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Among Braahmins, only Namboothiris have taken up "Manthravadam" (sorcery) as a profession, with mainly "Bhadrakaali" as their traditional deity ("Adhidevatha"), while non-Braahmins have "Chaathan", "Arukula", "Karinkutty" and other "Saaktheya Moorthys". 

 (evil). Kallur Nambuthiris practice only Sadmanthravaadam applying 'satvik' methods to build positive energy and thus eliminating evil forces.

Once, pleased with the long 13 years' intense devotion of a Kallur Namboodiripad (more than 700 years before) at Sri Vadakkumnaathan temple at Thrissur, Sivan’s consort, Sreeparvathy appeared and gave him a "Granttham" describing how "Bhagavathy-seva" is to be performed and containing some secret "Thanthrams". She also assured her divine presence in their family temple. Soon thereafter, a "Swayambhoo" idol rose from the ground in Sri Krishna Temple at Chenganamkunnu, and this Bhagavathy became our Paradevatha.​ Sree Chenganamkunnu Bhagavathy temple is one of the 108 'Durga Alayas' and the last major renovation ceremony in the temple was conducted on an auspicious day, 10th May 1968 (28th Medam 1143 Chithra Nakshatram) and the same day is celebrated as the 'Prathishta DINam' every year. The other special occasion of the temple is on 'Thri-Karthika Nakshatram' in the month of Vrischikam Vrishikam.

Sree Krishna in the form of Navaneetha Krishna is also being worshipped along with Devi in a separate shrine.


(for more information about Sree Chenganamkunnu Bhagavathy temple, please visit

The Bhagavathy-seva we perform based on the divine Granttham is called "Valiya Bhagavathy-seva" (elaborate Bhagavathy-seva). All Kalloor Namboodiris after their "Samaavarthanam", do a one-year meditation in Thrissur Vadakkumnatthan temple, only after which they start learning Manthravaadam. They can invoke "Prathyankari", a fierce demigod ("Ugramoorthy") of Manthravaadam, once they offer "Nivedyam" to Chenganamkunnu Bhagavathy. However, their Valiya Bhagavathy-seva is itself enough to rid most evil spirits ("Baadha").

‘San-Mantravada’ unlike occult, does not harm any form of energy. It contains extensive devotion of a diety, mostly the Goddess, through beautiful and profound sacrament and meditations. These deities may be worshipped externally with flowers, incense, and other offerings. But, more importantly, these deities are engaged as attributes of IshtaDevata meditations, the practitioners either visualizing themselves as the deity, or experiencing the darshan (the vision) of the deity.


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