ARAKATHU devi temple of Idagramam of Nemom Panchayat, in thiruvananthapuram is one of the oldest temples of Sothern Kerala. Idagramom is a small village sandwhiched between the Mahavishnu Temple ofChirakara Villages of Kaimanom in the north-east and the parashurama Temple of Thiruvallam Village in the north-west. Accordingly. The village came to be known as Idagramom (Ida – in between and Gramam – Village). The temple has a history of more than 500 years.

According to history, natural calamities which devastated Travancore in 914 ME (1739 AD) changed the direction of Karamana River. Prior to this, the river was flowing through Niramankara and to the east of Idagramam, finally reaching the Vellayani Lake which is considered to be one of the fresh water resources in Kerala. From there, the water used to overflow via Karumam and Thiruvallam, finally reaching the Arabian Sea. But after the natural calamity, the river changed its path to the present. One. The old bridge of Niramankara and the present Muttar River flowing in front of the Arakathu Devi Temple and Theertha Kadavu of Thiruvallam indicate the route the erstwhile Karamana river took.

According to a legend, the temple owes its origin to saint Vilwamangalam Swamiyar a great devotional poet, who is also associated with the consecration of the Sree Padmanabha Swamy Temple. Once the Swamiyar happened to pass through the earlier path of Karamana River. Having seen the serene location between the two serpent shrines facing each other in diagonally opposite positions, he alighted there for penance and contemplation of nature in all its bliss and beauty. He strongly felt the spiritual presence of the Mother Goddess and congregated the villagers and urged them to build a temple on the site. Later, the Swamiyar consecrated the idol of Devi Parvathi in a charming black-granite to be adored as Vana Durga’ (the goddess protesting up spring and the woods.)

The roof top of the temple was designed in such a way that during monsoon, the rain water drips gently drop by drop on the crown of the idol. Vilwarnangalam Swamiyar was a great builder of temple culture around the settlements in closer harmony with nature and ecology. Even today, this locality remains a ‘green belt’ of Thiruvananthapuram city. The sage is honoured for his divine services to this day at the annual festival of theArakathu Devi temple by performing `Yogishwara Pooj a’ The Structure of the temple is purely based on Kerala’s Vasthushasthra. The `Sri kovil’, ‘Mukhamandapam’, ‘Chittambalam’, `Thidapalli’,’Namaskara Mandapam’, ‘Belikallupura’, etc. Were built by using stones. The flooring, roofing, walls and pillars are so closely packed that even an attempt to replace a single stone may affect the entire structure. This makes it difficult for renovation work on modern lines.

The temple structure solidly stands resisting the ravages of time. Its construction was entirely native and indigenously built by exploiting the local talents and resources most economically. According to the temple president, Mr.S.Madhavan Nair, the cementing material and wood could have been brought from nearby fields. The stones also might have been brought from ‘Kallu Vettan Kuzhi’, at a walking distance. Even the pillars, the reefs adoring the roof, the doors etc., made of wood (Azhil tree), are as old as the temple itself The only work carried out at present are the painting and periodical varnishing of wooden works. Of course some of the structures are plated by bronze metal by some devotees”. The spherical shape of the ‘sri kovil’ (Sanctum sanctorum) facing east, with a door opening to the ‘Mukha Mandapam’ (corridor) with one more door leading to the exit/entry point, is the speciality of the temple. There are two ‘Dwara Pallkas’ (Divine Guards) Sculptured out of the extended part of the corridor on either side. “the spherical forms of sri kovils or inner shrines were popular in the early days of temple constructions dating back to 7th century. In the later periods, the architecture of Kerala temples adopted square-shaped inner shrines” the president says.

The Sthala Purana mentions the name of the four-armed deity as ‘Azhakotha Devi’ (Beautiful Goddess). The term, in the course of time might have become ‘Arakathu Devi’. There is also another folklore, saying that, since the place was under the protection ofAravama (serpents), the Goddess presiding over such a place came to be known as ‘Aravathu Devi’ and later, transformed as ‘Arakathu Devi’ . The idol with four assuring arms, possessing ‘abhaya mudra’, ‘Shankhu’ and ‘amritha kalasham’, is extremely beautiful.

The ‘Vana Durga’ is supposed to be a young virgin of shy and reserved nature. Since the `moorthi’ (Idol) is of satva guna (composed quality), no sacrificial offering is given. Unlike in other Durga temples, there are no ‘pongala’, fireworks or red flower offerings as they are deterrent to the eternal peace of the divine nature. The deity favours smooth and soft rhythms produced by Instruments like `nadaswaram’, `Paani’ and ‘Panchavadyam’. The ritual strictly avoids use of provocative instruments like ‘chenda’ that disturbs peace and harmony of the environment.

There are some unique rituals performed at this temple. One such ritual is ‘pidipanam vaaral’, a three-handful offering of raw rice, coins and flowers by children guided by their mothers for their health and longevity. The `mangalya ganapathi homarn’ to remove obstacle that come in the way of fixing marriages and leading a happy married life is yet another ritual. The ‘dwadasakshariⁱ pooja’ is performed in the malayalam month of ‘Karkadakam’ to bring family well-being.

As the consecration of the Arakathu Devi temple was attributed to the legendary Saint Vilwamangalam Swamiya, the administration ofthe Devi temple was exercised by the ‘Pushpanjall Swamys’ of the Padmanabha Swamy Temple from its early days. In due course of time, the property of the Devi temples was trespassed by the public and daily rituals also come to be affected. This alerted the people of Idagramam to come together to renovate and protect the spiritual centre. The ruins of serpent idols, `Nagaraja’ and ‘Nagayakshi’ of the old shrine, were brought into the temple compound making them to rest in the original position. The other accompanying deities ofthe temple include Lord Shiva, Dharmashatha, Ganapathi and Brahmarakshas, Office room and bathing ghat were freshly built and the age-old rituals were streamlined. By 1980, a trust called ‘Arakathu Kshethrea Devi Samithi’ was registered and the property right was transferred from the pushpanjali Swamy’s administration to the Newly-formed trust.

King Marthanda Vanrma after reconstructing the Sree Padmanabha Swamy Temple, restarted the temple rituals and festivals. The re-initiated ‘Alpashi’ in 926 ME, became a regular performance in the Malayalam month of ‘Thulam’. The deity of Arakathu Devi used to accompany in procession to the ‘ arattu’ of Sree Padmanabha Swamy since the re-initiation of the Alpashi ceremony. This tradition is retained even to this day though the property-related rights have been changed.

The `Kallu Vilaku’ (Stone lamp) that is installed in front of the temple bears some inscriptions. The epigraph reads an inscription ME 812 Makaram. It is presumed that some devotes might have offered it to the temple. It records a span of more than 360 years while the temple has been in existence for over five centuries