PRANA PRATISHTA The word prāna pratishthā is a compound Sanskrit term combining prāna and pratishthā. Prana, which comes from the root "pra", meaning "to breathe". This term refers to life or vital energy, the essence for living beings.Pratishtha, derived from the root verb "stha", which means "to be established", and the prefix "prati", which means "toward". Pratishtha signifies the act of consecrating, installation, or establishing in a permanent position. This term typically used in the context of installing a deity in the temples.When the two terms are combined, it refers to the ritual of establishing life force into the murti (image) becoming the sacred embodiment of such deity.
The origins of prāna pratishthā are rooted in ancient Vedic traditions, where rituals were performed to invoke the divine into objects. The understanding is that God can be both intrinsic and transcendent and accessible through physical symbols (murtis) Through prana Pratishtha, devotees can interact with the divine in a personal manner These practices were meticulously documented in the scriptures such as the Agamas and Tantras with guidelines on how to perform such ritual. This ritual is most common with temple installations; however, household deities are also consecrated for worship. The prana Pratishtha ceremony involves several steps from purification rites to the invocation of the deity through the steps outlines in the scriptures. Purification (Shuddhi) - the murti is cleansed and purified to remove impurities. Invocation (Avahana) - the deity is invoked into the murti through specific mantras and rituals prescribed in the scriptures. Infusion of life (Prana pratishtha) - this is the core of the ritual where pran is put into the murti through various mantras Offerings (Upachara) - they deity is offered items such as flowers, fruits, and incense, symbolizing sustenance for the divine in the murti. The process of worship in Hinduism invariably involves the use of 3 basic techniques, namely the mantra, the tantra and the yantra. Symbolically, they represent the 3 basic spiritual paths of Hinduism, made hugely popular by the teachings of Sri Vasudeva Krishna in the famous Bhagavad Gita. A yantra must be given life (pranapratishta) before starting its worship. The following, from Nityotsava, describes the process of infusing life into Shri Vidya. The rite installs the 35 tattvas into the yantra and gives the yantra the full set of senses and the Antahkarana, or subtle body. It is said that engraving a Shri Yantra on gold is said to hold good for life, on silver for seven years. The process also imbues the yantra with the Matrika, the letters of the Sanskrit alphabet which are the goddess as sound. Yantras may also be visualised internally. That, for example, is the case with the Shri Yantra, with the different mandalas starting at the base of the spine and going to the top of the head. After using the appropriate mantra, the yantra should be placed on a pedestal (pitha), and bathed with the substances previously described, whilst the appropriate root mantra is recited. One should then offer scent and flowers, and should worship the appropriate Devi in the usual form within the yantra. This all should be done at night. Carrying a Yantra. This is considered to be a highly potent way of concentrating magical power. The time to do this is during an auspicious astrological period. The yantra should be drawn using the eight Kaula perfumes. Outside the yantra the root mantra should be written. The two main types of yantra are Bhu and Meru. The former is flat, two dimensional, the latter is of pyramidal form. When not in use they should be stored carefully. Metal ones should be regularly cleaned to prevent corrosion &c. In worship they should be placed level on a pedestal or pitha. This may be as ornate or as simple as required. BY MANTRA The first half (māno...mompratiṣṭha) of the verse can be traced to Mādhyandinīya Śukla Yajurveda (2.10~13) (albeit with no 'गुम'). मनो जूतिर्जुषतामाज्यस्य बृहस्पतिर्यज्ञमिमं तनोत्वरिष्टं यज्ञम् समिमं दधातु। विश्वेदेवासऽइह मदयन्ताऽमोम्प्रतिष्ठ।। mano jūtirjuṣatāmājyasya bṛhaspatiryajñamimaṃ tanotvariṣṭaṃ yajñam samimaṃ dadhātu। viśvedevāsa'iha madayantā'mompratiṣṭha।। The butter’s rapid flow delight his spirit! Brihaspati extend this act of worship. May he restore the sacrifice uninjured. Here let all Gods rejoice. OM! Step thou forward. - Shukla Yajurveda 2.13 With some variations, it can also be found in a multitude of other Āraṇyaka(s) and Śrautasūtras. I highly doubt you will find such a mantra in Purāṇa or Āgama, except maybe in Vaikhānasāgama which again are Vedic in essence. While I could trace the verse to Agastya Saṃhitā, it is in the pariśiṣṭa with questionable authenticity. Similar to this is the occurrence in Lakṣmīnārāyaṇa Saṃhitā which is again of uncertain origins. The second half (asyai...kaścana) is a fairly common verse in Upāsanā and Arcana-chara. You can find the verse in many Nirṇaya and Paddhati granthas, from Nirṇayasindhu of Kamalākara Bhaṭṭa to Vaiṣṇava treatise like Chalārī Śeṣācārya's Nirṇayaratnam. Most of these either quote Kālikāpurāṇa or 'Devīpurāṇa' as the source. A variation of the verse can still be traced to Kālikāpurāṇa's chapter dedicated to Viṣṇupūjanavidhi (88.15). Interestingly, it states the verse to be that of यजुष. अस्यै प्राणाः प्रतिष्ठन्तु अस्यै प्राणाः क्षरन्तु यत्। अस्यै देवत्व संख्यायै स्वाहेति यजुरुच्चरन्।। asyai prāṇāḥ pratiṣṭhantu asyai prāṇāḥ kṣarantu ca। asyai devatva saṃkhyāyai svāheti yajuruccaran।। While reciting yajurmantra he should say this: let the spirit pervade this icon, let the spirit stay within it, let svāha bestow divinity on it. - Kalika Purana 88.15 P.V. Kane in his 'History of Dharmaśāstra' states the verse as quoted in Devapratiṣṭhātattva, Nirṇayasindhu, Rājadharmakaustubha among many others is based on Śāradātilaka Tantra's chapter dedicated to Prāṇapratiṣṭha. One can also find the verse in the aforementioned Lakṣmīnārāyaṇa Saṃhitā, though not sequential to the first half. If we look for both verses in sequential order, we can find them in Paddhati and Upāsanā texts or compilations. Gita Press' Nityakarma Pūjāprakāśa by Lālabihārī Miśra and Jīvana sudhā of Rāmajīlāla Śāstrī are example of this. With another verse, it can be found in Yajñadīpikā as compiled by Dīpacanda Śāstrī. You can also find it in multiple other Pūjā-vidhāna Rahasya(s). BY TANTRA Shakta school holds Advaita as the ultimate reality in an equal perspective and of the same ideal as of the monastic Vedanta. This is evident from the sacred and mysterious monosyllable (Pranava) attributed to each thought and consisting of the corresponding seed-letters (Bijaksharas). The Pranava of Vedic thought is AUM. Correspondingly, the Shakta and Shaiva schools use `Hrim’ and `Aham’ respectively. Since all the Pranavas end in the Bindu, it is natural that the Bindu is the material cause for all the factors. It is the unconditional Brahman or the allpervading Supreme Truth from which emanate all the conditional entities. Paraa-Bindu is the immeasurable entity into which this entire manifestational phenomenon finds repose. This power of creation and absorption, quite inseparable from its holder Shiva, is called Shakti. The magnificence, grace and beauty of this primordial Power make up eternal bliss. In consequence, there is a latent agreement among all mankind and this truth must be the one we seek. Accordingly, religions in general are at one with each other. Each has a philosophy antagonistic to the special dogma of the other. The Vedic Rishis have already declared, “The Brahman is surely different from the known, and again, it is above the unknown – such was the utterance we heard of the ancient teachers who explained it to us” (Kena 1.4). Shiva is the transcendent self, the divine power of conservation and Shakti is immanent, the divine energy of pulsation (Spanda). The appearance of both is like the two sides of the same coin. The Tantra declares, “His energies are evident in the multiform manifestation and the holder of the energies is Maheshwara – the Lord of the Lords, Paramashiva himself”. The Upanishad says, “His (Paramashiva’s) Parashakti is manifold, as described in the Veda, the natural energies of knowledge, power and action” (Swe Upa IV 10). These conjoint with the powers of concealing (Pidhaana) and favoring (Anugraha) of Shiva constitute the five-fold glory of Sri Parashakti. This is further made clear by Kshemaraja in one of the benedictory verses in his commentary on Stavachintamani of Bhatta Narayana: “We bow to Shiva who, enjoining his fivefold glory, reveals the spiritual Shakti, the power of consciousness and bliss”. Parashakti is therefore Yoni, the original source, the Supreme Mother whose five glories are Chit, Ananda, Iccha, Jnana and Kriya. Paraabhattaarikaa Mahatripurasundari is the goddess of Supreme Beauty and Wisdom who pervades the three functional aspects of manifestation. Ever splendid in Her fivefold glory, She is here praised in gross form which she assumes according to the traditional contemplation of an earnest seeker as Tripura Bhairavi, while the ultimate truth remains openly concealed in Her Infinite Supreme Self. The visualization of Sridevi as Kriya Shakti – the predominating power of activity has close relevance to Mantroddhara Vidhi – the way of elevation through mantra. This approach of worship is made through Anavopaya, the light means in which even meditation is held to be a Kriya – physical or mental activity. It also uses Kriya in a gross form e.g. repetition of a mantra, worship of the deity, an idol etc. The mantra, being the body of Sridevi, describes the body by its power of inward intuition called Vimarsha Shakti. When the divine body is brought into the effective consciousness of the devotee, it is called Srividya. Its verbal expression is the Panchadashi Maha mantra and the visual expression of the same is Srichakra. They are all essentially identical. Mahatripurasundari is the wondrous delight of that consciousness which is supreme and unsurpassable, who is effulgent by its own light and who permeates the three states of life like oil (triShu chaturthaM tailavadaasechyam – Shiva Sutra III-20). She is Parashakti, Paramashiva, Parabrahman, the supreme beatitude or ultimate reality to be realized by constant and vigorous practice of supreme yoga with Divine Grace. Therefore, sages express the Supreme Being in the Vedas by the pronoun `That’ (sa tatpadaarthaH paramaatmaa – Sarvasaaropanishad). The Tantra says, “That Devi who resides in all creatures”. Supreme consciousness is actually Shiva and Shakti, Prakasha and Vimarsha. Shiva and Shakti are two only by connotation; by denotation they are one and the same Reality. Prakasha or light is the illumination or knowledge as the nature of the Self. There is predominance of Shiva Bhava. Vimarsha is Spanda or Kriya. Its potentiality is called Shakti. Vimarsha literally means thinking or ideation. There is predominance of Shakti Bhava. There is no material activity. All activity is mental. Vimarsha consists in completely withdrawing oneself from all voluntary thinking. A spontaneous thinker (or doer) is, at the same time, a natural spectator of his mind. This leads to Sahaja Samadhi, undisturbed equipoise. Light and sound stand for revelation and consciousness respectively, or Shiva and Shakti. The very form of Tripura refers to the primal energy Parashakti transcending the three divine deities – Kali, Lakshmi and Saraswati, who represent threefold manifestation. Parashakti is the divine power of the transcendent master Paramashiva, unconditionally inseparable from Her. Parashakti Tripura is the supreme consciousness that illumines the three states of waking, dream, sleep in the microcosm, and BhuH, BhuvaH, SvaH (Paraa, Paraaparaa and Aparaa) in the macrocosm. She is described as the luster of the supreme spirit, perceived at three spots in the body – forehead, head and heart, depicting Her powers of knowledge, activity and volition experienced by the devotee during meditation or worship. Each of her three inherent powers (Jnana, Kriya and Iccha – paraasya shaktirvividhaiva shruuyate swaabhaavikii j~naanabalakriyaa cha. – Sweta. Upanishad VI.8) is explained in its triple symbolism, namely: 1. Pooja Sanketa 2. Chakra Sanketa 3. Mantra Sanketa According to Pooja Sanketa regarding the first Bija of Bala Tripurasundari Maha Vidya, the goddess Tripurasundari bears in the center of her forehead, splendor and power of knowledge. It refers to the knowledge of creativity or power of multiplicity of creation and is compared for the purposes of worship to the multihued bow of Indra. According to Chakra Sanketa, the forehead refers to Ajna Chakra, the place of concentration for the yogis. The first evident appearance of Parashakti is in the knowledge aspect. Manifestation, indeed, begins with sound. The unbeaten sound, Anahata nada, expresses itself first in the Vedas. Thence all kinds of knowledge takes the form of activity. The seat of knowledge, in an individual body also, is the forehead. Ordinarily, by the very first look on the forehead of a person, one can know about his or her mood, intention or tendency of behavior etc. since knowledge gives color to thought, the energy of knowledge expresses itself in multiplicity, both in an individual and in the universe. Its symbolic expression is illustrative of the multicolored bow of Indra, meaning the rainbow. By way of Mantra Sanketa, the mystic Bija `Aim’ is revealed here. Primordial knowledge is expressed through the universal sound called Shabda Brahma. This sound gets thick and becomes audible through the three Vedas. The first mantra of Rig Veda begins with `a’ and the first mantra of Yajur Veda begins with `i’. `a’ + `i’ = `ae’. Again, the first mantra of Sama Veda begins with `a’. Then `ae’ + `a’ gives `ai’ sound. The syllable `ai’ therefore represents the three Vedas. This connotes Existence-Knowledge-Bliss aspects of Brahman. To express the nondual Parabrahman is the final import of the Vedic triad. Bindu is added to the letter `ai’. Thus Aim being the combination of the vowel letters from a to am, governs all multifarious sounds. Therefore, the non-dual Shakti of Shiva in Her knowledge aspect is represented in Aim mantra. It is the Saraswata Bija and the presiding deity is Saraswati, the goddess of learning or speech. The first appearance of speech being Pashyanti, concentration is focused in Ajna Chakra in the forehead. The place of Kundalini, when active towards manifestation, is the pelvic plexus in the human body. It is named `AdhaH Kundalini’. The three main nerves Ida, Pingala and Sushumna originate here. There it is termed Yukta Triveni. When Kundalini is awakened from the mystic slumber, it moves like lightening to reach Sahasrara where it becomes Urdhwa Kundalini and is termed Mukta Triveni. Kundalini is the yoni, the place of emanation of all kinds of energy. It is the subtler Kandarpa Vayu and not prana. She resides in the triangular space at the bottom of spine in the Moolaadhaara Chakra. The Sanskrit notation of the vowel `Ai’ resembles a triangle. Thus this Bija is full of the power points of will, knowledge and activity, with a predominance of knowledge aspect. With bindu above, it is the forceful Bija mantra, constant repetition of which, followed in a traditional way, awakens Kundalini. BY SAIVA TANTRA https://youtu.be/5MQxs0vNkws \ Prana Pratistha, a ritual to imbue an idol with divine life-force, is a central practice in tantric Hinduism. While not specific to tantric temples, many temples, including those with tantric practices, utilize this ritual. Some well-known tantric temples in India where Prana Pratistha is likely performed include Kamakhya Temple in Assam, Balaji temple in Rajasthan, and the Kaal Bhairon Temple in Ujjain. Several temples in Tamil Nadu are associated with Tantra and are significant for devotees of that tradition. Some notable examples include the Chandra Choodeswarar Temple, the Ekambareswarar Temple, and the Nataraja Temple. Several temples in Kerala are known for Tantric practices, including the Ernakulam Shiva temple (Ernakulathappan temple), Kodungallur Bhagavathy Temple, and the Kamakhya temple. Other notable temples with Tantric associations include Kandiyoor Mahadeva Temple, Thirumandhamkunnu Temple, and Sree Padmanabhaswamy Temple. Ernakulam Shiva Temple (Ernakulathappan Temple):This temple, dedicated to Shiva, is known for its unique Tantric practices and is considered an important center for Kerala Tantra, according to Indica Today. Kodungallur Bhagavathy Temple:Located in Thrissur, this temple is renowned for its worship of the Goddess Bhadrakali, who is often associated with Tantric practices, according to Spiritual Journeys. Sree Padmanabhaswamy Temple:Located in Thiruvananthapuram, this temple is dedicated to Vishnu and is known for its unique rituals and practices, including some Tantric elements, as Suyogah mentions. Kandiyoor Mahadeva Temple, Thirumandhamkunnu Temple, Vaimoornaathar Temple, Chottanikkara temple, and Kalari Vatulkkal Kavu are also mentioned as having Tantric associations.Tantric practices in Kerala, as described by various sources, often include:Specific mantras, meditation, and symbolic offerings are used to invoke the energies of deities. The worship of the Divine Feminine (Shakti) is prominent in Tantric traditions. Tantric practices involve the use of specific mantras and rituals to achieve spiritual goals. Some Nalambalams, traditional structures within temples, are also associated with Tantric practices. Note: The term "Tantric" is used broadly and can encompass different types of practices, rituals, and beliefs within the broader Hindu tradiONS. K RAJARAM IRS 23425 On Tue, 22 Apr 2025 at 12:45, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > *MALAYALAPPUZHA DEVI TEMPLE,* > > * PATHANAMTHITTA DISTRICT, KERALA* > > Dear friends, > > Today my posting is about the famous Malayalappuzha Devi Temple, which is > a Bhadrakali temple situated at Malayalappuzha in Pathanamthitta in Kerala, > India. > > It is believed that the temple was built more than 1000 years ago. The > temple is about 10 KM from Pathanamthitta. Nearest Railway station is > Chengannur. Temple is on a small hill. Steps are there to reach the > temple. The temple is close to my native Pandalam. My latest visit was when > a Mahayanjam conducted in the temple about 10 years ago. > > Hope a divine reading. > > Gopalakrishnan 22-4-2025. > > LEGEND > > Once upon a time, two revered members of the Namboothiri caste from > northern Travancore—belonging to the Aikireth Illam and Eravimangalath > Illam —undertook a sacred pilgrimage to the holy shrine of Mookambika. With > them, they carried an idol of Bhadrakali, to whom they devoted themselves > in deep and prolonged meditation. > > Moved by their unwavering devotion, Goddess Bhadrakali bestowed upon them > a divine oracle, *proclaiming that her perpetual presence would dwell > within the idol they bore*. Empowered by this divine revelation, the two > Namboothiris resumed their pilgrimage, bearing the sacred idol with > reverence. > > After a few years of travel with the idol to find where to consecrate the > idol, the Goddess again manifested before them—this time to guide them > to their final destination. She revealed that Malayalappuzha was the most > auspicious land to enshrine her divine form. Obedient to her command, the > Namboothiris continued their journey to Malayalappuzha and consecrated the > idol, establishing what would become a powerful and revered temple of > Bhadrakali. > > To this day, the descendants of the Aikireth Illam and Eravimangalath > Illam faithfully perform the daily rituals and poojas, preserving the > sacred legacy passed down through generations, and continuing to serve the > divine. > > There is modification of the legend that the original installation was on > a place below Edathattil hill , in the planes and a magician from > Malayalappuzha transferred the power to his locality in a new idol by him > and installed there. > > Even today there is worship in the original temple of the Goddess and lot > of devotees gather there on the first of every Malayalam month. > > Architecture > > The temple, believed to be over 1,000 years old, features a medium-sized > structure with a majestic gopuram at the eastern entrance. > > The architectural layout includes a small Namaskara Mandapa, a > chuttambalam (enclosure), and a Balikkalpura (sacrificial altar). The inner > sanctum, which is rectangular, houses a mukhamandapam (entrance porch), > adding to the temple's spiritual ambiance. Malayalapuzha Devi Temple > features beautiful wall paintings and artistic stone carvings. > > Deities > > Main deity > > In the temple, Bhadrakali is seen in a ferocious form soon after the > killing of the demon, Darika. The main idol is *5.5 feet high,* made from > *katu > sarkara yogam.* In addition to this idol, two other idols are also > erected inside the sanctum sanctorum; one used for abhisheka and the other > for sreebali, a daily ritual. > > 'Katu Sarkara Yogam'- This intricate technique involves combining several > materials like different types of wood, clay, Ayurvedic herbs, milk, ghee, > jaggery, turmeric, sandalwood, camphor, gold, silver, sand, and natural > glue, all symbolizing various aspects of the human body. This idol is > consecrated through a Tantric ritual called Prana Prathishta, which imbues > it with life and energy. > > Sub deities > > The temple features a unique statue of Goddess Parvati feeding baby > Ganapathy on her lap. An idol of Veera Bhadra can be seen on the entry to > the sanctum. Other sub deities in the temple are *Brahma Rakshas, > Nagaraja and a swayambu Shiva Linga.* > > Poojas > > 5:00 AM: Nirmalyam 6:00 AM: Usha Pooja > > 6:20 AM: Ethruthu Pooja 8:20 AM: Pantheeradi Pooja > > 11:00 AM: Kalasha Pooja 11:30 AM: Ucha Pooja > > 6:30 PM: Deeparadhana 7:20 PM: Athazha Pooja > > Festivals > > The annual festival is celebrated for 11 days. The festival starts on the > Thiruvathira nakshtra in the Kumba masam (February – March). Kathakali is > conducted on the fourth and fifth day. > > Malayalapuzha Devi Temple is a hub of vibrant festivities. Significant > events like Vinayaka Chathurthi, Navarathri, and Sivarathri are > celebrated with great pomp. The temple's annual festival commences on the > day of the star Thiruvathira in Kumbham (February–March) and includes > the Aarattu ritual on the eleventh day, involving the ceremonial dipping of > the deity in a temple tank or river. Tuesdays and Fridays, traditional > days of worship in Devi temples, witness a surge of devotees. > > The annual festival at the temple falls on the day of the star sign > Thiruvathira in Kumbham (February–March) as per the lunisolar Hindu > calendar. The aarattu falls on the eleventh day, the last day of the > festival, when the deity is taken out in a grand procession for a > ritualistic bathing ceremony. > > Thiruvonam on chingam, Ayilya Pooja On Kanni, Navarathri, Vrichika > Chirappu, Makara Samkramam, Pongala and Ulsavam On kumbham, Vishu On Medam, > Niraputhari On Karkidakam are other festival days. > > WORSHIPING > > Malayalapuzha Devi is believed to grant boons for extending prosperity to > all the devotees. The goddess is worshiped for protecting the devotee from > enemies, getting the unmarried girls married, obtaining job for the > unemployed, and helping businesses flourish. This popular belief and faith > makes the temple visited by devotees from far locations. *The devi is > also known as Goddess Idathattil Bhagwathi* > > Devotees visit the temple for > > For recovering stolen goods people offer Thoniyari Payasam (Payasam made > of 36 ¼ para (Para is approximately 14 kg) of rice > > People believe that offer of Payasam made of with 101 Nazhi(120 ml) of > rice, coconut milk , jaggery and 101 banana fruits offered to the goddess > leads to fulfilment of our desires and success in business. > > Ladies offer Manjadi seeds (Adenanthera pavonina Linn.) to the Goddess for > increase of breast milk. This same seed , after taking it round their > head hair is offered by ladies near the flag post for luxurious hair > growth. > > Offer of arecanut , betel leaves , tobacco and camphor to the Goddess at > the sanctum is believe help us fulfil our desires. > > The sacred ash that you get back from the temple after this offer should > be kept in the prayer room. People believe that within a year their desires > would be fulfilled. > > *People believe that when we make requests to the Goddess , if a honey bee > from outside enters the Sanctum sanctorum and returns back in our presence > then our desire would definitely be fulfilled.* > > A peculiar belief > > There is another very peculiar belief in the temple. It is believed that the > soul of the devotees of the Goddess , after death comes and stays in the > temple. So their sons/daughters come to the temple along with a piece of > sandalwood packed in a red silk, make the soul enter that and take it out . > This is called Chavirakkal (removal of death) > > Farmers pray that they will give a part of the harvest of their field and > take a cloth from the temple, write on it that the produce belongs to the > Goddess. People believe that if this is done then theft of the produce from > their field is prevented . This is called “Malayalappuzha Thoopu” > > People also worship the Brahma Rakshas which is on the east of the temple > for getting rid of ghosts , devils and evil magic affecting them. Offering > of Mangalya to the Goddess to get married quickly is also done. > > Peculiar Konna tree > > Just outside the temple The Naga Raja also is consecrated. Near it is an > Konna tree which flowers daily all the year long. Below it a Shiva Linga > which Is Swayambu is there . People believe that this Shiva linga keeps > on growing. People believe that if this Shiva linga is bathed with tender > coconut water, immediate rain will result. > > Unlike other Bhagwathi temples , there is no practice (asked to be > discontinued by the Goddess ) of drawing her figure using rice powder, > turmeric , saffron etc. but the usual singing of her story is done there > without it. > > Another peculiar custom of the temple is *that the procession carrying > the deity turns left (ie clockwise) and because of this people called this > Goddess Idathattil Bhagwathi( Bhagawathi of the left).* > > Visiting Hours > > The temple is open for darshan from 5 AM to 1 PM and in the evening 5 PM > to 8 PM. > > Visitor Information > > The best time to visit Malayalapuzha Bhagavathy Temple is from October to > March, when the weather is cool and pleasant, making it ideal for temple > visits and sightseeing. The festival season, particularly during > Malayalapuzha Pooram, is also a great time to experience the cultural > vibrancy of the temple. > > How to Reach > > Chengannur Railway Station, around 33 km, is the nearest major station for > those coming in train. Trivandrum International Airport is the nearest air > terminal around 107 km away. *Pathanamthitta KSRTC Bus Stand, about 9 km > away* > > Address: > > Kumbazha - Malayalapuzha Rd, Malayalapuzha - Mannarakulanji Rd, > Malayalapuzha- Kerala 689666 Phone: 0471 232 1132 > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/441267800.159408.1745306111210%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/441267800.159408.1745306111210%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. 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