Aiyappa

Swamiye Sharanam Ayyappa
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For Private Circulation Only

All About Sabarimala Ayyappan

By
Shri. H. Nagaraj

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Preface

This book is a collection of series of articles and experiences shared by various devotees and research done by me over
the last 12 months. The objective of this book is to bring awareness amongst millions of devotees worldwide about the
story of Ayyappan, various rituals followed and beliefs. I therefore seek the blessings of the lord and prostate before
him. I believe that the lord is himself penning all that is written in this book for the benefit of the devotees and, I am a
mere instrument or tool to get his desire executed.

At the outset, I offer obeisance to my parents, Shri. N.H. Hariharasubramony and Smt. Meenakshi Hariharasubramony
and seek their blessings to undertake this venture of writing this book about the lord. Next is my beloved uncle Shri N.H.
Narayanan who is no more with us but I believe he is with the lord in heaven and blessing, guiding and directing me in
various aspects of my life, and my aunt Smt. Krishnaveni Narayanan. I wish to express my sincere love and affection to
my dear wife Smt. Bhuvaneswari Nagaraj (Sowmya) and daughter Ms. Shraddha Nagaraj, without whose help and co-
operation, this book would not have been possible. I also wish to express my sincere thanks to my loving brother Shri.
Hariharan Sairam and sister-in-law Smt. Vijayakalyani Sairam who have provided a lot of information to help me compile
this book.

My sincere thanks goes to my Guruswami and my dear co-brother Shri. S. Rajagopalan.

Several aspects covered in this book have been shared by Shri Aravind Subramanyam, an ardent devotee of the lord and
famous worldwide for his discourses on Lord Ayyappa. Based in Coimbatore, he has travelled several places sharing his
experiences and learnings with devotees. I have borrowed many articles from his book Nothing But Ayyappan which
was released by him in memory of his great grandfather Kalpathy Shri C.V. Srinivasa Iyer (Chamami Anna). Shri Aravind
Subramanyam was very kind enough to spare a few hours of his precious time during my visit to Coimbatore in
September 2011 and answered several questions that were puzzling me. My sincere pranams to him. I seek his blessings
and best wishes for completing this book.

I hereby submit my Ananta Koti Namaskarams to all. My sincere apologies to those who have been inadvertently missed
to be acknowledged in this book. I pray and request all devotees to kindly pardon me if there are any errors or mis-
statements in this book and look forward for valuable feedback to make this book a success and useful for all devotees.

Om Adiyen therindum theriyaamalum seidha sakala Kutrangalaiyum poruttu kaattu rakshittu arula vendum, Shree
satyamaana ponnu patinettaam padimel vaazhum en om Shree Harihara sutan kaliyugavaradan aananda chittan
ayyan Ayyappa Swamiye Saranam Ayyappa.

H. Nagaraj September 30, 2011
Bangalore

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About the Author

Mr. Nagaraj Hariharasubramony is a Chartered Accountant and Cost Accountant by qualification and currently working
in a senior level in a company based in Bangalore. Born in Mumbai, he is a native of Tirunelveli district, TamilNadu.
He has strong belief in Indian culture and values and desires to bring about awareness about the same to the people at
large. Shri Nagaraj has been celebrating Theme based Navarathi for the last 4 years. Each year, the family chooses a
theme and does a detailed research about the story behind the god / goddess and answers several blind beliefs, rituals
and practices followed. They initially started in 2007 with Aru Padai Veedu the six important abodes of Lord Muruga.
This was very received by the people. 50% of their house is decorated with idols, garlands, life size mountains, temples;
all reflecting a mirror image or real life miniature picture of each temple, etc. This maiden Navarathi venture was a good
experience for Shri Nagaraj and his family and they have been following this theme based Navarathi every year.
Their 2
nd
theme was Tirupati Balaji. This was done twice; once in 2008 in Mumbai and thereafter in 2009 when they
shifted to Bangalore. Shri Nagaraj also brings about a book each year related to the theme for people to read and
become aware. A person with awareness is expected to believe, practice and follow things more religiously than
someone on whom it is either forced upon or, is done out of ignorance.
The entire setting in the house is done by Shri Nagaraj, his wife Smt. Bhuvaneswari Nagaraj and daughter. Ms.
Shraddha Nagaraj. A few well-wishers also participate in this initiative.
This years theme is All about Sabarimala Ayyappan. The theme covers the entire story right from the time of Churning
the milky ocean, birth of DharmaSastha, avatar of Manikantan, death of demoness Mahishi, Manikantan getting the
tigress milk for his mother, the Vilakku pooja, Ayyappan Bhajans, Annadanam, Kettu Nara, the journey to Sabarimala
wherein he has actually constructed temples, mountains, etc. The final abode of the lord in Sabarimala is shown as
similar to the real shrine and the surroundings in Sabarimala itself. Next to Sabarimala is Ponnambala Medu where one
can see the Makara Jyoti.
Daily Pooja is done in the house and also the idol of Ayyappan during the period. The entire setting is kept for nearly a
month; this year it is till 22
nd
October and is open for the public.
The author wishes to thank Shri G.Muthukrishnan, Smt. Nirmala Muthukrishnan and their children who have always
been a great backbone, guide, well-wisher and support all through my life. They have helped a lot in setting-up the
theme structure of Lord Ayyappan. There are all several friends and relatives who have shared information and been
supportive in various initiatives. Another important person to mention here is Shri Devarajan Venkatachalam and Smt.
Rajalakshmy Venkatachalam who have helped me a lot and has been an inspiring force for me in various initiatives.

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Churning of the Milky Ocean

The Story of Samudra Manthan
Indra, the King of Devatas, while riding on an elephant, came across a sage named Durvasa who offered him a special
garland. Indra accepted the garland, placing it on the trunk of the elephant. The elephant, irritated by the smell of the
garland, threw it to the ground. This enraged the sage as the garland was a dwelling of Sri (fortune) and was to be
treated as prasada. Durvasa Muni cursed Indra and all devas to be bereft of all strength, energy, and fortune. Kurma,
avatar of Vishnu, below Mount Mandara, with Vasuki wrapped around it, during Samudra manthan, the churning of the
ocean of milk. In battles that followed this incident, Devas were defeated and Asuras (demons) led by king Bali gained
control of the universe. Devas sought help from god Vishnu who advised them to treat asuras in a diplomatic manner.
Devas formed an alliance with asuras to jointly churn the ocean for the nectar of immortality and to share it among
them. However, Lord Vishnu told Devas that he would arrange that they alone obtain the nectar.
Churning the Milky Ocean
The churning of the Ocean of Milk or the Milky Way was an elaborate process. Mount Mandaranchal was used as the
dasher (churning tool), and Vasuki, the king of serpents, became the churning rope. The gods held the tail of the snake,
while the demons (Asuras) held its head, and they pulled on it alternately causing the mountain to rotate, which in turn
churned the ocean. However, once the mountain was placed on the ocean, it began to sink. Vishnu in his second
incarnation, in the form of a turtle Kurma, came to their rescue and supported the mountain on his back.
During the Samudra Manthan by the gods and demons, one of the product emerged from the churning was a dangerous
poison (Halahala). This terrified the gods and demons because the poison was so toxic that it might have destroyed all of
creation. On the advice of Vishnu, the gods approached Shiva for help and protection. Out of compassion for living
beings, Shiva swallowed the poison in an act of self-sacrifice. However, his consort Parvati who was looking on, terrified
at the thought of his impending death, prevented the poison from descending into his body. Thus the poison was stuck
in Shiva's throat with nowhere to go, and it was so potent that it changed the color of Shiva's neck to blue. For this
reason, he is also called Nilakanta (the blue-throated one; "neela" = "blue", "kantha" = "throat" in Sanskrit). When the
heat from the poison had become unbearable Shiva is supposed to have used his trishul to dig for water forming the
Gosaikunda lake.
Ratnas
All kinds of herbs were cast into the ocean and fourteen Ratnas (gems or treasures) were produced from the ocean and
were divided between asuras and gods. Though usually the Ratnas are enumerated as 14, the list in the scriptures
ranges from 9 to 14 Ratnas. Most lists include:
Halahala, the poison swallowed by Shiva
Varuni or Sura, goddess and creator of alcohol. As she was accepted by the gods, they are called as Suras, while the
demons - Asuras.

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Uchhaishravas, the divine 7-headed horse
Kaustubha, the most valuable jewel in the world, worn by Vishnu
Lakshmi, the Goddess of Fortune and Wealth -Vishnu's consort
Chandra, the moon which adorned Shiva's head
Apsaras, various divine nymphs like Rambha, Menaka, Punjikasthala, etc.
Kamadhenu or Surabhi, the wish-granting divine cow
Parijat, the divine flowering tree with blossoms that never fade or wilt, identified with Kalpavriksha, the wish-
granting tree
Airavata, the elephant of Indra
Dhanvantari, the doctor of the gods with Amrita the nectar of immortality. (At times, considered as two different
Ratnas)
Tulasi plant
Nidra or sloth
The nectar of immortality
Finally, Dhanvantari, the heavenly physician, emerged with a pot containing Amrita, the heavenly nectar of immortality.
Fierce fighting ensued between Devas and Asuras for the nectar. To protect the nectar from Asuras, the divine Garuda
took the pot, and flew away from the battle-scene. While Garuda was in his flight over planet Earth, it is believed that
four drops of nectar fell at four places - Prayag (Allahabad), Haridwar, Ujjain and Nasik. This legend is the basis for the
belief that these places acquired a certain mystical power and spirituality. A Kumbh Mela is celebrated at the four places
every twelve years for this reason.
However, the Asuras eventually got hold of the nectar and started celebrating. Frightened, devas (demigods) appealed
to Vishnu, who then took the form of Mohini. As a beautiful and enchanting damsel, Mohini distracted the asuras, took
the amrita, and distributed it among the Devas, who drank it. Two asuras, Rahu and Ketu, disguised himself as a deva
and drank some nectar. Due to their luminous nature, the sun god Surya and the moon god Chandra noticed the
switching of sides. They informed Mohini. But before the nectar could pass his throat, Mohini cut off his head with her
divine discus, the Sudarshana Chakra. The story ends with the rejuvenated Devas defeating the asuras.


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The Birth of Dharma Sastha

Because of a curse of the sage Durvasa, the Devas were also in another great trouble then having lost their everlasting
youthfulness. However, the Devas could somehow manage to get temporary co-operation of the demoniac Asuras, their
eternal enemies and they together churned the Ocean of Milk from which emerged the Amrita, the potion that would
bring them back eternal youth. However, the Asuras forcibly took away the Amrita. Lord Vishnu, thereupon assumed the
form of an enchantress called Mohini. The Asuras fell an easy victim to her charms and Mohini deceptively took away
the Amrita and handed it over to the Devas.
Thereupon Lord Siva wanted to see that form of Mohini and seeing the most enchanting form fell in love with her form.
A son, Dharma Sastha was born to them. Thus the impossible condition for the destruction of the demoniac Mahishi -
the she buffalo - was materialized. The story thus engagingly highlights the oneness of the spiritual aspects of Siva and
Vishnu and the vibrant Power of that Unity conceived by Dharma Sastha.
Dharmasastha grew at Kailasham. Since he was born of Lord Shiva and Lord Vishnu (Mohini), Dharma Sastha is also
called Hari Hara Sudan.


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The Story of Mahishi
According to the above-mentioned Purana, two divine personalities, Datta and Leela were husband and wife. While
Datta wanted to enter spiritual life, Leela under the influence of insatiable lust was against it. They cursed each other
and degraded themselves to be born as buffaloes. Leela who was born to a demoniac Asura with the head of a she-
buffalo and human body did intense penance and obtained a boon from Lord Brahma that she could be killed only by a
son born to Lord Siva and Lord Vishnu, impossibility. This boon made her very haughty and egoistic that she oppressed
the three worlds and placed herself on the throne of Indra, the king of the Devas, the celestials. The Devas and the Rishis
prayed to Lord Vishnu to give them relief from her oppression and Lord Vishnu assured them protection.


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The Avatar of Manikantan on Earth

The descendants of Pandya dynasty discarded by Thirumala Naicker Diwan of Raja Vijayanagar, who was then ruling the
Pandya Kingdom, comprising of Madurai, Tirunelveli, Ramananthapuram, were living scattered in places like Valliyur,
Tenkasi, Shengottah, Achankovil and Sivagiri. At that time, Pandyas were ruling in many parts of Travancore. The
descendants of Pandya dynasty belonging to Chempazhanattu Kovil, living in Sivagiri were given the right to rule the
country of Pandalam, by the King of Travancore eight hundreds years ago. King Rajasekara was the direct descendant of
this dynasty.
King Rajasekara was very talented, courageous and just in his deeds. People were living happily and prosperously during
his regime. However, the king was very unhappy that he had no children and his subjects were also worried that he had
no heir to inherit his kingdom. As per the wish of the queen, both of them prayed Lord Shiva for blessing them with a
child.

Lord Shiva answered Rajasekara's prayer and ordered Dharmasastha to take the avathar of Ayyappan. On the day King
Rajasekara went for hunting in the forest, Ayyappan took the form of a baby with a golden chain and bell around his
neck and placed himself near the Pamba River.

King Rajasekara went for hunting in the forest adjoining the banks of River Pampa, along with his men. He started
hunting courageously in the dense forest which was a sanctuary for many wild animals. After that hunting was over, King
Rajasekara advised his men to take rest and sat there entertaining himself with the sight of the natural greenish beauty
and the waterfalls, of the forest.

At that time, he heard a child crying from somewhere in the forest. Surprised, he went round and reached the banks of
River Pampa. There he saw a beautiful and divine child (i.e. Ayyappa) kicking its legs and crying out, and was in a
dilemma whether to take the child to the Palace or leave it there itself.
While the King was engrossed in his thoughts, a Sanyasi appeared before him and told the King that he need not be
afraid of the child and take him to the Palace and that the child belonged to Kshatriya dynasty capable of mitigating
all sufferings. The Sanyasi further stated that since the Child had a gold bell around his neck, his name be called
"MANIKANDAN" and when the child completed twelve years, the King would know his divine history. After uttering
these words, the Sanyasi disappeared.


9

Manikandan Going to the Forest for Tigresss Milk

Thus Lord Manikandan (Iyappa) came to Pandala palace and taken care of by the king. After that queen gave birth to
male child named Rajarajan. Both children were well taken care of by parents. As years passed by the king sent Ayyappa
to gurukulam for educating him to become the next king of Cheras. During gurukulam Ayyappa respected his guru and
with his divine power made guru's son to speak. After gurukulam, Rajasekaran king wanted to hand over the throne to
Ayyappa. He called his ministers and diwans and informed them about his decision. While everybody liked it chief
minister who is closed to queen didn't approve of Ayappan becoming the king instead he wanted queen's son Rajarajan
to become the king. He approached the queen and conveyed the kings news of Ayyappans' coronation. Queen was very
much happy and presented him with gifts. But the minister refused it and persuaded her to ignore Ayyappa. He
convinced her that her son Rajarajan only should become King. That will happen only when Ayyappa is eliminated. She
asked her to act as if she is suffering from severe stomach pain. When the news came about queen's illness all the
kingdoms' doctors tested the queen and could not ascertain the cause of illness. With predetermined idea the chief
minister informed the king that this illness will be cured only by the tiger milk. Raja asked his soldiers to try this. But the
minister said only Ayyappan can bring the milk to save the queen.

When the King was thinking about this, Manikandan asked him to let him go to the forest promising to bring the milk.
However, the King told him that he was waiting to be crowned to the throne that he was also not of age and hence
refused to let him go. Manikandan told the King, in spite of his refusal, he had to go lest he would be cursed for not
curing the Queen. Since the King persisted in his refusal Manikandan wanted the King to promise to do something he
wanted. The King gave the promise and asked him what he wanted and immediately Manikandan asked the King to
permit to go to the Forest. The King felt disappointed that he had been tricked and with no other alternative
permitted Manikandan to go to the forest

King Rajasekara made arrangements to send a group of his loyal men along with Manikandan, which however was
refused by Manikandan on the ground that the tigress might run away seeing the crowd of soldiers. King
Rajasekara sent along with Manikandan necessary foodstuffs and coconuts with three-eyes, in remembrance of Lord
Shiva. The Panchabuthas, sent by Lord Shiva, accompanied Manikandan to Forest.


10

The Death of Mahishi

Ayyappa started his path to the jungle via Erumeli where he encountered the thief Vavar and made him his friend. On
his way Manikandan, came to know the atrocities of Mahishi in the Devaloka. He went there and fought a battle with
Mahishi. During the conflict, Manikandan threw Mahishi down to earth from devaloka and she fell on the banks of
Azhutha River. Manikandan clashed with her at Azhutha river again. Mainkantan encountered the monsters on the bank
of the river Azhutha. The trepidous demoness ferociously hit back at the Lord. A terrible fight followed. At last he caught
hold of Mahishi by her horns and whirling around threw her down on the ground.
At the end, of the battle between Mahishi and Manikandan at Azhutha River banks, Manikandan climbed up on her
chest and danced violently. The impact of his dance was felt on the Earth and Devloka and the Devas were afraid.
Mahishi knowing that the divine power dancing on her body was none other than the son of Hari and Haran prostrated
before Manikandan and died. The Lord danced gleefully on her fallen body. The gods were delighted and sang songs
praising the Lord. Dharma triumphed over evil. Even the Trinity came down to earth to witness the great event. The
place where Mahadeva tethered his vehicle, the ox, is now known as' Kalaketti '.

Mahishi's death was verily a blessing in disguise to her. She was, in fact, a celestial damsel cursed to be born with the
face of a she-buffalo. Now that she was redeemed from her curse, she assumed her original beautiful form and paid
obeisance to Ayyappa. Further, she expressed her desire to the Lord to accept her as his consort. But Ayyappa, an
avowed bachelor, refused to oblige. But this did not diminish his esteem for her. She was assigned the status of the
Mother goddess. It is Mahishi who is worshipped as Malikappurath Amman' (the mother-goddess on the tower) in the
shrine to the left of the Ayyappa temple. Ayyappa also said that he can marry her if no new devotee visits sabarimala to
worship him (which never happens).

Brahma, who was present on the occasion of the fight between Ayyappa and Mahishi, wanted the physical remains of
the demoness to be covered by a heap of stones, lest it should grow to such immense height, that the path of the sun
and the moon would be impeded.


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Ayyappan returning with Tigress Milk
Lord Indra was pleased and offered to help Lord Ayyappa. He became a Tiger and all devas also become tigers and
requested Ayyappa to take them to Cheran Palace and help her mother recover. By seeing the entire tigers flooding the
palace the chief minister and the queen realized the power of Ayyappa and begged him to forgive them. Lord Ayyappa
informed them about his avathar and said he will be leaving them. Raja cried and asked Ayyappa when he can see him
again. Lord Ayyappa said he will be in Sabarimala in this Kaliyugam and asked him to build a temple for him so that
devotees can worship him there. He asked Rajasekara Raja to build a temple where the arrow from kings bow fell. That
area is called now Saramkuthi. Raja requested the help Divine sculptor Viswakarma to build the temple. He built the nice
temple with 18 holy steps in the front. He also constructs Kannimoola Ganapathy Sannadi, Nagaraja Sannadhi,
Maligapurathu Amman Sannadhi. Lord Parasurama and Maharishi Agasthiar performed the pooja and appointed
thanthris for daily pooja.
Thus the Sabarimala temple with Holy 18 steps being worshipped by lot of devotees around the world. Raja asked
Ayyappa when he can see him again. For that, Lord Ayyappa told that during Maharasankranthi day he will appear as
Jyothi in the sky every year. That we are seeing even now every year in January.


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Maala Dharanam (Wearing the Tulsi Mala)
Maala Dharanam is done generally on Kaarthigai 1st or any other auspicious day according to the date of the Yatra, i.e-
atleast 48 days before the date of Darshanam. Maala Dharanam is generally done at ones home, Guruswamy's home,
during a puja or at a common place of worship like temple
Maala Dharanam has to be done only after the permission of ones parents and wife (if married). Without their
permission, the whole yatra is futile.
No spiritual practice is successful without the blessings of a Guru. Especially the whole concept of Shabarimala Yatra
revolves round the phenomenon called "Guru". So after the blessings of Guru one has to wear the Mala through "His
Own" Guruswamy. (I am stressing from "his Own Guruswamy" - because Iam seeing many "Seasonal" Guruswamis
whose only job is to - stand in front of any Ayyappan Kovil; give a loud "Swamiye Sharanam Ayyappa"; put the mala in
the persons neck and collect Dakshina without forgetting)
Maata Pita Guru Deivam (Mother, Father, Guru and God). The Mother gets the primary and most important position in
ones life. One comes into this earth because of the 9 months labour that the mother goes through and the pain she
undergoes before delivering a child. The ideal practice is wearing the maala from one's mother's hand in the presence of
Guruswamy. Alternatively, the Guruswamy who is going to take you to the Yatra is the only person who is authorized.
For a married woman, the only person authorized to give the Maala is her Husband an no one else (not even the
seniormost Guruswamy). Only in the case when the husband is not alive, the lady can approach any other elders to wear
the maala.

. From the book Nothing But Ayyappan written by Shri Aravind Subramaniam


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Vrutham
Vrutham means being nearer to God. All your activities should be Ayyappan Centric during the Vrutha Kaalam.

The number of days for a complete Mandala Vrutham is 41 days and anything below that is only secondary. Throughout
the Vrutha Kaalam, contemplating on Lord Ayyappa should be the only focus of a devotee.

Taking bath twice a day, doing atleast a simple puja and calling out Sharanams is his daily duty.

Eat to Live and do not live to eat - Food must me minimum and that too for the sake of health and not for variety and
taste. The food taken should be Sathwick - that do not harm the body and the mind. Not only non-vegetarian is
prohibited, rajasic Food which are more spicy and Thamasic food like Garlik, Onion etc are also prohibited. Eating any
outside food other than puja is strictly prohibited (This includes hotel and even marriages) A person in vrutham is not
advised to attend domestic functions like marriages. He is prohibited from attending any funeral or similar rituals.

Do not enjoy any luxuries to the body - all the practices of Not Shaving; Not Sleeping in the bed, Not wearing footwear is
to stress this point.

Maintain Celibacy with its pristine purity not only physically but also mentally - this is the reason one is advised no to
show interest with Cinema, Drama (and Now Television also). Even his own wife is Maaligaipuram after he wears the
Maala.

Those who have the upanayanam must strictly follow the Sandhya Vandanam and Gayathri Japam. Without this, the
total vrutham is a waste.



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Guruswamy and Gurudakshina
The whole concept of Sabarimala revolves round Guru - without him no yatra gets fulfilled. Guru is like your father or
mother. You cannot change your Guru as per your convenience. The Guruswamy takes you to the Lord; he is leading you
towards the divinity.

So in order to show your graditude towards him, we need to pay Guru Dakshina to the Swami and do namaskaram to
him. It is a practice that a sishya has to pay respects to his Guruswamy and pay him Guru Dakshina 8 times during the
sabarimala yatra.

The first time is when the Guru formally accepts him for the sabarimala yatra
While wearing the Maala
While taking the irumudi - Kettu Nerai
At Erumeli after the darshanam while starting the yatra
At Azhudha river
At Pampa after the snanam and while starting
At sannidhanam after the abhishekam
While removing the maala

It is the duty of every Ayyappa bhaktha to follow all these rules strictly and earn the grace of Guruswamy and thereby
get the blessings of Guruswamy's Guruswamy (Lord Ayyappa)



15

Kettu Narai
Kettunerai is a unique process of sabarimala yatra. One has to be very careful and devoted in this aspect. Only persons
with whom you have Karmic Relations can fill the rice in the Kettu Nerai. The ghee should be filled only by the devotees
and no one else. All the results of your Vrutham is instilled in the Coconut and the Ghee you are carrying. Hence, please
be strict when others come forward to fill the Ghee or Rice.

Irumudi is the very form of Ayyappan. Hence, we need to give utmost respect to the Irumudi.

Removing of the Maala

The Sabarimala Vrutham ends only when you reach back home, keep the prasadams at your house, show a Karpoora
Arathi and then take the prasadams. The maala has to be removed only after this (not at Sabari peetam or Pamba)



16

Meaning of using a Coconut for filling Ghee
The journey to Sabarimala is for Karma Samarpanam, Atma Samarpanam. We want to achieve moksham and get
oneness with the lord. So, anything that we use to get to the lord should be the ultimate one and nothing else.
The Kalpavriksham is a divine tree, which was born when the Devas (gods) and Asuras (demons) churned the milky
ocean for ambrosia. This divine tree has extraordinary powers to give boons of any kind if requested when you are
under that tree. The coconut represents the Kalpavriksham.
Meaning of carrying Ghee in Coconut
The meaning of carrying Ghee in the coconut is an age old and unique tradition that is followed in Sabarimalai. The
coconut is equated to your body and the ghee is the atman. The ultimate sharanagati - surrender is the ghee
abhishekam which is Atma Nivedhanam. You surrender yourself to the Lord... thats the Thathvam of Nei Thengai. Once
you are doing your "Kettu Nerai", you are equal to that of a dead body because your atman is now installed in the Nei
Thengai... (Remember the 3 hands of rice has a very very subtle and supreme meaning)



17

Meaning of Padinettampadi (the holy 18 steps)
18 Steps.... are equated to

18 Puranas

18 Mountains

18 Ayudhams

18 Siddhas

18 Devatas

18 Gunas

"Padi Pathinettum Puranangal Aakkiya Premaswaroopandae Ananda Mandapam..." says an old sharana vili

There are 18 mountains surrounding Sabarimalai and each one is represented through one step of the padhinettu padi.
Ayyappan has 18 Ayudhams. He left each one of the ayudham while ascending the peetam and hence each step has or
represents an aydham of Ayyappan. - Weapons which kills (the enemies) and at the same time protect (the devotees).
All our Shastras greatly exclaim about the 18 siddha purushas. These siddha purushas have surrendered to Lord Sastha
who is the Yogeeshwara and obtained the status or privilege of being his Ashtadasha Peetam (18 Steps). The 18 special
devatas are installed in the 18 steps. During the customary Padi Pooja, these deities are worshipped.

There are eighteen devatas who are the adhishtana moorthis of 18 mountain ranges (or Parivara devats) who are
installed in the 18 steps, and Sastha was seated above all (here the steps are not built. but it is done as a pratishta; that
is the most important thing and uniqueness of Sabarimalai). When Ayyappa avatara took place, he renounced his prince
hood and left his ayudhams one by one on each of the step of Pathinettampadi and merged with Sastha. Further 18
siddha purushas, who wanted to serve the Lord, installed their divine presence in the 18 steps to serve him as well as
bless the devotees. The lord is same everywhere; at Achankovil, Aryankavu or Kulathupuzhai, Coimbatore or Bangalore.
However, the 18 steps are unique here. You can see the Lord even without the vrutham in other temples. However, you
cannot step the Padinettampadi without Vrutham in Sabarimala. The reason being; by climbing the steps, you are
actually stepping the zone of a particular devata who guards it and only if you have the Vrutha Balam, you qualify or you
pass the exam"; you are blessed.

Similarly when you overcome the 18 gunas, you become pure and attain the state of oneness with the Lord - the state is
called THATHVAMASI. THATHVAMASI is a Maha Vakyam from the Vedas meaning - "You know that you and that are
One"..

. From the book Nothing but Ayyappan written by Shri Aravind Subramaniam

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The Devatas of the Ponnu Pathinettam Padi
Padi puja is a unique ritual at Sabarimala where the Tantri performs the ritualistic puja to all the eighteen steps
individually.

The padi puja is not the puja to the physical 18 steps but the puja is for the 18 deities who preside over each of the
eighteen steps.

The devatas of 18 padis are very secretly maintained and not revealed to anyone. Since the list was a secret I was very
reluctant in sharing it with anyone... Then I remembered an incident from my own life where a Deva Rahasya was once
revealed to me by a Siddha Purusha and when I asked whether I can share this, he very gladly accepted saying it must
reach the Bhakta Lokam.!

Each step has a presiding deity. Each of this devata has a separate dhyana swaroopa, moola mantram and puja method.
The details of the Dhyana and the Sankalpa of the 18 deities are below:

On the whole we consider Satya Dharma on either side of the 18 stepms and mentally offer salutations to them using
their moola mantra for the 18 steps

Step 1 Naga Yakshi
Nagayakshi is one of the paripara devatas of Sastha and she is stationed at many of his temples like Kulathupuzhai,
Achan kovil etc
Onnam Thruppadiye Sharanam Ayyappa

Step 2 Mahisha Mardhini
Mahishamardhini is Durga Swaroopini an infacther advent took place before Swami's Manikanta incarnation and she
annihilated Mahisha and Manikanta destroyed his Sister Mahishi
Rendam Thruppadiye Sharanam Ayyappa

Step 3 Annapoorna
Sastha is Annadhana Prabhu and is very happy in the pious deed of feeding all his devotees - always. A Sastha devotee is
never in want of food - throughout his life time.
Moonam Thruppadiye Sharanam Ayyappa

Step 4 Kaali
Kali is the Goddess of time and change representing both the creative and destructive aspects of Nature. S
he helps those who strive for knowledge of self.
Naalam Thruppadiye Sharanam Ayyappa

Step 5 Krushna Kaali
Krishna Kali is one such deity with whom devotees have a very loving and intimate bond, in spite of her fearful
appearance. She is known for destroying ignorance.
Ancham Thruppadiye Sharanam Ayyappa

Step 6 Shakti Bairavi

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Shakti Bhairavi is the ugra swaroopini of Shakti and she is known more to the devotees as the famous Yakshi - who is
seated in the court of Lord Sastha
Aaraam Thruppadiye Sharanam Ayyappa

Step 7 Kaarthaveeryarjuna
Kaartha Veeryaarjuna is an Amsha of Sudharshana Chakra. He got Satha Upasana from his Guru Datta and obtained
many great powers and rose to a level of God
Ezhaam Thruppadiye Sharanam Ayyappa

Step 8 Krushnaabhan
Krishnabhan is more popularly known as Karuppan. He is the cheif of all the Bhootaganas of Sastha's Bhootha sena. He is
seen in almost every Sastha temple in Tamilnadu and few age old temples of Kerala.
Ettam Thruppadiye Sharanam Ayyappa

Step 9 Hidimba
Hidimba is one of the chief warrior but also the preceptor born in the clan of Asuras. He is seated as the guardian deity
of the ninth step.
Onpadham Thruppadiye Sharanam Ayyappa

Step 10 Vethala
Vethala is considered to be the head of Ghost and Goblins and in an amsha of Bhairava. Sastha is Bhoothanatha who
controls these Ghosts and hence Vethala is one among his parivara.
Pathaam Thruppadiye Sharanam Ayyappa

Step 11 Naagaraja
Nagaraja is the king of the Serpants. In general Anantha is considered to be the King of the Naga Kingdom and he is
stationed at the eleventh step here to destroy the Sarpa doshas of the devotees
Pathinonnam Thruppadiye Sharanam Ayyappa

Step 12 Renuka
Renuka is the Mother of Parasurama who was killed and later resurrected by Parasurama. After the death of Jamadagni,
Revana Siddha gave her Sasthru Deeksha at Padavedu and she is stationed here.
Pantrendam Thruppadiye Sharanam Ayyappa

Step 13 Swapna Varahi
Swapna Varahi is a form of Vartali who gets pleased with the devotees and comes and guides the devotees through
dreams.
Pathimoonam Thruppadiye Sharanam Ayyappa

Step 14 Pratyangira
Pratyangira is Ugra Swaroopini who is very much forceful in action and her primary duty is to protect the upasakas of
Para Devata
Pathinalam Thruppadiye Sharanam Ayyappa


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Step 15 Bhooma Devi
Bhoomadevi is the consort of the Varaha Moorthi. She is Dharma Swaroopini and represents Kshama- forgiveness.
Holding a paddy sheaf in her hand, she also indicates prosperity
Pathinancham Thruppadiye Sharanam Ayyappa

Step 16 Aghora
The following there are Astra Devatas. Ever ready for prayoga against the evil. Agora is one of the Astra of Shiva which
he created to destroy the Tripurasuras. It can grants worldly good and salvation to the soul.
Pathinaram Thruppadiye Sharanam Ayyappa

Step 17 Pashupatha
Pashupata is Shiva's personal asta and a most forceful one. It can even be discharged by eyes, words or mind. Its capable
of destroying anything and can even stop creation.
Pathinezham Thruppadiye Sharanam Ayyappa

Step 18 Mrutyunjaya
Mrutyunjaya is yet another Astra which gives eternal state to the aspirant. This is not just to live a healthy life and get rid
of ailments. This conquers mrutyu - the permanent state of existence; thats knowing the self; being self; Thats
Thathwamasi.
Pathinettam Thruppadiye Sharanam Ayyappa



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The Six Sasthas Temples and the Shat Chakras
The devotee who seeks the darshan of Lord Sastha, our most beloved God, no doubt finds Him at all of His temples. But
those who really want to "realise" him, as an Yogic power, the upward climb of kundalini, there are six Kshetrams within
oneself and also outside as separate temples.

The destinations of this journey are first Sori Muthaiyan Kovil, then Achankovil, followed by Aryankavu, Kulathupuzai,
Erumeli and finally Sabarimalai. The fact that this sequence is far from geographically convenient is part of the austerity
that comes with any true pilgrimage.

The significance goes beyond the list of the temples in specified order. There is metaphysical meaning, too. Yogis of yore
determined that each temple stimulates a specific chakra in the subtle body of man: Sori Muthaiyan Kovil lights a fire in
the Muladhara chakra governing memory at the base of the spine. Achankovil moves the next chakra, Svadhishthana,
below the navel, governing reason. Aryankavu animates the Manipura chakra of willpower at the solar plexus.
Kulathupuzhai spins the heart chakra, Anahata, the center of direct cognition. Erumeli opens the Vishuddha chakra of
divine love at the throat, and Sabarimala electrifies the third eye of divine sight, Ajna chakra.

Nowadays, only sabarimalai is thronged by thousands, or tens of thousands, of devotees every day, and the other
temples are almost aloof and remain in solitude except during annual festivals. Only a very few age-old sincere seekers,
follow this style of yatra and undertake the life-transforming experience of the Six Sastha Kshetra pilgrimage.

Once the process of the six chakras are properly activated, the Ultimate state of Sahasrara is attained ie Dhashan of
Kanthamalai - which is nothing but dharshan of Self - Athma Dharshanam - which is Noting but Moksha.

1.Sori Muthaiyan Kovil - Abode of Nature

Many of us have not heard about this temple and many doesnt realise the importance of this temple. This is the only
temple in Tamilnadu among the six kshetrams of Sastha. This temple is located in the area of Karayar Dam above
Papanasam. It is completely surrounded by the Karayar forest. Inside the Tiger reserve forest is a massive rock at which
Lord Sastha's first abode is situated.

It is the place where Swami gave dharshan to Agastya Maharishi; As Swami revealed his divya swaroopam to Agastya, all
the devas showered Golden flowers like rain in the whole place. So Sastha is Known as "Pon Soriyum Muthaiyan" now
Sori Muthaiyan. Swami is here in the Adhi Bhuthanatha Swaroopam;
Temple Adhara Chakra
Sori Muthaiyan Kovil
Achankovil
Aryankavu
Kulathupuzhai
Erumeli
Sabarimala
Muladhara
Svadhishthana
Manipuraka
Anahata
Vishuddhi
Ajna

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The temple is neither with pillared halls nor with sculpture and art.. But a simple building structure. This ageold temple
was lost in the shadows of time and was rebuilt by the Singmpatti Zamindar Kings between the mid-seventeen and mid-
eighteenth centuries, thrives with the constant bustle of worshipers every day. The entire right side of the temple has
many many parivara devatas right from Madan to Pechi who has entirely a different method of Puja and On the left side
is the three shrines, at the inner sanctum ie Mahalinga Swami, Maha Sastha with Poorna Pushkala and Lord
Boothanatha.

Sastha is known as Muthaiyan at Sori Muthaiyan Temple. This Darshan to Agastya in this holy spot signifies the divine
experiences a devotee gets after transcending his own lower nature. ie Mooladhara - when the Kundalini is activated it
gives security, inner purity, softness of the voice, the burning of all negative karma. The mind is conquered and success
is easily obtained.

2.Achankovil - Home of Completeness
Though situated in the deep Kerala Forest, one has to reach Achankovil only through Tamilnadu, winding through the
traditional rural landscape, unchanged for centuries. Driving by rich and dense forest route we feel we are journeying
back in time.

Swami is Manikanta Muthaiyan here.. He is with Poorna and Pushkala on either side.. The very great speciality of this
temple is, the Original Vigraham which Parasurama installed is still in puja (only) here.

The granite statue Manikanta Muthaiyan a young King served by his wives Poorna and Pushkala.
Not far from the main sanctum, just opposite to the temple we find a separate complex which houses a lot of Parivaras
of Sastha. Karuppan is the one who leads them all.

The bliss permeating this town is amazing. Every time we stop and stand quietly, all we can feel is this sublimity.

The Achankovil Sastha Temple is famous for curing poisonous snake bites. Swami was worshipped with Sarpa Suktham
by Siddhas in ageold period. Thus he has a special treatment for snake bites. No matter whether it is dawn, dusk or
midnight, the devotees can ring the temple bell to alert the priest who will rush to the aid of the victims in no time.
Records say that nobody has ever died of snake bites in these holy precincts.

(snake indicates Kundalini... This temple is the second stage of Swadhishtanam and once the Kundalini is awakened from
Mooladharam, the person may attain siddhis and may tend to become uncontrollable. That poison called EGO out of
Siddhis is controlled here). Swadhishtana is indicated here - it means one's own abode.
This indicates pure concentration and pure knowledge. It is the one which connects us to the inner source of inspiration
and enables us to experience the beauty around us. It gives all the desires and people fall with material temptations.
And generally it is difficult to raise the Kundalini (ie energy of consciousness) beyond this point for this reason.


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3.Aryankavu - Grove of Grace

The next temple on the journey is the Lord's Third abode. Known in ancient days as Arya Vanam, the wooded temple of
Aryankavu is 22 km from Shenkottah bordering Tamilnadu.

The Aryankavu Sastha Temple is a small, well-maintained temple located built about 35 ft below the road level.

Though located in the highway, the strategic location of the temple protects the mental peace of the devotees from the
sounds and vibrations of the outside world.

The temple is a quiet, austere place. There is a small mandapam in the front of the Lord Thiruvariyan.

With hair in the form of Fire - Agni Kesham and a flower bunch in hand; the panchaloka murti is an embodiment of
Majesty, Fierce and Radiance. There is a small idol of a Devi to the Left side of Lord Sastha.
Manipuraka is the Third Chakra which Gives Constant Happiness. It transforms the universal, human plane and earthly
forces into life-force energy

A sourashtrial Girl from Madurai fell in love with Thiruvariyan and the Lord had accepted her.. This is a pure merger -
"Aikyam" of the devotee with the Lord. This is an ultimate state of supremeness. So in remembrance to this event the
Sourashtra people come here as the sambanthi to the lord, to conduct the Lord's Thirukalyanam -which is celebrated as
11 days festival.

In this place, Lord Aryan gives eternal happiness and raise the spiritual plane of his devotees, which is the nature of
Manipuraka Chakra and that is what is understood in the Thirukalyanam (and also from my personal experience)

4.Kulathupuzhai - River of Peace

Situated amidst a forest range on the Thiruvananthapuram - Shenkottai road with a dramatic panoramic view is the
Kulathupuzhai Sri Veeramanikantan Temple, Sastha's fifth abode. This Shasta shrine is located on the banks of Kulathu
Puzha, a tributary of Kallada River, and is in the reserve forest.

The interesting legend about the origin of the Temple at Kulathupuzha is when an elderly Brahmin returning from his
Rameshwaram pilgrimage camped on the Kallada Riverbank; one of the servants fixed some stone for cooking. Because
the level of the stone was not proper, he got frustrated amd hit the fixed stone with another stone. Suddenly blood
gushed out of the fixed stone and the Brahmin understood the divine presence of Lord Sastha there. The King of
Kottarakkara heared about this and the constructed the present temple.

The name is Kulathupuzhai, meaning "River". The name refers to the grace of the Lord which flows always. The Lord
chose this place for peace of mind and quiet relaxation. But there is much more significance to His presence here.

At the very entrance of the temple, we encounter the enchanting river. This river is renowned for its sacred water and
all the fishes here are considered to be the whicparivaras of Bagawan. Thus feeding the fishes in the nearby river is an
important vazhipadu in the Temple.


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Sastha is actually worshipped in the form of the original stone which was broken by the servant. Now a Panchaloka
vigraha has been installed for the purpose of alankara. The temple area is wide and big but the Sanctum complex is very
small but cool and quiet.

Kulathupuzhai is linked to the anahata chakra, the heart center, which powers the faculties of direct cognition and
comprehension. Here, the aspirant attains a consciousness: an objective apprehension of the whole of existence.
Kulathupuzhai is a wonderful place for undisturbed meditation. Now one can understand why Sastha chose this place.

5.Erumeli - Fort of Harmony

Situated about 60 kms. away from Kottayam town, this place was anciently called Mahishi Marika Vanam ie Erumeli
today. The God who loves to sport in the forests, appears here as a hunter. The worship of Sastha takes the form of a
tribal dance in the hilly and forest regions. In olden days tribals celebrated God Sastha as their guardian deity and
believed that the welfare of their tribe was His concern. These tribal dance forms are incorporated into today's Petta
Thullal.

This is the junction from where one starts his journey to Sabarimala. Ironically the Lord who is bestower of peace is in
the form of a fiere hunter here.. But there is a great inner significance.

This hunter kills not only the animals in the forest but also the inner animals in every spiritual aspirant. When this
hunting happens, the Point of Awareness arises. Ego ceases - Reality presents itself as it is.

In Erumeli's setting, the vishuddha chakra is amplified; our consciousness resides in this chakra. In this state, there is no
consciousness of a physical body, of being a person with emotions or intellect. The supreme hunter kills the so called
"Self" and makes the devotee understand the truth of the oneness.

6. Sabari Malai - Mount of Meditation

The most revered of all temples to Lord Sastha is the Dharma Sastha temple at sabarimalai. This sixth abode is situated
in the midst of 18 hills, in a bowl of land.
Every year millions of Indians, irrespective of caste, creed or religion throng the tiny complex to have darshan of Lord
Ayyappan. True to the Hindu philosophy of thathvamasi, at Sabarimala, Lord and his devotee commune directly to the
Lord.

The area is in the hilly regions with guarding deities in each of the hills surrounding Sabarimala. While functional (and
intact temples) exist at many places in surrounding areas like Nilackal, Kalaketi, Inchiparakotta and Karimala, remnants
of old temples are visible in the remaining hill.

The Holy eighteen steps that lead to the sanctum sanctorum for holy darshan is considered an important privilege of
every devotee. The Pathinettampadi (18 steps) represents the eighteen stages one has to pass through to attain
''Moksha'' (salvation)


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Every devotee is excited to see the Lord at Sabari. While Sastha in any form is dear to his devotees, here He appears as a
yogi, in a state of eternal bliss or Samadhi, holding chinmudra. The temple's magic is potent, its vibration ever
powerful. So many are captured by Sabarimala. By what seems only to be grace they appear in front of the Deity. They
watch an abhishekam and they go away transfixed.

Sabarimala is nothing but Ajna Chakra... Now read the following paragraph describing the attributes of Ajna Chakra and
again read it for the second time replacing Sabarimala instead of the word "Ajna".. !!!

Ajna Chakra gives the benefits of all the chakras while meditation on Ajna. Past life karma is destroyed and there is
freedom from all conditioning. There is a freedom from attachments and appeasement of obsessions and desires. A
continuous experience of realized non-duality. Whatever is desired comes true. All internal and external changes no
longer cause suffering. When the kundalini and Point of Awareness meet here, the state of enlightenment the entire
Universe is seen in whatever is viewed.

This is what is attributed as "Swamiyai Kandal Moksham Kittum" (one gets liberation if he gets the dharshan of Swami -
at Sabarimala)

7. Kanthamalai - Replete with bliss

The last leg of our pilgrimage is at Kanthamalai which does not exist in the physical plane. Yes! The Kanthamalai temple
is not seen with the naked eyes.. and the Sahasrara is beyond the six chakras of the body.

It is a state of ultimate bliss - The joy of completion pours over us. Inwardly quiet, blissfully content, we feel we have
accomplished. It is an inner fulfillment, arrived at after an outer journey.

Sasthru lokam is known as Tejovathi or Mahakaalam and the hill in which the Lord resides is known as Kanthamalai.

In this Kanthamalai the Supreme Lord Maha Sastha resides with Poorna and Pushkala, His eternal consorts and countless
other devotees, from where he performs his divine play, known as leelas. All the clan of devotees in this material world
has to perfect themselves and go on to Sastha's world - Kanthamalai.


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In yogic terms this state is called Saharara. It is the last milestone of the evolution of human awareness. Also called
Brahmarandhra, it is the final destination of the Kundalini and immortality is achieved within Sahasrara Chakra.



27

The Trek to Sabarimala
After filling the holy coconut with ghee and packing the essentials for offering to Lord Ayyappa in the Irumudi
(called ketunira), the Guru places the sacred Irumudi on the head of the pilgrims chanting Saranam. The pilgrims
leave the place without looking at anyone or bidding goodbye to family or friends. Walking barefoot the pilgrims
proceed to realise his Self and attain Lord Ayyappa.
There are three routes to Sabarimala
(a) The Erumeli route - the most arduous - the pilgrims cover about 61 km on foot through forest and hill track.
(b) The Vandiperiyar route - starts at 94.4 km stone on the Kottayam Kumily road.
(c) The Chalakayam route. - the easiest of all. Chalakayam is near Pampa river. Sannidhanam is just 8 km from
here.
Description of Erumeli Route
The Erumeli route, used by Ayyappan himself during his forest expedition to kill Mahishi is described here.
1 Erumeli It is about 56 km from Kottayam. There are shrines for Lord
Dharmasastha and Vavar Swamy (the Muslim lieutenant of Lord
Ayyappa).
The first timers to Sabarimala, called Kanniswamy, perform
pettatullal. Pettatullal is painting the face with colours and dancing
with wooden weapons to make one look odd.
The essence of this practice is to give up ones' ego and surrender to
Lord Ayyappa. They go round the Ayyappan Temple and Vavar Shrine
and later bathe in the river.
Then the temple is visited again to seek authorization from Lord
Ayyappa to tread the sacred hill Sabari. Later the pilgrims leave
Erumeli under the guidance of their Guru for Sannidhanam.

2 Perur Thodu It is a river about 4 km from Erumeli. Lord Ayyappa rested here during
his expedition. It is from here the rise begins. Giving alms here is
important. By giving alms, one is disposing of all dharma and seeking
asylum in Ayyappa. The forest beyond Perur Thodu is poongavanam
(Ayyappan's garden).


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3. Kaalaketi About 10 km from Perur Thodu is Kalaketti. The legend says that Lord
Shiva, Ayyappa's father, came on his ox and tied it here and
witnessed Lord Ayyappa killing Mahishi. There is a shrine where the
pilgrims light camphor and break coconuts.

4. Azhutha Azhutha river, a tributary of Pampa, is about 2 kms from Kalaketti. On
the far side of the river is the steep Azhutha hill, famous for its
arduous track. In the 2 km of steep ascent there is hardly anyone who
does not shed tears. At the summit of Azhutha is Kallidumkunnu. The
pilgrims drop the pebble taken by them from Azhutha river here. This
is done as the mortal remains of Mahishi was cast off from here and
filled with stones.

5. Azhutha River -

6. Kallidumkunnu -

7. Inchipparakota `The next important place is the Inchipparakota where there is Kotayil
Sastha shrine. Pilgrims offer prayers here and break coconuts. From
here the pilgrims descend the slippery path carefully. The descent
ends at Karimala thodu (canal) with Azhutha hill on one side and
Karimala hill on the other. Pilgrims rest here for a while.

8. Mukkuli -

9. Kariyilam Thodu -

10. Karimalai Karimala is the abode of elephants which visits the Karimala canal to
drink water. Pilgrims light the aazhi (campfire) to protect themselves
from wild animals and cold weather. Karimala hill consists of seven
levels and is climbed in stages. As the ascent of 5 km is difficult the
pilgrims continuously chant saranams. On top
of Karimala the terrain is flat suitable for the pilgrims to rest. It is
interesting to see the Nazhikkinar - a well within a well with fresh
spring like water. Prayers are then offered to Karimalanthan,
Kochukaduthaswami and Bhagawathi, all deities. From here after the
exhausting descent one reaches the Pampa river that is about 5 kms.

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11. Periya Annai Vattam -

12. Seriya Annai Vattam -

13. Pampa Nadi Pampa is the most important and holy spot on the way to
Sannidhanam. It is here that Lord Ayyappa was found by King
Rajasekara. The Pampa river is as holy as the Ganges. The Pampa
water purifies one from curse and evil.

Trek from Pampa to Sannidhanam

Pampa Feast : Pampa Annadhanam (feast) and Pampa Vilakku are important rituals
followed at the Pampa bank. Pilgrim groups prepare feast with the
provisions taken from the Irumudi of the pilgrims. Thousands of
pilgrims are fed at Pampa. When a group of pilgrims are ready to feed
the fellow pilgrims they display a large papad outside their cottage. It
is usually the kanniswamy who are fed first, as they are considered to
be Lord Ayyappan himself. After the feast the Guru is honoured by
pilgrims prostrating before him and offering him the Gurudakshina.
Kanni Ayyappas move from kitchen to kitchen collecting the ashes
which are considered to be very sacred. It is done with the belief that
Lord Ayyappa would have had the feast in one of the cottages in the
disguise of a pilgrim. The ash is taken home as prasad.

Pampa Vilakku : At sunset the pilgrims believe that Lord Ayyappan will be present at
the banks of Pampa and the cottages are decorated with lights and
candles. Small floats are decorated with lights called Pampa Vilakku
and are let in the Pampa river.
The next morning after a dip in the cold Pampa river and performing
pitru darpanam (offering to ones' departed soul) the pilgrims start
their ascent towards the hill Neelimala after worshipping at the
temple of Lord Ganapathi, Lord Rama (avathar of Balaji) and Lord
Hanuman. On the foot of the Neeli hill is the representative of the
King of Pandalam. The pilgrims offer their respects to the
representative. After seeking the permission of the representative to
visit the shrine of Lord Ayyappa they proceed with their journey.
From here the Sannidhanam is about 6 km. The neeli hill is as difficult
as the Azhutha and Karimala. The top of Neeli hill is called Appachi

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medu. Here there are two abysses - Appachi kuzhi and Ippachi kuzhi.
Kanniswamys throw rice balls here to calm down the evil spirits
present around the place. From this point the ground is almost even.
Some distance from here is the Sabari peetam.

Sabari Peetam : This was the Kota where Shri Sabari, in Sri Rama's era, performed
Tapas. Pilgrims worship here breaking coconuts, firing crackers and
lighting camphor.

Saramkuthi : Half way between Sabari Peetam and Sannidhanam is Saramkuthi.
Kanniswamy leave the wooden arrow they picked from Erumeli here.
Patinettampadi : The holy Patinettampadi (18 steps) is 15 minute walk from
Saramkuthi. The Golden steps are such a magnificent sight. Pilgrims
chant saranams loudly. After breaking the coconut they climb the 18
steps to have the darshan of Lord Ayyappa


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The Embargo on Ladies in Sabarimala
Girls above the age of 12 yrs and women till they reach menopause cannot enter the shrine of the lord in Sabarimala.
The reason being that, all girls after puberty and till menopause go through a menstrual cycle each month. During such
period of 3 days, they excrete unfertile eggs. Eggs when they get fertile develop into a full-grown baby and comes to life
after a period of 9 months of pregnancy.
Eggs that do not get fertile are excreted. Such eggs are potential children and their excretion are equivalent to that of a
dead body. During such period, the woman is assumed to be in a graveyard and hence, she is no shuddam.
Considering that a woman also has to go through this atleast once during the mandated period of 48 days of vrutham,
this is practically impossible for her because of her menstrual cycle. Therefore, they do not qualify to carry the Irumudi
on the forehead and get on the 18 steps.
Hence, girls after 12 years and women till achieving menopause are not allowed to enter Sabarimala.


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Significance of Aravana (Ghee Payasam)
There is a mythical origin for the prasadams. Leela, the daughter of Kalari Panicker, fell in love with Ayyappan. She
requested to accept her as wife. But Ayyappan turned down her request as being a Brahmachari. Soon she started
bringing him food to capture his attention. When the girl reached puberty her family, following the Hindu tradition,
prepared special cuisines to celebrate the occasion. One mandatory item on the menu is Rthumathikanji (porridge made
using rice and five times the quantity of jaggery). She took this porridge to Ayyappan, who was practising payattu in the
Kalari. He liked it very much and requested the girl to bring only the porridge everyday. It is believed that the practice of
offering Aravana as prasadam to the God was born from this incident.


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Explanatory Answers to several blind beliefs and rituals followed by devotees
Is Dharma Sastha and Ayyappa the same

The Answer is Yes and No. Dharma Sastha is the child born from the union of Paramashivan and Mahavishnu. Hence
he is called Hari Hara Sudan (Hari Vishnu, Hara Shiva, Sudan Child). Lord Shiva directed DharmaSastha to take
an avatar of Manikantan (Ayyappan) in earth to kill Mahishi since Mahishi had a boon that she can be kicked only by
the union power of Shiva and Vishnu.

Why does the long route start from Erumeli

Lord Manikantan started his trek to the forest in the quest of tigress milk from Erumeli. Further it is in Erumeli that
has the temple of Kiraada Sastha. Kiraada Sastha is the Vanadevatha and the protector of the forest. It is essential
that we visit his temple, worship him, seek his permission and then proceed on the journey to the lord
Sabarimala

What is the significance of Pettai Thullal

The story goes back to Manikantan entering the forest through Erumeli in the quest for tigress milk. Erumeli was
inhabitated by tribals. In order to mix with the local people, Manikandan dressed himself as tribals and danced with
them. Thereafter, he commenced on his journey to the forest. This tradition is followed by all Kanniswamys before
they start their journey to the forest

Why is Irumudi carried on the forehead

Once the coconut is filled with ghee and other offerings filled-up in the Irumudi bag, the bag is secured with a rope.
Thereafter, pooja and Arathi is done to the Irumudi. During such process, it is important to do Aavahanam of the
god into the Irumudi. Once the Avahanam is done, the lord himself is in the Irumudi bag. Where else would you
place the lord other than the Sahasrara the forehead which is the ultimate place of a human being. This is the
place where the brain the main remote control of the body exists. The lord is also kept in the highest level and in
great esteem. Further, any lord that you carry whether it be Amman or Ganapathi, you carry the idol on your head.
Hence the Irumudi is carried on the forehead only.

Why is Coconut used for filling Ghee
The journey to Sabarimala is for Karma Samarpanam, Atma Samarpanam. We want to achieve moksham and get
oneness with the lord. So, anything that we use to get to the lord should be the ultimate one and nothing else.
The Kalpavriksham is a divine tree, which was born when the Devas (gods) and Asuras (demons) churned the milky
ocean for ambrosia. This divine tree has extraordinary powers to give boons of any kind if requested when you are
under that tree. The coconut represents the Kalpavriksham. Hence the same is used for filling ghee.
It also represents the dead body (the coconut used is emptied of water and scraped completely.


34

Why is Ghee used for filling the coconut

The coconut represents the body and the ghee represents the Atma. The Atma is divine. So nothing which gets spoilt
nor gets converted to a different form can be filled-up in the coconut. Milk gets converted to curd, curd
converted to butter, butter converted to ghee. Ghee remains the same and does not get spoilt. Hence, Ghee is
filled-in the coconut

Why is 3 handfull of rice put in the Irumudi Bag containing the coconut filled with rice

The coconut represents the body and the ghee represents the atma within the body. When you set on a journey to
Sabarimala, you actually go for Karma Samarpanam and Atma Samarpanam; meaning you want to attain moksham.
Ayyappan is the only lord that gives your Sharanam. His posture is such that he is welcoming you. Hence he is called
Swamiye Sharanam Ayyappa.
So when you step out of the house, you step out as a dead body since you have already deposited your atma in the
coconut and sealed it. It is a ritual to offer 3 handful of rice on the dead body. Hence the same practice is followed
on the Irumudi bag containing the coconut

Why is the Coconut and the rice portion kept together in the front side of the Irumudi bag and, why is that portion
of the Irumudi kept in the forehead
As already stated, the Irumudi contains the lord and the coconut filled with rice represents the body and the atma.
Hence they get the ultimate spot which is the forehead.
Why is it that the devotee does not bade goodbye to his family and friends

The devotee leaving the house with the Irumudi on his forehead is like a dead body leaving the house.

Why is Coconut broken before stepping out of the house

Since the devotee is doing Atma Samarpanam to the lord in Sabarimala, he prays to Karuppan Swamy to take care of
his family, house and belongings. Karuppan Swamy is the caretaker. As part of the ritual, a stone is placed outside
the house, washed, chandan and kumkum applied on it and Arathi performed. Finally as an offering to Karuppan
swamy, a coconut is broken when one steps out of the house.

Why do people prostate in front of an Ayyappa bhakti wearing the Tulasi Mala and following Vrutham and, while
carrying the Irumudi on the head

Prior to carrying the Irumudi on the forehead, the devotee does Avahanam of the lord into the Irumudi. This means
that the lord is in the Irumudi and hence the devotee gets the status of the lord. Hence, all people prostate an
Ayyappa bhakta. The prostration is for the lord and not for the devotee

Is the Vrutham period 41 days or 48 days


35

One Mandalam period is 48 days. Hence the vrutham period is 48 days. The right way to follow the vrutham and
undertake the journey to Sabarimala is, follow the vrutham for 48 days and then leave. Nowadays, people walk
overnight or take just 36 48 hours to reach Sannidhanam from Erumeli. The correct way is, on the way to
Sabarimala, there are various shrines and other places where you have to observe pooja. Hence the journey takes 8
days. Effectively, the vrutham period extends to 56 days before you have the darshanam of the lord.

Why is a devotee following the Vrutham called Swamy say for e.g, if a person named Shankar is following the
Vrutham for going to Sabarimala, why is he called Shankar Swamy and a lady, Malikapuratamman

Prior to carrying the Irumudi on the forehead, the devotee does Avahanam of the lord into the Irumudi. This means
that the lord is in the Irumudi and hence the devotee gets the status of the lord. Hence, all people prostate an
Ayyappa bhakta. Since the devotee attains the status of the lord before the lord is supposedly into him, his name
has a suffix as Swamy and a girl as Malikapuratamman.

What is the significance of breaking the coconut before stepping on the 18 steps

The 18 (eighteen) steps are guarded by Karuppan swamy. Hence you break the coconut as an offering to Karuppan
swamy and seek his permission to go up the 18 steps in the quest of the lord. The other reason is to thank Karuppan
Swamy for being a caretaker of his family and house.

What is the significance of breaking the coconut after coming down the 18 steps

The coconut is broken after coming down the 18 steps in order to thank Karuppan swamy for facilitating the
Darshan of the lord.

What is the significance of breaking the coconut after returning from Sabarimala and before entering the house

The coconut is broken before you enter back into the house in order to thank Karuppan Swamy for having guarded
the house and give an offering to him in the form of a coconut.

Can a person with Irumudi, step on the 18 steps Is it necessary to observe the 48 days Vrutham

The only person qualified to carry an irumudi on his forehead is one who had followed the vrutham for a period of
48 days. This further means that a person who has maintained and followed the Vrutham for 48 days can alone step
the 18 steps. Please note that the 18 steps represent 18 gods and hence you need to follow certain austerities and
qualify to go up the stairs after crossing them.

Why is Ghee Abhishekam done

The objective of the journey to Sabarimala is to do Atma Samarpanam. The Atma carried by the bhakti is the ghee
filled and sealed in the coconut. The act of atma samarpanam to the lord is done in the form of doing ghee
abhishekam; offering oneself to the lord.

Why is the Ghee given as prasadam after the abhishekam consumed by the devotee

36

As part of the ghee abhishekam to the lord, you have offered your atma and sought sharanam from the lord. The
lord says (to be assumed as said) that you have to complete your karma and continue your jiva in this birth for more
time. Hence some portion of the ghee offered after abhishekam is given back to the devotee to consume it so that
he regains his jiva and continues to live the balance portion of this life.

Can a devotee carry Ghee coconut of some other person

Partly Yes. A bhakta can carry the ghee coconut of another bhakta only if there exist a blood relation; meaning
father, mother, brother, sister, etc. Please note that you are doing karma samarpanam. You can therefore not
burden yourself with others karma.
The other important point to be noted is that even though you are permitted to carry ghee coconut of your blood
relation, the concerned person (for whom you are carrying) should have followed the 48 days vrutham with all
sincerity and touch you when the ghee is filled in the coconut.
You are only a messenger. If you carry the ghee filled coconut of others, you are actually taking on yourself their
karma. Then why would you not suffer even after returning from Sabarimala after Darshan of the lord.

Is there a mountain called Kandhamalai

Kandhamalai is the abode of the lord. As Vaikuntham is the abode of Mahavishnu and Mount Kailasam for Lord
Shiva, so is Kandhamalai for Lord Ayyappa. Neither Vaikutham nor Mount Kailasam exist on earth, However as we
call Srirangam as Bhu Vaikuntham or Chidamara, as Bhu Kailasam, we call Ponnambala Medu as Bhu Kandhamalai.
The Makara Jyoti that is visible is actually seen around Ponnambala Medu mountain

Why is it that no one can go to Kandhamalai
As much as no living person been to Vaikuntham or Mount Kailasam, no one has gone to Kandhamalai.
What is the significance of Harivarasanam

Many people are under the the impression that Harivarasanam" was written by Yesudas. This wonderful work was
composed by Shri. Kulathur Iyer(who lived at Chennai belonging to the illustrious Kambankudi family). He published
it in a book called "Darma Sastha Stuti Kadambam" (A garland of praises to Lord Darma Sastha). It is again a myth
that this "Ashtakam" is song to make the Lord sleep.... How can you make the Master of the universe sleep? The
ashtakam says "devam-ashraye.." - I take refugee in you.. I surrender to you... How can you surrender to a sleeping
person? And the "Sharanam Ayyappaa Swami Sharanam Ayyappa" doesn't appear in the earlier texts and might
have been a later addition. Dear devotees, it is not Sararanam Ayyappa or Charanam Ayyappa. It is Sharanam
Ayyappa].
In the early 1950s the area was just a wild jungle - with only a handful of devotees visited. One devotee, a Menon,
stayed there at Sannidhanam and he was very fond of this Ashtakam and used to recite it at the Sannidhanam. Some
years later, due to administrative reasons he was moved out and he died as an orphan. Thirumeni Eashwaran
Nampoothiri, an old Mel Santhi of the temple remembered his friend and started reciting Harivarasanam while
closing the doors. Thus started a tradition that continues to this day.

37

People say that You can eat anything after carrying the Irumudi and while on the journey to Sabarimala

This is not true. Considering the fact that you are outside the house and have limited options, you resort to the best
possible options available. Further once the lord is being carried on the forehead, there is nothing called Vrutham,
etc.

What is the reason for the embargo on Ladies in Sabarimala
Girls above the age of 12 yrs and women till they reach menopause cannot enter the shrine of the lord in
Sabarimala. The reason being that, all girls after puberty and till menopause go through a menstrual cycle each
month. During such period of 3 days, they excrete unfertile eggs. Eggs when they get fertile develop into a full-
grown baby and comes to life after a period of 9 months of pregnancy. Eggs that do not get fertile are excreted.
Such eggs are potential children and their excretions are equivalent to that of a dead body. During such period, the
woman is assumed to be in a graveyard and hence, she is no shuddam.
Considering that a woman also has to go through this atleast once during the mandated period of 48 days of
vrutham, this is practically impossible for her because of her menstrual cycle. Therefore, they do not qualify to carry
the Irumudi on the forehead and get on the 18 steps. Hence, girls after 12 years and women till achieving
menopause are not allowed to enter Sabarimala.
What is the significance behind the Aravana payasam
There is a mythical origin for the prasadams. Leela, the daughter of Kalari Panicker, fell in love with Ayyappan. She
requested to accept her as wife. But Ayyappan turned down her request as being a Brahmachari. Soon she started
bringing him food to capture his attention. When the girl reached puberty her family, following the Hindu tradition,
prepared special cuisines to celebrate the occasion. One mandatory item on the menu is Rthumathikanji (porridge
made using rice and five times the quantity of jaggery). She took this porridge to Ayyappan, who was practising
payattu in the Kalari. He liked it very much and requested the girl to bring only the porridge everyday. It is believed
that the practice of offering Aravana as prasadam to the God was born from this incident.


38

Sabarimala Tantri

Thantri (High Priest) of a temple plays a key role in the affairs of any temple. The portfolio of `Mel Thantri'
of Sabarimala temple is the hereditary privilege of the male members of Thazhamon Madom,
Chengannur, Kerala. They ensure that the rituals and poojas at Sabarimala are conducted in accordance
with established religious practices and various special norms as applicable to the Sabarimala temple.
o The Thantri nitiates the newly appointed Mel Santhi into the rituals of the temple
o He recites the `Moola Mantram' to the Mel Santhi.
o He constantly guides and supervises the Mel Santhi during the conduct of all poojas and other rituals.
o Certain rituals like Padi Pooja, Udayasthamana Pooja and Kalasa Poojas cannot be conducted unless the
Thantri is present during the ceremony.

There are many legendary stories associated with the system of Thantries

Parashuram was the 4th son of Sage Jamadagni and Renuka. Bruguram or Parshuram is the grandson of the Sage
Brugu and Puloma (Parashuram is the 6th incarnation of Lord Vishnu. This is documented in ancient texts relating to
the legends depicting the origin of Kerala). He learnt the art of weaponry from Lord Siva. King Karthaveerajunan was
fascinated by Jamadagni's cow and demanded it. Since the Sage refused to part with the cow, the King decapitated
the Sage and forcibly took the cow away.The news infuriated Parashuram and he went to Mahishmaatipura and
challenged Karthaveerajunan to a duel. Parshuram defeated Karthaveerajunan and avenged his father's death. For
generations, he carried on annihilations of the Kshaktriyas (the martial race).

As a mark of repentance for this sin, Parashuram meditated at Gokarna and invoked Lord Varuna (the Lord of the
Oceans). Parashuram asked him for a boon. To absolve himself of the heinous crimes he had committed or as `Papa
Pariharam' (repentance of previous sins) he wanted to gift some land to the brahmins. There was no land available.
Lord Varuna told Parashuram that he would give him as much land as he wished. He told him to fling his traditional
axe (Mazhu ) from where he stood at Gokarna. The land from Gokarna till the point where the `Mazhu' landed
would be given to him was the boon that Lord Varuna promised him. The throw of the `Mazhu' from Gokarna to
Kanya Kumari, the legends say, created Kerala. Parashuram donated this land to the brahmins.

In order to allow the brahmins places to follow their traditional practices, he established 108 Sivalayams, 108
Durgalayams and 5 Sastha Kshetrams. The Siva and Vasihanava temples were established in the midlands. The Devi
temples were built along the coast line.

The Dharma Sastha Kshetrams were established in hilly terrains at Kulathupuzha, Aryanankavu, Achan Kovil,
Sabarimala and Erumeli.


39

It is interesting to note that the `Pratishtas' (Idols) at these temples vary from each other in its representative forms,
i.e the Kulathupuzha idol depicts Sastha as a child, Aryankavu idol depicts Sastha as young man, Achankovil idol
depicts God as a Gruhasthshrami with his wives Poorna and Pushkala while the idol at Sabarimala depicts Sastha as a
totally celibate God in meditation.

In order to protect and conduct rituals at these temples, from the banks of the holy river Krishna, he brought two
brothers who were Tapasvis (ascetic persons who have undergone rigorous rituals of Tapas). This was sometime in
the year 301 AD. The rights of Thantries were conferred on these two brothers of the families of Thazhamon and
Tharananallur. Thazhamon family was given hereditary rights to the the Dharma Sastha temples while
theTharananallur family was given hereditary rights to the other temples. In order to distinguish who has the rights
to which temple, the horizontal staff of the Holy Flag Post (Kodimaram) of each temple controlled by the
Thazhamon family points to the North, while that of Tharananallur family points to the South.

As to how the names Thazhamon and Taranalaur came into being, here is the story:-

When Parashuram was escorting these two elected pure brahmins to the new land of Kerala, he came across a river.
He thought it an ideal time to test the abilities of the two brahmins. He asked both to cross the river. The first one
walked across the water. `Taranam' in Sanskrit means `traverse' or `cross'. Because he traversed the water, he and
his successors earned the name of `Tarananallur'. The second brahmin made the waters part and traversed through
the river bed. `Thazhamon' means the sand at the bottom. He and his successors earned the name
of `Thazhamonànd the title of `Kantar'. Thazhamon Madom thantries were given charge of the Sastha temples
while the Tarananallur thantires were assigned to the Devi temples, especially in north Kerala.

Along with these families, a large number of brahmins were also brought into Kerala to populate the land. Many of
them returned to their original places because of the fear of Nagas (serpents) prevalent in the terrains of Kerala.
Parasuraman fetched them back and exhorted them to transform their `kudumi' (bundled hair knot worn on the
head) from the rear to the front to signify that they will never run away. He also asked them to change their method
of wearing their dhoti from the their usual style (a style of dhoti wearing where ones loose end is pulled between
the legs from front and tied behind) to a new method of wearing it in a fashion where the dhoti is tied to the right
(with the right end overlapping the left end)

Currently, Kantaru Maheswararu is the senior most tantri or`karanavan' of Thazhamon Madom. The rights of
`tantrihood' in all the Kerala temples, which have the 'Kodimaram' or `Flag Staff' pointing to the north is held by
Thazhamon Madom.

The present idol of Lord Ayyappa was installed during Àtham' in the month of Edvom in the year 1950 (English
Calendar). The installation ceremony was conducted by Kanataru Sankararu. Kantaru Neelakantaru was also actively
involved in the installation rituals. In fact, since the age of 20, Kantaru Neelakantaru has been taking part in tantri
karmanagal. For the last six decades, he had been an intrinsic part of any special occasion at Sannidhanam. He has
also conducted the rituals in connection with the widening of the `Pathinettam Padi' and covering the Holy Steps
with gold. Other special occasions in which he was the main tantri include installation of the golen `kodi maram' and
the `Kumbhabhishekham' which was performed in the year 2002. He had performed idol installation ceremonies in
many temples in India and abroad.

40

108 Sharana Ghosham

Say 'Sharanam Ayyappa' after saying each line.
1. Swamiyae
2. Harihara sutane
3. Kannimoola ganapati bhagavaanae
4. Shakti vadivelan sodaranae
5. Maalikappurattu manjammadevi lokamathavae
6. Vaavar Swamiyae
7. Karuppanna Swamiyae
8. Periya kadutta Swamiyae
9. Siriya kadutta Swamiyae
10. Vanadevata maarae
11. Durga bhagavati maarae
12. Achchan kovil arasae
13. Anaatha rakshakanae
14. Anna dhana prabhuvae
15. Achcham tavirpavanae
16. Ambalathu arasanae
17. Abhaya daayakanae
18. Ahandai azhippavanae
19. Ashtasiddhi daayakanae
20. Andinorai aadarikkum deivamae
21. Azhutayil vaasanae
22. Aaryangaavu Ayyaavae
23. Aapad baandhavanae
24. Ananda jyotiyae
25. Aatma swaroopiyae
26. Aanaimukhan thambiyae
27. lrumudi priyanae
28. lnnalai teerppavanae
29. ega para suka daayakanae
30. idaya kamala vaasanae
31. Eedillaa inbam alippavanae
32. Umaiyaval baalakanae
33. Oomaikku arul purindavanae
34. Oozhvinai akatruvonae
35. Ookkam alippavanae
36. Engum niraindoenae
37. Enillaa roopanae
38. En kula deivamae

41

39. En guru naathanae
40. Erumeli vaazhum kraada -shaastaavae
41. Engum nirainda naada brahmamae
42. Ellorkkum arul puribavanae
43. Aetrumaanoorappan maganae
44. Aekaantha vaasiyae
45. Aezhaikkarul puriyum eesanae
46. Aindumalai vaasanae
47. Aiyyangal teerppavanae
48. Opillaa maanikkamae
49. Omkaara parabramamae
50. Kaliyuga varadanae
51. Kan.kanda deivamae
52. Kambankudiku udaiya naathanae
53. Karunaa samudramae
54. Karpoora jyotiyae
55. Sabari giri vaasanae
56. Shatru samhaara moortiyae
57. Sharanaagata rakshakanae
58. Sharana ghosha priyanae
59. Shabarikku arul purindavanae
60. Shambhukumaaranae
61. Satya swaroopanae
62. Sankatam teerppavanae
63. Sanchalam azhippavanae
64. Shanmukha sodaranae
65. Dhanvantari moortiyae
66. Nambinorai kaakkum deivamae
67. Narttana priyanae
68. Pantala raajakumaaranae
69. Pambai baalakanae
70. Parasuraama poojithanae
71. Bhakta jana rakshakanae
72. Bhakta vatsalanae
73. Paramashivan puthiranae
74. Pambaa vaasanae
75. Parama dayaalanae
76. Manikanda porulae
77. Makara jyotiyae
78. Vaikkathu appan makanae
79. Kaanaka vaasanae
80. Kulattu puzhai baalakanae
81. Guruvaayoorappan makanae
82. Kaivalya pada daayakanae

42

83. Jaati mata bhedam illathavanae
84. Shivashakti Aikya svaroopanae
85. Sevippavarku aananda moorthiyae
86. Dushtar bhayam neekkubavanae
87. Devaadi devanae
88. Devargal tuyaram teerppavanae
89. Devendra poojitanae
90. Naaraayananmynthanae
91. Neiabhisheka priyanae
92. Pranava svaroopanae
93. Paapa samhaara moortiyae
94. Paayaasanna priyanae
95. Vanpuli vaagananae
96. Varapradaayaganae
97. Bhaagavatottamanae
98. Ponambala vaasanae
99. Mohini sutane
100. Mohana roopanae
101. Villan villaali veeranae
102. Veeramani kantanae
103. Sadguru nathanae
104. Sarva rokanivaarakanae
105. Sachithananda sorupiyae
106. Sarvaabheestha thayakanae
107. Saasvatapadam alippavanae
108. Patinettaam padikkutaiyanaadhane
Swamiye Saranam Ayyappa
Om Adiyen terindum teriyaamalum seida sakala Kutrangalaiyum poruttu kaattu rakshittu arula vendum,
Shree satyamaana ponnu patinettaam padimel vaazhum om
Shree Harihara sutan kaliyugavaradan aananda chittan ayyan Ayyappa Swamiye Saranam Ayyappa


43

Sabarimala Tantri

Thantri (High Priest) of a temple plays a key role in the affairs of any temple. The portfolio of `Mel Thantri'
of Sabarimala temple is the hereditary privilege of the male members of Thazhamon Madom, Chengannur,
Kerala. They ensure that the rituals and poojas at Sabarimala are conducted in accordance with established
religious practices and various special norms as applicable to the Sabarimala temple.
The Thantri nitiates the newly appointed Mel Santhi into the rituals of the temple
He recites the `Moola Mantram' to the Mel Santhi.
He constantly guides and supervises the Mel Santhi during the conduct of all poojas and other rituals.
Certain rituals like Padi Pooja, Udayasthamana Pooja and Kalasa Poojas cannot be conducted unless the Thantri is
present during the ceremony.

There are many legendary stories associated with the system of Thantries

Parashuram was the 4th son of Sage Jamadagni and Renuka. Bruguram or Parshuram is the grandson of the Sage
Brugu and Puloma (Parashuram is the 6th incarnation of Lord Vishnu. This is documented in ancient texts relating to
the legends depicting the origin of Kerala). He learnt the art of weaponry from Lord Siva. King Karthaveerajunan was
fascinated by Jamadagni's cow and demanded it. Since the Sage refused to part with the cow, the King decapitated
the Sage and forcibly took the cow away.The news infuriated Parashuram and he went to Mahishmaatipura and
challenged Karthaveerajunan to a duel. Parshuram defeated Karthaveerajunan and avenged his father's death. For
generations, he carried on annihilations of the Kshaktriyas (the martial race).

As a mark of repentance for this sin, Parashuram meditated at Gokarna and invoked Lord Varuna (the Lord of the
Oceans). Parashuram asked him for a boon. To absolve himself of the heinous crimes he had committed or as `Papa
Pariharam' (repentance of previous sins) he wanted to gift some land to the brahmins. There was no land available.
Lord Varuna told Parashuram that he would give him as much land as he wished. He told him to fling his traditional
axe (Mazhu ) from where he stood at Gokarna. The land from Gokarna till the point where the `Mazhu' landed
would be given to him was the boon that Lord Varuna promised him. The throw of the `Mazhu' from Gokarna to
Kanya Kumari, the legends say, created Kerala. Parashuram donated this land to the brahmins.

In order to allow the brahmins places to follow their traditional practices, he established 108 Sivalayams, 108
Durgalayams and 5 Sastha Kshetrams. The Siva and Vasihanava temples were established in the midlands. The Devi
temples were built along the coast line.

The Dharma Sastha Kshetrams were established in hilly terrains at Kulathupuzha, Aryanankavu, Achan Kovil,
Sabarimala and Erumeli.


44

It is interesting to note that the `Pratishtas' (Idols) at these temples vary from each other in its representative forms,
i.e the Kulathupuzha idol depicts Sastha as a child, Aryankavu idol depicts Sastha as young man, Achankovil idol
depicts God as a Gruhasthshrami with his wives Poorna and Pushkala while the idol at Sabarimala depicts Sastha as a
totally celibate God in meditation.

In order to protect and conduct rituals at these temples, from the banks of the holy river Krishna, he brought two
brothers who were Tapasvis (ascetic persons who have undergone rigorous rituals of Tapas). This was sometime in
the year 301 AD. The rights of Thantries were conferred on these two brothers of the families of Thazhamon and
Tharananallur. Thazhamon family was given hereditary rights to the the Dharma Sastha temples while
theTharananallur family was given hereditary rights to the other temples. In order to distinguish who has the rights
to which temple, the horizontal staff of the Holy Flag Post (Kodimaram) of each temple controlled by the
Thazhamon family points to the North, while that of Tharananallur family points to the South.

As to how the names Thazhamon and Taranalaur came into being, here is the story:-

When Parashuram was escorting these two elected pure brahmins to the new land of Kerala, he came across a river.
He thought it an ideal time to test the abilities of the two brahmins. He asked both to cross the river. The first one
walked across the water. `Taranam' in Sanskrit means `traverse' or `cross'. Because he traversed the water, he and
his successors earned the name of `Tarananallur'. The second brahmin made the waters part and traversed through
the river bed. `Thazhamon' means the sand at the bottom. He and his successors earned the name
of `Thazhamonànd the title of `Kantar'. Thazhamon Madom thantries were given charge of the Sastha temples
while the Tarananallur thantires were assigned to the Devi temples, especially in north Kerala.

Along with these families, a large number of brahmins were also brought into Kerala to populate the land. Many of
them returned to their original places because of the fear of Nagas (serpents) prevalent in the terrains of Kerala.
Parasuraman fetched them back and exhorted them to transform their `kudumi' (bundled hair knot worn on the
head) from the rear to the front to signify that they will never run away. He also asked them to change their method
of wearing their dhoti from the their usual style( a style of dhoti wearing where one loose end is pulled between the
legs from front and tied behind) to a new method of wearing it in a fashion where the dhoti is tied to the right (with
the right end overlapping the left end)

Currently, Kantaru Maheswararu is the senior most tantri or `karanavan' of Thazhamon Madom. The rights of
`tantrihood' in all the Kerala temples, which have the 'Kodimaram' or `Flag Staff' pointing to the north is held by
Thazhamon Madom.

The present idol of Lord Ayyappa was installed during Àtham' in the month of Edvom in the year 1950 (English
Calendar). The installation ceremony was conducted by Kanataru Sankararu. Kantaru Neelakantaru was also actively
involved in the installation rituals. In fact, since the age of 20, Kantaru Neelakantaru has been taking part in tantri
karmanagal. For the last six decades, he had been an intrinsic part of any special occasion at Sannidhanam. He has
also conducted the rituals in connection with the widening of the `Pathinettam Padi' and covering the Holy Steps
with gold. Other special occasions in which he was the main tantri include installation of the golen `kodi maram' and
the `Kumbhabhishekham' which was performed in the year 2002.
He had performed idol installation ceremonies in many temples in India and abroad.

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Swamiye Sharanam Ayyappa

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