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.
SABARIMALA
Austerities or Vrutham starts on Vrichikam 1 (aprox. November 15) which enables one to observe nearly 60 days of Vrutham before Makara Sankranti (aprox. January 14) which is the most auspicious day at Sabarimala. This also helps devotees to observe a vrutham of 41 days before the Mandala Pooja. The devotees initiate the vrutham by wearing a Thulasimala or Rudrakshamala with mudra (mudra means the locket, in this case that of Lord Ayyappa). The mala (bead garland to which is attached a pendant of Lord Ayyappa)) is sanctified in a temple or in the pooja room before being worn. After the prayers, the devotee receives the mala from the temple from the temple priest or a Periya Swami or a Guru Swami. It is also permissible to wear this mala in your own pooja room. At the time of adorning the mala, the pilgrim should be made to understand the implications of the vrutham and the pilgrimage. Before accepting the mala, traditional dakshina (tribute to the Guru) is offered to the priest or Guru. After wearing the `mala', the pilgrim is addressed as `Ayyappan' till his mala is removed on completion of his pilgrimage. Eligible female pilgrims are addressed as Malikapurams. Guruswamy is one who has undertaken 18 or more pilgrimages and climbed the Pathinettam Padi eighteen times. It must be remembered that in the old days, pilgrimage was undertaken once a year only. Eighteen pilgrimages meant 18 years of steady devotion and dedication. On the eighteenth visit, it was symbolic to take along a coconut sapling to be planted at Sannidhanam. Nowadays eighteen pilgrimages can be undertaken in just over a year. So we must re-define Guruswamy to say that it is someone who has undertaken the pilgrimage at least eighteen times, is a total devotee of Lord Ayyappa, and is learned and responsible enough to to convey the full significance of the pilgrimage to his followers. He should also be able to lead his group safely through the pilgrimage. Simple living, absolute cleanliness and holy thoughts are the mainstay of the vrutham. The mind and body are to be kept impeccably pure and absolute celibacy is practiced. The devotee is expected to behave in an austere and sober fashion during his vrutham. Total abstinence from all vices like alcohol, tobacco and non-vegetarian food is stipulated. Personal adornments, hair cutting, shaving, etc. are also taboo.
Devotee is expected wear black/blue/saffron clothes. Devotee is expected to pray daily in the mornings and evenings after taking bath. The prayer ritual can be performed by going to any temple or in one's own pooja room. Those devotees who are desirous of worshipping Lord Ayyappa on `Makara Vilakku' day (January 14) may continue their vrutham till that day. The vrutham continues till the pilgrim returns from his pilgrimage to Sabarimala and removes his `mala' after breaking a coconut and offering prayers. Without a proper Vrutham it is a sacrilege to visit the temple or climb the Holy 18 Steps. (The 18 Steps cannot be climbed if you are not carrying an `Irumudi Kettu'). A vrutham of at least 41 days must be undertaken so that necessary physical fitness and mental conditioning are achieved before the arduous trek. No pilgrim, except the Royal Family of Pandalam, is permitted to ascend the `Pathinettam Padi' without carrying a Irumudi on the head. Those without Irumudis can only enter the temple precincts through the side entrance. Prior to leaving home for Sabarimala, the Irumudi is filled at the temple or in ones own pooja room. The ceremony is conducted with the assistance of the periaswamy amidst chanting of 'Saranam Ayyappa'. Irumudi is carried on the head with due reverence. Irumudi Kettu is divided into two parts. The front pouch and the rear pouch. The front pouch, for identification, is marked with the symbol `OM'. The front portion is meant for stocking pooja articles such as coconuts filled with cow ghee, camphor, unboiled rice, plantain (kadali), aval (flattened rice), pori, sandal paste incense sticks, vibhuti (sacred ash), kumkum (vermilion), turmeric powder, jaggery, kalkkandom (candied sugar)and coins for dakshina.
The rear pouch of the Irumudi Kettu contains consumable edible items which are used by the pilgrim for his personal sustenance during the journey to Sabarimala and back. Minimal bedding like blankets or bed sheets can also be carried. These can be used as a cushion on the head. When the pilgrims leaves his home for Sabarimala, he breaks a coconut on a stone near his door step. A lit oil lamp is generally placed on this stone. Till the pilgrim returns home after the pilgrimage, one of the family members ritually lights this lamp at dusk, and allows it to remain lit for a couple of hours, in a gesture of prayer for the well being of the pilgrim and his safe return. When the pilgrim returns home, he breaks a coconut at the same spot to signify the end of the pilgrimage and then moves on to the pooja room to unload the `Irumudi and remove the mala which he had worn at the time of beginning the austerities. That signifies the last ritual of the pilgrimage.
COMPOSED BY.,
R.SURESH.,
PHARMACIST.
Devotee is expected wear black/blue/saffron clothes. Devotee is expected to pray daily in the mornings and evenings after taking bath. The prayer ritual can be performed by going to any temple or in one's own pooja room. Those devotees who are desirous of worshipping Lord Ayyappa on `Makara Vilakku' day (January 14) may continue their vrutham till that day. The vrutham continues till the pilgrim returns from his pilgrimage to Sabarimala and removes his `mala' after breaking a coconut and offering prayers. Without a proper Vrutham it is a sacrilege to visit the temple or climb the Holy 18 Steps. (The 18 Steps cannot be climbed if you are not carrying an `Irumudi Kettu'). A vrutham of at least 41 days must be undertaken so that necessary physical fitness and mental conditioning are achieved before the arduous trek. No pilgrim, except the Royal Family of Pandalam, is permitted to ascend the `Pathinettam Padi' without carrying a Irumudi on the head. Those without Irumudis can only enter the temple precincts through the side entrance. Prior to leaving home for Sabarimala, the Irumudi is filled at the temple or in ones own pooja room. The ceremony is conducted with the assistance of the periaswamy amidst chanting of 'Saranam Ayyappa'. Irumudi is carried on the head with due reverence. Irumudi Kettu is divided into two parts. The front pouch and the rear pouch. The front pouch, for identification, is marked with the symbol `OM'. The front portion is meant for stocking pooja articles such as coconuts filled with cow ghee, camphor, unboiled rice, plantain (kadali), aval (flattened rice), pori, sandal paste incense sticks, vibhuti (sacred ash), kumkum (vermilion), turmeric powder, jaggery, kalkkandom (candied sugar)and coins for dakshina.
The rear pouch of the Irumudi Kettu contains consumable edible items which are used by the pilgrim for his personal sustenance during the journey to Sabarimala and back. Minimal bedding like blankets or bed sheets can also be carried. These can be used as a cushion on the head. When the pilgrims leaves his home for Sabarimala, he breaks a coconut on a stone near his door step. A lit oil lamp is generally placed on this stone. Till the pilgrim returns home after the pilgrimage, one of the family members ritually lights this lamp at dusk, and allows it to remain lit for a couple of hours, in a gesture of prayer for the well being of the pilgrim and his safe return. When the pilgrim returns home, he breaks a coconut at the same spot to signify the end of the pilgrimage and then moves on to the pooja room to unload the `Irumudi and remove the mala which he had worn at the time of beginning the austerities. That signifies the last ritual of the pilgrimage.
COMPOSED BY.,
R.SURESH.,
PHARMACIST.
HISTORY OF SWAMY AYYAPAN
Lord Ayyappa is not mentioned in Puranas but Sasta, a synonym of Ayyappa, is in a Vedic hymn, as the killer of Jalandhara. There is mention about Bhoothanatha/Sastha in Brahmapurana and the name of Sasta occurs in Mahabharata also. The name of Ayyappa or Harihara Suta, the son of Hari and Hara, is nowhere found as a deity admitted in the Purnaic pantheon. Researches done in the history of south Indian rituals and religions unveil the fact that Ayyan and Amman are the two most venerated deities of the ancient Dravidians. Ayyan means literally a noble man, the term being a corruption of the Sanskrit word Aryan. In Prakrit languages it becomes ajja, atta or ayya. In Malayalam the term for father 'achan' obviously come from ajja, the corrupt word of Arya. Therefore the term 'Ayyan' is now used as a word of respect to denote father, revered person or brahmin. Adding the honorific formative 'ar' to Ayyan, it becomes 'ayyanar, who is believed to be the guardian deity of the villages of Tamilnadu. Even today you see temples of Ayyanar throughout Tamilnadu with huge statues of the deity installed on horseback. As village-guardian this deity is held in high esteem by the people. He is bestowed with many powers. People going on a hunting trip to the forests offer prayers to him for their safe return. For normal child delivery of the women in villages they make offerings to Ayyanar. Journey by boats in rivers is to be solemnised by Ayyanar only. He is also the god of the mercantile community. Thus there is no walk of life among the villagers, which do not require the blessings of Ayyanar. Amman, the mother-goddess of the Dravidians also looms large in the life of the villagers. The concept of God, the almighty in the form of Mother and Father is as ancient as could be. In the most developed form of Hinduism we have the concept of Purusa, the man and Prakriti, the woman which has their roots in the ancient Dravidan deities of Ayyan and Amman. Lord Siva is supposed to be a Dravidian deity, later admitted into the Hindu pantheon as one of Trinity. In fact Siva is Ayyan, the father god, and stories woven around Siva show that He had to take on different forms on different occasions for different purposes. When he took the form of an elephant, a son was born to him and He is the Elephant deity, Ganapati. On another occasion he became a hunter, Kirata, and the worship of hunter god is still continued in south India, especially in Kerala, where he is rightly named as Vettekkaran, literally the hunter God.
Vettakkorumakan, the son of hunter god, is but a different concept of the same deity. In many Ayyappa temples, this form of the deity is worshipped. The deity is bestowed with a bow and arrow,and he is seated either on horse back or an elephant. Thus the vehicle (Vahana) of the deity is found changed from horse to elephant, both being symbols of hunting. In short, it won't be improper if Lord Siva and Ayyan are identified. Later the two gods were separated and given individual status, when Lord Siva retained his position as father and Ayyanar or Ayyan as son. Father and son in Christian Trinity are same; and in this context it is no wonder that Kirata Murti or Hunter God is sometimes identified with Siva and at other times as Ayyanar, the son of Siva. When Saivism developed as an independent and powerful faith under the banner of Hinduism, Ayyanar got a completely independent status in the pantheon as the son of Siva. Thus he is rightly known as Harasuta, of Sivaputra, literally the son of Lord Shiva.
Vettakkorumakan, the son of hunter god, is but a different concept of the same deity. In many Ayyappa temples, this form of the deity is worshipped. The deity is bestowed with a bow and arrow,and he is seated either on horse back or an elephant. Thus the vehicle (Vahana) of the deity is found changed from horse to elephant, both being symbols of hunting. In short, it won't be improper if Lord Siva and Ayyan are identified. Later the two gods were separated and given individual status, when Lord Siva retained his position as father and Ayyanar or Ayyan as son. Father and son in Christian Trinity are same; and in this context it is no wonder that Kirata Murti or Hunter God is sometimes identified with Siva and at other times as Ayyanar, the son of Siva. When Saivism developed as an independent and powerful faith under the banner of Hinduism, Ayyanar got a completely independent status in the pantheon as the son of Siva. Thus he is rightly known as Harasuta, of Sivaputra, literally the son of Lord Shiva.
SWAMY AYYAPAN
saranam ayyapa
The story of Mahishi: Leela and her husband Madhava were both children of learned Brahmins. They were very devout and in deep love for each other. After several years of married life, Madhavan felt that it was time for them to renounce worldly pleasures and turn entirely to spiritual ways. Leela did not agree to the proposal. She won't let him do so too. The dispute led to a hot arguement. Finally Madhava cursed her to become a she buffelo with devilish disposal.Leela was reborn as Mahishi, the sister of Mahishasura. Both the sister and brother underwent severe penance and obtained boons from Brahma the Creator. As per the boons obtained, Mahishi could only be killed by a son born to Lord Shiva and Lord Vishnu. Since this was an impossible prospect Mahishi deemed herself to be indestructile and became very proud, agressive and arrogant.
She unleashed terror in all three worlds. The killing of Mahishasura by Durgadevi fanned the flames of arrogance. Mahishi became unstoppable. The gods under the leadership of Indra left Amarapuri not able to stop her. The rude and crude subjects of Mahishi devastated heaven.
On the earth all sacred rituals came to a grinding halt, as Mahishi would not allow any such thing. Learning and prayer became unheard of. The weight of crimes became unbearable for Mother Earth. She appealed pitiously to the Lords for redumption. They consoled her and promised proper action. Though confident in the Lords' abilities all wondered how a son will be born to two males. What they did not understand was that "Adwaitha Brahma" was beyond such sectarial considerations.
Vishnumaya: Earlier, ages before, on two occassions Lord Vishnu had taken the form of Mohini (Enchantress). The first was during "Amrithamanthana". Through the combined effort of all living beings the Sea of Milk was churned. This was necessiated by the urgent need of obtaining Amrith(Devine Nectar) to cure the gods of aging, forced on them by a curse from the irrepressible sage Durvasa. After prolonged hard work recovery of many precious items, when Amruth separated, the Asuras took it away. Lord Vishnu set off to recover it from them.
For this purpose the Lord transformed himself into a maiden of dazzling beauty. She appeared before the Asuras who were having a fight among them over the possession of the devine nectar. Dumbfounded by her beauty, the Asuras agreed to her proposals and sat in a row with closed eyes, waiting to be served. Meanwhile Mohini escaped stealthly with Amrith.
The second occassion when Lord Vishnu took the form of Mohini was with the urgent purpose of saving Lord Shiva from Bhasmasura.
Shoorpaka, an Asura performed sustained pennance and pleased Lord Shiva. The boon sought by him was that anybody whose head he touches should be reduced instantly to ashes. The boon was granted. The naive fellow wanted to put the boon to test immediately on his benefactor himself. The Lord had to take to his heels.
Lord Vishnu seeing Shiva's plight decided to take proper action. He transformed himself into the form of Mohini and appeared before Shoorpaka who was chasing the Lord. No need to say that his progress was arrested by what he saw. Temporarily his priorities changed. He wanted to have this beauty. Mohini agreed on one condition. If he wanted her, he would have to dance like her.
After a considerably long session of duet, Mohini slipped in a sequence which ended with her finger touching her own head. Deeply absorbed in Mohini's charm and the delights of dancing, Shoorpaka had forgotten all about the boon and touched his own head. He was reduced to ashes.
When Mother Earth and the gods requested for help against Mahishi, Lord Shiva remembered Vishnu Maya Mohini. Instantly Mohini appeared before Him. Her beauty was irressistaible even for the Lord. Their union resulted in the birth of a handsome child. He came to be known as Shastha. (Some texts mention the name Karthik Swami - not to be confused with Karthikeya).
Manikandha: Hariharasutha (The child born to Vishnu and Shiva) was obviously very handsome and with auspicious features. Mohini disappeared immediately, leaving the child to Shiva. He put an ornament with a beautiful jewel round the child's neck.
Aware of the purpose of the child's incarnation Mahadeva placed him on the banks of river Pampa. At about the same time the king of Pandalam, an erstwhile princely state, reached the place. He was on a hunting expedition and was separated from his retinue and was wandering in the woods. He was attracted by the child's voice. He rushed to where the child was lying. Finding a child left alone in the wilderness, far from the nearest human habitats, he decided that it was a God's gift to him. For he was childless, and had only one prayer to God, throughout his waking hours, "Lord bless me with a child!"
A sage suddenly appeared at the place and advised the king to take the child to the palace and rear him as his own. The king was delighted. So was the queen and the subjects. The king named the child Manikantha, inspired by the beautiful jewel he wore. Manikantha's arrival proved to be very auspicious for the royal house. The queen soon presented the king with a child, their own flesh and blood. However, the initial affection they had for Manikantha was not diminished. He grew up as their "First Born."
Manikantha was bestowed with all noble qualities one could wish for. He mastered all knowledge quickly. He became a master in martial arts too. In short, he was the unchallenged heir for the throne.
He started taking interest in the state's affairs and was eminently successful. When miscreants led by a muscleman named Babar (Vavar) created trouble in some parts of the state, Manikanthan was commissioned to end it. He not only defeated the opponent, but also won him over with love. An everlasting friendship started between the two. Thereafter Babar became Manikanthan's right hand in all his expeditions.
Jealousy has no discretion. It creeps in wherever good things prosper. Some of the courtiers grew jealous of the smart prince. They started spreading concocted stories to frame Manikanthan. However, the love and faith of the king in him was unfailing.
Soon the miscreants had an opportunity. The queen had a severe pain in the stomach, which none of the court's physicians could cure. The miscreants sent a man disguised as learned physician, who declared, "This can be cured only with the milk of *tigress."
The king was worried as to who will milk a tigress. One of the courtiers suggested, "There is nothing that prince Manikanthan cannot do."
The king would not agree. But the prince insisted that he would go. He loved the queen so much that he would risk even his life for her sake. While the king and many well wishers pleaded pitiously, Manikanthan set off into the forest.
In fact, fetching tigress' milk was just an excuse. He was prompted by the gods that it was time for him to attend to the purpose of his incarnation, namely, destroying Mahishi. As soon as Manikanthan was alone, the gods joined him as warriers. They soon set out for heaven to fight the fierce opponent who was occupying Indra's throne.
After a fierce battle, faught cosmically, Mahishi was killed. Her body fell at a place on the banks of river Azhutha. #The demon warriers sent by Lord Shiva to assist Manikantha covered the body with stones and pebbles from the river bed.
The soul of Mahishi trapped in the body of Mahishi was released. She instantly fell in love with her saviour and requested for reciprocation. But, Manikanthan had decided to be a Brahmachari. To console her he said, "Soon I will be settled at one shrine. I will give you a place near me. If and only if, no $first timer visits me during a whole year, I will accept you."
Soon a tigress with cubs, believed to be Indra himself in disguise, appeared before Manikanthan. He mounted the tigress' back and returned home. Two tigers joined them, on either flank. The cubs follwed. When the procession reached the capital, people fled in fear. The purpose over, Manikanthan let off the tigers into the forest.
Manikanthan declared, "It is time for me to leave the palace. But I will not leave you altogether. Make a shrine for me close to Shabari's Ashram Send the construction party to the locality. Let them search for this arrow of mine. The exact place shall be indicated by this arrow."
Thus the famous shrine came into being. At various occassions, Manikanthan had promised few others to be honoured by proximity to his shrine. They were also installed with due ceremony. These include, Ganapathi, Nagaraja, Vavar, Kadutha and of course, Leela who came to be known as Malikappurathamma.
Ayyappa: There are numerous legends behind the famous shrine. One of them is supported by historical facts too. This reveals how the deity is called Ayyappa. According to this story, Ayyan Pillai was a trusted warrier of king of Panthalam. His heroic deeds were almost super human. King Pandian of the neighbouring state Madurai had once attacked Pandalam and captured a large territory including Sabarimala. Ayyan Pillai was commissioned to fight with Pandian and recapture the territory.
A shrewd general, Ayyan launched a guerilla war against Pandian forces. The preparation took 41 days. All members of the troupe were required to observe strict Brahmacharya during as required by ancient martial arts. They carried warm blankets and enough provisions to last several days in the forest and wore dark coloured cloth.
The expedition was a big success and Ayyan became a super hero, nay a demi god. He was considered an incarnation of Dharmasastha himself. The king dedicated the entire recaptured territory to Ayyan.
After Ayyan's demise a shrine came up in the place. In spite of it being inside thick forest, annual visit to the shrine became regular, the number of visitors increased every year. With the launching of the nearby Paumpa-Kakki irrigation project, roads were constructed upto the banks of river Pumpa in the early sixties. This reduced the foot-track to just over five kilometers and there was a phenomenal increase in the number of visitors to the shrine. The latest assessment indicates close to 50 lakh visitors annually.
It is believed that Sabarimala receives the largest annual collection people on a single day (Makarasankrant), Mecca during Haj being a close second.
* In Malayalam texts instead of tigress, "Puli" meaning leopard is mentioned. In tamil and old Malayalam both tiger and leopard were called "Puli". Tiger is called Varayan Puli (striped ) and leopard is called Pullipuli (spotted).
# A ritual in memory of this burial is still in vogue among those who go to Sabarimala on foot from Erumeli. Every first time visitor is required to pick up a pebble from Azhutha and carry it to Kallidumkunnu.
mahaavadhaar babaji
Who is Babaji ?
Babaji is a great master of yoga living today in the Himalayas who is sometimes called Kriya Babaji Nagaraj, Mahavatar Babaji or Shiva Baba. His body has not aged since the age of sixteen when he conquered death and attained a supreme state of enlightenment.
Adi Shankaracharya (788 A.D. – 820 A.D. ), in a famous poem describes Babaji, his guru : “ Behold, under the banyan tree are seated the aged disciples around their youthful teacher ! This is strange indeed ! The teacher instructs them only trough silence, which in itself is sufficient to solve all their doubts (Sri Ramakrishna Math, 1969, p. 25 – 26 ). More than sixty – five years ago the Theosophists, the Reverend C.W.Leadbeated and Dr. Annie Besant, also described an extraordinary being who may be none other than Babaji:
There he stood, ‘the Youth of sixteen summers’, sanata kumara, the ‘ Eternal – Virgin – Youth’, the new ruler of earth, come to his kingdom, his pupils, the three Kumaras, with him, his Helpers around him; thirty mighty Beings there, great beyond Earth’s reckoning, though in graded order, clothed in the glorious bodies they had created by Kriyashakti, the first occult hierarchy, branches ot the one spreading Banyan tree, the nursery of future Adepts, the centre of all occult life”.(Leadbeater, 1969, p. 299 )
During the past forty years, several books, beginning with the Autobiography of aYogi by Paramahansa Yogananda, written in 1946, have referred to the great spiritual master, Babaji, who for centuries has lived in the Himalayan mountains, appearing occasionally to a fortunate few. Sri Yukteswar, Yogananda’s guru, said that Babaji’s attainment was so great that it could not even be conceived of (Yogananda, 1969, p.305). yogananda has started that Babaji is a “ Maha avatara”, or great avatara (Yogananda, 1969, p. 305 – 306 ). “ Avatara” is a Sanskrit word which means “descent” or incarnation of the Godhead in human form. He also characterized “Siddhars” as having attained mastery over death. He referred to Agastyar as being an avatar of South India, a miracle worker who has lived from the pre-Christian era right up to the present time, and for whom a considerable Tamil language literature exists (op cit. p. 305 –306 ). Agastya belongs to the “Eighteen siddha tradition”, which is famous among Tamil speaking people of southern India.
Some writers have indicated that Babaji has taken different forms. Baba Hari Dass identified him with Herekhan Baba who appeared in Ranikhet, Uttar Pradesh, India, in the latter part of the 1975). Leonard Orr (1980 and 1983 ) identified him with a youth who appeared in Ranikhet, in about 1970. he was visited by many Westerners up until his sudden death in (1984) has written about his incredible encounters with Babaji. The reader is often left feeling incredulous upon reading of the experiences described in these books. At their best these books have inspired many to take up these books. At their best these books have inspired many to take up the practice of yoga. Unfortunately, without understanding the ancient tradition and context from which Babaji brought his Kriya Yoga not the rigors of the discipline, most seekers have put it aside after some time when their own experiences failed to measure up to those related by such authors.
These authors have not furnished any details regarding the life of Babaji nor about how Babaji attained enlightnment and immortality. More importantly, none of these authors have been able to adequately express the purpose for which Babaji has remained in an immortal state and its relevance for our own lives.
Babaji’s birth :
Gautama Buddha, near the end of his life, in the 5th century, B.C., predicted that his teachings would be distorted and lost within 500 years following his leaving the moral body. He also said that his teachings would be rediscovered in 800 years and preserved by one “naga” has been commonly associated with the great buddhist reformer “Nagarjuna” who did appear 800 years later. It has become evident, however, that Gautama Buddha, for reasons related to his next advent as the Maitreya or world teacher, may have in fact foretold the birth of a child named Nagaraj, who subsequently blossomed into the great Siddha Yogi known today as “Babaji” (Leadbeater, 1969, pg. 274, 279).
In the year 203 A.D., on the 30th day of November, in a small village now known as Parangipettai, in Tamil Nadu, India, near where the Cauvery River flows into the Indian Ocean, a child was born. “Parangipettai”, means “ place of the foreigners”. The Portuguese named it Porto Novo. They ruled it form the beginning of the sixteenth century to the beginning of the cighteenth century when they were defeated by the British in a major sea battle there. A majority of its inhabitants are now Moslem. This seaport was known since ancient times. It was an important trading center for many foreign merchants who came there seeking herbs, spices and silk. The name Nagaraj was given to this child by his parents. Nagaraj means “King of the serpents”, to honour the great primordial force “Kundalini Shakti”. Stone images of such serpents arising are worshipped in every village, typically undr spreading banyan trees throughout Tamil Nadu.
The child’s birth coincided with the ascendancy (Nakshatra) of the star Rohini, and was in the Wadala Gotra (blood group). It is the same star under which Lord Krishna, the Avatar or incarnation of God had been on July 20, 3228 B.C. (Satya Sai Baba, 1977,p. 90). The birth of the child took place during the celebration of Kartikai Deepam, the Festival of Lights. This festival occurs on the night before the new moon during the month of Kartikai. The Festival of Lights celebrates the triumph of the forces of Light over the forces of Darkness. The devotees celebrate the victory of their po;ular deity, Murugan, over the demons who threatened to overrun the world. Lord Murugan is the son of Lord Shiva according to the puranas. In northern India the festival is celebrated on the anniversary of the return of Lord Rama to Ayodhya and the trimph of the forces of good over evil is remembered as well. The auspicious time for the child’s birth could not have been chosen more wisely by the one who, subsequently, was to progressively manifest the greatness of both Lord Krishna and Lord Murugan.
The father and mother of this child were descendants of families of Nambudri Brahmins who had immigrated to this seacoast village and trading center hundreds of years earlier from the Malabar coast, now in the state of Kerala. Nambudri Brahmins have been renowned for their dedication to priestly duty and scholarship. The priests of the famous Himalayan temple, Badrinath, have come from this same Nambudri Brahmin caste, since the temple’s establishment by the Adi Shankaracharya – 788 to 820 A.D. (fonia, 1987, pg. 115 –117 ). Near this temple, the child Nagraj blossomed into a great siddha, now known as Babaji. As will be seen below and in subsequent chapters, Nagaraj was to also manifest a great capacity for scholarship and service.
Ngaraj’s father was the priest of the village’s principal temple, or “Koil” in Tamil. This temple was dedicated to Lord Shiva. At some point in time, the image in the sanctam sanctorum was changed from a Shiva Lingum to an image of Lord Murugan , also known as Kumaraswamy. The change in the principal deity may have occurred during the period when the village became subject to invading Moslems or Portuguese forces, who were responsible for the destruction of many Hindu temples in India and Sri Lanka. The temple still exists and is known as Kumaraswamy Devasthanam.
Nagaraj, being the son of the village’s chief priest in his early formative years, must have been greatly influenced by the personal religious practices of his parents and the public ceremonies and celebrations associated with temple life. Every act in the daily life of a pious Brahmin priest, including bathing, food preparation, study and ceremonies, is associated with spiritual practices. The effect which these practices must have on Nagaraj during his childhood can be estimated by visiting the home of Manigurukal, the present priest of this temple in Parangipettai. Manigurukal has a sweet child like nature and a melodious voice. The chanting of the mantras and Thevaram hymns to Lord Murugan by him, in surroundings which have not changed for thousands of years, reveral to this day the culture in which Nagaraj took root and blossomed into a siddha.
Babaji is a great master of yoga living today in the Himalayas who is sometimes called Kriya Babaji Nagaraj, Mahavatar Babaji or Shiva Baba. His body has not aged since the age of sixteen when he conquered death and attained a supreme state of enlightenment.
Adi Shankaracharya (788 A.D. – 820 A.D. ), in a famous poem describes Babaji, his guru : “ Behold, under the banyan tree are seated the aged disciples around their youthful teacher ! This is strange indeed ! The teacher instructs them only trough silence, which in itself is sufficient to solve all their doubts (Sri Ramakrishna Math, 1969, p. 25 – 26 ). More than sixty – five years ago the Theosophists, the Reverend C.W.Leadbeated and Dr. Annie Besant, also described an extraordinary being who may be none other than Babaji:
There he stood, ‘the Youth of sixteen summers’, sanata kumara, the ‘ Eternal – Virgin – Youth’, the new ruler of earth, come to his kingdom, his pupils, the three Kumaras, with him, his Helpers around him; thirty mighty Beings there, great beyond Earth’s reckoning, though in graded order, clothed in the glorious bodies they had created by Kriyashakti, the first occult hierarchy, branches ot the one spreading Banyan tree, the nursery of future Adepts, the centre of all occult life”.(Leadbeater, 1969, p. 299 )
During the past forty years, several books, beginning with the Autobiography of aYogi by Paramahansa Yogananda, written in 1946, have referred to the great spiritual master, Babaji, who for centuries has lived in the Himalayan mountains, appearing occasionally to a fortunate few. Sri Yukteswar, Yogananda’s guru, said that Babaji’s attainment was so great that it could not even be conceived of (Yogananda, 1969, p.305). yogananda has started that Babaji is a “ Maha avatara”, or great avatara (Yogananda, 1969, p. 305 – 306 ). “ Avatara” is a Sanskrit word which means “descent” or incarnation of the Godhead in human form. He also characterized “Siddhars” as having attained mastery over death. He referred to Agastyar as being an avatar of South India, a miracle worker who has lived from the pre-Christian era right up to the present time, and for whom a considerable Tamil language literature exists (op cit. p. 305 –306 ). Agastya belongs to the “Eighteen siddha tradition”, which is famous among Tamil speaking people of southern India.
Some writers have indicated that Babaji has taken different forms. Baba Hari Dass identified him with Herekhan Baba who appeared in Ranikhet, Uttar Pradesh, India, in the latter part of the 1975). Leonard Orr (1980 and 1983 ) identified him with a youth who appeared in Ranikhet, in about 1970. he was visited by many Westerners up until his sudden death in (1984) has written about his incredible encounters with Babaji. The reader is often left feeling incredulous upon reading of the experiences described in these books. At their best these books have inspired many to take up these books. At their best these books have inspired many to take up the practice of yoga. Unfortunately, without understanding the ancient tradition and context from which Babaji brought his Kriya Yoga not the rigors of the discipline, most seekers have put it aside after some time when their own experiences failed to measure up to those related by such authors.
These authors have not furnished any details regarding the life of Babaji nor about how Babaji attained enlightnment and immortality. More importantly, none of these authors have been able to adequately express the purpose for which Babaji has remained in an immortal state and its relevance for our own lives.
Babaji’s birth :
Gautama Buddha, near the end of his life, in the 5th century, B.C., predicted that his teachings would be distorted and lost within 500 years following his leaving the moral body. He also said that his teachings would be rediscovered in 800 years and preserved by one “naga” has been commonly associated with the great buddhist reformer “Nagarjuna” who did appear 800 years later. It has become evident, however, that Gautama Buddha, for reasons related to his next advent as the Maitreya or world teacher, may have in fact foretold the birth of a child named Nagaraj, who subsequently blossomed into the great Siddha Yogi known today as “Babaji” (Leadbeater, 1969, pg. 274, 279).
In the year 203 A.D., on the 30th day of November, in a small village now known as Parangipettai, in Tamil Nadu, India, near where the Cauvery River flows into the Indian Ocean, a child was born. “Parangipettai”, means “ place of the foreigners”. The Portuguese named it Porto Novo. They ruled it form the beginning of the sixteenth century to the beginning of the cighteenth century when they were defeated by the British in a major sea battle there. A majority of its inhabitants are now Moslem. This seaport was known since ancient times. It was an important trading center for many foreign merchants who came there seeking herbs, spices and silk. The name Nagaraj was given to this child by his parents. Nagaraj means “King of the serpents”, to honour the great primordial force “Kundalini Shakti”. Stone images of such serpents arising are worshipped in every village, typically undr spreading banyan trees throughout Tamil Nadu.
The child’s birth coincided with the ascendancy (Nakshatra) of the star Rohini, and was in the Wadala Gotra (blood group). It is the same star under which Lord Krishna, the Avatar or incarnation of God had been on July 20, 3228 B.C. (Satya Sai Baba, 1977,p. 90). The birth of the child took place during the celebration of Kartikai Deepam, the Festival of Lights. This festival occurs on the night before the new moon during the month of Kartikai. The Festival of Lights celebrates the triumph of the forces of Light over the forces of Darkness. The devotees celebrate the victory of their po;ular deity, Murugan, over the demons who threatened to overrun the world. Lord Murugan is the son of Lord Shiva according to the puranas. In northern India the festival is celebrated on the anniversary of the return of Lord Rama to Ayodhya and the trimph of the forces of good over evil is remembered as well. The auspicious time for the child’s birth could not have been chosen more wisely by the one who, subsequently, was to progressively manifest the greatness of both Lord Krishna and Lord Murugan.
The father and mother of this child were descendants of families of Nambudri Brahmins who had immigrated to this seacoast village and trading center hundreds of years earlier from the Malabar coast, now in the state of Kerala. Nambudri Brahmins have been renowned for their dedication to priestly duty and scholarship. The priests of the famous Himalayan temple, Badrinath, have come from this same Nambudri Brahmin caste, since the temple’s establishment by the Adi Shankaracharya – 788 to 820 A.D. (fonia, 1987, pg. 115 –117 ). Near this temple, the child Nagraj blossomed into a great siddha, now known as Babaji. As will be seen below and in subsequent chapters, Nagaraj was to also manifest a great capacity for scholarship and service.
Ngaraj’s father was the priest of the village’s principal temple, or “Koil” in Tamil. This temple was dedicated to Lord Shiva. At some point in time, the image in the sanctam sanctorum was changed from a Shiva Lingum to an image of Lord Murugan , also known as Kumaraswamy. The change in the principal deity may have occurred during the period when the village became subject to invading Moslems or Portuguese forces, who were responsible for the destruction of many Hindu temples in India and Sri Lanka. The temple still exists and is known as Kumaraswamy Devasthanam.
Nagaraj, being the son of the village’s chief priest in his early formative years, must have been greatly influenced by the personal religious practices of his parents and the public ceremonies and celebrations associated with temple life. Every act in the daily life of a pious Brahmin priest, including bathing, food preparation, study and ceremonies, is associated with spiritual practices. The effect which these practices must have on Nagaraj during his childhood can be estimated by visiting the home of Manigurukal, the present priest of this temple in Parangipettai. Manigurukal has a sweet child like nature and a melodious voice. The chanting of the mantras and Thevaram hymns to Lord Murugan by him, in surroundings which have not changed for thousands of years, reveral to this day the culture in which Nagaraj took root and blossomed into a siddha.
Subscribe to:
Posts (Atom)