Keezhkulam Elangam

Elangam of Parambuvilakam family of Keezhukulam, Vilavamkode Taluk, Thengapattinam in Kanyakumari District, Tamilnadu, India.

The Parambuvilakam family, a grand old Nair family with considerable landholdings then, has two branches, (probably three more) one settled at Keezhukulam and another at Neyyoor, about 15 kilometers apart. These two wings have their own Elangams, both known as Parambuvilakam Elangam.

Elangams were essentially places for imparting Kalarippayattu , a system of training warriors and to impart knowledge and proficiency in various aspects of warfare of the yore, in use of weapons etc. However, having lost its utility in present days, Kalarippayattu has now transformed into a performing art.

In the past, the Kings did not maintain any permanent professional army and depended on the powerful gentry to provide trained manpower in times of need. Being powerful and prominent Nair family, it is only natural that it must have been one of their prime duties to support the rulers of the region, probably a branch of the Kulasekara dynasty ruling the Nanchinadu area in present day Kanyakumari district of Tamilnadu, to provide trained manpower.

The earliest precursors of Kalarippayattu were the Sangam period combat techniques which fostered the growth of a heroic ideal; however, there can be no doubt that the techniques and heroic ethos, must have been transformed in some way by the merging of indigenous techniques with the martial practices and ethos accompanying Brahmin migrations from Saurastra and Konkan down the west Indian coast into Karnataka and eventually Kerala. By the seventh century A.D., with the founding of the first Kerala Brahmin settlements, a "new cultural form" had been introduced into the southwest coastal region which subtly transformed the socio-religious heritage of the area. These are matters of history and culture, better left to serious historians to ponder on.

The origin and establishments of this Elangam of Parambuvilakam must be over many hundreds years back, and even the existing building must be over 250 years old, since the British have banned Kalaries in 1793 CE, and there is little chance a large Elangam of size 52 ft X 20 ft, largest among Kalaries as per Vaasthusastra, could be established after this ban.

The Keezhukulam Elangam was in a state of disrepair. This sad state of neglect may be traced to many factors.

However, of late, many in the younger generation awakened to the heritage, felt that needful has to be done to renovate and invigorate the Elangam and its culture. Efforts were on for some time from various quarters in this direction, though not coordinated. Local populace too felt the impact of the deterioration of the Elangam temple and has taken efforts to do some urgent maintenance which prevented the building from caving in. They also made arrangements to restore the daily Pooja. By the combined efforts of some members of the family and of local populace, a Devaprasnam was conducted to astrologically search out the Divine Will. On Thursday the 25th of December 2008, under the aegis of Sri Nambiar, an eminent astrologer from Thiruvananthapuram, a Devaprasnam was conducted at the Elangam temple premises in which many family members and local population and the office bearers of the local Organising committee participated.

The imminent end of a rich cultural heritage and its rebirth in a more vibrant form

In the Devaprasnam, in the form of Thamboolaprasnam. This is somewhat different from Ashtamangalyaprasnsm, a more detailed one conducted over a span of three days. In the Devaprasnan, Thamboolaprasnam, it was established the said Elangam temple is actually a Kalari with Poothara and the sila idol (stone idol), probably an addition sometime along the passage of time, as Kalari do not normally have any permanent idols installed. It is also seen that the deity is under stress due to present day neglect and urgent measures have to be taken to appease Devi. This is essential to alleviate the sufferings not only to the family members, but also to the local populace. It was deducted that the existing Devi is Durga in her Bhadrakali form, the fierce form befitting a Kalari, and also that the Devi has no objection in renovating and remodel the Kalari to a modern structure and also Devi is agreeable to assume a more Sowmya bhaava (peaceful form). It was seen that maintaining the current structure with heavy usage of wood is very expensive and impracticable in future. During the Devaprasnam, it was seen that there are three divine elements present in the temple, viz: Ganesha, Siva and Devi (Durga) the prime one. It was seen there is no need to add any further deities. Accordingly it was agreed upon that the worship of some external spirits currently being practiced, like Madan, Yakshi, Naagar etc as also the practice of Aazhi and Paduka in the annual pooja at an adjacent place etc., reminiscent of the long past - probably dating back to the Dravidian past, be discontinued. To alleviate the ill effects of the Devi's wrath for having neglected her, some poojas are be conducted urgently - Mrithyunjaya homa preferably at Srikandeswaram temple at Thiruvananthapuram, and Ganapathi homa and Bhagavathi seva at the temple premises itself, typical practices with Aryan nuances.

In this Devaprasnam, it was also decided and agreed upon by most present that the existing structure be demolished and a modern temple be erected in its place, with Garbhagriha, Prakara, Nadamandapa, Madappalli (Kitchen), accommodation for the Poojari etc., and a new well dug within the compound as the existing one is outside the temple compound. Astrologer Sri Nambiar impressed upon the participants that, while daily poojas are not essential in the Kalari form, in a temple daily poojas by Brahmins is a must. Further, in addition to daily Pooja, suitable festivals like monthly Pooja, Annual utsavas (festivals), Pongala etc., to be introduced and local populace, especially women are to be encouraged to participate in the temple activities on a daily basis. Since learned Brahmin pujaris are hard to come by locally, it was suggested that any person schooled on Agama sastras could be engaged as pujari irrespective of his caste. All senior members present agreed to and took solemn pledge that through their collective efforts the said specified pacifying poojas will be conducted within 6 months from the date and all efforts will be made to construct, complete and consecrate new temple within one year from the date.

The earliest precursors of Kalarippayattu were the Sangam period combat techniques which fostered the growth of a heroic ideal; however, there can be no doubt that the techniques and heroic ethos, must have been transformed in some way by the merging of indigenous techniques with the martial practices and ethos accompanying Brahmin migrations from Saurashtra and Konkan down the west Indian coast into Karnataka and eventually Kerala. By the seventh century A.D., with the founding of the first Kerala Brahmin settlements, a "new cultural form" had been introduced into the southwest coastal region which subtly transformed the socio-religious heritage of the area. These are matters of history and culture, better left to serious historians to ponder on.

The implementation of these decisions of the Devaprasnam will mark the end of a past glorious tradition. Old giving way to New, the basic law of nature, in this case not only materialistic but also the cultural aspects - the age old Dravidian practices, giving way to later Vedic cultures is well reflected, or does it really? It all depends on the individual beliefs, views and nostalgia. Whatever the case, it is now more or less clear, the days of the Elangam in its present physical form is limited. Whereas the culture of Kalari and techniques of warfare have long lost its relevance, the new decisions will usher in a complete metamorphosis, emergence of Devi in a new form - in her more benevolent manifestation, showering her blessings to the family members and the local population for years to come.

Whatever be the case, even while enjoying the blessings of Devi in a new abode in a new benevolent form, the memory and nostalgia of Elangam temple in its current form will linger on in the minds of many of the old members of the family and local populace, till time takes its toll on them too.

Below are a few photographs of Elangam Temple captured on 25/12/2008, an aid memoir.

Here are some scenes from the Devaprasnam conducted on Thursday the 25th of December 2008

	The Elangam Temple
Elangam building	Some members worshiping the Elangam Devi. Poothara is vaguely seen at the South West corner	Elangam building, side view
Elangam front door (eastern side)	Yakshi at Elangam, a closer view	The temple well
Elangam	Elangam, another view	Elangam
Webmaster of this site, in front of the Elangam Click to send mail to Web designer Hari	Some members immersed in discussion before the Devaprasnam	A member in front of the Notice board of the Elangam
	Devaprasnam 25th December 2008 Click to View the Report

Kalam with 12 places	Notice board informing of Devaprasnam	Ready
Astrologer Sri Nambiar, in action	Astrologer Sri Nambiar	Astrologer Sri Nambiar and some residents
Some members of the Parambuvilakam family, and the members of families living nearby, immersed in Devaprasnam	Astrologer Sri Nambiar, in action	Some members of the Parambuvilakam family, and the members of families living nearby immersed in the proceedings
	The Congregation
Some of the family members.	A few of the members around the Elangam	Some of the family members.
In front of Amman at Elangam	Some members	A member
Two members	A member articulating a point	A member
	Around the Elangam
This was once the abode of powerful Maadan? of Keezhukulam Elangam	Yakshi amman	This is all that remains of another once powerful of divinity of Elangam, Yakshi?
The road from Thengapattinam to Elangam	Around the Elangam	A vakal, road/rivulet based on seasons
Around the Elangam	Approach road to Elangam	Around the Elangam
Elangam	Serene locale	The Elangam