--- layout: default title: "Chapter 2, Devaswom Board Temples" categories: [A. M. A. Ayrookuzhiel, Unfinished Manuscript of A. M. A. Ayrookuzhiel] description: "Chapter 2, \"Devaswom Board Temples\", from the unfinished manuscript tentatively titled \"Dalits and Hindu Religious Identity\". This chapter discusses Devaswom temples, temple administration, Temple Entry Proclamation, Panchayat and Trust Temples, and the ritual jurisdiction of temple priests." permalink: /amaa/chapter-2-devaswom-board-temples/ created: 2026-08-14 --- {% include notice.html message="The scans available for this chapter are not sufficiently clear in some places for confident proofreading. A clearer, higher-quality scan is needed for more thorough verification of the transcription." %} ***Chapter 2, Devaswom Board Temples*** is the transcription of pages 1–2 in the August 2026 mapping, or pages 15–16 in the July 2026 mapping, of the [Unfinished Manuscript of A. M. A. Ayrookuzhiel (Working Document)](/amaa/unfinished-manuscript/), which documents the reconstruction of the unfinished manuscript tentatively titled *Dalits and Hindu Religious Identity* by [Rev. Dr. A. M. A. Ayrookuzhiel](/amaa/). These pages discuss Devaswom Board temples, their history and administration, the opening of temples to Dalits and other backward castes, Panchayat and Trust Temples, and the ritual jurisdiction of temple priests. ## Full Text

Chapter II

DEVASWOM BOARD TEMPLES

### Religious Places The places of worship of the Hindus in Kerala can be broadly divided into two categories, namely those which come under State control and those which belong to different caste communities. The first category is today known as Devaswom temples which are administered by a separate department under the state control. The origin of this type of temple begins in 1811, when the Dewan of Travancore Col. Monroe assumed the management of 348 Major Devasoms and 1123 Minor Devasoms in the State of Travancore using the traditional customary sovereign right (Melkoima) of the State. Until 1811 these Devaswoms were under the control of Uraler (proprietors or managers) who economically and politically controlled the small territories (Sankelam) which were considered to be under a particular temple. In the feudal period of Kerala history, Brahmins and Nairs were the legitimation of a feudal setup. Uralers as they founded the temple. Temple was an instrument of religious. Similar measures was taken by the Dewan in State of Cochin when Col. Monroe was Dewan there in the same period. Originally the lands belonging to temples came under the administrative control of the Revenue Department of the State along with the Sirkar Bhum. During the agitation by the backward caste Ezhavas, Christians and Muslims for their due share in Government jobs (Malayali Memorial), the Government separated the administration of Devaswoms from the Revenue Department as the Ezhavas, Christians and Muslims were considered unfit for holding any administrative position in relation to temple related jobs. The State Government had taken over the management of some more temples even after 1811 because of mismanagement of Uraler or they were surrendered to the State by agreement or treaties by the concerned Uralers. But their properties and income were kept separate and administered as separate endowments. These temples are known as Personal Deposit Devaswoms. All these Temples were out of bound for the Dalits as well as the backward caste Ezhavas until the year 1936. On the 12th November 1936 His Holiness Sri Bala Rama Varma the Maharaja of Travancore issued what is known as Temple Entry Proclamation. The Proclamation says that subject to such rules and conditions as may be laid down and imposed by us for preserving their proper atmosphere and maintaining their rituals and observances, there should henceforth be no restriction placed on any Hindu by birth on entering or worshipping at the Temples controlled by us and our Government. The expression 'Temple' occurring in these rules shall include not only the temple and sub-shrines but also Mandapams and other buildings as well as tanks and wells appurtenant to the temple.1 Similar step of opening the temple to the Dalits and other backward castes were taken by the State of Kochi in the year 1946 and for the territory of Malabar in the year. Over the past six decades, the Devaswom Board has added to the number of temples under their control by taking over temples and shrines under dispute between different caste groups, ex. Arattal Chaver Kav or renovating shrines formerly belonging to Tribals and the Dalits ex. Valliyur Kav, in the District of Wayanad, Malanada of the Kurava community in Kollam District. ### Panchayat and Trust Temples Broadly corresponding to the above category of Temples are Panchayat and local Trust Temples since they too do not have explicit legal caste affiliations. Many of them are old sacred groves recently renovated under local initiative. In the process too some old Dalit shrine come under the common control of the people in the locality. ### General Rules regarding Temple Priest of the Devaswom Board ### Ritual Jurisdiction (Tantra Avakasm) The Devaswom Board manual says: Tantries are the chief priests of Devaswoms. The right to perform Tantram (Tantravakasam) i.e. ritual proprietorship of a temple is ordinarily hereditary (Karanama) of a particular family. The family concerned may hold either by virtue of a Royal Meet conferring the right because it has been enjoying the privilege for a long time. In temples where such proprietorship (Tantravakasam) exists, the Devaswom Board has to consult them in appointment of Santhis (priests) and reinstatement of idols (Puna Prathista) at intervals and conduct Devaprasnam.2 The Tantries who have these rights can be 1. Malayalam Brahmins; 2. Ayyengars; 3. Tamil Brahmins; and 4. Nambiars. All these are Brahmins. All the Devaswom Board temples come under the religious jurisdiction (ritual proprietorship) of these Tantries. The majority of the temples come under the Malayala Brahmins. The other three groups control the temples under the Devaswom Board which lie outside the old Travancore State. These Tantries are listed in Appendix XV to the Paditharam Special Officers report. Santhis (priests) could be appointed by the Devaswom Board in temples only when they produce a certificate of qualification. The list of the Brahmin families who have authority to certify are given in the manual. The wording of the certificate includes that 'I certify that the person is by birth and character qualified to do puja to the Murties according to Malayala/Paradesa Tantram. (See p.177) About the Santhis, the Devaswom Board manual says: 'Santhikars are, according to the condition of their tenure of appointment, classified into Karanma Santhis and non-Karanma Santhis. Karanma Santhis are those who hold Santhi service hereditarily by virtue of special rights vested in the family. Non-Karanma Santhis hold the service not hereditarily, but by appointment and usually for specific periods. Santhikars may also be classified according to the nature of the service they perform, into Melsanthis or Chief Poojari's and Keezhsanthis or assistants to the former. (P.171) ### Santhi Priest The priest who performs the act of worship (Puja) is called santhi. The number of Santhis are not uniform in all temples. In some Devaswoms there will be more than one. According to the nature of service, they are classified into two types. Melsanthis or Chief poojaris, Keezhsanthis or assistant to the former. In Temples where there is only one priest, he is generally called Santhi. And all three are paid a starting salary of Rs. 600/- as a consolidated pay which after 3 years will become Rs. 1,178/- per month. In the case of Santhis, there will be only one Santhikaran. In the case of some petty Devaswoms one Santhi attends the service in two or three Devaswoms. The number depend on the amount of work, i.e. meant the amount of Vazhipadu (ritual offerings), proximity of the Devaswom Temples under his charge to one another. ### Duties of Melsanthi 1. To perform puja and services properly in time and to keep the sanctity of the temple. To preserve the Bimboms or Vighrahan (idols) and other holy things from pollution and destruction and keep the Garbhagraham (the Sanctum Sanctorum where the idols are installed) clean and tidy. 2. He is the full custodian of the Garbhagraham; locks the Garbhagraham and keeps the keys with him. 3. To take charge of ornaments and utensils inside the Garbhagraham. 4. If he is under pollution, he should inform the person concerned. ### Keezhsanthis (Assistants to the Melsanthis) Keezhsanthis are the assistants to the Melsanthis, helping him to do the following duties. ### Duties of a Keezhsanthi 1. To prepare the Nivediam (cooked offering) and Vazhipadus (offerings in general), if any. 2. To take water, flower, Nivediam etc. for pujas to the Sreekovil (sanctum). 3. To carry the deity during procession. 4. Assisting the Melsanthis in getting the vessels cleaned, give prasadam to devotees etc. ### General Rules 1. Santhis should not enter the Garbhagraham with wearing the prescribed mode to dress neatly and cleanly. 2. Do not take coffee inside during the Puja hours. ### Notes {#notes}
  1. Devaswom Board Manual, Vol. II, p. 634. ↩
  2. Deva Prasnam. When something undesirable happens, Devaprasnam is performed to find out the reason for it. The general causes could be that some evil spirits who were dwelling there are now neglected. They need to be propitiated with ritual. It could be that the shrine is polluted for some reason or other. ↩
{% include navbox-amaa.html %}