The source of the Temple of Sree Padmanabhaswamy is lost in antiquity. It is not likely to work out with any exactitude, from any reliable chronicled articles or other causes as to when and by who the original idol of Sree Padmanabhaswamy was consecrated. The Temple has quotations in Epics and Puranas. Srimad Bhagavatha says that Balarama travelled to this Temple, bathed in Padmatheertham and made several offerings. Nammalwar, 9th century poet and one amidst the 12 Vaishnavite saints of the Alvar custom, has composed ten hymns in applaud of Lord Padmanabha. Some well renowned scholars, writers and historians, like the late Dr. L.A.Ravi Varma of Travancore, have conveyed the outlook that this Temple was established on the first day of Kali Yuga (which is over 5000 years ago). The legends of the Temple are presented down through the centuries. One such legend which finds a place in the old palm leaf notes of the Temple, as also in the well known grantha deserving “Ananthasayana Mahatmya”, mentions that it was consecrated by a Tulu Brahmin hermit entitled Divakara Muni. On the 950th year of Kali Yuga a reinstallation of the idol was done. In the 960th Kali year King Kotha Marthandan constructed the Abhisravana Mandapam.
The story as narrated in the Ananthasayana Mahatmya goes as pursues.
Divakara Muni was a large Vishnu Bhaktha. While at ‘Aanarthadesa’, he performed deep tapas. One day Maha Vishnu appeared before the sage as a beautiful progeny. The charming child attracted the vigilance of the sage. He requested the God-child to stay with him. The child made his stay conditional. Accordingly, the Sanyasi should treat him with esteem. On failing to do so, he would vanish at one time. This was acknowledged and the progeny resided with him. The hermit gave him great care and endured the childish pranks. One day, when the sanyasi was in deep meditation at his prayers, the chills took the ‘salagram’ which the sanyasi was using for adoration and put it into his mouth and made such a nuisance of himself that Divakara Mini was greatly angered and could endure it no farther. He thereupon chastised the progeny. In agreement with the earlier agreement, immediately the progeny ran away and went away from the location. While going he said, “If you desire to glimpse me afresh, you will find me afresh in Ananthankaadu”. It was only then that Divakara Muni recognized who his erstwhile child visitor had been. The hermit was stricken with inconsolable sorrow and for numerous days pursued what, he believed was the route taken by the progeny foregoing nourishment, rest and doze in the method.
eventually he come to a wooded area beside the sea seaboard area, apprehended a glimpse of the progeny disappearing into a gigantic ‘Ilappa’ tree. directly the tree dropped into the ground and it presumed the form of Sree Maha Vishnu. The divine form had its head at ‘Thiruvallam’(a place about 3 miles from East Fort at where the Temple of Sree Padmanabha Swamy is established) and its feet at ‘Trippapur’ (5 miles away towards the north). Overawed by the majesty and the dimensions of the divine pattern, which manifested before him, the Sanyasi pleaded to the Lord to condense Himself in dimensions so that he could behold Him. There upon the likeness of the Lord shrank to a size, three times the length of the Sanyasy’s Yoga Dand. His prayers had been allocated. He immediately suggested a raw mango in a coconut shell(still this offering continues). The Lord ordained that, poojas to Him should be undertook by Tulu Brahmins. To this day half the number of poojaris(priests) in this Temple represent Tulu district.
Another generally acknowledged type about the origin of the Temple connects it to the well known Namboothiri sanyasi Vilvamangalathu Swamiyar, whose name is connected with the past records of several temples in south India. This Swamiyar was furthermore a Vishnu bhaktha. The legend is almost equal with that of Divakara Muni mentioned above. It is said that, when Sree Maha Vishnu offered himself in the Ananthasayana rupa (in the form of reclining on Anantha) before the sage at Ananthankaadu, the latter had not anything worthwhile to offer Him. From a mango tree standing nearby he plucked a couple of unripe mangoes and put them in a coconut shell lying there and in all humility suggested it as ‘nivedyam’ to the Lord. Even today salted mango forms a foremost offering. The original coconut shell has been enclosed in in gold. It has furthermore been the practice in the Temple for the past some centuries that the forenoon ‘pushpanjali’ is to be presented by a Namboothiri Brahmin sanyasi (designated Pushpanjaly Swamiyar) specially commissioned for this purpose.
These customary customs coupled with the detail that the Pushpanjali Swamiyar holds a place of significance in the ‘Ettara Yogam’ (a committee which, at one time in the distant past, was the ruling body of the Temple but has, over the years, become a ritual and advisory section) loan substance and some assesses of credence to the idea that this Temple was founded by Vilvamangalathu Swamiyar. On the other hand the legend of the Divakara Muni can be substantiated by the presence of a large number of Tulu Brahmins. Besides being comprised in the ‘Yogam’, the Namboothiri Brahmins also have a place of eminence in the rituals and observance of theTtemple . The Tantries(high clerics) have always been from the Tharananalloor family belonging to this community. It is also believed that the little Sree Krishna Swamy Temple, located near the Western Swamiyar Madham (residence of one of the two Pushpanjali Swamiyars of the Temple) has been built over the Samadhi of Vilvamangalathu Swamiyar.
Some historians and investigators hold the outlook that the Thiruvambadi shrine of Sree Krishna Swamy is older than the shrine of Sree Padmanabhaswamy. According to legend the Sree Narasimhaswamy and Sree Sastha shrines were established after the installation of the idol of Lord Sree Padmanabhaswamy. There is mention in the ‘Bhagavatha Purana’ (canto 10, section 79) that Sree Balarama travelled to “Syanandoorapuram” or “Ananthasayam” (Thiruvananthapuram) in the course of His pilgrimage. likewise in the ‘Brahmanda Purana’ also there is a quotation to “Syanandoorapura”. These quotations display that this Temple is of great antiquity and has been held in veneration over the centuries as an significant chair of Sree Maha Vishnu. The compositions of Nammalvar, the great Vaishnavite saint, in praise of Sree Maha Vishnu of this town, verify beyond doubt that this Temple lived in the ninth years of this era. In the year 1050A.D.(225ME), the Temple was reconstructed and the management re-organized by the then ruler.
The next important noted events relate to the time span between 1335 publicity. and 1384 publicity. when Venad was directed by a mighty and wise monarch entitled Veera Marthanda Varma. He step-by-step established his authority absolutely over the management and management of the Temple. There are notes to indicate that in the year 1375 publicity. the Alpasi Utsavam (ten days carnival held in October-November) was conducted in the Temple. Some of the significant events pertaining to the Temple which took location after the demise of this ruler until 1729 publicity. are granted underneath.
Between 1459 publicity. and 1460 publicity. the idol of Sree Padmanabhaswamy was taken to a ‘Balalaya’ for the reason of re-construction of the roof of the sanctum sanctorum.
In 1461 A.D. the idol was re established and an Ottakkal Mandapam (Single granite stone slab abutting the sanctum sanctorum) was put up.
In 1566 publicity. the base was prepared for the Gopuram (pagoda) over the major eastern entrance.
In 1686 publicity. the Temple was nearly completely decimated in a foremost blaze accident. Work on the re- building of the Temple was started only in 1724.
In 1728 publicity. propitiatory ceremonies, attached with the serious blaze of 1686, were conducted.
It was in the year 1729 that the great leader Marthanda Varma became the monarch of Travancore. He took the steps to renovate the Temple. In 1730 the idol was afresh moved to ‘Balalaya’ former to the renovation and reconstruction of the sanctum sanctorum. It took two years for completion. The vintage timber idol was replaced by the one that we glimpse today. Made of highly convoluted amalgam renowned as Katusarkarayogam, it contains 12008 Salagrams within it. Most of what is glimpsed today within the partitions of the temple were assembled. It is recorded that 4000 sculptors, 6000 labourers and 100 elephants worked for a period of 6 months to finish the building of the sreebalippura (the oblong corridor). This magnificent rectangular corridor built of solid pebbles protects the Deities throughout seeveli on rainy days. The gopuram for which the base had been laid in 1566, was constructed throughout this time span. likewise the flag-staff in front of the major shrine was also erected at this time. Teak wood of needed dimensions was conveyed from the plantation for this reason and conveyed to the Temple in such a way that no part of the wood affected the ground. The beam was then covered absolutely with gold slips. The renovation of the Temple tank, the Padmatheertham, encompassing the flight steps and its culmination in the form we glimpse it today was furthermore undertaken during this great ruler’s time.
Fifth Makaram 925ME, 19th or 20th January 1750AD, stood witness to the act of a sublime dedication and the supreme proposing likely for a crested head – the Thrippadi Danam. After the completion of certain devout ceremonies Maharaja Anizham Thirunal Marthanda Varma reached in the Temple along with the male family constituents, his trusted Diwan and other officials. In occurrence of the Swamiyar, constituents of the Yogam and Brahmins the Maharaja submitted to Sree Padmanabha Prajapati, his entire State of Travancore along with his total right on it thereof by putting the Crown, the regal umbrella, the twin white Chauries (fans), the Manikandha – which were all symbols of royalty, along with some thulasi leaves on the Mandapam. Last but most significant, he put his famous sword (the unquestioned insignia of sovereign authority which the monarch valued the most and which had lashed its unleashed velour in countless battle areas) in the steps of the Ottakkal Mandapam. Even before this, that the male constituents of the royal family, at the age of one, ware prepared on the Ottakkal mandapam and surrendered to Sree Padmanabhaswamy as His own, gaining the supreme name ‘Sree Padmanabha Dasa’.
In 1758, throughout the reign of Sree Karthika Thirunal Rama Varma, the fabulous Kulasekhara Mandapam was construct. It is a marvelous and truly incredible architectural work on pebble. It is furthermore renowned as Aayiramkal Mandapam and Sapthaswara Mandapam. It is sustained by 28 balustrades of pillars. The pillars on the four bends can produce melodious remarks when taped.
In 1820 a very large-scale mural mirroring the Ananthasayanam, which is termed as the large-scale in the temple murals of Kerala, was drawn throughout the time span of Rani Goury Parvathi Bayi.
Among the rulers of the erstwhile Travancore Maharaja Sree Chithira Thirunal Rama Varma ranks as one among the most illustrious regal personalities, who directed in his dual capacity as Dasa and leader. He directed as a Sage among monarchs. The Kshethra Praveshan Vilambram or the Temple application Proclamation was in 1936 which was the epoch-making event of the Maharaja’s religious and political life. This Proclamation, issued on the eve of his twenty forward anniversary, has been advised by evaluators as the most communally progressive and religiously liberal ordinance enacted in India. It was a revolutionary and brave activity started for the first time in the country in the direction of the eradication of untouchability. The rest of India followed his footsteps.
Both the Thrippadi Danam and the Kshethrapraveshana Vilambaram made annals and stand out by themselves as lasting tributes to the vastness of heart and sublimity of beginning of those who visualized them.
In 1991, after the demise of Sree Padmanabha Dasa Chithira Thirunal Rama Varma, Sree Uthradam Thirunal Marthanda Varma assumed charge of the Sree Padmanabhaswamy Temple. In compliance with the restriction already accorded by Sree Chithira Thirunal, Sree Uthradam Thirunal undertook the Kodi Archana in the Sree Padmanabhaswamy Temple. In 1992, Maharaja Sree Chithira Thirunal’s personal adoration idols were established interior the Temple premises.
The mass chanting of Sahasranama was newly introduced on public request. The gold covering of the major Balikkal which was begun two years before was accomplished in 1993. Playing of the percussion equipment known as ‘Edakka’ re-introduced in 1994. Another significant work of that year was the gold work in the narrow window-like part at the feet of the Lord on the to the north edge of the outedge partition of the sanctum. The Murajapam and Lakshadeepam were also undertook in the Temple in the impressive manner which happens one time in six years. The last Lakshadeepam commemorated in 2008 and the next falls on 2014.