There is no written record of the origin of the Anandanath Bhagvathy temple today. The legend states that this place was a forest area and this temple is the Swayambhu Bhagavathikavu located within the forest, has been learned from the faded causals. Also from the Ashtamangalya prasnas performed at the temple, it can be seen that this place was a large forest area and the goddess ascended here as a gift to the divine ascetic who performed penance in the forest. It has been seen in the issue that the Goddess who is worshiped even by the trinity resides here.
The temple, which was famous for its antiquity in ancient times, is believed to have been inhabited by a number of people and the area may have become uninhabited for a long time. Over time, a new population developed here and the forest was cleared and cultivated for living. It is said that a Pulaya woman, who was cutting rubbish and grass from the forest for agricultural purposes, rubbed her scythe on a rock seen in the forest, and saw blood flowed from it. The frightened lady fainted. Legend states that the other women who were mowing the grass with her, informed the people of Thevarmadam, who were the chiefs of the time, and when they came to the spot and saw them in person, they realized that a spirit was inhabiting the rock and informed the nearest Namboodirimana and Namboothiri came and understood things and lit a stand lamp and offered poojas. It is said that after realizing that the earthly power in the “Rudrasila” (Rock) was the spirit of the Goddess Aadiparasakthi, the rituals were performed under the supervision of the Thevarmadam people and other local chiefs and later the Kakkanatt Kuruppans took over the administration of the temple and its premises. Later, temple management committees were formed under their leadership and temple poojas and festivals were conducted under the auspices of the Kakkanatt Kuruppans. The temple kazhakam was carried by the Kakkanatt Kuruppans for later generations. It continued until recently. Later, they withdrew from their jobs. It is learned from the Ashtamangalya Prasnas that the "BhagavathyKuzhi" which was the bathing ghat of the Goddess, has the main link in the temple concept. Adjacent to this ghat are farmlands, on both sides. The rule is that the priest should bring the holy water from the BhagvathyKuzhi and anoint the Goddess daily to start the poojas. The essence is that there is an inseparable connection between BhagavathyKuzhi and the Goddess.
The entire area including this temple was once belonged to Tharananalloor Namboodirimana, headquartered at Iringalakuda. The temple and a large number of adjoining lands were handed over to the NSS Karayogam for administration from the patriarch Tharananalloor Namboothiri. Later, most of the properties owned by the temple were given to the Government for establishing school and hospital at free of cost by the temple administration. The temple has now emerged as a great place of worship for the entire believers of the region. There is also a Sri Krishnaswamy Temple on the south-eastern side of the temple, which is known as Thrikka Sri Krishnaswamy Temple. The two temples were once under the same governing body and later came under separate administration. Tantric rights to both temples are still belongs to the Tharananalloor Namboodiri.
Vrischikam (Scorpio) 1st is celebrated here as Sankranti Festival. The lighting of hanging lamps by the women during the Festive day is known as “VilakkuPidi” in the temple is a very important ceremony. The Thevarmadam heirs are the ones who lead the lighting of the hanging lamps and perform the poojas with the lamp. This ceremony continues to this special day as the right of the Thevarmadam family. “Kudathullal”, a festival performed by the descendants of the Pulaya woman who first saw the Goddess, is one of the most important and beloved festivals of the temple. They go from house to house announcing the festival and accepting paddy and offerings to the Goddess. This is known as “Vithidal”. It is believed that the goddess is pleased with the sight of them parasol dancing with songs and chanting mantras. And those who participate in and watching these will achieve self-realization. The Vilakkupidi begins when they return after receiving Devi’s Prasadam. Accompanied by the panchavadyam, the women and children who come with special fasting and hanging lamps participate in the ceremony of Vilakkupidi. They stand on either sides of the courtyard of the Goddess. The lamp is lit by the priest from the temple sanctum and the heir of the Thevarmadam pours it on each hanging lamp. Once all the lights are turned on, there is panchavadyam and a procession that lasts for hours. It is very special that all the devotees of this land and also those who have left this country come to participate in this ceremony. The ceremonies of the temple will be complete when the Vilakkupidi is over. The festival will end with evening poojas. As a part of the festival, artistic activities are also organized with the participation of the people.
As vice-deities, Lord Ganesha is enshrined inside the Chuttambalam, while Lord Dharmasastha, Nagaraja, Nagayakshi and Rakshas are enshrined outside the wall. In addition, Bhadrakali deity at Keezhkavu is as important as the Durga deity at Melkavu. Here, Bhadrakali (Keezhkavilamma) situates as the sister of Durga (Melkavilamma).The three-pot Guruthi is the main offering here. People offer three-pot Guruthi to the Goddess on Tuesdays, Fridays and on the days of Thiruvathira in the month of Dhanu and MeenaBharani, which are important to the Goddess. In the past, in the days of Ashwathi and Bharani in the month of Kumbh, the Kakkanatt Kuruppans, who used to go to the houses of the devotees in the area and fills the paddy drum. For the blessings and omnipotence of the Goddess, the devotees performed this solemn ceremony in their homes. It is then decided to hold onsite and conduct it on the temple on Ashwathi and Bharani days in the month of Kumbh and now it is celebrated as Paranira festival.
"ആനന്ദനാഥ ഭഗവതി ക്ഷേത്രത്തിന്റെ ഉത്ഭവത്തെക്കുറിച്ച് രേഖാമൂലമുള്ള രേഖകളൊന്നും ഇന്നില്ല. ഈ സ്ഥലം വനപ്രദേശമായിരുന്നുവെന്നും ഈ ക്ഷേത്രം വനത്തിനുള്ളിൽ സ്ഥിതി ചെയ്യുന്ന സ്വയംഭൂ ഭഗവതിക്കാവാണെന്നും ഐതിഹ്യം പറയുന്നു.
ഈ ക്ഷേത്രമുൾപ്പെടെയുള്ള പ്രദേശം മുഴുവൻ ഒരുകാലത്ത് ഇരിങ്ങാലക്കുട ആസ്ഥാനമായ തരണനല്ലൂർ നമ്പൂതിരിമനയുടേതായിരുന്നു. ക്ഷേത്രവും അനുബന്ധ സ്ഥലങ്ങളും കുലപതി തരണനല്ലൂർ നമ്പൂതിരിയിൽ നിന്ന് ഭരണത്തിനായി എൻഎസ്എസ് കരയോഗത്തിന് കൈമാറി. പിന്നീട് ക്ഷേത്രത്തിന്റെ ഉടമസ്ഥതയിലുള്ള ഭൂരിഭാഗം സ്വത്തുക്കളും ക്ഷേത്രഭരണകൂടം സൗജന്യമായി സ്കൂളും ആശുപത്രിയും സ്ഥാപിക്കുന്നതിനായി സർക്കാരിന് വിട്ടുകൊടുത്തു. ഈ പ്രദേശത്തെ മുഴുവൻ വിശ്വാസികളുടെയും ആരാധനാലയമായി ഈ ക്ഷേത്രം ഇപ്പോൾ ഉയർന്നുവന്നിട്ടുണ്ട്. ക്ഷേത്രത്തിന്റെ തെക്ക് കിഴക്ക് ഭാഗത്ത് ഒരു ശ്രീകൃഷ്ണസ്വാമി ക്ഷേത്രവുമുണ്ട്, ഇത് തൃക്ക ശ്രീകൃഷ്ണസ്വാമി ക്ഷേത്രം എന്നറിയപ്പെടുന്നു. രണ്ട് ക്ഷേത്രങ്ങളും ഒരുകാലത്ത് ഒരേ ഭരണസമിതിയുടെ കീഴിലായിരുന്നതിനാൽ പിന്നീട് പ്രത്യേക ഭരണത്തിൻ കീഴിലായി. രണ്ട് ക്ഷേത്രങ്ങളുടെയും താന്ത്രിക അവകാശം ഇപ്പോഴും തരണനല്ലൂർ നമ്പൂതിരിക്കാണ്.
വൃശ്ചികം (വൃശ്ചികം) 1 ആണ് ഇവിടെ സംക്രാന്തി ഉത്സവമായി ആഘോഷിക്കുന്നത്. ഉത്സവദിവസങ്ങളിൽ സ്ത്രീകൾ തൂക്കുവിളക്ക് കൊളുത്തുന്നത് ക്ഷേത്രത്തിൽ ""വിളക്കുപിടി"" എന്നാണ് അറിയപ്പെടുന്നത്. തൂക്കുവിളക്കുകൾ തെളിക്കുന്നതിനും വിളക്ക് വെച്ച് പൂജകൾ നടത്തുന്നതിനും നേതൃത്വം നൽകുന്നത് തേവർമാടത്തിന്റെ അവകാശികളാണ്. ദേവിയെ ആദ്യമായി ദർശിച്ച പുലയസ്ത്രീയുടെ പിന്മുറക്കാർ നടത്തുന്ന ""കുടതുള്ളൽ"" ക്ഷേത്രത്തിലെ ഏറ്റവും പ്രധാനപ്പെട്ടതും പ്രിയപ്പെട്ടതുമായ ഉത്സവമാണ്. വീടുവീടാന്തരം കയറിയിറങ്ങി ഉത്സവം പ്രഖ്യാപിച്ച് ദേവിക്ക് നെല്ലും നിവേദ്യവും സ്വീകരിക്കും. ഇത് ""വിത്തിടൽ"" എന്നറിയപ്പെടുന്നു..
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