The evolution of Thumpamon Sreevadkkumnatha temple is closely related to the evolution of other great temples in Kerala and the Kerala’s social and cultural history. Historians divide the history of Kerala temples into four stages: 1. Earliest shrines (Before 300 BC) 2. Age of Jain temples (ca. 300 BC to 500 AD) 3. Age of Buddhist temples (ca. 200 BC to 800 AD) 4. Revival of Hinduism & the 'new' Brahminical temples (ca. 800 AD onwards) According to this classification, Thumpamon Sree Vadkkumnatha temple belongs to the third and fourth stages. This temple consists two Sreekovils (Sanctum Sanctorum). Both Sreekovils are round (Vatta) in shape. The deity in the first Sreekovil is called Vadakkumnatha. Some worshipers believe that this deity is Shiva. Some another worshipers believe that this deity is Muruga and another opinion is that the deity is Vishnu. Not too much evidence is remaining about the deity in first Sreekovil, i.e., Vadakkumnatha. In between 300 BC and 800 AD the Hinduism was dominated by Jainism and Buddhism. Both these religions are originated from the revival movements in Hinduism. Buddhism was introduced in Kerala by the missions sent out by emperor Ashoka. For more than 700 years, Buddhism flourished in Kerala. The
Paliyam copper plates of the Ay King, Varaguna (885-925 AD) shows that at least in South Kerala, Buddhists continued to enjoy royal patronage even until 1000 AD. According to some of the historians in Kerala, many Hindu temples were once Buddhist shrines, including Vadakkunathan temple of Thrissur. So Thumpamon Sree Vadkkumnatha temple might also have a close relation to the Buddhist tradition. Shankaracharya and the Revival of Hinduism by Brahmin scholars in 800-1000 AD gradually wiped out Buddhism from Kerala. Royal patronage by the Vaishnavite Kulashekara dynasty hastened this process. The Vedic Brahmins arrived in Kerala only in 700-800 AD, along the west coast Tulu-nadu and from Andhra Pradhesh (Thazhamom madom, the Thanthris of Thumpamon Sree Vadkkumnatha Temple belongs to Andhra Pradesh). But unlike in North India, the Brahmins in Kerala adopted the Tantric form of temple ritual-worship. During the time of Maurya Sharman, a Kadamba King, large colonies of Brahmins from North India were invited to settle in Tulu and Kerala. In 792 AD, King Udaya Varman of Mooshika dynasty settled 237 Brahmin families in Kerala. One tradition has it that six outstanding Brahmins came with these immigrants, defeated Buddhist leaders in public debates and established the intellectual supremacy of Hinduism. (Nearby Thumpamon Sree Vadkkumnatha temple there are house names like Velenikkal Madom, Onpalli Madom, Thazhamon Madom etc.). The Brahmin scholars like Guru Prabhakara and Shankaracharya (788-820 AD) reinforced the supremacy of Hinduism. It is believed that the deity (Balamuruga) in the second Sreekovil of the Thumpamon Sree Vadkkumnatha temple (known as Thekkumnathan) was worshiped by Sakthibhadra, the author of Acharya Chudamani. Sakthibhadra was a contemporary of Shankaracharya and after completing Achrya Choodanani he had given it to Sankaracharya for his opinion. That time Shankaracharya was at Chenganoor Mahadeva temple and was in Munavritha. So he did not give the opinion and Sakthibhadra thought that Shankarachrya does not like his text. So he burned it. But after some times Shankara visited Shakthibhadra and said that the text was remarkable. But Shakthibhadra informed Shankara, that he had burned the text. Then Shankara recaptured the full text from his memory and gave it to Shakthibhadra. All these stories relate the Thumpamon Sree Vadkkumnatha temple to Shankara and Shakthibhadra. During the reign of the Chera King Rama Varma Kulashekara (1090-1102 AD), Kerala was overrun by the mighty Cholas, led by Koluthunga I. The Cholas burnt down Mahodayapuram (1012 AD), the capital of the Cheras and destroyed Kollam (Quilon), the capital of Venad. Defeated in conventional warfare, the famous warrior class of Kerala, the Nairs, formed suicide squads - Chavar - against the invaders. Numerous Kalaris (gymnasia giving training in attack and self-defence) were established, turning Kerala into one large insurgent military camp. Though the Cholas could not make enduring conquests, they did manage to smash the Chera empire and turn it into numerous, small independent principalities. The Nairs had lost huge numbers of men in battles. The Nair households, the Tharavaads totally lost it glory. The rulers also lost their economic power. Without royal patronage, the powers of the temples too declined. The king handed over the temple to the local Namboothiri Brahmins. The temples then began to be owned and managed by the Namboothiri Brahmins. So we can assume that from this time onwards the Thumpamon Sree Vadakum Nathan temple was owned by Velinikal Illom. Break-up of joint families led to the weakening of Brahmin communities and the Nair Tharavaads. This age could be called the Dark Ages for Kerala (from late 1300 AD to early 1700 AD) - the Hindu society had created for itself the most difficult citation in the history. At this stage the Thumpamon Sree Vadkkumnatha temple also lost it glory. During this time it might have lost Vilakkumaadam, Sheevelippura, Dwaja-Sthamba (Kodimaram) etc. ==Gallery==