Tuesday, July 22, 2008
Monday, July 21, 2008
FESTIVITIES AT SABARIMALA
Festivities at Sabarimala
The pilgrimage season in Sabarimala commences from November 14 and extends to January 19 till Makara Vilakku. During this period, millions of Ayyappa aspirants converge on the tiny temple complex from all over India. Also the temple is open for brief spells during certain Malayali festivals like Onam and Vishu. All through the year, monthly poojas are offered at Sabarimala, usually during the first of week of every Malayalam month (which actually falls in the middle of each English month); the shrine is open for the first five days of every month.
Girls who have not yet attained puberty and elderly women who have reached menopause are allowed entry into the temple. Men are expected to walk barefoot, sleep on the floor with their hair and nails uncut and refrain from self-indulgence during their 41-day vritham and journey to Sabarimala.
Makara Vilakku
The most important festival at the Ayyapppa temple on Sabarimala is Makara Vilakku. It is a seven-day festival, beginning on the day of Makara Sankranthi, the day when the sun is in summer solstice. According to legend, the idol of Dharma Shastha was enshrined in the temple on this day. The annual festivities of Makara Vilakku commemorate this sacred event.
The jewellery to adorn the idol during the celebrations is brought from Pandalam Palace in a ceremonial procession that starts from Valiya Koyikkal Sastha Temple at Pandalam, three days prior to Makara Sankranthi. The boxes containing the sacred jewels are borne by an oracle; the procession reaches Sabaripeettam in the evening on Makara Sankranthi and is led to the Sannidhanam to the accompaniment of lights and music. Incidentally, a kite appears in the sky at this very moment and hovers around the boxes, as if to safeguard the precious cache comprising a diamond diadem, gold bracelets and necklaces embedded with precious gems, Lord’s swords, silver arrows and images of elephant, horse and leopard fashioned out of gold.
Another highlight of this festival is the appearance of Makarajyothi that leaves an indelible impression on the millions who view it. The poojas and rituals associated with Makara Vilakku are performed on the Manimandapam (sacred platform) adjacent to the Devi’s shrine. A picture depicting Lord Ayyappan on the back of a tiger is placed on the podium.
Afterwards, Malikappurathamma is mounted on an elephant’s back and taken in a procession of torch bearers, drummers and buglers to Pathinettampadi. The procession stops abruptly as the Vettavili (call for hunting) is given out and returns, circumambulating the main temple. Makara Vilakku ends with the ritual called ‘Guruthi’, offering made to appease the god and goddesses of the wilderness. None remains within the temple and its precincts after the ‘Guruthi.’
Other important festivals celebrated at the temple include Onam, Mandalapooja and Vishu Vilakku.
COMPOSED BY.,
R.SURESH.,
PHARMACIST.
TOUCH TO : 0091 9791366449
The pilgrimage season in Sabarimala commences from November 14 and extends to January 19 till Makara Vilakku. During this period, millions of Ayyappa aspirants converge on the tiny temple complex from all over India. Also the temple is open for brief spells during certain Malayali festivals like Onam and Vishu. All through the year, monthly poojas are offered at Sabarimala, usually during the first of week of every Malayalam month (which actually falls in the middle of each English month); the shrine is open for the first five days of every month.
Girls who have not yet attained puberty and elderly women who have reached menopause are allowed entry into the temple. Men are expected to walk barefoot, sleep on the floor with their hair and nails uncut and refrain from self-indulgence during their 41-day vritham and journey to Sabarimala.
Makara Vilakku
The most important festival at the Ayyapppa temple on Sabarimala is Makara Vilakku. It is a seven-day festival, beginning on the day of Makara Sankranthi, the day when the sun is in summer solstice. According to legend, the idol of Dharma Shastha was enshrined in the temple on this day. The annual festivities of Makara Vilakku commemorate this sacred event.
The jewellery to adorn the idol during the celebrations is brought from Pandalam Palace in a ceremonial procession that starts from Valiya Koyikkal Sastha Temple at Pandalam, three days prior to Makara Sankranthi. The boxes containing the sacred jewels are borne by an oracle; the procession reaches Sabaripeettam in the evening on Makara Sankranthi and is led to the Sannidhanam to the accompaniment of lights and music. Incidentally, a kite appears in the sky at this very moment and hovers around the boxes, as if to safeguard the precious cache comprising a diamond diadem, gold bracelets and necklaces embedded with precious gems, Lord’s swords, silver arrows and images of elephant, horse and leopard fashioned out of gold.
Another highlight of this festival is the appearance of Makarajyothi that leaves an indelible impression on the millions who view it. The poojas and rituals associated with Makara Vilakku are performed on the Manimandapam (sacred platform) adjacent to the Devi’s shrine. A picture depicting Lord Ayyappan on the back of a tiger is placed on the podium.
Afterwards, Malikappurathamma is mounted on an elephant’s back and taken in a procession of torch bearers, drummers and buglers to Pathinettampadi. The procession stops abruptly as the Vettavili (call for hunting) is given out and returns, circumambulating the main temple. Makara Vilakku ends with the ritual called ‘Guruthi’, offering made to appease the god and goddesses of the wilderness. None remains within the temple and its precincts after the ‘Guruthi.’
Other important festivals celebrated at the temple include Onam, Mandalapooja and Vishu Vilakku.
COMPOSED BY.,
R.SURESH.,
PHARMACIST.
TOUCH TO : 0091 9791366449
REACHING SABARAMALA
The Ayyappa temple on Sabarimala lies 115 km away from the international airport in the Kerala’s capital city of Thiruvananthapuram (Trivandrum). Similarly, it is 106 km from Kochi (formerly Cochin) International Airport. The nearest railway stations to Sabarimala are at Kottayam and Chengannur.
During the pilgrimage seasons, devotees proceed to the temple through Chalakayam, or they hit the mountain trails that start from Erumeli and ascend the Karimala hills barefoot. The total distance covered is approximately 50 km.
Three main routes to Sabarimala currently exist and they are,
I) Kottayam to Pampa (via) Erumeli, from Pampa to Sabarimala (by foot) - 136 km Kottayam to Pampa (via) Manimala, from Manimala to Sabarimala by foot - 116 km
II) Erumeli to Sabarimala (via) Kalaketty, Azhutha, Inchippara, Karimala, Pampa - 45 km From Pampa to Sabarimala by foot.
III) Vandiperiyar to Mount Estate by vehicle, from Mount Estate to Sabarimala by foot
IV) Vandiperiyar to Kozhikkanam, from Kozhikkanam to Sabarimala (descent) - 15 km Kozhikkanam to Uppupura -10 km. Uppupura to Sabarimala - 3.5 km (Vehicles can be utilized for travel till Uppupura)
Vehicles cannot proceed further beyond Pampa which is located in the Pampa river valley; the final five kilometers are best covered by trekking, but for the aged and handicapped, porters and chairs are available.
Erumeli
The vehicles bearing Ayyappas from various parts of the country are pooled at Erumeli. A temple with a presiding idol of Lord Ayyappan as an archer is located here. The idol subtly implies that the true seeker, guided by the Lord himself, shall concentrate on his goal of attaining God-realization. The way to Supreme bliss, however is not smooth, it is strewn with impediments. This is indicated by the cumbersome route beyond Erumeli.
According to legend, it was at Erumeli that the young ascetic God, Dharma Shastha slew the demoness, Mahishi. There are two other small shrines adjacent to the main temple at Erumeli – one dedicated to Vavar who was the trusted aide of the Lord and another in honour of Ayyappan himself. Erumeli is synonymous with the famous Petta thullal that unfolds during the course of the pilgrimage. The devotees paint motifs on themselves with ashes, saffron and carbon and carry odd-looking arrows, clubs, bundles of fruits and vegetables. With Kanni Ayyappans lined up in the front, they dance rhythmically to the drum and cymbal beats and to the chants, ‘Ayyappa thinthaka thom, Swami thinthaka thom.’
Petta thullal commences at the small Ayyappa shrine and proceeds to the main temple complex. As the dances reach the bigger temple, branches of trees are hurled at its roof and devotees circumambulate sanctum sanctorum. It is obligatory for Kanni Ayyappans to participate in Petta thullal. These rejoicings commemorate the joy of people after Mahishi was slain by Manikantan/Lord Ayyappan.
Poomkavanam
The area beyond Erumeli, extending to the banks of River Pampa is called Poomkavanam. It is an expansive stretch of lush impenetrable forest and the first spot of worship here, is a Shiva temple at Kalaketti. A coconut sanctified by the waters of Perur thodu is broken at the simple altar within the temple to propitiate Mahadeva.
Soon afterwards, the devotees reach Azhutha or River Alasa. While bathing in this river, every devotee picks up the first piece of stone he gets hold of from the river bed, which he throws on Kallidum kunnu where the mortal remains of Mahishi lied under a heap of stones. Kallidum kunnu is a mere rock, 4 feet high.
The trail then becomes extremely strenuous and hazardous. The steep slopes of Mount Azhutha pose a formidable challenge to pilgrims; Kallidum Kunnu grows visible as the summit of Azhutha draws nearer. This difficult climb culminates at a shrine for Kottayil Shastha on Inchipara where the worshippers break coconut and burn camphor to appease the presiding deity. At Inchipara, water is hardly available.
The next important stop on the way is the four feet high statue of Karimalanathan on Mount Karimala. Pilgrims pay homage to Karimalanathan by sprinkling turmeric power on the image and burning camphor in front of it. Also nearby is the Nazhikinar, a small well within a well that always contains fresh spring water. The very name Karimala suggests that it is the abode of wild elephants (Kari, in Malayalam means elephant). Ananthavalam lies beneath this formidable mountain and this is believed to the place where King Rajashekara picked up the infant Manikantan.
Pampa
From Karimala, the pilgrim group heads towards the banks of River Pampa. The cool and languid waters of Pampa are a welcome sight to hordes of travellers, weary after their arduous trek up Karimala. Long famed for its holiness, this river was brought to the earth by Parasurama with the blessings of Mahadeva to redeem his people; it is the confluence of all the holy rivers of Bharathavarsha. Upon reaching the banks of this hallowed river, the devotee rests and after a quiet dip in the sacred waters, offers Pithrutharpanam (rites to appease the ancestors), Pampa sadya (feast), Gurudakshina and Pampa vilakku (lamps).
The normally serene mountain valley turns into a surging ocean of humanity on festive occasions.
Neelimala
The last lap of the journey is the ascent up Neelimala, atop which is the abode of the young ascetic God. The sacred 18 steps, Pathinettam padi leading to the Sannidhanam of Dharma Shastha are about 6 kilometres away from Pampa. Neelimala is higher and its slopes are steeper and slippery when compared to the surrounding hills.
During Makara Vilakku, the representative of the King of Pandalam will be present on a platform at the base of this mountain with full royal insignia. Pilgrims honour him by presenting money (kanikka) and receive sacred vibhoothi as prasadam. The climb up Neelimala ends at Appachimedu. The trail hereafter meanders mostly on level ground.
Appachimedu is essentially a grassy meadow with dark and deep ravines on either side. These ravines named Appachikuzhi and Ippachikuzhi. Kanni Ayyappans are expected to fling sweetened rice balls into these chasms to appease evil spirits believed to be lurking in their shadowy depths. Appachimedu leads to Sabaripeettam which is just a flat rock. This is supposed to be the place where tapasvini Sabari who was an ardent devotee of Sri Ramachandra attained God realization through Dharma Shastha. As a mark of respect for this exalted soul, pilgrims break coconuts and burn camphor.
Sabaripeettam is a mere 1.6 kilometres from the sacred 18 steps (pathinettam padi) Between these two spots lies Saramkuthi (or the place where the arrow struck) where Manikantan’s arrow pierced a target to mark the location for the erection of the temple. Coconuts are broken here as well. Soon the 18 holy steps grow visible and the chants of Saranamantra become louder.
Before placing his foot on the step, the devotee prostrates before it and breaks a coconut upon it. The coconut is symbolic of the three gunas – Satwa, Rajas and Tamas. The outer shell represents Tamas, the kernel denotes Rajas and the nectar inside Satwa. When the pilgrim breaks the coconut, the shell and the kernel are broken into several pieces and the water spills over the step. This signifies a total destruction of Tamas and Rajas and the complete union of Satwa with the Ultimate Truth. And now the bhaktha is ready to savour Eternal Bliss.
The Lord with pattabandha which is a belt around the folded legs and chinmudra, the forefinger of the right hand touching the thumb and the stretched left arm resting on the knee cap welcomes the devout, poised to confer on them innumerable boons. The devotees circumambulate the temple and pay homage to Lord Ganesha and Karthikeya, while ghee is emptied out of their neithengas for abhishekam. A portion of the ghee is given back to them as Prasadam; the remainder is deposited in a large reservoir resembling a boat.
After customary worships at the various shrines within the temple complex, the pilgrims descend the Pathinettampadi, contemplating a return in the next season.
COMPOSED BY.,
R.SURESH.,
PHARMACIST.
TOUCH TO :0091 9791366449
During the pilgrimage seasons, devotees proceed to the temple through Chalakayam, or they hit the mountain trails that start from Erumeli and ascend the Karimala hills barefoot. The total distance covered is approximately 50 km.
Three main routes to Sabarimala currently exist and they are,
I) Kottayam to Pampa (via) Erumeli, from Pampa to Sabarimala (by foot) - 136 km Kottayam to Pampa (via) Manimala, from Manimala to Sabarimala by foot - 116 km
II) Erumeli to Sabarimala (via) Kalaketty, Azhutha, Inchippara, Karimala, Pampa - 45 km From Pampa to Sabarimala by foot.
III) Vandiperiyar to Mount Estate by vehicle, from Mount Estate to Sabarimala by foot
IV) Vandiperiyar to Kozhikkanam, from Kozhikkanam to Sabarimala (descent) - 15 km Kozhikkanam to Uppupura -10 km. Uppupura to Sabarimala - 3.5 km (Vehicles can be utilized for travel till Uppupura)
Vehicles cannot proceed further beyond Pampa which is located in the Pampa river valley; the final five kilometers are best covered by trekking, but for the aged and handicapped, porters and chairs are available.
Erumeli
The vehicles bearing Ayyappas from various parts of the country are pooled at Erumeli. A temple with a presiding idol of Lord Ayyappan as an archer is located here. The idol subtly implies that the true seeker, guided by the Lord himself, shall concentrate on his goal of attaining God-realization. The way to Supreme bliss, however is not smooth, it is strewn with impediments. This is indicated by the cumbersome route beyond Erumeli.
According to legend, it was at Erumeli that the young ascetic God, Dharma Shastha slew the demoness, Mahishi. There are two other small shrines adjacent to the main temple at Erumeli – one dedicated to Vavar who was the trusted aide of the Lord and another in honour of Ayyappan himself. Erumeli is synonymous with the famous Petta thullal that unfolds during the course of the pilgrimage. The devotees paint motifs on themselves with ashes, saffron and carbon and carry odd-looking arrows, clubs, bundles of fruits and vegetables. With Kanni Ayyappans lined up in the front, they dance rhythmically to the drum and cymbal beats and to the chants, ‘Ayyappa thinthaka thom, Swami thinthaka thom.’
Petta thullal commences at the small Ayyappa shrine and proceeds to the main temple complex. As the dances reach the bigger temple, branches of trees are hurled at its roof and devotees circumambulate sanctum sanctorum. It is obligatory for Kanni Ayyappans to participate in Petta thullal. These rejoicings commemorate the joy of people after Mahishi was slain by Manikantan/Lord Ayyappan.
Poomkavanam
The area beyond Erumeli, extending to the banks of River Pampa is called Poomkavanam. It is an expansive stretch of lush impenetrable forest and the first spot of worship here, is a Shiva temple at Kalaketti. A coconut sanctified by the waters of Perur thodu is broken at the simple altar within the temple to propitiate Mahadeva.
Soon afterwards, the devotees reach Azhutha or River Alasa. While bathing in this river, every devotee picks up the first piece of stone he gets hold of from the river bed, which he throws on Kallidum kunnu where the mortal remains of Mahishi lied under a heap of stones. Kallidum kunnu is a mere rock, 4 feet high.
The trail then becomes extremely strenuous and hazardous. The steep slopes of Mount Azhutha pose a formidable challenge to pilgrims; Kallidum Kunnu grows visible as the summit of Azhutha draws nearer. This difficult climb culminates at a shrine for Kottayil Shastha on Inchipara where the worshippers break coconut and burn camphor to appease the presiding deity. At Inchipara, water is hardly available.
The next important stop on the way is the four feet high statue of Karimalanathan on Mount Karimala. Pilgrims pay homage to Karimalanathan by sprinkling turmeric power on the image and burning camphor in front of it. Also nearby is the Nazhikinar, a small well within a well that always contains fresh spring water. The very name Karimala suggests that it is the abode of wild elephants (Kari, in Malayalam means elephant). Ananthavalam lies beneath this formidable mountain and this is believed to the place where King Rajashekara picked up the infant Manikantan.
Pampa
From Karimala, the pilgrim group heads towards the banks of River Pampa. The cool and languid waters of Pampa are a welcome sight to hordes of travellers, weary after their arduous trek up Karimala. Long famed for its holiness, this river was brought to the earth by Parasurama with the blessings of Mahadeva to redeem his people; it is the confluence of all the holy rivers of Bharathavarsha. Upon reaching the banks of this hallowed river, the devotee rests and after a quiet dip in the sacred waters, offers Pithrutharpanam (rites to appease the ancestors), Pampa sadya (feast), Gurudakshina and Pampa vilakku (lamps).
The normally serene mountain valley turns into a surging ocean of humanity on festive occasions.
Neelimala
The last lap of the journey is the ascent up Neelimala, atop which is the abode of the young ascetic God. The sacred 18 steps, Pathinettam padi leading to the Sannidhanam of Dharma Shastha are about 6 kilometres away from Pampa. Neelimala is higher and its slopes are steeper and slippery when compared to the surrounding hills.
During Makara Vilakku, the representative of the King of Pandalam will be present on a platform at the base of this mountain with full royal insignia. Pilgrims honour him by presenting money (kanikka) and receive sacred vibhoothi as prasadam. The climb up Neelimala ends at Appachimedu. The trail hereafter meanders mostly on level ground.
Appachimedu is essentially a grassy meadow with dark and deep ravines on either side. These ravines named Appachikuzhi and Ippachikuzhi. Kanni Ayyappans are expected to fling sweetened rice balls into these chasms to appease evil spirits believed to be lurking in their shadowy depths. Appachimedu leads to Sabaripeettam which is just a flat rock. This is supposed to be the place where tapasvini Sabari who was an ardent devotee of Sri Ramachandra attained God realization through Dharma Shastha. As a mark of respect for this exalted soul, pilgrims break coconuts and burn camphor.
Sabaripeettam is a mere 1.6 kilometres from the sacred 18 steps (pathinettam padi) Between these two spots lies Saramkuthi (or the place where the arrow struck) where Manikantan’s arrow pierced a target to mark the location for the erection of the temple. Coconuts are broken here as well. Soon the 18 holy steps grow visible and the chants of Saranamantra become louder.
Before placing his foot on the step, the devotee prostrates before it and breaks a coconut upon it. The coconut is symbolic of the three gunas – Satwa, Rajas and Tamas. The outer shell represents Tamas, the kernel denotes Rajas and the nectar inside Satwa. When the pilgrim breaks the coconut, the shell and the kernel are broken into several pieces and the water spills over the step. This signifies a total destruction of Tamas and Rajas and the complete union of Satwa with the Ultimate Truth. And now the bhaktha is ready to savour Eternal Bliss.
The Lord with pattabandha which is a belt around the folded legs and chinmudra, the forefinger of the right hand touching the thumb and the stretched left arm resting on the knee cap welcomes the devout, poised to confer on them innumerable boons. The devotees circumambulate the temple and pay homage to Lord Ganesha and Karthikeya, while ghee is emptied out of their neithengas for abhishekam. A portion of the ghee is given back to them as Prasadam; the remainder is deposited in a large reservoir resembling a boat.
After customary worships at the various shrines within the temple complex, the pilgrims descend the Pathinettampadi, contemplating a return in the next season.
COMPOSED BY.,
R.SURESH.,
PHARMACIST.
TOUCH TO :0091 9791366449
harivarasanam
Harivarasanam
Harivarasanam vishwamohanamHariharathmajam devamashraye……
Synonymous with the Ayyappa temple at Sabarimala, this ashtakam extolling the virtues of Lord Ayyappan/Ayyanaar is sung just before the closure of the shrine at night after the final poojas. As the concluding stanzas are recited, the assistant Santhis (Priests) leave the Sanctum Sanctorum; only the Mel Santhi (Head Priest) remains inside the Sreekovil. Extinguishing the lamps one by one, he shuts temple doors for the night.Harivarasanam celebrates the union of the human soul with the Ultimate and expounds the greatness of Ayyappan. It is believed to have been composed by Kumbakudi Kulathur Iyer and was first recited at Sabarimala in 1955 by Swami Vimochananad.
Birth of a tradition
In the early decades of the 20th century, the Ayyappa Sannidhanam on Sabarimala was a mere jungle that was mostly shunned by pilgrims. A V.R. Gopala Menon of Alappuzha built a hut in the temple precincts and stayed there even after the temple was closed for the year. Befriending the wild creatures that frequented the area, this pious soul led a life of renunciation and penance; it is learned that he constantly used to sing Harivarasanam in utter devotion to the Lord. Later, after the formation of the Travancore Devaswom Board, he was asked to leave the premises to make way for development; Menon, it is understood, died a lonely death at a tea estate at Vandiperiyar.During his sojourn on Sabarimala Gopala Menon was the sole companion of Thirumeni Eashwaran Namboodiri, an old Mel Santhi at the temple. Namboodiri was grief-stricken when he heard of Menon’s demise. After the final poojas that day, when he was about to close the temple for the night, the Mel Santhi remembered his dear friend and chanted Harivarasanam, thus beginning a tradition that remains unbroken even today.
Harivarasanam Viswamohanam
Haridadhiswaram Aaradhyapadhukam
Arivimardhanam Nithyanarthanam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Saranakirtanam Bakhtamanasam
Bharanalolupam Narthanalasam
Arunabhasuram Bhoothanayakam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Pranayasathyakam Praananayakam
Pranathakalpakam Suprabhanjitham
Pranavamanidram Keerthanapriyam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Thuragavahanam Sundarananam
Varagadhayudham Vedavavarnitham
Gurukrupakaram Keerthanapriyam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Tribuvanarchitam Devathathmakam
Trinayanam Prabhum Divyadeshikam
Tridashapoojitham Chinthithapradam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Bhavabhayapaham Bhavukavaham
Bhuvanamohanam Bhoothibhooshanam
Dhavalavahanam Divyavaranam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Kalamrudusmitham Sundarananam
Kalabhakomalam Gathramohanam
Kalabhakesari Vajivahanam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Srithajanapriyam Chinthithapradam
Sruthivibhushanam Sadhujeevanam
Sruthimanoharam Geethalalasam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Harivarasanam vishwamohanamHariharathmajam devamashraye……
Synonymous with the Ayyappa temple at Sabarimala, this ashtakam extolling the virtues of Lord Ayyappan/Ayyanaar is sung just before the closure of the shrine at night after the final poojas. As the concluding stanzas are recited, the assistant Santhis (Priests) leave the Sanctum Sanctorum; only the Mel Santhi (Head Priest) remains inside the Sreekovil. Extinguishing the lamps one by one, he shuts temple doors for the night.Harivarasanam celebrates the union of the human soul with the Ultimate and expounds the greatness of Ayyappan. It is believed to have been composed by Kumbakudi Kulathur Iyer and was first recited at Sabarimala in 1955 by Swami Vimochananad.
Birth of a tradition
In the early decades of the 20th century, the Ayyappa Sannidhanam on Sabarimala was a mere jungle that was mostly shunned by pilgrims. A V.R. Gopala Menon of Alappuzha built a hut in the temple precincts and stayed there even after the temple was closed for the year. Befriending the wild creatures that frequented the area, this pious soul led a life of renunciation and penance; it is learned that he constantly used to sing Harivarasanam in utter devotion to the Lord. Later, after the formation of the Travancore Devaswom Board, he was asked to leave the premises to make way for development; Menon, it is understood, died a lonely death at a tea estate at Vandiperiyar.During his sojourn on Sabarimala Gopala Menon was the sole companion of Thirumeni Eashwaran Namboodiri, an old Mel Santhi at the temple. Namboodiri was grief-stricken when he heard of Menon’s demise. After the final poojas that day, when he was about to close the temple for the night, the Mel Santhi remembered his dear friend and chanted Harivarasanam, thus beginning a tradition that remains unbroken even today.
Harivarasanam Viswamohanam
Haridadhiswaram Aaradhyapadhukam
Arivimardhanam Nithyanarthanam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Saranakirtanam Bakhtamanasam
Bharanalolupam Narthanalasam
Arunabhasuram Bhoothanayakam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Pranayasathyakam Praananayakam
Pranathakalpakam Suprabhanjitham
Pranavamanidram Keerthanapriyam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Thuragavahanam Sundarananam
Varagadhayudham Vedavavarnitham
Gurukrupakaram Keerthanapriyam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Tribuvanarchitam Devathathmakam
Trinayanam Prabhum Divyadeshikam
Tridashapoojitham Chinthithapradam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Bhavabhayapaham Bhavukavaham
Bhuvanamohanam Bhoothibhooshanam
Dhavalavahanam Divyavaranam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Kalamrudusmitham Sundarananam
Kalabhakomalam Gathramohanam
Kalabhakesari Vajivahanam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
Srithajanapriyam Chinthithapradam
Sruthivibhushanam Sadhujeevanam
Sruthimanoharam Geethalalasam
Hariharatmajam Devamashreye
Saranam Ayyappa Swamy Saranam Ayyappa
Saranam Ayyappa Swamy Saranam Ayyappa
THE SABARIMALA TEMPLE
The Ayyappa temple at Sabarimala is one of the few Hindu temples in India that is open to all faiths. Here, the emphasis is on secularism and communal harmony. Sabarimala upholds the values of equality, fraternity and also the oneness of the human soul; all men, irrespective of class, creed or race are equal before Lord Ayyappan and seemingly, to drive home this fact, the pilgrims thronging the temple complex address one another as ‘Ayyappa Swami.’
Legend has it that the Ayyappa temple at Sabarimala is laid out in accordance with the instructions of the Lord himself. Consequently, Malikappurathamma is on the left of the Sannidhanam, and the Lord’s aides, Vavar and Kadutha stand vigil at the foot of the ‘pathinettu thrippadi’/the most significant 18 steps in Hinduism, leading to the ‘sanctum sanctorum.’
As Lord Ayyappan was raised by the King of Pandalam as his son, the temple at Sabarimala is looked upon as part of the Raja’s domain. And pilgrims are expected to obtain his permission before proceeding to Sabarimala. One of the King’s representatives sits on a raised platform with the royal insignia at the base of Neelimala. The Ayyappa devotees offer him a token sum and receive vibhuthi in return. The 3km ascent up the Neelimala is the steepest and the most difficult in the whole pilgrimage.
En route to Sabarimala, the pilgrims visit Erumeli Sree Dharma Shastha Temple to hold ‘Petta Thullal’ as well as Vavur’s mosque, also at Erumeli. To enter the temple complex at Sabarimala, the devotees have to climb the 18 steps or the ‘pathinettu padikal’; when compared to other prominent temples in Kerala like Guruvayoor, the shrine atop Sabarimala is relatively small.
The temple stands on a plateau, over 40 feet high and offers spectacular views of the surrounding mountains and the valleys below. Steeped in antiquity, it was rebuilt after a massive fire in 1950. Now, the complex on Sabarimala comprises a sanctum sanctorum bearing a copper-plated roof with four golden finials at the top, two mandapams, the belikalpura housing the altar, and the ‘kodimaram’ or the flag staff.
The Ayyappa idol within the Sannidhanam and worshipped by millions, was originally carved out of stone, however the current image of the deity is a beautiful idol of Ayyappan in panchaloha, an amalgam five metals and about one and a half feet tall.
Ganapathi Kovil: Lord Ganapathi sits south-west of the main temple; the Ganapathi idol at Sabarimala is commonly referred to as Kannimula Ganapathi. And one of the special offerings to this deity is ‘Ganapathi homam.’
Homakundam: In the bygone days, a large homakundam or a sacred pit burned constantly in front of the Sannidhanam. The flames were fed by the coconuts/neithenga thrown in by pilgrims, after offering the ghee within them to Lord Ayyappan. It is held that as the coconuts burn in the sacrificial fire, the pilgrims undergo a ritualistic cleansing, both of the spirit and the body. Owing to the deluge of devotees each year, the Homakundam has been moved to a spot beneath the temple.
Bhasmakkulam: The shrine of Malikappurathama is about 100 metres away from the Sannidhanam. Bhasmakkulam/ Ash tank is situated between these two holy spots. Pilgrims braving the arduous trip to Sabarimala take a tip in the sacred waters of this tank for spiritual purification and also in memory of Tapaswini Sabari who entered a pyre to end her mortal life. Sabarimala is named after her. Bhasmakkulam is repeatedly drained and filled with fresh water, on account of the millions who bathe in it.
Malikappurathamma: This small temple on a hillock houses the shrines of Devi (Malanada Bhagavathi) and Kaduthaswamy in addition to a trident and a lamp. Devotees offer special pujas and coconuts which contrary to common practice, are not broken, but just rolled onto the ground. The door of the shrine always remains closed and other offerings presented include betel leaves, turmeric powder, silk cloth, saffron and money. Kanikka, gun shots and lighted lamps are the offered by the worshipper to propitiate Malanada Bhagavathi.
The shrines of Nagaraja (the king of snakes) and Nagayakshi (Snake goddess) are on the right side of the temple of Malikappurathamma. Special pujas involving sarppa paattu are offered here to appease the snakes and protect devotees from the harmful effects of snakebites.
Kaduthaswamy and Karuppaswamy stand at the bottom of the Pathinettampadi (18 steps) and are the guardians of the Sannidhanam. They are dwarapalakas, ensuring that the holy steps are not polluted by pilgrims who do not undergo the rigors of the 41-day abstinence and celibacy. Also they safeguard the pious from the dark spirits of the surrounding forests.
It is held that Kadutha was a valiant warrior who helped Pandalamraja (Lord Ayyappan’s foster father) beat his archenemy Udayanan. Soon afterwards, Kadutha accompanied the Raja to Sabarimala to reconstruct the Ayyappa temple and eventually grew so attached to the Lord that he spent his remaining days in the temple and the adjoining woods.
Adjacent to the Pathinettupadi is the shrine of Vavurswami, who is believed to have been a close associate of Lord Ayyappan. Vavur was a Muslim and several versions of his association with Ayyappan persist. Originally a warrior, Vavur was defeated and subdued by Ayyappan; later he became of one of the closest confidants of the Lord. It is widely believed that Ayyappan himself instructed Pandalamraja to build a mosque for Vavur at Erumeli and a shrine at Sabarimala.
The sacred 18 stepsThe original 18 steps at Sabarimala were granite blocks, five or six feet wide. However, they were so badly damaged by pilgrims who constantly broke coconuts on them that Travancore Devasom, the current governing body of the temple covered them with panchaloha after a lengthy Devaprashanam. The renovation work was completed in November, 1985 and now the holy steps are covered in gold.
Several myths persist regarding the significance of the Pathinettu thripadikal or the 18 holy steps, but almost all of them stress the importance of the number, 18. According to a popular belief, the first 5 steps signify the five indriyas or the senses (eyes, ears, nose, tongue and skin), the following 8 the ragas (tatwa, kama, krodha, moha, lobha, madha, matsraya, and ahamkara), the next 3 the gunas (satwa, rajas and thamas) followed by vidya and avidya. Climbing these would take the devotee closer to self-realisation. The act of crossing the 18 steps is so sacred that nobody can mount them without undertaking the rigorous 41 day fast and carrying the irumudi. It is also widely assumed that the pathinettu padikal symbolize the 18 puranas; others believe that they connote the 18 weapons with which Lord Ayyappan obliterated evil
An Ayyappa devotee crosses the Pathinettaam padi only twice during his sojourn on Sabarimala - for entering the temple and to go downhill. Before ascending or descending the steps, pilgrims break coconut as an offering to the steps. One needs to have the sacred Irumudi on head while going up or down the 18 steps and while descending the steps the devotees climb down backwards facing the sanctum sanctorum.
COMPOSED BY.,
R.SURESH.,
PHARMACIST.
Legend has it that the Ayyappa temple at Sabarimala is laid out in accordance with the instructions of the Lord himself. Consequently, Malikappurathamma is on the left of the Sannidhanam, and the Lord’s aides, Vavar and Kadutha stand vigil at the foot of the ‘pathinettu thrippadi’/the most significant 18 steps in Hinduism, leading to the ‘sanctum sanctorum.’
As Lord Ayyappan was raised by the King of Pandalam as his son, the temple at Sabarimala is looked upon as part of the Raja’s domain. And pilgrims are expected to obtain his permission before proceeding to Sabarimala. One of the King’s representatives sits on a raised platform with the royal insignia at the base of Neelimala. The Ayyappa devotees offer him a token sum and receive vibhuthi in return. The 3km ascent up the Neelimala is the steepest and the most difficult in the whole pilgrimage.
En route to Sabarimala, the pilgrims visit Erumeli Sree Dharma Shastha Temple to hold ‘Petta Thullal’ as well as Vavur’s mosque, also at Erumeli. To enter the temple complex at Sabarimala, the devotees have to climb the 18 steps or the ‘pathinettu padikal’; when compared to other prominent temples in Kerala like Guruvayoor, the shrine atop Sabarimala is relatively small.
The temple stands on a plateau, over 40 feet high and offers spectacular views of the surrounding mountains and the valleys below. Steeped in antiquity, it was rebuilt after a massive fire in 1950. Now, the complex on Sabarimala comprises a sanctum sanctorum bearing a copper-plated roof with four golden finials at the top, two mandapams, the belikalpura housing the altar, and the ‘kodimaram’ or the flag staff.
The Ayyappa idol within the Sannidhanam and worshipped by millions, was originally carved out of stone, however the current image of the deity is a beautiful idol of Ayyappan in panchaloha, an amalgam five metals and about one and a half feet tall.
Ganapathi Kovil: Lord Ganapathi sits south-west of the main temple; the Ganapathi idol at Sabarimala is commonly referred to as Kannimula Ganapathi. And one of the special offerings to this deity is ‘Ganapathi homam.’
Homakundam: In the bygone days, a large homakundam or a sacred pit burned constantly in front of the Sannidhanam. The flames were fed by the coconuts/neithenga thrown in by pilgrims, after offering the ghee within them to Lord Ayyappan. It is held that as the coconuts burn in the sacrificial fire, the pilgrims undergo a ritualistic cleansing, both of the spirit and the body. Owing to the deluge of devotees each year, the Homakundam has been moved to a spot beneath the temple.
Bhasmakkulam: The shrine of Malikappurathama is about 100 metres away from the Sannidhanam. Bhasmakkulam/ Ash tank is situated between these two holy spots. Pilgrims braving the arduous trip to Sabarimala take a tip in the sacred waters of this tank for spiritual purification and also in memory of Tapaswini Sabari who entered a pyre to end her mortal life. Sabarimala is named after her. Bhasmakkulam is repeatedly drained and filled with fresh water, on account of the millions who bathe in it.
Malikappurathamma: This small temple on a hillock houses the shrines of Devi (Malanada Bhagavathi) and Kaduthaswamy in addition to a trident and a lamp. Devotees offer special pujas and coconuts which contrary to common practice, are not broken, but just rolled onto the ground. The door of the shrine always remains closed and other offerings presented include betel leaves, turmeric powder, silk cloth, saffron and money. Kanikka, gun shots and lighted lamps are the offered by the worshipper to propitiate Malanada Bhagavathi.
The shrines of Nagaraja (the king of snakes) and Nagayakshi (Snake goddess) are on the right side of the temple of Malikappurathamma. Special pujas involving sarppa paattu are offered here to appease the snakes and protect devotees from the harmful effects of snakebites.
Kaduthaswamy and Karuppaswamy stand at the bottom of the Pathinettampadi (18 steps) and are the guardians of the Sannidhanam. They are dwarapalakas, ensuring that the holy steps are not polluted by pilgrims who do not undergo the rigors of the 41-day abstinence and celibacy. Also they safeguard the pious from the dark spirits of the surrounding forests.
It is held that Kadutha was a valiant warrior who helped Pandalamraja (Lord Ayyappan’s foster father) beat his archenemy Udayanan. Soon afterwards, Kadutha accompanied the Raja to Sabarimala to reconstruct the Ayyappa temple and eventually grew so attached to the Lord that he spent his remaining days in the temple and the adjoining woods.
Adjacent to the Pathinettupadi is the shrine of Vavurswami, who is believed to have been a close associate of Lord Ayyappan. Vavur was a Muslim and several versions of his association with Ayyappan persist. Originally a warrior, Vavur was defeated and subdued by Ayyappan; later he became of one of the closest confidants of the Lord. It is widely believed that Ayyappan himself instructed Pandalamraja to build a mosque for Vavur at Erumeli and a shrine at Sabarimala.
The sacred 18 stepsThe original 18 steps at Sabarimala were granite blocks, five or six feet wide. However, they were so badly damaged by pilgrims who constantly broke coconuts on them that Travancore Devasom, the current governing body of the temple covered them with panchaloha after a lengthy Devaprashanam. The renovation work was completed in November, 1985 and now the holy steps are covered in gold.
Several myths persist regarding the significance of the Pathinettu thripadikal or the 18 holy steps, but almost all of them stress the importance of the number, 18. According to a popular belief, the first 5 steps signify the five indriyas or the senses (eyes, ears, nose, tongue and skin), the following 8 the ragas (tatwa, kama, krodha, moha, lobha, madha, matsraya, and ahamkara), the next 3 the gunas (satwa, rajas and thamas) followed by vidya and avidya. Climbing these would take the devotee closer to self-realisation. The act of crossing the 18 steps is so sacred that nobody can mount them without undertaking the rigorous 41 day fast and carrying the irumudi. It is also widely assumed that the pathinettu padikal symbolize the 18 puranas; others believe that they connote the 18 weapons with which Lord Ayyappan obliterated evil
An Ayyappa devotee crosses the Pathinettaam padi only twice during his sojourn on Sabarimala - for entering the temple and to go downhill. Before ascending or descending the steps, pilgrims break coconut as an offering to the steps. One needs to have the sacred Irumudi on head while going up or down the 18 steps and while descending the steps the devotees climb down backwards facing the sanctum sanctorum.
COMPOSED BY.,
R.SURESH.,
PHARMACIST.
THE PILGRIMAGE
Ancient Hindu sages believed that periodic fasts or vrithams purify the human mind and body. By adhering to an austere way of life and observing tapas in body, mind and speech, man transcends his earthly limitations and changes for the better, so says the Bhagavad Gita. A devotee aspiring for a darshan of Lord Ayyappan has to be pure both mentally and physically and for this, he is expected to observe a mandatory fast (vritham) of 41 days that usually begins on the first day of the Malayalam month of Vrischikam in mid November. A pilgrim who is on his maiden trip to Sabarimala is called a Kanni Ayyapppan.
The 41-days fast highlights the significance of austerity and abstinence in the lives of those seeking a complete merger with the Ultimate. A devotee has to abide by several regulations and dictates if he is to mount the pathinettu padikal and enter the temple on Sabarimala.
The devotee embarks on the 41-day vritham after he gains permission from his parents and Guru. Next, an auspicious day is fixed for the commencement of the vritham and on the eve of the said date, he offers poojas to the family deity and makes a holy knot with yellow cloth containing 1.25 currency units and presents it to the family deity thereby gaining his/her approval to begin the vritham.
On the day prior to the commencement of the 41-days fast, the devotee diligently shaves, clips his nails, trims his hari and cleanses himself. The sacred mala/garland usually of tulsi or rudraksham is cleaned and daubed in sandal paste and placed before a picture of Lord Ayyappan. Also, the pilgrim buys a new pair of coloured (black, blue or saffron) dhoti, towel or shawl.
The sacred mala
As a prelude to the actual pilgrimage, the aspirant wears a beaded mala/garland usually of tulsi or rudraksham to highlight his renunciation of material temptations. Majority of the devotees begin wearing the mala from the first day of Vrishchikam. Wearing the garland on a Saturday or on the day of asterism of Uthram, just prior to the first day of Vrishchikam is considered auspicious, for it is held that Dharma Shastha or Lord Ayyappan was born on first Vrishchikam on a Saturday, the asterism being Uthram. The occurrence of these three features on the same day is a rare phenomenon. Hence any one among the trio is chosen. As a rule the devotee receives his mala from a Guruswami, one who has been to Sabarimala repeatedly several times. The ritual is ordinarily conducted in the precincts of a temple or any other holy place.
As he wears the holy mala around his neck, the pilgrim swears total allegiance to Lord Ayyappan with whom he identifies himself completely. He surrenders his thoughts, words and deeds to the powerful deity and begins to lead the austere life of an ascetic.
On the first day of the fast, the pilgrim awakes early, bathes and offers poojas to the family god, navagrahas (the nine planets) and the holy mala. He then proceeds to the temple with his Guru from whom he receives the mala amidst the chanting of saranams.
Like Lord Ayyappan, the renunciant, the devotee is expected to shun all social activities and immerse himself in prayers, poojas, bajans, visits to the temples, cleaning temples, feeding the poor, attending to the poor/sick and listening to spiritual lectures. Strictly celibate, he consumes only satvic food and is forbidden from having meat, intoxicants like alcoholic beverages, drugs and betel leaves, and smoking.
Taking bath in the pre-dawn hours, regular application of vibhooti, sandalwood paste followed by meditation and singing songs about Lord Ayyappan become his part of his daily routine for 41 days. No shaving is allowed and the devotee prays to Dharma Shastha by chanting his name at least 108 times. He refrains from hurting anybody either physically or verbally and identifies other Ayyappa devotees with the Lord himself. When somebody undertakes the 41-day fast, he must go about it quietly without much ado so as not to cause any inconvenience to his family.
The Ayyappa swami does not oil his hair or body and always carries with him a tulsi leaf to ward off evil and temptations. He sleeps not on the bed and uses no footwear to protect his feet.
Aazhi pooja/Vellamkudi
The Aazhi pooja is an important event associated with the pilgrimage to Sabarimala. It is more or less a celebration that symbolizes the attainment of a renunciant’s frame of mind. The pooja is performed on an auspicious day before the holy trek actually begins. This ritual is also called Vellamkudi, Daham Veppu or Padukka. Vellamkudi in the local Malayalam language means the act of drinking water and Daham Veppu, quenching one’s thirst. Human beings long for satisfaction of their various material desires as a result of their undue attachment to the body. Such unquenched thirsts are impediments in their quest for God-realization; once they are removed, the devotee experiences supreme bliss. By leading a spiritually oriented life for several days, the Ayyappa bhaktha attains a considerable degree of purification, both mentally and physically and this culminates in Aazhi pooja.
A special pandal is erected for this purpose. Fuels for aazhi (fire blaze) are stored in stacks in front of the pandal and camphor is used to start the fire. As the aazhi blazes and tongues of flames go higher, the worshippers circumambulate it chanting ‘Swamiye Saranam Ayyappa.’ Rice flakes, parched rice and pieces of coconut are thrown regularly into the raging fire. The flames are believed to be Lord Ayyappan himself and the articles hurled into the fire represent worldly desires which are annihilated by Lord Ayyappan who is the embodiment of true wisdom. Sometimes, the Ayyappas, ecstatic and oblivious to their surroundings walk on the aazhi, out of devotional fervour.
Soon afterwards, poojas are performed and camphor burnt. Burning of camphor leaves no traces behind; it therefore, connotes total destruction of the meaningless longings of the aspirant.
Kettunira
Another important aspect of pilgrimage to Sabarimala is the preparation of the travel kit which is termed irumudi kettu. Only those who observe the 41-day vritham are allowed to carry it and without the irumudi, the devotee cannot climb the pathinettaam padi at the Sannidhanam. The bag is evocative of Lord Ayyappan’s trip to the forest for tigress’ milk; it has twin pockets, the Munmudi (the front portion) and the Pinmudi (the rear pouch), in addition to an opening in the middle. The pooja articles and offerings to Lord Ayyappan are placed in the front bag while the pilgrim’s personal belongings are packed in the rear pouch.
Irumudi binds the worshipper with the worshipped. It is such a strong tie that the devotee and the devoted are no longer two different entities but a single whole. Munmudi comprises Mudra bags, usually 2 or 3 in number, which hold items for vazhipadu (offering) at the Sannidhanam like:
Coconut filled with ghee for Abhishekam (also called Neithenga) 2 to 4 coconuts (vidalai thengai) Beetel leaves, beetel nut, coins (kanikkappanam) Jaggery (achuvellam), cashewnuts, raisins, dry ginger, poha (thin & thick variety)Cardamoms, dates, honey, avil ( beaten rice), kadhi chakkar
Dried turmeric, turmeric powder, blouse piece, kumkum, vibhooti, sandal paste Sambarani, camphor, agarbathi (incense stick), rosewater, lemon, rice & dal TTTThe front portion of the Irumudi represents the good acts of the devotee and the rear one his sins.
To prepare the ghee coconut (neithenga) for abhishekam, a medium sized coconut is selected. Its outer shell is cleaned and polished using a polishing paper. A hole is made in one eye of the coconut with a pointed instrument to empty the water inside; the opening is then closed with a cork of appropriate size. It is later, filled with ghee during kettunira.The vidalai thenga are broken at regular intervals during the actual pilgrimage – one each at Erumeli and Sharam Kutti and two upon pathinettam padi (the sacred 18 steps at Sabarimala). The jaggery, cashewnuts, raisins, cardamom, honey and dates are used to make Panchamrutam for the Neivedya; with jaggery, dry ginger and cardamom, another neivedya termed panagam is also prepared.
Articles for the pilgrim’s personal use are kept in the pinmudi; these include items for use from the day of commencement of the journey after Kettunira till return. The second bag contains some snacks and other ingredients such as rice and pulses for food that’s prepared during the journey.
It is the Guruswami who prepares the irumudikettu and places it on the head of the devotee. The journey to the Ayyappa temple on Sabarimala is invariably conducted in groups. The traditional route to the shrine covers Erumeli, Kalaketti, Azhutha, Karimala, Pampa and eventually Sabarimala.
The Ayyappa swami who ascends the Patinettampadi 18 times plants a coconut sapling on Sabarimala.
COMPOSED BY..,
R.SURESH.,
PHARMACIST.
The 41-days fast highlights the significance of austerity and abstinence in the lives of those seeking a complete merger with the Ultimate. A devotee has to abide by several regulations and dictates if he is to mount the pathinettu padikal and enter the temple on Sabarimala.
The devotee embarks on the 41-day vritham after he gains permission from his parents and Guru. Next, an auspicious day is fixed for the commencement of the vritham and on the eve of the said date, he offers poojas to the family deity and makes a holy knot with yellow cloth containing 1.25 currency units and presents it to the family deity thereby gaining his/her approval to begin the vritham.
On the day prior to the commencement of the 41-days fast, the devotee diligently shaves, clips his nails, trims his hari and cleanses himself. The sacred mala/garland usually of tulsi or rudraksham is cleaned and daubed in sandal paste and placed before a picture of Lord Ayyappan. Also, the pilgrim buys a new pair of coloured (black, blue or saffron) dhoti, towel or shawl.
The sacred mala
As a prelude to the actual pilgrimage, the aspirant wears a beaded mala/garland usually of tulsi or rudraksham to highlight his renunciation of material temptations. Majority of the devotees begin wearing the mala from the first day of Vrishchikam. Wearing the garland on a Saturday or on the day of asterism of Uthram, just prior to the first day of Vrishchikam is considered auspicious, for it is held that Dharma Shastha or Lord Ayyappan was born on first Vrishchikam on a Saturday, the asterism being Uthram. The occurrence of these three features on the same day is a rare phenomenon. Hence any one among the trio is chosen. As a rule the devotee receives his mala from a Guruswami, one who has been to Sabarimala repeatedly several times. The ritual is ordinarily conducted in the precincts of a temple or any other holy place.
As he wears the holy mala around his neck, the pilgrim swears total allegiance to Lord Ayyappan with whom he identifies himself completely. He surrenders his thoughts, words and deeds to the powerful deity and begins to lead the austere life of an ascetic.
On the first day of the fast, the pilgrim awakes early, bathes and offers poojas to the family god, navagrahas (the nine planets) and the holy mala. He then proceeds to the temple with his Guru from whom he receives the mala amidst the chanting of saranams.
Like Lord Ayyappan, the renunciant, the devotee is expected to shun all social activities and immerse himself in prayers, poojas, bajans, visits to the temples, cleaning temples, feeding the poor, attending to the poor/sick and listening to spiritual lectures. Strictly celibate, he consumes only satvic food and is forbidden from having meat, intoxicants like alcoholic beverages, drugs and betel leaves, and smoking.
Taking bath in the pre-dawn hours, regular application of vibhooti, sandalwood paste followed by meditation and singing songs about Lord Ayyappan become his part of his daily routine for 41 days. No shaving is allowed and the devotee prays to Dharma Shastha by chanting his name at least 108 times. He refrains from hurting anybody either physically or verbally and identifies other Ayyappa devotees with the Lord himself. When somebody undertakes the 41-day fast, he must go about it quietly without much ado so as not to cause any inconvenience to his family.
The Ayyappa swami does not oil his hair or body and always carries with him a tulsi leaf to ward off evil and temptations. He sleeps not on the bed and uses no footwear to protect his feet.
Aazhi pooja/Vellamkudi
The Aazhi pooja is an important event associated with the pilgrimage to Sabarimala. It is more or less a celebration that symbolizes the attainment of a renunciant’s frame of mind. The pooja is performed on an auspicious day before the holy trek actually begins. This ritual is also called Vellamkudi, Daham Veppu or Padukka. Vellamkudi in the local Malayalam language means the act of drinking water and Daham Veppu, quenching one’s thirst. Human beings long for satisfaction of their various material desires as a result of their undue attachment to the body. Such unquenched thirsts are impediments in their quest for God-realization; once they are removed, the devotee experiences supreme bliss. By leading a spiritually oriented life for several days, the Ayyappa bhaktha attains a considerable degree of purification, both mentally and physically and this culminates in Aazhi pooja.
A special pandal is erected for this purpose. Fuels for aazhi (fire blaze) are stored in stacks in front of the pandal and camphor is used to start the fire. As the aazhi blazes and tongues of flames go higher, the worshippers circumambulate it chanting ‘Swamiye Saranam Ayyappa.’ Rice flakes, parched rice and pieces of coconut are thrown regularly into the raging fire. The flames are believed to be Lord Ayyappan himself and the articles hurled into the fire represent worldly desires which are annihilated by Lord Ayyappan who is the embodiment of true wisdom. Sometimes, the Ayyappas, ecstatic and oblivious to their surroundings walk on the aazhi, out of devotional fervour.
Soon afterwards, poojas are performed and camphor burnt. Burning of camphor leaves no traces behind; it therefore, connotes total destruction of the meaningless longings of the aspirant.
Kettunira
Another important aspect of pilgrimage to Sabarimala is the preparation of the travel kit which is termed irumudi kettu. Only those who observe the 41-day vritham are allowed to carry it and without the irumudi, the devotee cannot climb the pathinettaam padi at the Sannidhanam. The bag is evocative of Lord Ayyappan’s trip to the forest for tigress’ milk; it has twin pockets, the Munmudi (the front portion) and the Pinmudi (the rear pouch), in addition to an opening in the middle. The pooja articles and offerings to Lord Ayyappan are placed in the front bag while the pilgrim’s personal belongings are packed in the rear pouch.
Irumudi binds the worshipper with the worshipped. It is such a strong tie that the devotee and the devoted are no longer two different entities but a single whole. Munmudi comprises Mudra bags, usually 2 or 3 in number, which hold items for vazhipadu (offering) at the Sannidhanam like:
Coconut filled with ghee for Abhishekam (also called Neithenga) 2 to 4 coconuts (vidalai thengai) Beetel leaves, beetel nut, coins (kanikkappanam) Jaggery (achuvellam), cashewnuts, raisins, dry ginger, poha (thin & thick variety)Cardamoms, dates, honey, avil ( beaten rice), kadhi chakkar
Dried turmeric, turmeric powder, blouse piece, kumkum, vibhooti, sandal paste Sambarani, camphor, agarbathi (incense stick), rosewater, lemon, rice & dal TTTThe front portion of the Irumudi represents the good acts of the devotee and the rear one his sins.
To prepare the ghee coconut (neithenga) for abhishekam, a medium sized coconut is selected. Its outer shell is cleaned and polished using a polishing paper. A hole is made in one eye of the coconut with a pointed instrument to empty the water inside; the opening is then closed with a cork of appropriate size. It is later, filled with ghee during kettunira.The vidalai thenga are broken at regular intervals during the actual pilgrimage – one each at Erumeli and Sharam Kutti and two upon pathinettam padi (the sacred 18 steps at Sabarimala). The jaggery, cashewnuts, raisins, cardamom, honey and dates are used to make Panchamrutam for the Neivedya; with jaggery, dry ginger and cardamom, another neivedya termed panagam is also prepared.
Articles for the pilgrim’s personal use are kept in the pinmudi; these include items for use from the day of commencement of the journey after Kettunira till return. The second bag contains some snacks and other ingredients such as rice and pulses for food that’s prepared during the journey.
It is the Guruswami who prepares the irumudikettu and places it on the head of the devotee. The journey to the Ayyappa temple on Sabarimala is invariably conducted in groups. The traditional route to the shrine covers Erumeli, Kalaketti, Azhutha, Karimala, Pampa and eventually Sabarimala.
The Ayyappa swami who ascends the Patinettampadi 18 times plants a coconut sapling on Sabarimala.
COMPOSED BY..,
R.SURESH.,
PHARMACIST.
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