Kollurvila Bharanikavu Bhagavaty Temple stands aloof among the innumerable historical foot prints on the mighty sands of Desinganadu, the prime princely state of yester years. Evidence can be traced back to the inscriptions in the Mambally Pronouncement of 149 AD and in the Epic of the 6th century, The Unnineeli Sandesam, and in the stone carvings at Rameswaram in 278 AD. There are ample evidence
of the Devi and her abode and the vissicitude of her glory and glitter in those historical and literary milestones of yore. While eugalising the Kollam town, a stanza is specifically devoted in the epic Message of Unnineeli requesting Adithya Varma, the messenger to pray and do obeisance before the Mother at Bharanicavu,( Panankavilamma) for the achievements of desired boons. Legends are that Adisankara had embarked upon his holy journey in Southern Kerala from his base at the precincts of the Devi Temple. The concept of Kollavarsham(Kollam era) was formulated by a group of Astronomers camping here Varma. Historical antecedents go back to the relations bttween the chera princes of Mahodayapuram and the princes of Venad H H , Udayamarthanda of Mahodayapuram and the princes of Venad,and thr myth is that the spiritual content and the powers Kodugallooramma were transmitted to the Mother at Bharanikavu in full vigour. Myths are also that the Temple priest of the time had fasted in glorious worship for days to recast the Chudala Bhdrakali to Sreedevi, From the fierce goddess of Kali at the pyre to the pleasant and pous goddess of Sreedevi. Historiacl evidences suggest that the properties and structures of the Devi Temple were destroyed during the attack of Marthanda varma the the time of establishing the princely state of Travancore and also during the invasion of Kollam and by the Dutch. The temple had resurged with glory immediately. During the reign of Marthanda Varma, the daily administration of 41 temples including this one was entrusted to the Thrikkannamangalam Sri.Kadalaymana Namboodiri family. And thier worshipful devotion continued for yeras. By the passage of time, the lusteri of those Brahmins have gone down along with their influences in th affairs of the temple, leaving the administration of the temple into the hands of the local chieftans. Later in 1992, an agreement was reached between the Kadalaymana Namboodiri, the local chieftansand the control of the Temple to the Travancore Dewasam Board. Today, The Temple admiistration is aided and adviced by the representatives of the 5 nerarby karas.
