Rituals

Learn about the observations and practices before undertaking the pilgrimage

Devotees are required to observe 41 days of vrutham (celibacy and vegetarian diet) before embarking on the pilgrimage. On the eve before the visit, devotees participate in a ceremony called Kettunira in which they prepare the Irumudi kettu. Irumudi kettu is a small bag with two compartments. The front compartment of the bag is called munmudi, and back compartment is the pinmudi. Munmudi consists of offerings and Pooja items to the temple and the pinmudi is dedicated for carrying the personal belongings of the devotee

The Initial Rituals

The period of austerity traditionally begins on the first day of the Malayalam month Vrischikam (mid-November) with the wearing of the Maala—a rosary made of Rudraksha or Tulsi beads—around the neck.
A first-time pilgrim to Sabarimala seeks the guidance of a Guruswami, a spiritual preceptor who has completed several pilgrimages, ideally eighteen or more. The pilgrim receives the sacred rosary, adorned with a metallic pendant bearing the image of Lord Ayyappa, from either the Guruswami or a temple priest.

The wearing of the rosary symbolizes the pilgrim’s initiation into a spiritual discipline—an inward training to identify himself with the Supreme Truth represented by Lord Ayyappa. The Mahāvākya (Great Vedic Saying) from the Rig Veda, “Tat Tvam Asi”—“Thou art That Supreme Truth”—inscribed above the temple, is a constant reminder of this realization.

After donning the rosary, the pilgrim is expected to strive to transcend the limitations of his personality and emotions. From this moment onward, even his own parents address him not by name, but respectfully as “Swami” or “Ayyappa.” He, too, addresses everyone likewise and is taught to regard all beings—humans, animals, and even inanimate objects—as divine manifestations of the Lord.

Whenever he visits any temple, he chants with devotion, “Swamiye Saranam Ayyappa.” He recognizes every deity as another form of Lord Ayyappa. Even the donkeys that carry loads up the sacred hill are reverently called “Kazhutha Swamis” (Donkey Saints), and the very earth and all that it holds are seen as manifestations of the Divine. This practice is the living application of Advaitic philosophy, which teaches that there exists nothing apart from the Supreme Reality.

Maaladharana (Malayidal) – The Commencement of the Mandala Vratham

The sacred observance of Mandala Vratham begins with the revered ritual of Maaladharana, also known as Malayidal. In this solemn ceremony, the devotee adorns a mala, a sacred chain of Rudraksha or Tulsi beads around the neck, symbolizing his readiness to embrace a life of discipline, devotion, and austerity in preparation for the pilgrimage to Sabarimala. The mala, often sanctified with a locket bearing the image of Lord Ayyappa, serves as a divine reminder of the Lord’s presence and the pilgrim’s spiritual vow. Receiving the mala from a Guruswami a preceptor who has completed eighteen pilgrimages to Sabarimala or from a temple priest marks the formal commencement of the period of penance. From this moment onward, the devotee commits himself to purity of thought, word, and deed, living in devotion and restraint. The Mala is worn with reverence throughout the Mandala Vratham and is removed only after the completion of the sacred pilgrimage, signifying the fulfillment of the spiritual journey and the devotee’s return to worldly life, renewed and sanctified by divine grace.

Mandala Vratham

Mandala Vratham is the observance of austerity that stretches across a period of 41 days before embarking on the pilgrimage. In this period, devotees are required to restrain from worldly pleasures, lead a simple life, develop discipline and adhere to healthy practices that will better their life. Prayers are offered to the Lord all through the day, and the devotees dress themselves in black, denoting detachment from material things. Haircutting, shaving and nail trimming are forbidden during this period.

Life During Austerity

During this sacred period, many pilgrims choose to stay not at home but in temple premises or special Bhajana Madoms (devotional halls) where they engage in collective prayer, chanting, and singing devotional hymns. The food they partake of is called Bhiksha (alms), symbolizing humility and detachment. All distinctions of caste, creed, or occupation are renounced.

Although living amidst society, the pilgrim leads a life of withdrawal—calm, contemplative, and absorbed in divine thought—much like a yogi in a mountain cave. The pilgrim wears blue or black garments with a matching shawl. Those who work in offices may resume the attire of a Swami after duty hours.
This disciplined way of life—detached from worldly pleasures and centered on the Divine—fortifies the pilgrim physically, mentally, and spiritually. While modern psychology may view abstinence skeptically, the Yogic path interprets it as sublimation of energy—a process that transforms desire into higher consciousness. Consequently, the pilgrim experiences rejuvenation in body, mind, and spirit and eagerly awaits his next opportunity for pilgrimage.

Group-Oriented Rituals

Vellam-Kudi

A key group ritual during the period of austerity is Vellam-Kudi (literally, “drinking of water”). Pilgrims gather at a devotee’s home where the Guruswami conducts a Pooja. Offerings such as rice flakes, bananas, Ada (sweet rice cakes), Malaru (puffed rice), and jaggery water are presented to the Lord and later distributed as Prasadam, symbolizing divine grace.
The ritual may be repeated in the homes of all pilgrims within the group, fostering unity and shared devotion.

Padukka

Another major group ritual is Padukka, involving an elaborate Pooja. A temporary pavilion, or Padukka Pandal, is constructed and beautifully decorated with white cloth, mango leaves, betel leaves, flowers, and plantain bunches. Lamps are lit at all corners, and in the center stands a sanctum (Sreekovil) housing the image of Lord Ayyappa. Symbolic representations of the Eighteen Sacred Steps and associated deities are arranged, along with an Aazhi—a sacred heap of glowing embers. The Guruswami prescribes the offerings and leads the worship with solemnity.

Aazhi Pooja

The Aazhi Pooja, performed near the Padukka Pandal, begins at dawn (Brahma Muhurtham, around 4 a.m.). In the evening, after attending the temple’s Deepaaradhana (lamp worship), the pilgrims return to the Pandal for a similar ceremony. Then, gathered near the Aazhi, they walk around the sacred fire chanting fervently, “Swamiye Saranam Ayyappa,” and offer coconuts, puffed rice, and fried rice powder.

The air resounds with Ayyappan Paattu, traditional songs praising the Lord, accompanied by rhythmic instruments. One special performance is the Vilppaattu, where ballads are sung in devotion, using a bow-like instrument adorned with bells.
So deep becomes the collective devotion that some pilgrims enter states of divine ecstasy—losing all sense of individuality. In these exalted states, a few even touch or lift the glowing embers unharmed, an act seen as evidence of the transcendental potential of human consciousness.

These rituals, held in homes and public spaces, cultivate spiritual refinement, devotional unity, and brotherhood among the pilgrims.

The Kettunira Ceremony

As the day of departure approaches, pilgrims prepare for the sacred journey. The principal ritual before setting out is the Kettunira (or Kettumurukku)—the filling of the sacred bundle known as the Irumudi, a two-compartment cloth bag carried reverently on the head. This ceremony, performed by the Guruswami, is a prerequisite for climbing the Eighteen Sacred Steps at Sabarimala. Only those bearing the Irumudikettu are deemed to have completed the full austerities and may approach the sanctum through the holy path.

Meaning of the Irumudi

During Kettunira, after prayers, the sacred ghee (clarified butter) is poured into a hollowed coconut (Nei Thenga), its water drained out beforehand. The act of emptying the coconut and filling it with ghee symbolizes the cleansing of worldly attachments and the filling of the heart with divine aspiration.

The front compartment of the Irumudi holds this ghee-filled coconut and other offerings to Lord Ayyappa and the accompanying deities. The rear compartment contains coconuts for breaking at sacred spots and provisions for the journey. This arrangement signifies the two dimensions of human existence—spiritual (front) and physical (rear). The pilgrim thus acknowledges that while the body must be sustained, spiritual aspiration should always lead the way.

Symbolism

The placement of the compartments mirrors human anatomy: the forebrain, representing higher consciousness, lies at the front, while the cerebellum, which governs physical balance, is at the back. Similarly, the Irumudi teaches balance between spiritual pursuit and material support.

The Nei Thenga—the ghee-filled coconut—represents the individual soul (Jeevātma) encased in the body and mind (the shell and kernel). When the pilgrim reaches the shrine, he breaks the coconut and offers the ghee for libation on the idol of Lord Ayyappa—symbolizing the soul’s liberation from all limitations and its union with the Supreme Reality.

The other coconuts, kept in the rear compartment and broken at sacred spots along the way, represent the breaking of the physical and psychological knots that bind human consciousness.

Before placing the Irumudi on his head, the pilgrim participates in the Sarva-Prayaschitha Pooja, seeking the Lord’s forgiveness for any lapses during the period of austerity. He prays for divine protection and grace to complete the arduous journey through forests and mountains, culminating in the blissful vision of Lord Ayyappa’s radiant form. Finally, he prays for the Lord’s continued guidance to live a righteous and spiritually awakened life even after returning home.

The Sacred Dance of Devotion and Unity

Erumeli Petta Thullal is one of the most revered and vibrant rituals observed as part of the Sabarimala pilgrimage tradition. Steeped in legend and symbolism, this ritual commemorates both the divine victory of Lord Ayyappa and the spirit of religious harmony that His worship upholds.

According to sacred lore, Petta Thullal celebrates the triumph of Lord Ayyappa over Mahishi, the fierce demoness with the head of a buffalo and the body of a woman, whose defeat restored peace and righteousness. Another tradition regards the ritual as a symbol of unity between faiths—honoring the bond between Lord Ayyappa and Vavar, the valiant Muslim warrior who aided the Lord in battle against the forest bandit Udayanan. Together, they represent the eternal message of harmony beyond religious boundaries.

The Petta Thullal commences on the first day of the Malayalam month of Dhanu (December–January) and continues until the last day of the same month. On the 27th of Dhanu, devotees from Ambalappuzha perform the dance in the morning, later joined by another group from Alangad in the afternoon—recreating the coming together of Ayyappa’s forces.

In this sacred dance, devotees cover their bodies with sandal paste and ash, adorn themselves with leaves of the orange berry tree, and wear leaf crowns upon their heads. They hold bows and arrows in hand and carry bundles of vegetables suspended from sticks across their shoulders, symbolizing their readiness for battle and devotion.

Before proceeding toward Sannidhanam, the Ambalappuzha group traditionally visits the Vavar Mosque at Erumeli to seek blessings—an act signifying mutual respect and fraternity. The Alangad group, following their own tradition, proceeds directly without this visit. Devotees believe that as the pilgrims advance toward Sabarimala, Vavar himself accompanies them in spirit, blessing their journey with protection and unity.

Thus, Erumeli Petta Thullal stands as a powerful expression of devotion, courage, and communal harmony, reminding every pilgrim that the path to the Lord is one of faith, humility, and universal brotherhood.

Thiruvaabharanam

Thiruvaabharanam means sacred ornaments, made of gold, meant to decorate the idol of Lord Ayyappa. The popular belief is that they were made by the King of Pandalam as a mark of respect for his divine son. They are placed on the idol just before deepaaradhana [worshipping the deity with lighted lamps] on the evening of Makara vilakku festival. They are brought to the sanctum sanctorum in three chests. The main chest contains the lord’s ornaments. On the fifth day of the month of Makaram [January-February], kalabhaabhishekam [anointing the deity with kalabham which is a mixture of sandal paste and other fragrant substances] is done. The second chest contains gold pots that are used to hold the kalabham. The third contains the temple pennant, the thidambu [embossed replica of the deity on a golden plaque that is usually held atop an elephant and made to perambulate the sanctum sanctorum] and the ornamental headgear of the elephant. These chests are kept in the strong room of the palace owned by the king of Pandalam. Before the royal ornaments are taken to Sabarimala, pilgrims get an opportunity to have a look at them.

Kadutha Swami

At Sabarimala, there are two shrines dedicated to Valiya Kadutha Swami (elder Kadutha Swami) and Kochu Kadutha Swami (younger Kadutha Swami). It is believed that both of them were commanders in Lord Ayyappa’s army. The legend goes like this: Valiya Kadutha was a great warrior and chief of the Pandalam kingdom’s army. He was joined by Kochu Kadutha, a brave warrior from the Inchipara Kalari (a traditional martial art training centre)

Thiruvaabharana Ghoshayaatra

This is the procession of devotees that accompanies the temple authorities who take the sacred ornaments to the shrine on the Makaravilakku festival day. The distance it covers is nearly 83 km, accomplished in the course of three days. The procession begins from the Valiya Koyikkal temple at Pandalam with religious fervour reaching a crescendo. The chests are transported in a palanquin, and a representative of the royal family accompanies the procession. For the last 68 years, Kulathunkal Gangadharan Pillai swami has been carrying the royal ornaments on his head. This procession is given grand receptions at various temples all along the way. It returns after the Makaravilakku festival gets over, the kalabhaabhishekam is done, and the offerings are made.

Thanka Anki – The Golden Attire of Lord Ayyappa

Thanka Anki, meaning “Golden Attire”, refers to the magnificent golden vest and ornaments adorned by Lord Ayyappa at the Sabarimala shrine. The sacred Thanka Anki is kept at the Srivaram temple in Pandalam, where Lord Ayyappa is believed to have spent his childhood. Each year, on December 26th (Dhanu 11), the Thanka Anki is carried in a grand procession from Pandalam Palace to Sabarimala, accompanied by devotees, elephants, and temple musicians.

The procession, known as the Thanka Anki Ezhunnallathu, symbolizes the divine journey of the Lord’s royal attire from His earthly abode to His sanctum at Sabarimala. Upon arrival at the Sannidhanam, the ornaments are ceremoniously received by the temple priests and adorned on the idol of Lord Ayyappa during the Mandala Pooja. The dazzling golden vest represents the Lord’s supreme glory and the radiance of divine consciousness.
The Thanka Anki is the golden armor adorned during Mandala Pooja,while the Thiruvabharanam is the set of divine ornaments adorning the Lord during Makara Jyothi.