and bliss
    Just as Sanatana Dharma offers many paths to spiritual growth (Bhakti, Jnana, Karma, Raja), skill development can:
    • Encourage customized learning paths (hands-on, theoretical, experiential)
    • Support self-paced and mentor-guided models
    • Recognize different intelligences and talents
  1. Inner Development as Core Competency
    Skills are not just external. Drawing from yogic and meditative traditions:
    • Include mindfulness, focus, and emotional regulation in training
    • Promote self-awareness and resilience
    • Use storytelling from epics to teach decision-making and leadership
  1. Cultural Literacy and Contextual Learning
    Sanatana Dharma is deeply rooted in local traditions and languages:
    • Use regional examples and metaphors in training
    • Encourage learning in mother tongue where possible
    • Celebrate local craftsmanship and traditional knowledge systems
  1. Non-Coercive, Lifelong Learning
    The tradition respects individual choice and lifelong inquiry:
    • Design non-mandatory, modular courses
    • Promote learning as a journey, not a race
    • Encourage reflection and dialogue over rote learning

It may also be the worth revisiting Gurukul System of Education in Modern times. There could be many flaws and fallacies but definitely a lot more of it is good especially, the aspect that emphasizes holistic development through close teacher-student relationships, experiential learning, and values-based education. Some key positive elements that will hold our modern Skill Development system in good stead

Pic Courtesy: Google Gemini AI
  1. Residential Learning:
    • Students (shishyas) lived with their teacher (guru) in the guru’s home or ashram.
    • This fostered a deep bond and allowed for continuous learning beyond formal lessons.
    • They not just learn lessons from their teachers, but imbibe their persona
  2. Holistic Curriculum:
    • Included subjects like Vedas, philosophy, mathematics, astronomy, warfare, music, and medicine.
    • Emphasized physical, mental, and spiritual development.
  3. Value-Based Education:
    • Focused on discipline, humility, respect, and self-reliance.
    • Students learned through observation, practice, and moral guidance.
  4. Personalized Instruction:
    • Education was tailored to the student’s aptitude and interests.
    • Gurus mentored students individually, ensuring deep understanding.
  5. Integration with Nature:
    • Learning often took place in natural surroundings, promoting environmental awareness and simplicity.

One of the organisations that has evolved but maintained a great degree of these methods and process is Nettur Technical Training Foundation (NTTF), a 66 year old Technical Skill Development Institution. Their philosophy (unstated but practiced by default) – Teach Trainees how to learn, not lessons by rote has made the Institution an unique one of its kind.

Cannot help but mention this – Much thanks to Late Dr Reguraj, who was an institution by himself and the one known popularly as the Guru of Skill Development in India who guided this organisation for 57 long years. Though starting as an employee in 1967 as Marketing Engineer for the Tools and Dies that was produced, he became synonymous with NTTF and his contribution in establishing a value based, hands-on training system transforming 16-18 year old youth into world beaters was immense and it is not just NTTF, but the entire nation that will remain indebted to.

Many other traversed this journey with him with matchable passion towards the Mission of Transforming Youth by Technical Skilling – to name some (with whom I had the fortune of being associated along with Dr Reguraj) Shri Rajagopalan, Shri Venugopal, Shri Arul Selvan, Shri Anil Kumar and many others – mainly the Trainers and other support staff who lived, breathed and worked with the missionary zeal