Machad is a common name applied to a group of villages, namely Thekkumkara, Karumathra, Manalithra and Viruppaka. They line up on either side of the vast stretch of green paddy fields lying between azhani on the east and Wadakanchery on the west. Thiruvanikkavu temple is at Thekkumkara nearly 4 Km. south east of Wadakanchery. BHADRAKALI is the presiding deity of the temple.
Legend has it that Goddes Bhadrakali was the paradevatha of Kongad Nair. Nair, who was bound on a pilgimage to Kodungallur, involved the Goddes to accompany him on his journey. Yeilding to the wish of her stauch devotee, the Goddes mounted on the palmyra leaf umbrella of Kongad Nair and accompanied him. But, fortunately for the people of Machad, Nair lost his way and found himself stranded in a forest of an unknown area. Thirani, a Harijan, who happened to see Nari in this predicant, guided him to the nearest house, Palissery Tharavadu, on the outskirts. Devi entered the 'Machu' of the house to settle down. Later a temple was constructed at the place where Thirani the Harijan, had spotted Nari and the goddes was consecrated there. One story goes that because Thirani had spotted Nair andn at that place, it came to be known as THIRUVANIKKAVU. And a practice even now customarily followed at the temple on the opening day of Parapurappadu gives this story about Thirani some credence. Thi s privilege to offer the first 'PARA' to the Goddes on the first day of Parapurapadu is that of a Harijan family, believed to be of Thirany's stock. What is curious about this customary practive is that its origin dates back to a time when untouchability was astutely observed by the upper class Hindus of the country and Harijans were not allowed to go anywhere near temples. Some legends put the age of the temple as 600 years.
The festival perhaps came to be known as "MAchaattu Mamankom" on account of the resemblance that some of the customs here bore to those of Thirunavaya Mamankom, like the resolution of disputes, differences its between the constituent Tharas, t a congregation that assemble for the festival Kodikayattom and the symbolic ARIYITTU VAZHCHA.
The temple festival "Mamankom" is the culmination of a five day long hectic "parayeduppu" starting on the first friday of the Malayalam month 'Kumbhom' (Feb - Mar) and ending with the Mamankom on the following Tuesday.
In the 'Parayeduppu' procession, the presiding diety is represented not by 'KOMARAM', as is the practice with other temples but by an Elayath, the male member of the nearby Arikkara Illom. Elayath accompanying the parayeduppu procession as the representative of Devi, is not expected to walk on his own during the itinerary. There are 'Eduppans' to carry him. The privilege to carry Elayath is vested with specific families. The Eduppans carry Elayath on their shoulders, the moment the parayeduppu precession takes itself out of the temple after the customery pooja, and virtually run for kilometers every night-fun as otherwise they cannot cover the nearly 400 houses on an average everyday before returning to the temple the next day around dusk for the lap of parayeduppu.
On the day Parapurappadu the temple poojari places as UNDA THECHI MALA, after due poojas on the sword of the 'KOMARAM' that would be kept for the purpose outside the sreekovil. Elayath who is to accompany the parayeduppu precession as the representative of Devi, wears this mala to signify the divine presence of Devi with the procession.
Similarly on the dawn after Mamankom night when the procession returns to the temple after completing the last lap of the itinerary Elayath mounts the raised bambo platrofm erectd near the koothumadam out side the temple takes the UNDA THECHI MALA off his neck and places it on the sword of the komaram to sigify the return of the Divine Amsom back to the temple.
In the case of other temple the parayeduppu procession need start from the templ only on the first day and then it can continue the itinerary till the last day, without daily returning to the temple or processing afresh. But in the case of Thiruvanikkavu, the parayeduppu band should return to the temple after everyday's round and a fresh band for the subsequent day should take off from the temple.
Another distinct feature with parayeduppu is the absence of the traditional drum which in the case of other temples, is an inseparable part of parayeduppu processions. Here in 'Thiruvanikkavu temple', it is the horn like wind instrument 'Kombu' in accompaniment with Kuzhal that are manadatorily played at parayeduppu. The shrill clarion of 'Kombu' played in the classical rhythm unmistakably announcing the approach of the parayeduppu procession of Thiruvanikkavu temple, would neverberate in one's ears for days together.
Machattu Mamankom stands out singularly in another aspect too again with an element of absence. No elephants are tallied either for the parayeduppu or for the festival. Legend has it that the Devi does not like the odour of elephant. When elephants were tried for Ezhunnellippu on one or two occassions in the past, it is said that they swooned, emitting foam through their trunk. Therefore, instead od elephants, 'horses' artistically fabricated using bamboo splinters straw and cloths and mounted on strong wooden logs with stands are carried in great pomp on soulders of devout enthusiasts from the constituent villages, on the day of Mamankom. These 'horses' some of which would measure 10' high, on reaching the temple are 'played' the quintals weighing dummies are virtually thrown high into the air and held back in positon on their return downward. The Kuthirakkali, as is popularly known is a breathtaking and exciting feat displayed at the Mamankom celebrations.
Poothe, Thira, Kummatti, Nayadi, Andi etc. also make their enthralling, performance at the temple ground abd the traditional 'Harijan Vela's adds colour to the celebrations.
If the first para of the first day of parapurappadu is that of a Harijans as mentioned earlier, the last para of the last day of parayeduppu that of a Brahmin family. Such unique customs that yielded to no social patterns or contemporary systems could perhaps be spotted at Machad Thiruvanikkavu temple and there only.
For seven days following the Mamankom, 'Paavakkoothu' is encated every night at the koothumadom of the temple. This again is quite contrast with the practive followed in other exaples where 'Koothu' precedes tha annual festival of the temple and NOT FOLLOWS.
Mamankom is irganised every year by one or the other of the three desoms-Thekkumkara, Punnamparambu and Panangattukara by turn.
