Sabarimala Temple
Sannidhanam
The Sabarimala temple is also known as Sabarimala Sannidhanam. The Sannidhanam is the heavenly abode or the place where the God dwells. The temple is on a plateau that stands at the height of 40 feet from ground level. It comprises the main temple (sanctum sanctorum) with a gold foil-plated roof topped with four finials, two mandapams (gazebo-like structures), balipeedam (sacrificial stone pedestals), balikkalpura (stone structure for making ritual offerings) and a gold-plated flag post.
Pathinettampadi
The symbolic significance of Pathinettampadi or eighteen steps of Sabarimala is steeped in hoary beliefs and legends. According to one belief, the number 18 stands for eight jeevathmas (bodily selves) and 10 paramathmas (cosmic self). According to one belief, eighteen stands for five senses, six avasthas (conditions) and seven dhatus that constitute the physical body. According to another, it stands for eighteen worlds, eighteen puranas, the eighteen tathwas (weapons) Lord Ayyappa used to vanquish his enemies, and so on.
Malikappurathamma
Manimandapam
Manimandapam has a very significant role in the Sabarimala temple lore. The belief is that Lord Ayyappa rested here after defeating the ‘Marava Army’. The place is sacred because this is where he entered a deep meditative trance. It is said that one of the three tantric circles he worshipped during this meditation is situated here, with the other two at the Sannidhanam and the Pathinettampadi.
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)
Pamba
For the Hindus, the Pamba is as sacred as the Ganges, and is often revered as Dakshina Bhagirathi. Flowing through many famous places of worship, Pamba brings prosperity and good fortune to both its banks. The spiritual legends of the Pamba are deeply intertwined with Sabarimala and Swami Ayyappa. Lord Ayyappa, also known as Manikandan, born to vanquish the demoness Mahishi, was discovered as an abandoned infant by King Rajasekaran of Pandalam on the banks of the Pamba.
Vavar Swami
The historical tale of Lord Ayyappa’s friendship with Vavar Swami exemplifies the religious harmony that Sabarimala represents. Pilgrims on the traditional route to Sabarimala ascend the mountain only after visiting Erumeli and offering prayers at the Vavar Mosque. According to legend, Vavar was a devoted friend of Lord Ayyappa. Vavar is mentioned in Ayyappa’s songs as a warrior who fought and lost to Ayyappa multiple times before becoming his close companion.
Thazhamon Madom
At Sabarimala, the Tantri (chief priest) plays a crucial role in making important decisions about temple rituals. The Sabarimala Tantris belong to the Chengannur Thazhamon Madom. It is believed that the Pandalam Royal Family invited lowland Brahmins from Andhra Pradesh to perform tantric poojas for Lord Ayyappa. Thazhamon is considered one of the earliest tantric families in Kerala, along with the Tarananallur family.
Sannidhanam
Sannidhanam -the Presence
With an overwhelming sense of fulfillment, the pilgrim b speeds up his pace and beholds from a distance the eighteen sacred Ii steps, the shrine and the golden flag-staff. A divine thrill overwhelms his very being. The temple is located on a hillock in the midst of a vast valley surrounded on all sides by to the mountain ranges covered with lush tropical forests.
The Pathinettaampadi - The 18 Sacred Steps
The pilgrim has to climb eighteen sacred steps, the Pathinettaampadi, to reach the Sannidhanam, the Presence of Lord Ayyappa.
Before climbing the Pathinettaampadi, the pilgrim breaks a coconut by hurling it on a stone placed by the side of the steps. It is symbolic of the shattering of the conditions that limit the consciousness while man engages in the practice of spiritual evolution for a greater cultural and spiritual existence and ultimate expansion to Unconditioned Freedom.
Only those who have observed forty one days of austerities and carry the lrumudikettu, the sacred package of offerings, on the head are supposed to climb these sacred steps. Those who do not carry the lrumudikettu are not allowed to climb them. They can use the flight of steps at the northern side to reach the temple precincts.
An unparalleled feature of these steps is that they are considered almost as sacred as the Presiding Deity Himself. This is very meaningful because it emphasises that the spiritual steps taken for man’s evolutionary ascendence to Divinity is as important as the goal itself. For, if the steps are not taken the goal can never be achieved. The means for the transcendence of man’s limited consciousness to attain the freedom of Unconditioned Consciousness is symbolised by the eighteen steps.
Another unique feature of these steps is that they are carved out of a single stone. This symbolises the complementary nature of the various stages of spiritual practice and their unifying influence in helping the ascendence to the Supreme Goal. Giving equal importance to the steps as the Deity Himself, the same rituals performed for the consecration of idols (Shadaadhaara-pooja) are prescribed for the consecration of these steps also. Padipooja, the worship of the sacred steps, is a major ritual in Sabarimala.
Padipooja is considered as a very auspicious offering (Vazhipaadu). Formerly this Pooja was performed once every twelve years, but now, because of constant demand from pilgrims, except during the Mandalam-Makaravilakku pilgrimage season, it is conducted on all days when the temple opens for monthly Pooja- s on the first of every Malayalam month, and during the holy days of Vishu and Thiruvonam. Each step has a breadth and height of nine inches. The length is five feet. Owing to the long passage of time the steps were worn out and the Travancore Devaswom Board decided to demolish the existing flight of steps and construct a new one. But the Devaprasna, a special astrological method to know the Divine Will, revealed that the Divine Will was against the demolition of the age- old steps vibrant with spiritual power. Then, it was decided to cover the steps with thick plates of Panchaloha (an alloy of the five metals, gold, copper, silver, iron and lead). Accordingly, the Divine Power in the eighteen steps was ritualistically withdrawn on October 1985 and was transferred to the idol of Lord Ayyappa. Then, after covering the steps with the plates, this Power in the idol was revoked and infused back into the steps on November 1985.
The eighteen steps symbolize the eighteen major obstacles that are to be transcended for man’s spiritual evolution and Self Realization. These are some physical and mental factors that keep the consciousness in a condition of limitation and arrest its evolutionary expansion. There are eighteen such major factory, and transcending their limitations would result in the gradual unfoldment of man’s higher levels of consciousness and freedom. These factors are the five sense experiences as sight, hearing, smell, taste and touch; the eight Raaga-s, which are the binding passions such as Kaama (selfish and excessive desires), Krodha (anger), Lohha (avarice), Moha (illusory attachment), Mada (haughtiness), Maathsarya (rivalry), Dambhu (egotism),”andAsooyaUealousy); the three Guna- s, the primal binding qualities of Nature as Sathva (harmony), Rajas (turbulence) and Thamas (resistance or inertia); Avidya (nescience) and Vidya (knowledge).
The first five steps represent the sense experiences; the steps from six to thirteen, the eight Raaga-s, the fourteen to sixteen, the three Guna-s; the next step A vidya and the final step Vidya. It is on getting above the 18th step (the word’ Pathinettaam’ means the 18th) one experiences Supreme Consciousness. According to the Advaitha philosophy man can attain salvation, that is, expansion to unconditioned Supreme Consciousness, only by crossing these eighteen limiting hurdles with penance and self-control. It is to be specially noted here that Vidya (knowledge) is also regarded as a limitation, which also has to be transcended. Till the higher knowledge transforms itself through its practice into the experience of the unconditioned Supreme Reality, the knowledge itself remains to be the last limitation of the mind, which is represented by the 18th step. By transcending this final limitation, the spiritual seeker embraces Supreme Consciousness and this transformation is represented by the stepping beyond the 18th step and reaching the Presence of Dharma Shaastha, the Unconditioned Reality. It is very symbolic that when one steps over and crosses the 18th step, one views in front of the temple the inscription of the profound Vedic Truth, That Thvam Asi -You are That Supreme Truth -reminding one of the inbuilt potential of man for Total Freedom achievable through intelligent spiritual expansion. The forty one days of austerities give a training for transcending these limitations and that is why it is stipulated that only those who have observed them and carry the lrumudikettu on the head as a sign of this observance, should climb these steps.
The eighteen steps also represent the eighteen mountains of Sri Ayyappa’s sacred grove Poonkaavanam), namely, Ponnambalamedu, Gowdenmala, Naagamala, Sundaramala, Chittambalamala, Khalgimala, Maathangamala, Mayilaadummedu, Sreepaadamala, Devaramala, Nilakkalmala, Thalapparamala, Neelimala, Karimala, Puthusserimala, Kaalakettimala, Inchipparamala and Sabarimala. During the Padipooja, the Deities of these mountains are off’1red Pooja-s on these steps.
In Hinduism the number eighteen is given a special importance. The Bhagavad-Gita has eighteen chapters, the major Puraana-s are eighteen, the great Kurukshetra war described in the Mahabharatha lasted for eighteen days and there are eighteen Vidya- s, the branches of knowledge.
Sannidhaanam, the Divine Presence
Climbing the Sacred steps, the pilgrim reaches the focussing point of his austerities, the very goal of his pilgrimage -the Presence. He stands immersed in Bliss in the glorious Presence of Lord Ayyappa vibrant with Divine Grace. The doors within open to Eremity and the reassuring Grace Divine, which makes him more free, harmonious and peaceful.
Now the pilgrim moves towards the shrine of Lord Ganesha, known as Kannimoola Ganapathi and the shrine of Lord Kaarthikeya, for worship. Then he proceeds southwards to worship the Divine Mother, Maalikappurath-amma, whose shrine is located a little away towards the left side of Lord Ayyappa’s shrine. The main offering here is the rolling of the coconut around the shrine. Behind the shrine of Maalikappurath-amma, a little away towards the east is a structure called Manimandapam, where the representative of the king of Pandalam takes rest on his arrival in Sabarimala. Close to it are the seats of the Deities, Kochu Kadutha Swami and Karuppa Swami. There are also places of worship of the Di vine Serpents and the nine Planetary Deities. Towards the south-west comer is a compartment within which is a sculptured figure of a goat and an inscription ‘Shiva- thejomayam ‘. There is a representation of a stream and a leopard on the other side of its bank. A serpent is depicted as coiling on the Jeopard’s neck and it raises its hood. In the stream there is a lotus and in the middle of the lotus, a trident. There is the representation of an opened’ eye at the point where the three branches of the trident join. A rudhraksha rosary is placed over these three branches. On the top of the trident there is a mystic design of the Sudarshana- chakram. The whole theme which symbolizes the different phases of human striving for spiritual advancement and its culmination is explained in an inscription behind this theme.
The shrine of Valia Kadutha – swamy is on the left side near the base of the 18 steps and the shrine of Vavar Swami is a little away facing the 18 steps. Here a Muslim priest gives Prasad to the pilgrims.
After the worship, the pilgrim prepares for a symbolic pouring of his love and his very being into the Supreme Source of all existence, represented by the splendorous idol of Lord Ayyappa, by the libation of it with the ghee contained in the Nei-thenga that he has brought. This is called Nei-abhishekam. As we have discussed in detail in connection with the Kettunira ceremony (page-53) the Nei-thengq involves profound inner significance.
The pilgrim settles at a convenient place in the sacred precincts and opens the lrumudikettu. The coconut filled with ghee is taken out from it. He breaks the coconut and drains out the ghee into a vessel. Carrying this vessel, he joins a separate queue meant for Neyyabhishekam. (He has to take a special coupon for this purpose from the counter). He hands over the vessel to a priest. After the Abhishekam. the priest gives him back the offered ghee as the Prasaadam.
The spiritual disciplines during the austerities, the journey through mountain terrains breathing fresh air and the mind absorbed in thoughts on the Lord, reinforces the whole being of the pilgrim. The experience gives him a deeper vision about life. And if he intensifies this awakening through further spiritual expansion, it will bring about profound evolutionary transformation of life. Every pilgrim will certainly gain a cultural and spiritual refinement, which may of course, vary with different individuals according to the range of receptivity.
It is the personal experience that an earnest pilgrim greatly cherishes. For many, the pilgrimage is a lessening of mental stress, a healing touch, a rejuvenation and an inner transformation. The feeling of lestasy and spiritual elevation makes the pilgrim, despite the hardships, to look forward for the next occasion for austerities and pilgrimage, which is, in fact, a voyage into the realm or beauty and bliss of the Reality within, symbolised by the spiritually splendrous form of Lord Ayyappa.
Introduction – The Call of Ayyappa
Vratham / Deeksha
Purpose of Vratham
Sacred Resolve
The vrata begins with Mala Dharanam, given by a Guru Swami. Wearing the tulasi or rudraksha mala, the devotee proclaims:
“From this day, I am not bound by name, wealth, or ego. I am only a servant of Ayyappa.”
Ayyappa Deeksha Guidelines
The Ayyappa Deeksha is a sacred period of discipline, devotion, and simplicity. It is not just about following rituals, but about transforming one’s life with humility, restraint, and service. The following guidelines are written as a detailed manual to help devotees observe the practices in the true spirit of devotion. Each instruction is explained with purpose, so that the devotee understands not just what to do, but also why it is done.
Daily Practices (Do’s)
Bathing
Dress Discipline (Aacharam)
- Devotees wear black clothes—symbols of humility and surrender.
- Pedapadam (barefoot walking) is observed for the entire vrata.
- No ornaments or luxuries. Simplicity outside reflects purity inside.
Daily Pooja and Japa
- Worship at dawn and dusk with lamp, flowers, and incense.
- Chant “Swamiye Sharanam Ayyappa” at least 108 times daily.
- This constant repetition, known as Saranaghosha, is the heart of the vrata. It is the cry of surrender: “O Swami, I take refuge in You.” Whether during puja, meals, walking, or rest, the devotee keeps this mantra on the lips and in the heart.
- Recite stotras such as Ayyappa Ashtakam, Harivarasanam, or Sahasranamam.
- Join satsang, sing bhajans, and read sacred texts.
Food Discipline (Aaharam)
- Only satvic food—pure, simple, prepared with devotion.
- No meat, fish, eggs, liquor, intoxicants, garlic, or onion.
- Food should be eaten in moderation and first offered to the Lord mentally.
Offering Anna Danam
Sleeping on the Ground
Speaking Less
Vegetarian Food Only
Cook’s Discipline
Helping Others
Observing Brahmacharya
Living Simply
Restrictions (Don’ts)
Avoid Smoking
No Alcohol
No Non-Vegetarian Food
Do Not Wear Footwear
No Violence
Do Not Cause Unhappiness
Do Not Cheat Others
Do Not Tell Lies
Lies must be avoided. However, if telling the truth might cause unhappiness, it is better to remain silent or avoid the topic altogether.
Avoid Luxury Practices
Do Not Be Prideful
Do Not Argue
Additional Rules and Regulations (Niyamas)
Worship of Mudra Mala
Temple Visits
Personal Grooming Restrictions
Brahmacharya
Avoiding Funerals
Respectful Address
Honoring Invitations
Spiritual Symbols
Conduct
Avoid Distractions
Charity and Bhajans
Humility
Continuation Beyond Deeksha
The 41-Day Vratham Calendar
Week 1 – Awakening Discipline (Days 1–7):
Begin the journey with strict daily discipline—rise before dawn, bathe, and chant “Swamiye Sharanam Ayyappa” at least 108 times.
🌿 This becomes the foundation for all the coming weeks.
Week 2 – Restraint of Senses (Days 8–14):
Along with Week 1 practices, now strengthen control over food, speech, and desires. Eat only satvic food, avoid gossip, harsh words, and anger.
🌿 The foundation of discipline now matures into self-restraint.
Week 3 – Compassion (Days 15–21):
Continue all earlier practices, and add acts of service—feed the poor, serve animals, join bhajans, share with fellow devotees.
🌿 Discipline and restraint now blossom as compassion.
Week 4 – Inner Purification (Days 22–28):
Maintain discipline, restraint, and service. Add daily silence and meditation; visualize climbing the 18 steps.
🌿 Compassion now deepens into inner stillness and awareness.
Week 5 – Detachment (Days 29–35):
Along with all previous practices, embrace simplicity—sleep on the floor, avoid comforts, chant Ayyappa Ashtakam daily.
🌿 Inner stillness grows into renunciation and freedom.
Week 6 – Union (Days 36–41):
Carry forward all earlier practices. Prepare the Irumudi, and with complete surrender, offer the ghee-filled coconut as the essence of your soul.
🌿 Discipline, restraint, service, silence, and renunciation all culminate in union with Ayyappa.
The Sacred Journey – to Sannidhaanam
Pedapadam – Barefoot Surrender:
The Sacred Hills:
- Karimala forests: Symbolize ignorance. The name of the Lord is the lamp through maya.
- Bathing at River Pampa: Pampa is the Ganga of the South. Bathing here washes not just the body but lifetimes of ignorance. As Pampa merges into the sea, the devotee prepares to merge into the infinite.
- Neelimala: The first steep climb, testing resolve. Faith begins with courage.
- Appachimedu: Twin idols guard the path, symbolizing good and evil. Both dharma and adharma test us.
- Sabaripeedam: Where Sabari attained moksha by offering fruits to Rama. Pure devotion outweighs ritual.
- Saranuguthi : Final steep climb, where arrows of princes were found. Victory belongs to faith that surrenders ego.
The 18 Holy Steps (Pathinettampadi)
Each step is a conquest of inner weakness:
1–5: Conquer five senses (sight, sound, smell, taste, touch).
6–10: Overcome desire, anger, greed, attachment, pride.
11–15: Transcend jealousy, lust, delusion, fear, ego.
16–17: Rise above dualities—joy/sorrow, merit/sin.
18: Final surrender—union with Ayyappa.
Climbing these steps is the true yatra—not of feet but of the soul.
Tat Tvam Asi – The Eternal Truth
- Vratham strips illusion.
- Saranaghosha purifies the heart through constant surrender.
- The barefoot journey humbles the ego.
- The 18 steps conquer inner enemies.
- The darshan reveals: The Ayyappa outside is the Ayyappa within.
At that moment, the pilgrim whispers:
“I came not to see the Lord,
but to be seen by Him.
Tat Tvam Asi—Swami and I are one.”
Conclusion – The Pilgrim’s Realization
The vrata’s food, dress, daily puja, the chanting of Saranaghosha, the 41 days of discipline, the barefoot journey, Holy Pamba bath, the hills, the 18 steps—all merge into the final realization:
Surrender is strength. Simplicity is freedom. Devotion is liberation. And the truth is eternal: Tat Tvam Asi.
Swamiye Saranam Ayyappa!
Temple Timings
The Sabarimala Ayyappa Temple usually opens at 5:00 a.m. and closes at 10:00 p.m. The timing may alter during certain days and festivals. This temple opens for darshan every year on a specific day.
Lord Ayyappa Swamy’s temple is in the deep forests. It is impossible to keep the temple open during the year. The Sabarimala Temple opening and closing dates are per the Malayalam culture and calendar.
Sabarimala Temple Opening Dates
The opening and closing dates of the Sabarimala Temple for the years 2025–2026 are as below. The pilgrims need to note the following opening and closing dates for the Sabarimala Temple:
Apart from the dates below, the Sabarimala Temple will be closed throughout the year on other days.
Month | Pooja / Event | Opening Date | Closing Date |
January 2025 | Makaravilakku Day | 14/01/2025 | |
February 2025 | Monthly Pooja – Kumbham | 12/02/2025 | 17/02/2025 |
March 2025 | Monthly Pooja – Meenam | 14/03/2025 | 19/03/2025 |
April 2025 | Sabarimala Utsavam | 01/04/2025 | 11/04/2025 |
Kodiyettu | 02/04/2025 | ||
Pankuni Uthram & Arattu | 11/04/2025 | ||
Meda Vishu Festival | 10/04/2025 | 18/04/2025 | |
Vishu | 14/04/2025 | ||
May 2025 | Monthly Pooja – Edavam | 14/05/2025 | 19/05/2025 |
June 2025 | Idol Installation Pooja | 04/06/2025 | 05/06/2025 |
Monthly Pooja – Midhunam | 14/06/2025 | 19/06/2025 | |
July 2025 | Monthly Pooja – Karkkidakam | 16/07/2025 | 21/07/2025 |
August 2025 | Monthly Pooja – Chingam | 16/08/2025 | 21/08/2025 |
September 2025 | Onam Pooja | 03/09/2025 | 07/09/2025 |
Onam Day | 05/09/2025 | ||
Monthly Pooja – Kanni | 16/09/2025 | 21/09/2025 | |
October 2025 | Monthly Pooja – Thulam | 17/10/2025 | 22/10/2025 |
Sree Chithra Atta Thirunal | 20/10/2025 | 21/10/2025 | |
November 2025 | Mandala Pooja Mahotsavam | 16/11/2025 | 27/12/2025 |
December 2025 | Mandala Pooja | 27/12/2025 | |
Thirunadai Thirappu – Makaravilakku Mahotsavam | 30/12/2025 | 20/01/2026 | |
January 2026 | Makaravilakku Day | 14/01/2026 |
Pooja Timings at Sabarimala Temple
The daily morning and evening pooja timings at Sabarimala Temple are given in the table below.
Morning Puja Timings
Puja List | Time |
Opening of Sanctum Sanctorum | 3:00 AM |
Ganapati Homam | 3:30 AM |
Nirmalya Darshanam | 3:30 AM to 7:00 AM |
Usha Pooja | 7:30 AM |
Neyyabhishekam | 8:30 AM to 11:00 AM |
Ashtabhishekham (15 nos) | 11:00 AM to 11:30 AM |
Ucha pooja | 12:30 PM |
Closing of Sanctum Sanctorum | 1:00 PM |
Evening Puja Timings
Puja List | Time |
Opening of Sanctum Sanctorum | 3:00 PM |
Deeparadhana | 6:30 PM |
Pushpabhishekam | 7:00 PM to 9:30 PM |
Athazha pooja | 9:30 PM |
Harivarasanam | 10:50 PM |
Closing of Sanctum Sanctorum | 11:00 PM |
The Path of Pilgrimage: A Journey to Sabarimala and the Science of Inner Evolution
The Expansion of Human Personality
Man’s innate desire for freedom and growth is not a passing fancy; it is a fundamental biological and spiritual urge. From the earliest times, India’s sages recognized this drive as a natural law an evolutionary pull towards higher consciousness. The Bhagavad Gita speaks of this same truth: that true evolution is not merely physical or intellectual, but the harmonious unfolding of social and spiritual awareness. Suppression of one’s personality never leads to growth; transcendence does.
Every individual carries within him the seeds of greatness higher faculties waiting to blossom once the limitations of ego and attachment are overcome. The sages of ancient India, with an unbiased and scientific spirit, explored this mystery. They asked the profound question: How can man contact the higher dimensions of his own being? Out of this inquiry emerged the great art and science of temple worship.
Temple worship in India is not born of blind faith or superstition. It is a culmination of centuries of spiritual experimentation. The temples were designed as living centers of energy carefully constructed to vibrate with spiritual resonance, helping devotees attune to their inner divinity. Anyone with a quiet mind can feel the peace that permeates a sacred shrine. When a worshiper folds his hands before the deity and closes his eyes, he is not engaging in ritual alone; he is dipping into the infinite source within the same source that sustains all existence.
Temple Worship and the Science of Spirituality
True spirituality is not withdrawal from life; it is attunement with the supreme rhythm that underlies it. Faith, ritual, and knowledge together form a complete spiritual practice — when balanced, they lead to peace, wisdom, and even physical healing. The sages understood that the human mind is the instrument of both bondage and liberation. Hence, the goal was mastery over the mind to bring its restless movements under the gentle governance of will.
The mind, by nature, is in constant flux — swayed by emotions such as fear, anger, jealousy, compassion, and love. The six inner enemies — Kama (lust), Krodha (anger), Moha (delusion), Lobha (greed), Mada (pride), and Matsarya (envy) — drain man’s vitality and peace. By contrast, the cultivation of compassion, love, and service elevates the mind. Spiritual mastery lies not in destroying emotions but in harmonizing them, balancing all fluctuations through the power of awareness and will.
The Vision of Spiritual Evolution
While many see spirituality as devotion to a separate, distant God, the seers of India saw it differently. To them, the Divine is not apart from creation everything that exists is an expression of the Supreme Reality, the Brahman. Because Brahman is infinite, It manifests freely in countless forms while remaining untouched by them. Man, too, is one such expression capable of evolving beyond his limitations to realize that same absolute freedom.
The Sabarimala Pilgrimage: A Journey of Transformation
Among the many spiritual disciplines evolved in India, the pilgrimage to Sabarimala holds a special place. It is not merely a ritual or a religious visit; it is a structured journey of self-purification and mastery. Set amidst the dense forests of Kerala’s Western Ghats, the Sabarimala temple is dedicated to Lord Ayyappa, the son of Lord Shiva and Mohini (the incarnation of Lord Vishnu).
The Sacred Eighteen Steps
The most iconic part of the Sabarimala journey is the ascent of the Pathinettam Padi, the eighteen holy steps leading to the sanctum. These steps represent the pilgrim’s inner ascent from bondage to liberation.
Unity and Equality at the Holy Shrine
At Sabarimala, there are no distinctions of caste, creed, or social status. Every pilgrim, regardless of background, is addressed as “Swami” acknowledging the divine within each being. All wear simple clothes, walk barefoot, and endure the same hardships, symbolizing the oneness of humanity.
The Role of Women in the Discipline
The Sabarimala pilgrimage follows a unique spiritual discipline that includes specific guidelines for participants. Traditionally, women below ten and above fifty years of age undertake the pilgrimage, while those within the reproductive age observe other forms of worship.
The Mandala and the Inner Renewal
The 41 days of austerity known as the Mandalam represent a complete cycle of inner renewal. Modern psychology confirms that repeating a discipline for 21 days can form a habit; the ancient sages extended this to 41 days to ensure lasting transformation.
The Spirit of Sabarimala
Sabarimala is more than a physical destination it is a living metaphor for the human journey from ignorance to illumination. Every step, every chant of “Swamiye Saranam Ayyappa,” is a call to the divinity within. Lord Ayyappa, the Dharma Shastha, stands as the eternal guide the embodiment of discipline, equality, humility, and liberation.
Pathinettampadi
Pathinettupadi (18 divine steps) to the sanctum sanctorium is divine in all aspects. The first three steps depict “Bhoomi, Agni, Vayoo & Akash”,
6 to 9 steps for Karmendriya, 10 to 15 for Jnanendriya, 16th for Mind, 17th for Intelligence and 18th for Jeevathma Bhava.
Those who cross all these steps are believed to achieve “Punyadarshan”.
Naga Yakshi
Nagayakshi is one of the Parivara Devatas of Sastha and she is stationed at many of his temples like Kulathupuzhai, Achan Kovil etc.
“Onnam Thruppadiye Sharanam Ayyappa”
Mahisha Mardhini
Mahishamardhini is Durga Swaroopini and in fact her advent took place before Swami’s Manikanta incarnation. She annihilated Mahisha and Manikanta destroyed his sister Mahishi.
“Randam Thruppadiye Sharanam Ayyappa”
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 lifetime.
“Moonam Thruppadiye Sharanam Ayyappa”
Kaali
Kali is the Goddess of time and change representing both the creative and destructive aspects of Nature. She helps those who strive for knowledge of self.
“Naalam Thruppadiye Sharanam Ayyappa”
Krishna Kaali
“Ancham Thruppadiye Sharanam Ayyappa”
Shakti Bhairavi
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”
Kaarthaveeryarjuna
Kaarthaveeryarjuna is an Amsha of Sudarshana Chakra. He got Sastha Upasana from his Guru Datta and obtained many great powers and rose to a level of God.
“Ezhaam Thruppadiye Sharanam Ayyappa”
Krishnaabhan
Krishnaabhan is more popularly known as Karuppan. He is the chief of all the Bhootaganas of Sastha’s Bhootha Sena. He is seen in almost every Sastha temple in Tamil Nadu and a few age-old temples of Kerala.
“Ettam Thruppadiye Sharanam Ayyappa”
Hidimba
Hidimba is one of the chief warriors 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”
Vethala
Vethala is considered to be the head of ghosts and goblins and an Amsha of Bhairava. Sastha is Bhoothanatha who controls these ghosts and hence Vethala is one among his Parivara.
“Pathaam Thruppadiye Sharanam Ayyappa”
Naagaraja
Naagaraja is the king of the serpents. 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”
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”
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”
Pratyangira
Pratyangira is Ugra Swaroopini who is very forceful in action and her primary duty is to protect the Upasakas of Para Devata.
“Pathinalam Thruppadiye Sharanam Ayyappa”
Bhooma Devi
Bhooma Devi 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”
Aghora
The following are Astra Devatas, ever ready for Prayoga against evil. Aghora is one of the Astras of Shiva which he created to destroy the Tripurasuras. It grants worldly good and salvation to the soul.
“Pathinaram Thruppadiye Sharanam Ayyappa”
Pashupatha
Pashupatha is Shiva’s personal Astra and a most forceful one. It can even be discharged by eyes, words, or mind. It is capable of destroying anything and can even stop creation.
“Pathinezham Thruppadiye Sharanam Ayyappa”
Mrutyunjaya
Mrutyunjaya is yet another Astra which gives an 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; that is knowing the self, being self; that’s Thathwamasi.
“Pathinettam Thruppadiye Sharanam Ayyappa”
Malikappurathamma Devi
The Legend
The story of Malikappurathamma is deeply intertwined with that of Lord Ayyappa. Lord Ayyappa was born for the destruction of Mahishi, the sister of Mahishasura. According to ancient lore, when Brahma, Vishnu, and Shiva took human form to re-establish Dharma, a divine energy emerged from them, called Dattatreya. At the same time, their consorts — Saraswati, Lakshmi, and Parvati — were born as Leela, the daughter of sage Galava, who later married Dattatreya.
After years of married life, Dattatreya taught Leela that the true purpose of human birth is self-realization. Leela disagreed, claiming her worldly duties were superior. Angered, Dattatreya cursed her to be born as a she-buffalo (Mahishi) in a demon clan. In return, Leela cursed him to become a buffalo (Mahisha).
Leela was later born as Mahishi, the daughter of Karambaasura. Seeking revenge for her cousin Mahishasura’s death, she performed severe penance and received a boon from Brahma that only a being born from both Vishnu (Hari) and Shiva (Hara) could kill her. Empowered by this boon, Mahishi overpowered the gods and ruled over the heavens. To end her tyranny, Dattatreya took the form of a buffalo named Sundara Mahisha and lured her to earth.
To fulfill the divine purpose, Lord Ayyappa (Manikantan) — the son of Shiva and Mohini (the female form of Vishnu) — was born. After growing up as the foster son of King Rajasekharan of Pandalam, Ayyappa confronted Mahishi. A fierce battle followed, and Ayyappa finally struck her down, holding her horns and slaying her. Mahishi fell on the banks of the river Azhutha in Kerala. When she died, the Devas rejoiced, and Lord Shiva himself descended to witness the victory. The place where Mahishi’s body fell became known as Kallidumkunnu, while the site where Shiva tied his bull is now called Kalaketti.
Malikappuram Temple
Malikappurathamma Devi Temple, also known as Malikappuram Temple, is situated on a small hill about 100 meters from Sabarimala. According to legend, it is the place where the demoness Mahishi rests in eternal wait. The temple complex houses the shrines of Malikappurathamma Devi, Kaduthaswamy, and the serpent deities Nagaraja and Nagayakshi. A unique custom here is that coconuts are offered by rolling them on the ground instead of breaking them. On the way to the temple lies a sacred pond called Bhasma Kulam, where devotees take a holy dip in remembrance of Tapaswini Sabari, who is believed to have ended her mortal life by entering fire. After this event, the hill came to be known as Sabarimala.
Malikappuram Ezhunnullathu
As Lord Ayyappa danced on Mahishi’s fallen body, she was freed from her curse and regained her divine form as Leela. She prayed to the Lord to accept her as his consort. Ayyappa, devoted to a life of celibacy (Brahmacharya) for the sake of Dharma Sasanam, gently declined but promised that she would be revered beside him. Since she was an embodiment of Saraswati, Lakshmi, and Parvati, he blessed her with a shrine near his own, where she would be worshipped as Malikappurathamma.
After fulfilling his divine purpose, Lord Ayyappa agreed to stay at Sabarimala at the request of King Rajasekharan, to continue guiding humanity through Dharma. Thus, two adjacent temples were built — one for Lord Dharmasastha (Ayyappa) and another for Malikappurathamma.
Mandala Pooja
Thiruvabharanam
The Pandalam Royal family holds traditional rights over the Sabarimala Temple due to historic events associated with Lord Ayyappa. One such privilege is the safekeeping of the Thiruvabharanam, the divine and sacred ornaments of Lord Ayyappa.
These precious jewels, used to adorn the Lord during the grand Makaravilakku festival — the climax of the pilgrimage season — are brought from the Pandalam Palace in a ceremonial procession early in the morning on the 28th of Dhanu (around January 12), three days before Makarasankranti, to the Valiya Koikkal Sastha Temple at Pandalam.
The sacred ornaments are stored in three wooden boxes and include a diamond diadem, gold bracelets, necklaces embedded with precious gems, swords, silver arrows, and golden images of an elephant, horse, and leopard. The ornaments are displayed for devotees to worship and offer prayers, an occasion considered highly auspicious and spiritually rewarding. The procession then sets out from Valiya Koikkal Sastha Temple in the afternoon of the same day.
The Royal Procession
Before the departure, the Raja blesses the procession and, as a symbolic gesture of authority, hands over a ceremonial sword to his envoy, who will escort the Thiruvabharanam to the Sabarimala Temple. The bearers then circumambulate the temple three times before beginning their journey on foot to Sabarimala.
The excitement and devotion of the crowd, the thunderous chants of “Swamiye Saranam Ayyappa”, the fireworks, and the illumination create a divine atmosphere that transports devotees beyond worldly thoughts. The moment becomes even more spiritually charged when a Krishnapparunthu (sacred kite) is seen soaring above — believed to signify divine presence and protection.
Divine Belief and Journey
The royal procession, with the royal representative traveling in a palanquin, proceeds to Kaipuzha Palace on the northern bank of the Achenkoil River to seek the blessings of the eldest woman of the royal family and to offer prayers at the palace temple. From there, the royal envoy continues the journey on foot.
The first night halt is at Ayroor Puthiyakavu Devi Temple, where devotees gather in large numbers to offer prayers and honor the sacred procession. The next day, the entourage proceeds in a similar manner and halts at Laha (Forest Estate) for the second night. On the following day, the procession continues along the traditional forest route and reaches Valiyanavattom (Pampa).
Arrival at Sabarimala
From Pampa, the Thiruvabharanam procession moves toward Saramkuthi and finally reaches Sabarimala in the evening of Makarasankranti day (1st of Makaram). The sacred boxes are taken to the Sannidhanam amidst loud chants, lights, and devotional music.
The doors of the sanctum sanctorum are closed, and the deity is adorned with the sacred ornaments. Millions of devotees, waiting with devotion, eagerly await the reopening of the doors to witness Lord Ayyappa in all His divine splendor, resplendent in the Thiruvabharanam. When the doors open, the sight of the adorned deity fills the air with an overwhelming cry of “Swamiye Saranam Ayyappa!”
As the Deeparadhana (evening worship) begins, another divine miracle occurs — a celestial light known as the Makarajyoti appears on the eastern horizon. Devotees regard this sacred sight as a direct sign of divine presence. With hearts full of contentment and joy, devotees prepare for their return journey, spiritually rejuvenated and filled with gratitude. Their only prayer is to be blessed with the opportunity to undertake the pilgrimage again next year.
Return Journey
After the Makaravilakku, the Sabarimala Temple closes for the season on the morning of the 7th of Makaram. The return procession of the Thiruvabharanam then begins, retracing the same route. The first night halt is again at Laha Estate, followed by a halt at Perunadhu Temple on the second day.
This temple, built by the Pandalam King, holds historical significance — it is believed that the King stayed there while supervising the construction of the Sabarimala Temple. Along the return journey, devotees once again gather in large numbers to offer prayers and pay homage to the sacred ornaments.
On the 9th of Makaram, the procession reaches Aranmula Palace and halts for the night. The following day, it returns to Pandalam Palace, marking the completion of its divine journey for the year.
The events surrounding Makaravilakku, particularly the Thiruvabharanam Procession and Makarajyoti, are deeply spiritual and unique experiences that elevate the soul. Truly blessed is the devotee who gets to witness these divine spectacles even once in a lifetime.
Makara Jyothi and Makaravilakku
Makara Jyothi is a sacred, radiant light that appears in the sky every year on January 14, visible from the holy Sabarimala Temple in Kerala. Devotees of Lord Ayyappa believe that this celestial light is the divine form of the Lord himself, manifesting to bless his followers.
Before undertaking the pilgrimage, devotees observe a 41-day vratham (austerity period) involving strict discipline, prayer, and simplicity. Many choose to visit the temple during November and December to avoid the peak crowds, yet countless pilgrims still gather on January 14 each year to witness the holy light with their own eyes. In earlier years, the massive turnout during this sacred event has unfortunately led to stampedes, reflecting both the depth of devotion and the magnitude of faith surrounding the festival.
The Makaravilakku festival, celebrated on Makara Sankranti day, is another spiritually significant event at Sabarimala. On this auspicious occasion, the sacred ornaments (Thiruvabharanam) of Lord Ayyappa are carried in a grand procession to the temple. As per legend, during the Treta Yuga, Lord Rama met Dharma Shasta (a form of Lord Ayyappa) at this very place on Makara Sankranti day. The festival continues in remembrance of that divine meeting between the two incarnations of righteousness.
The Makaravilakku itself is a ritual light that appears at Ponnambalamedu, a hill facing the temple. It is believed to be lit by members of the local tribal community as part of an ancient religious custom during the evening Deeparadhana (lamp offering) at Sabarimala. Though many recognize it as a traditional lamp-lighting ceremony, millions of devotees hold an unwavering belief that the light represents the divine presence of Lord Ayyappa, illuminating the sky to bless all who seek his grace.
Holy Lands of Sabarimala
Makara Jyothi and Makaravilakku
After the Sarva-praayaschitha the pilgrim turns to the east, and the Guruswami, with his mind surging with devotion to Lord Ayyappa, places the lrumudikettu on the head of the pilgrim. The pilgrim then, with prayers to the Lord breaks a coconut by hurling it on a stone, symbolizing the shattering of impediments for a smooth pilgrimage. He now starts the journey in the company of the team led by the Guruswami. Although now-a-days the whole journey is rather convenient, in olden days when the pilgrims were fewer, the journey through dense forests was dangerous and the pilgrim would embark upon the journey putting his firm faith in Lord’s Grace and protection. People at home would also be in a prayerful mood till the pilgrim returns safe.
Formerly the pilgrims had to travel about 56 kms through forests and mountains to reach the sacred shrine. Today he can reach up to the place Pampa, on the banks of the river, Pampa, in a vehicle; and from there he has to make only a 6km climb of one mountain only, called Neelimala to reach the shrine. However, even today many pilgrims prefer to go by the traditional forest route after reaching Erumeli, a holy place associated with Sabarimala pilgrimage. From there they would walk about 50 kms through forests and mountain peaks to reach Pampa and then climb the mountain, Neelimala. There are many pilgrims who reach the holy spot from such far away places as Mumbai, AndhraPradesh, etc., covering hundreds of kilometers on foot, tamping and praying at temples on the way.
From Erumeli there are three ways to reach Pampa. By two routes, the pilgrims can reach Pampa in vehicles -one by Erumeli- Ranny-Plappilli road and the other by Erumeli Mukkoottuthar- Plappilli road. And the third, as mentioned above, is the traditional forest route of 50 kms to be trekked by foot up to Pampa. After road transport was extended up to Pampa, there was much reduction in the number of pilgrims going through the traditional route. However, the latest trend indicates that the pilgrims who prefer to reach the holy place walking bare foot through the forest path, are on the increase.
The Petta-thullal at Erumeli
Erumeli wears a festive look during the whole pilgrimage season. Especially, a week before Makara-samkrama pooja, the most important Pooja, takes place in Sabarimala temple, Erumeli becomes an unforgettable scene of thousands of devotees clad in blue or black clothes in devotionalal abandon.
Petta-thullal, a devotional dance, performed by the pilgrims in Erumeli, is an important ritualistic Custom of the pilgrimage. In the last chapter we have seen that there are Puraanic as well as historical views on the Ayyappa lore. The authors of the Puraana- s, as We have noted, linked mythological stories with historica1 incidents to convey messages and principles. According to the Puraanic view, the Petta-thullal is a re-enaction of the joyful dance of the people on knowing that Ayyappa had slain the terrible Mahishi, the demoness having the form of a she-buffalo. It is believed that’ the place derived its name ‘Erumeli’ from the Malayalam word Eruma-kolli’. (Eruma means she-buffalo, and kolli, the place of killing.) Of course, the slaying of the buffalo here has a deeper connotation, that of eliminating or transcending the lower mental propensities for the evolution of human consciousness. Mahishi, the she-buffalo, symbolizes the underdeveloped stage of consciousness in animals, with its uncontrolled impulsive trends, which still hold a sway over human consciousness also.
According to the historical perspective, which is also given in the last chapter, Petta-thullal was a part of the spiritual discipline evolved by Ayyappa before embarking upon his war expedition against the despotic Udayanan to liberate Sabarimala temple from his hold. It was intended to erase the sense of all social and religious distinctiq9s from the minds of the participants and to integrate them into a dynamic whole. All of them wore blue or black clothes and smeared their faces with charcoal and other colours. They danced in abandon in a state of forgetfulness of their individual distinctions while making a conscious effort to fix their attention on the divinity of Ayyappa, whom they considered as the manifestation of the Supreme Reality. While dancing, they uttered aloud “Ayyappan thinthakathom, Sw’ami thinthakathom “, which is chanted even today by the dancing pilgrims. They were thus made to forget their lower nature and to fix their mind on the Supreme Reality. Thus both the mythological and historical points of view converge to the same message of evolution -of transcending the lower nature to evolve to Divine Consciousness.
The preparations for the Petta-thullal of a group, according to tradition, is to be arranged by the Randaam-kanni-swami-s (those who undertake the pilgrimage for the second time) as instructed by the Guruswami. One who is going for the first time is known a s a Kanni- Ayyappan. According to the tradition during the Petta-thullal the Kalmi-Ayyappa holds a symbolic arrow. It is customarily stipulated that the Kanni-Ayyappa, the first-timer, should participate in the Petta-thullal. Others mayor may not. However, for the thrill of devotional abandon and for the joy that is derived from thus transcending the egoistic trends and to directly experience at least a certain touch of Divine Consciousness of oneness with everything, many pilgrims enthusiastically take part in the ritualistic dance.
Before Petta-thullal begins the pilgrims go to the market (Petta means market and Thullal, dance) and buy small arrows for “ritualistic purpose, provisions as cereals, vegetables etc. (The arrow is to be discarded as a ritualistic gesture under a banyan tree called Saramkuttiyaal, atop the mountain Neelimala, beyond Pampa. The symbolism involved in this act is given later.) All these items of a group are placed in a blanket and then tied up into a bundle. The bundle is carried suspended on long poles, the ends of which rest on the shoulders of a pair of pilgrims.
The pilgrims with the face and body smeared with charcoal and other colours go to the Kochambalam, the smail shrine of Dharma Shaastha, from where the Petta-thullal begins. After worshiping at the shrine, the pilgrims start the dance to the accompaniment of instrumenta1 music, like drumming and Naagawaram. Petta-thullal is performed with devotional tervour, many of the pilgrims holding green twigs and uttering aloud:
From the Kochambalam, the dancing pilgrims move first to the mosque of Vaavar, and circumambulate it. They render their offerings and receive the sacred ash from a Muslim priest. It is a remarkable scene of a practical demonstration of the spirit of India’s all embracing spiritual heritage that sees the diverse religious pursuits as just different paths to the same spiritual goal. According to Ayyappa lore, Ayyappa himself set up a special place of prayer for his Muslim lieutenant Vaavar and his followers. There now stands the mosque of Vaavar. During the annual festival (Chirappu Mahothsavam) of the Dharma Saastha Temple at Erumeli, the Hindus make offerings by going in procession to the mosque of Vaavar. And during the Chandanakkudam festival of the mosque, the Muslims go to the Dharma Saastha temple and make the offerings. Irrespective of the religious differences, for the people of this locality, these are great occasions for religious co-operation.
After coming out of the mosque the dancing pilgrims move towards Valiambalam, the bigger temple of Dharma Saastha, about a kilometre away on a river bank. On reaching Valiambalam, the pilgrims throw the green twigs over the roof of the temple and after circumambulation and worship, conclude the Petta-thullal by lighting camphor in front of the temple. Then they take bath in the river.
Petta-thullal is a symbolic hunting dance. The beasts hunted are the Shadvairies, the six enemies of man which are the negative Psychological trends that keep man in a state of stagnancy and arrest the evolutionary development of his consciousness. The group dance fills the mind with an inexplicable spiritual abandon that serves to reduce mental stress by releasing pent-up emotions and elevating the mind to experience joy, transcending the sense of egoistic self-importance and worldly distinctions.
Many pilgrims who go to Sabarimala reach Erumeli and after participating in the ritualistic dance and worshipping at the Kochambalam (small shrine), Vaver’s mosque and Valiamblam (big shrine) proceed in vehicles to Pampa, on the bank of the river by the same name, or make a trek by toot of about 50 kms. through dense forests and high mountains to reach Pampa. From there they climb the mountain Neelimala to reach the Presence of Lord Ayyappa.
The Appearance of the Auspicious Eagle, Krishna Parunthu
Although the Petta-thullal of pilgrims reaching Erumeli Ifrom various places, takes place on all days during the pilgrimage season; according to age-old tradition, the Petta-thullal of two major groups of pilgrims, one from Ambalapuzha and the other from Alangad, will be performed only on the 27th of Malayalam month, Dhanu (around the J I th January). These groups represent the two major i1)iJitia of warriors from Ambalapuzha and Alangad (a peace near Kodungallu.r) who h.ad accompanied Ayyappa during his confrontation with the brIgand chief Udayanan.
The Petta-thullal of the Ambalapuzha group takes pJace in the morning. They would assemble in front of the KochambaJam with caparisoned elephants, various musical instruments and other paraphernalia suited to the occasion ready for the Petta-thullal. However, the ritualistic dance would start only if a special phenomenon occurs. This may appear strange to a rational mind. But every year, the group would, in all preparedness wait for the appearance of a bird known in MaJayaJam as Krishna Parunthu, which is a variety of eagle with a white patch under the body and held sacred as the auspicious mount of Lord Vishnu. Only after sighting the bird they would start the Petta- thullal.
To study this phenomenon of the eagle’s appearance, We had been to Erumeli on one such occasion on the particular day. With some anxiety of having been late, we reached the place about I 1.20 a.m., but were relieved to find that thousands were waiting on the terraces of the buildings scanning the skies for the Krishna Parunthu. There were no birds in the vast space except for some darting crows. We waited there for about ten minutes. Then, suddenly loud invocations of ‘Swamiye Saranam Ayyappa’ rent the air. We saw high up in the skies, above the Kochambalam, the Krishna Parunthu making rounds. It seemed as if the bird appeared all of a sudden from the depths of the skies. After a few rounds, it descended a little, flew straight towards the east and disappeared from sight. Then the Petta-thullal of the Ambalapuzha array of pilgrims began.
It was a very colourful event with three caparisoned elephants carrying the idols of the Deities. As a custom, one of the caparisoned elephants and the pilgrims in the procession entered the mosque of Vaavar, as the Muslims from the top of the mosque showered flowers on them. The elephant and the pilgrims then circumambulated the mosque. Emerging out, the Petta-thullal proceeded to the Valiambalam to end there.
Another major Petta-thullal, which is conducted by the group \of pilgrims from Alangad, takes place the same day afternoon. And on this occasion, as has been witnessed by many every year, a star will be visible in broad day light.
A Clue for the Higher Spiritual Links in the Universe
The auspicious phenomenon of the appearance of the Krishna Parunthu occurs also on some other special occasions, like just before the procession carrying the Thiruvaabharanam, the special ornaments of the Lord, starts from the Pandalam Palace, and also when the procession reaches Saramkuthiyaal, a sacred spot near Sabarimala Temple. These occurrences, as if programmed, take place every year and can be regarded as Nature’s clues reminding man of the all-pervading Reality behind all phenomena. Such events serve to remind him of the greater dimensions in Nature beyond what he knows in his ordinary conditioned state. However, more than such supra-rational incidents, it is the very intimacy with the inner Divinity which the pilgrimage provides that draws millions to Sabarimala.
During the pilgrimage season Erumeli witnesses memorable scenes of abounding devotion, colour and festivity. Thousands of pilgrims on reaching here either proceed to Pampa by vehicles or take to the forest route by foot to reach there. In Erumeli, near the Valiambalam, there is a camp of the Akhila Bharatha Ayyappa Seva Sangham, a well-known voluntary organization, which renders considerable service to pilgrims.
The Traditional Forest Route
Till about two decades ago, the pilgrims taking to the forest route used to step directly into the forests immediately after Erumeli, but now he has to walk at least 4 kms through public roads before entering the forests. On the way there is a broad stream called Peroorthodu, once considered the boundary that separated the inhabited land from the forests. But now villages extend from here up to a place called Irumpoonnikkara, 3 kms eastwards. At Irumpoonnikkara there are three temples, dedicated to Lord Shiva, Sri Subrahmanya and Goddess Balabhadra Devi.
Immediately after Irumpoonnikkara, the pilgrims enter dense ! tropical forests. Many prefer to walk bare foot through the holy mountain ranges, considered to be the Poonkaavanam. the blooming grove of Lord Ayyappa.
After about 3 kms walk, crossing some of the gentle forest streams, the pilgrim reaches a place of rest known as Arasumudikotta, where it is believed that Ayyappa and his soldiers took rest for some time. It is a place of worship of the Guardian Deities of the forests and there is a small shrine for them. Then the pilgrim proceeds ahead through a forest path that lies along the side of a river called ; Paarathode, the crystal clear water of which frisks and roll about ! amidst the rocks. It is .an ideal place for a refreshing cool bath.
Kalaketti
An important centre of pilgrimage in the forests, after leaving Erumeli, is a place called Kalaketti, about I I kms from there. After cljmbing one or two hill slopes the path to Kalaketti is rather even. It is a sacred spot and there is a temple of Lord Shiva. In the vast space around the temple, the pilgrims take rest under the big forest trees. There are temporary catering centres where fruits and light refreshments are available. According to the Puraanic version this is the place where Lord Shiva tied his bull mount and watched the dance of Ayyappa over the body of the slain Mahishi. The historical version has .it that Ayyappa tethered the bull he was riding to an Aanjili tree here and his soldiers also took rest here and evolved the strategies to siege the fortresses of Udayanan.
Azhutha
Azhutha, which is on the bank of a river known by the same name, about 2 1/2 kms. from Kalaketti, is another major resting place of the pilgrims. From Kalaketti to Azhutha it is a mid-forest village scene and between the two places there is a tarred road instead of the usual rugged forest path. The river, Azhutha is a tributary of the river Pampa. Many of the pilgrims camp at this place during night, and there are a number of temporary sheds that provide accommodation. In Azhutha thcrc is a temple complex of various Deities. A special ritualistic ceremony performed here is Aazhi-pooja, which is a prayerful walking around a huge pile of fire, chanting aloud “Swamiye Sharanam Ayyappa,”
During the Makara-samkrama season, especially after the 1st January, Azhutha and surrounding areas become a scene of constant movement of millions of pilgrims. Here there is an office of the Akhila Thiruvithamcore Mala Araya Mahasabha, an organisation of a mountain-inhabiting community, who manage the temples at Kalaketti, Azhutha, Inchippara, Mukkhuzhi, etc. At Azhutha there is a camp officeof Akhila Bharatha Ayyappa Seva Sangham, rendering service to the pilgrims.
The holy bath in the river Azhutha is a part of the pilgrimage. While making a dip, the pilgrim, as a ritualistic custom, takes a pebble from the river which he later drops on reaching a place called Kallidumkunnu, which literally means the hill where the stone is dropped, on the top of a mountain to which the pilgrim climbs next.
Wading through the rather shallow river, the pilgrim reaches the other side and makes about a 3-kms climb of a mountain side called Az’huthamedu. This is one of the three major steep climbs of the pilgrimage. (Moving from the banks of Azhutha to reach the banks of Pampa, a distance of about 37 kms, the pi 19rim pass through dense forests and two mountain peaks, Inchippara and Karimala. The pilgrims climb two mountain slopes to reach these peaks. Another climb on the way to Sabarimala is the slope of the Neelimala peak, which is beyond the river Pampa.)
Kallidumkunnu and Inchippara
The Azhuthamedu climb culminates at Kallidumkunnu and Inchippara, a little away from Kallidumkunnu. At Kallidumkunnu the pilgrim reverentially drops the pebble that he had picked up from the river Azhutha.
According to the Puraanic lore, it is believed that Kallidumkunnu is the place where Mahishi’s body lay buried. The historical point of view evolved from the old Ayyappan Pattukal, the ballads on Ayyappa, says that here were the deep trenches that protected Udayanan’s fortress at Inchippara, and these trenches were filled up by Ayyappa’s soldiers, who carried stones from and around the river Azhutha. The ritual of dropping the stone seems to commemorate that event.
Don't 'Improve' this Forest Path
At least the terrain between the banks of Azhutha and that of Pampa should be left as it is, without any ‘improvement’ in the name of making the journey ‘more comfortable’. Of course, for many pilgrims, who have led a cosy life, a bare-foot journey through the rigged path would be an ordeal in the beginning; but later, even they will experience the truth of the slogan raised by the pilgrims “Kalium mullum kaalukku methai”, -these stones and thorns are like carpet for the feet. And they find faith making them sturdier. As some believe, it may even have a healing impact as if from acupressure.
It is really a revealing experience as one looks at the face of the pilgrims. Many of them are immersed in the ecstatic mood of devotion forgetful of their fears, anxieties and sufferings. Even the old and the incapacitated can be seen trekking the forest path and it is faith that energises them to move on. The whole pilgrimage is designed to bring man closer to mother Nature and reinforce him physically, mentally and spiritually. The pilgrimage offers a rare opportunity to break the stagnating patterns of ordinary life and is a breakthrough to a rejuvenating spirituaJ experience. These dense reserve forests should be kept as it is, for an effective and meaningful i pilgrimage as designed by the great Rishi-s.
Walking a short distance from Kallidumkunnu over level ground, the pilgrim reaches Inchippara. There is a temple for the Guardian Deity Sri Inchippara Mooppan. This is a place of rest for the pilgrims who take refreshments or cook food. Akhila Bharatha Ayyappa Seva Sangham sets up a service camp here during the peak season.
Mukkuzhi
Now the pilgrim has to climb down a steep mountain slope that ends in a valley called Mukkuzhi, another ideal resting place and for the right stay. At Mukkuzhi there is a temple of Sri Ganesa and Divine Mother.
Karimala
There is now an 11- kms. trek through thick foot-hill forests to reach the lofty mountain, Karimala. On the way there are a few places for rest and some temporary catering sheds where Kanji. the rice gruel, boiled tapioca with salad, tea, etc., will be available. These deep forests are ordinarily the regions where the denizens of the wilderness freely roam about, but they discreetly keep away when man dominates their havens once in a year for a few days. The pilgrim can see the droppings of wild elephants and other animals on the way. The blooming forests are a feast to the eyes.
Eventually the pilgrim reaches the banks of the stream Kariyilaamthodu in the valley of the mountain Karimala. If he had started from Azhutha about 7 a.m. he would be reaching Kariyilaamthodu by I p.m. There are temporary sheds where the pilgrims can take rest. Many of them take bath in the forest stream, cook food or have it from the catering sheds.
Then the pilgrim crosses Kariyilaamthodu and walks about 3 kms through dense forests of the valley of Karimala. Then starts one of the most arduous climbs of the pilgrimage to reach the mountain top. While the Azhuthamedu involves almost one straight stretch of climb, the mountain of Karimala has to be climbed in seven stages and at every stage the pilgrim is likely to assume that he has reached the top, very much like what happens in the adventurous process of gaining knowledge, mundane or spiritual, when one often tends to make the mistake of thinking that he has known all that is there to be known, while there is still much left unknown.
It is said in the Ayyappa lore that atop Karimala there was a formidable fort of the brigand chief Udayanan and by conquering the fort and destroying Udayanan and his hordes, the ultimate aim of Ayyappa’s expedition was achieved -the liberation of the temple of Sri DharmaSa!1stha of Sabarimala. In Karimala, there are places for the worship of the Deities Vana Durga, Karimalanaathan and Kochu Kadutha, who was one of the chieftains of Ayyappa. There are two ancient wells on the top of Karimala. It is believed that Ayyapppa and his soldiers quenched their thirst from these wells.
Valiyaanathaavalam
Reaching the top of Karimala, the pilgrim takes rest for sometime and then starts the adventurous climb down through very narrow and zig zag paths flanked by dense forests. He would often feel that it is an endless descent. Every step has to be carefully taken. At last, stepping into the valleys of Karimala, the pilgrim reaches a plain grass land interspersed with shrubs and the place is known as Valiyaanathaavalam on the bank of a tributary of river Pampa. Thousands of camp-sheds are here and many pilgrims stay in them immersing themselves in reading the holy texts and meditation. There is a camp of Akhila Bharatha Ayyappa Seva Sangham rendering service to the pilgrims. At the south-eastern corner of this place there is a raised platform which is the resting place for the Thiruvaabharanam, the ornaments, brought from the palace of Pandalam to adorn the idol of the Lord, during Makara-samkrama Pooja. Moving further the pilgrim reaches a spot called Cheriyaanathaavalam, another place with tall forest trees. Now the pilgrim walks along the banks of a tributary of the river Pampa.
Pampa
The pilgrim reaches the extensive area of the Pampa river bed. The region is also known as Pampa. The Ayyappa lore has it that king Rajasekhara of Pandalam found the child Ayyappa on the banks of this river. The section, Kishkindaa-kaandam of the Ramayana, begins and ends with exquisite description of the scenic beauty around the holy river Pampa, where Sri Rama arrived during his wanderings in search of Sita. As there is no other river in the whole of India known by this name, it can be assumed that the Ramayana reference is about this river itself.
It is believed that Kishkinda, where Sri Rama met his ally Sugreeva was a nearby mountain. While reading the Mahabharatha and the Puraana-s, we often get wonderstruck at the geographical knowledge and insight of the composers, who with remarkable ease describe vividly the characteristics of the various, even remote, regions of the country. Everywhere in India, from north to south, and from east to west, there are several places associated with Sri Rama and Sri Krishna. There are no spots, even in interior villages of India, where their holy feet have not stepped!
In the highly spiritual Malayalam poem, Adhyaathma Raamaayanam, composed by the 18th century poet, Raamaanujan Ezhuthachan (hailed as the ‘Father of Modern Malayalam Literature’) and famed for its literary excellence and which enjoys the highest demand in Kerala even today, the banks of Pampa are described as: “Pampa a sarasthadam lokamanoharam” -the banks of Pampa are most enchanting.
Flowing zig zag through mountain terrains and dense forests, river Pampa, when it reaches this region, becomes rather straight for some distance, with vast areas of plain land, especially on the Valiyaanathavalam side of the river bank. Here, there are hundreds of camp sheds for the pilgrims to stay. Some of the pilgrims would / stay for two to three days in this pious atmosphere on the banks of Pampa forgetting all their mundane affairs and immersing themselves in reading holy texts, prayer and meditation, Formerly, pilgrims used 1q bring their provisions and cook their own food. Now there are many catering centres at Pampa.
There are a few holy place.s around Pampa, especially associated with the Ramayana. About a kilometre and half above the river is the confluence of the tributaries, Kallaaru and Kakkaattaaru with Pampa. Near this holy confluence known as Triveni there is an embedded impression on a rock resembling human feet. It is believed to be that of Sri Rama, and is known as Sri Rama- paadam. One has to walk along the river bank beset with dense forests to reach this holy spot, which is located near the K.S.R. T.C Bus Station.
A decade ago Pampa was not accessible by road and pilgrims could go only up to Chalakkayam by vehicles and then had to walk a few kilometres to reach Pampa. Now there is a great flow of pilgrims who come by vehicles direct to Pampa. So Pampa looks like a township, but it is not an all-time inhabited town. Being located in the midst of reserve forests, it is more relevant to the Sabarimala pilgrimage only. It is almost a deserted place except during the pilgrimage season and also for about five days around the auspicious days of Vishu (in April), Thiruvonam (August-September) and for the first five days of each Malayalam month, when the temple remains opened for Pooja-s.
The Pithrubali at Pampa
On reaching Pampa, the pilgrims, after setting their camps, take a holy dip in the river, Pampa. Many of them perform the rite Pithrubali, the propitiatory rites for .the ancestors, expressing their love and regard for those who had passed away. There are specially trained priests who guide the pilgrims to perform the rites. It is mentioned in the Ramayana that Sri Rama performed Pithrubali on the banks of Pampa. The place also gained special importance in this respect after Ayyappa performed the rites for the soldiers, who were killed in the battle against Udayanan and his hordes.
Pampaa-sadya and Pampaa-vilakku
An important function which the pilgrims, who come in groups, arrange here is the ritualistic feast called Pampaa-sadya, a sumptuous feast commemorating the feast Ayyappa and his soldiers arranged at the banks of Pampa to celebrate the liberation of Sabarimala temple. The pilgrims believe that there will be the presence and participation of Lord Ayyappa as an unseen guest in the feast.
There is a festival of light on the banks of Pampa a day before the most important Makara-samkrama Pooja. This also’ commemorates the victory Celebration on the banks of Pampa conducted after the defeat of Udayanan. Innumerable camps of 1 pilgrims are illuminated with oil lamps and candles on this occasion. ! Special floats are made, and placing well-lit lamps in them, they are set afloat in the river. The grand spectacle of thousands of such floats moving along the river will linger long in the memory. Besides this, the rhythmic sounds from the traditional musical instruments ~ and the loud chanting of ‘Swamiye saranam Ayyappa’ impart an ethereal atmosphere to the whole scene.
BHASMAKULAM (Places Of Sacred Dip)
One sacred place for bath is Bhasmakulam. Pilgrims get purgated them selves by their dip in the holy water here. The legend says that Sabari entered the fire in the presence of Sri Rama and as a result her mortal remains were consumed. This pond has its name derived from this legend. Water in the pond is ever kept fresh and clean inspite of the constant use.
URAKUZHI THEERTHAM
The next place consecrated for holy bath is Kumbalam Thode with Urakuzhi Theertham in it. This holy canal is about one km north to Malikappuram. This place is believed as the most sacred place as Dharmasastha made his Darsan with Viswaroopa. Here there is a waterfall and a .small creek to which the water streams to. This creek, is named Urakuzhi. It seems to be a small hole. But when one sits in the bosom, it appears to be a creek spacious enough to have a cooldip. It is believed that a bath in’ the Urakuzhi thecrtion wears off all the sins. Pilgrims never miss the opportunity to bathe in this Holytirtham in Kumbalam thode.
Neelimala
Climbing the mountain Neelimala is the next phase of the pilgrimage. At first the pilgrim climbs the steps to reach the shrine of Sri Ganesha at the foot of the mountain and worships there before climbing up Neelimala. This is the third steep climb of the pilgrimage, when the, pilgrim takes to the traditional route. But for those who reach Pampa by vehicles, this is the only climb. (There is another route to be trekked by foot via Vandiperiyar that directly reaches Sabarimala witht out1ouchingPampa,) From Pampa, Sabarimala is about 6 kms. away. The pilgrims who are unable to climb, engage Dollies, the special carriers borne by a team of four persons. Near Sri Ganesha temple there is a camp of the king of Panda lam, the descendant of the foster father of Ayyappa, who stays there for a few days during the pilgrimage season. The pilgrims receive sacred ash from the king.
Appaachimedu
On the top of Neelimala there is a spot called Appaachimedu, on both sides of which there are very steep gorges. Appaachimedu is considered to be the seat of evil spirits and the pilgrims propitiate them by throwing offerings of rice-powder balls into the gorges. This is symbolic of the Advaithic vision that there is no phenomenon external to the Ultimate Reality.
Sabaripeedam
Now the great climb is over. The pilgrim is getting closer to his destination. Walking a short distance from Appaachimedu, he reaches a level ground and there is the sacred spot, Sabari-peedam. According to a legend, Sri Rama and his brother Lakshmana, during their wanderings in search of Sita, met the great woman sage Sabari at this place and enjoyed her hospitality. Therefore, the whole region including the location of the sacred shrine of Lord Ayyappa, is known as Sabarimala, the Hill of Sabari. The pilgrims make offerings and worship at the holy spot.
Saramkuttiyaal
About a kilometre from Sabaripeedam is another sacred spot known as Saramkuttiyaal, which means the banyan tree under which the arrows are to be dropped. This is a spot, where, it is believed, Ayappa and his soldie~s discarded their weapons after the liberation of Sabarimala temple from the domination of Udayanan. This act indicates the total shifting of this attention to personal spiritual advancement and to the renaissance of the spiritual power of Dharma Shaastha temple for the welfare of whole mankind. It also symbolically indicates the potential evolutionary state in man, the realization of which would make all lethal weapons irrelevant in human society. Sharamkuttiyaal symbolisis that at a stage of his development man will have to inevitably discard his arms for a breakthrough to a greater evolutionary stage and a super civilization. It is to be specially noted that only the Kanni-Ayyappa-s, those who go on pilgrimage for the first time, are expected to bring the arrow. Others are supposed to have eradicated violence from their minds and refined themselves spiritually.
The pilgrim has now come very close, to the temple and the whole region is vibrant with loud chanting of the pilgrims and the :1 explosion of the fireworks offerings in the shrine.