The Yatra to Sabhari Malai Contd...

I give three reasons why the Dewaswom Board will not be able to provide better facilities:

1. The Sannidhanam is right in the middle of thick reserve forest. It is not anywhere near large urban agglomerations, unlike Thirumala or Vaishno Devi. The journey from Nilakkal Estate the neartest human habitation to Pamba is thick jungle. The human presence is a thin crust over the layers of jungle waiting to reclaim the whole place the minute human beings move out. (Have we not heard tales of how elephants and tigers move into the temple precincts after the Makara Jyothi? Have we not heard that before the Periyaa Paathai or “Long Route” is opened up by the forest department for the Makara Jyothi, the Mel Thanthri first chants mantras and uses tantric mudras to lock the animals and keep them at bay temporarily during the season?)
2. To further construct or erode into the jungle would irreparably damage the bio-diversity of the place.
3. The fact that the temple is open only for hardly 150 days in the year.

Lastly Ayyappan himself came to Sabhari Malai to meditate; so why disturb him? After all He is free and ready to see us at Ariyagkaavu, Achan Kovil and kulathu Puzha!

The Yatra to Sabhari Malai

I returned today from my Annual Pilgrimage to Sabhari Malai, legs aching and feeling tired, yet fully suffused with a sense of inner joy from the divine experienceand exposure to the sylvan surroundings of the Sabhari hills.

One of the positive changes I noticed was that the circling route from Marakkootam to Sannidham is now fully concrete covered. This means we can walk faster on bare feet without worrying about the roots, stones and slippery mud during the rainy season.

As regards the Sabhari Yatra, I hear two opinions about the need for enduring hardships and extreme physical discomfort. One school feels that this is not necessary and that the Devaswom board can provide more amenities and facilities like Thirumala Thirupathi or Vaishno Devi. The other school of thought that consists of senior swamis and the extremely ritual-bound holds that the arduous terrain should be retained. They give examples of how it was in those days. There is no doubt that the climb up Neeli Malai itself was pretty tough in those days. In fact there was a point where the only way to climb up Appachi Medu was by crambling up the thick roots of a tree in the middle of the path. Remember that all this is done with irumudi or offerings to the lord balanced on your head. I have done this in 1984 and 1985.

The route today is a paved path with steep inclines and rough stones but there are steps almost throughout. My personal view is that the route should be maintained as far as possible as it was since time immemorial.

Another thing that I observe more frequently is the wearing of footwear during the climb. While do not criticize or comment on this, I would like to submit that almost all hills with shrines on top are in themselves divine and as such wearing footwear while climbing may be a desecration. This, of course, is a viewpoint and highly debatable.

Temple for each Brother

During my recent visit to Sabhari Mala for the Prathista Day, I had the opportunity to visit the Four Temples dedicated to Sri Ramachandramurthy and his three brothers Lakshmana Swamy, Bharatha Devan, and Shatrugna Devan. While Rama was the Avatar of Shrman Narayanan himself, the three brothers are embodiments of the divine objects associated with Vishnu. In this sense, Lakshmanan is Adhi Seshan, the 1000 headed serpent which forms the bed on which Shri Vishnu is in Anantha Sayanam. Bharathe and Shatrugna are the embodiments of the Conch and Disc. Thus worship of these four brothers is a hoilstic worship of Vishnu. 

Nalambala Pradhakshinam 

The idols of Sree Rama, Bharatha, Lakshmana and Satrughna which were adored by Sri Krishna during the Dwapara period are installed and consecrated at Thriparayar, Irinjalakuda, Moozhikulam and Payyammel respectively. A pilgrimmage to these four temples on a single day during the holy month of Karkadaka will shower the blessings of health, well-being and all round prosperity. 

At the top of this Blog you will find the Gopura Vasal of all these temples. Gopura Dharsanam Kodi Punyam!

The Significance of the Eighteen Steps at Sabhari Mala

21.09.2008



I am just back from my annual pilgrimage to Sabhari Mala. Yes, I am tired and my legs are stiff and sore! Yet I am totally at peace with myself. As I use this Sunday to contemplate on the journey and the temples we visited, I thank Lord Ayyappan for being with us throughout the Journey and protecting us from harm and danger.

Before I begin a brief description of some of the Temples we visited, I thought it fit that I should dwell upon the significance of the Eighteen Steps which are at the heart of the Pilgrimmage to Sabhari. In fact, most veterans of Sabhari Yatra invariably enquire whether the pilgrim could comfortably transcend the Eighteen Steps. While the divine darshan is the boon of the pilgrimage, for the devotee who has maintained his Vratha and has carried the Iru Mudi on his head, climbing the Eighteen steps in peace and tranquility is the culmination of the Yatra.

What is the significance of the Eighteen Steps?
As in most symbolism related issues, especially more so in Hindu Mythology, there is more than one way of understanding the Eighteen Steps.

Significance of the number Eighteen
To begin with, Eighteen is significant number in Hinduism: the Mahabharathe war was fought in Eighteen Days; The Bhagavad Geetha has Eighteen Chapters; The main Puranas are Eighteen. Eighteen is a complete number.

The origin of the Eighteen Steps.
When Ayyappan decided to leave this earthly abode and take up his rightful place amongst the celestial pantheon, he selected the sacred Sabhari hill as the spot for his ascent. He bade farewell to his father-on-earth, Panthala Raja and ascended to the skies where Indira the King of Gods had created the Seat of Knowledge (Jnana Peetam). This throne was a bit high for our Lord who was just twelve years old. In order to facilitate his
Ascent, eighteen Devas who had come to witness the sight, lay themselves down quickly at His feet. Ayyappan then climbed on these Eighteen divine “steps” to reach the throne where he sat in the Yogic position. The Eighteen Devas froze into the Eighteen Steps. Later, when Parasuramar established the original temple, he worshipped these Eighteen steps and further sanctified them. The Steps are in themselves divine and therefore worthy of worship. This is called Padi Pooja.. These steps are also called The Eighteen Golden Steps of Absolute Truth. (Sathiyamana Ponnu Pathinettu Padigal)

Some also state that Ayyappan was carrying Eighteen different types of weapons when he came t Sabhari, which he sacrificed to create the Eighteen steps that he climbed to reach his throne.

The original Eighteen Steps were narrow and difficult to climb. The earlier practice of breaking Coconuts on the step indicating the number of each pilgrims journey to Sabhari had chipped and mutilated the steps so much that the Devaswom has covered the original steps with Gold plated even ones that we see today. (By the grace of Ayyappan, I have had the opportunity to climb the original steps on my first, second and third trips during 1982 to 1984.)

The Symbolism of The Steps
There are many lists of Eighteen associated with the steps. A popular one gives the following:
The Five Sense Organs (Eyes, Ears, Nose, Tongue, Hands and feet), The Five Senses (Sight, Hearing, Smell, Taste and Touch), the Five Koshas or figurative coverings of the body (Annamaya, Pranamaya, Manomaya, Jnana Maya and Ananda Maya) and the Three Gunas ( Rajogunam, Thamogunam and Sathva Gunam).

These Eighteen are obstructions in the path of oneness with God. The true devotees of Ayyappan alone are taught the secret of controlling and Chanelizing these qualities and transcending these limitations by crossing the Eighteen steps. In this sense the climbing the Eighteen Steps is a figurative conquest of our own limitations and achieving our fullest potential by the grace of God. Om Swamiye Saranam Ayyappa!!!

Another view links the Eighteen steps to the eighteen Vital spots in the Human nervous system as listed in the Shareera Sasthra namely 1. Mooladharam,2. Swaadhistanam, 3. Manipooragam, 4. Anaahatham, 5. Vambi, 6. Visuddhi, 7. Aangatha, 8. Bindhu, 9. Ardha Chakram, 10. Rosini, 11. Naagam, 12. Santharam, 13. Shakthi, 14. Vyanikam, 15. Samanam, 16. Unmanam, 17. Maha Bindhu and 18. Sahasraaram. These Yoga Saasthra secrets are symbolically represented in the Eighteen Steps.

(If anyone knows of any other significance or reasons, do communicate it to me for my enlightenment and sharing with others. Om Swamiye Saranam Ayyappa!!!)

None can climb these Eighteen steps without an Iru Mudi or sacred offering on their head, except the High Priest and his assistants and even they only after great purification and test during the performance of Padi Pooja. It is not possible to lift your head while carrying the Irumudi. Thus by a natural tendency the devotee climbs with his head bowed down, one step at a time. This, in my humble view is the true significance of the Pathinettu Padi. Our growth should be step by step and not a meteoric flash that disappears almost as it is seen. Such steady growth in slow yet sure steps is vouchsafed only to those who walk with a firm yet humble steps guided by God in His infinite Wisdom. Om Swamiye Saranam Ayyappa.

(I have taken some of the data given above from a very useful and authoritative book written by Kovi. Arangan Swami titled “ A Complete Guide about Sabarimala. Set in Q & A pattern the book throws light on almost every facet of the Sabhari Pilgrimage through answers to 300 Questions. I happened upon it in the Ayyappa Seve Samajam bookj stall. After I had gone through it I asked the voulunteer for a copy I was pleasantly surprised to note that he was none other then the author Kovi Arangan Swami. He not only sold the book to me, he also autographed it for me!)

Pilgrimmage to Sabari Mala

Self and Swamis !










Harihara Guruswami!









The Entire group at Kumaranallor (Kottayam)






The Forest Path to Kalakatti Ashram









The Route to Kuzhimaavu









Azhutha River

Sannidhanam!

Erumeli Pettai Thullal

Trip to Acan Kovil

Achan Kovil (22-12-2007)

Visited Achan Kovil with my family on 22nd. The temple is in Kerala but very near the border of Tamilnadu. The nearest railhead is Thenkasi in Thirunelveli district. We reached Thenkasi early in the morning and motored to Achan Kovil.

The route is scenic as it winds through the ghat section. The lush green valleys and mountain are treat for tired eyes.

Enroute is Mekkarai dam and the small hamlet of Mekkarai. My good friend and the person who organised this visit, Mr. Ramachandran is doing a lot of CSR work in Mekkarai for the villagers who are quite far away from development and creature comforts as we know them. He has set up a Village Learning Centre with Computers and other equipment.

Nestled on a slope overlooking the green valley is a small shrine at Kottai Vasal dedicated to Karuppannasamy. This deity known as Valia Kadutha Samy in Keral is the guardian of every temple of Ayyappan or Saastha. The place marks the point where Ayyappan met Karuppan on his legendary journey to the Sabhari Hills. Ayyappan completes the purpose of his incarnation and later bids Valia Kadutha Samy to guard his shrine in Sabhari Malai. We can still see him there as we approach the Eighteen Sacred Steps, his sharp sickle raised, his huge eyes rolling in the eyeballs and his top knotch falling forward on to his forehead in his fervour. He is here with his consort Karuppayi.

OM VALIYA KADUTHA SWAMIYE SARANAM AYYAPPA

As we climbed higher, we entered Kerala and the Rubber plantations area. Achan Kovil is in the midst of the rubber plantations.

Achan Kovil--A Background

Arguably more inaccesible than even Sabhari Malai, Achan Kovil is a unique Kshetram (Sacred Place). Parashurama, the Immortal created various temples for Gods like Shiva, Narayanan, Bhagavthi and Ayyappan. The most famous of these of course is Sabhari Malai. The other temples are at Ariyankavu, where Saastha is a venerable old man; Kulathu Puzha where he is a young boy; Sabhari Sannidhanam, where he is a Yogi; Erumeli, where he is Dharma Saastha, the Protector of the righteous.

At Achan Kovil, he is a householder and King. He is called Achan Kovil Arasan or The KIng of Achan Kovil. He is here amidst his two consorts Poorna and Pushkala. There is an explanation by learned men, that these consorts are not real women but rather symbols. Poorna indicates completeness. Swami is Complete in himself and he needs nothing. Completeness is internal and within Him.

Pushkala is the symbol of the external effulgence of his Aishwarya. He is complete and he has everything! That is why he is Arasan or King!

In fact, Krishnan Swami of Thuthukudi, remarked that it is here that we should place our prayers for worldly wealth as Swami has the capacity to grant any wish here and being a King is bound to accede to the wishes of his loyal subjects!

The Yogi on Sabhari has no worldly possesions to give. But he can give us the true knowledge that will make all worldly possesions meaningless and frivolous!

We spent the day at Achan Kovil, serving food to the people as part of the ten day long Anna Dhanam conducted every year at Acahan Kovil by ny Uncle Balu Swami, a senior Ayyappa

Upasakar, Ramachandran Swami and Krishnan Swami.

Finally after an invigorating bath at Kuthalam Five Falls, we returned to Chennai.

OM SWAMIYE SARANAM AYYAPA!

Swamiye Saranam Ayappa

I went on a pilgrimmage to Sabari Malai with my son Srivatsan. The temple is opened for one day to commemorate the Installation Day i.e. the day on which the idol of Ayappan was first installed. It is usually somewhat less crowded durfing this day.

There are certain things in life that can be explained. There are other things that need to be experienced. The Yathra or Pilgrimmage to Sabhari Malai is an experiential process.

It cannot be explained except to say that the divine experience begins with wearing the sacred maala which is made of Tulasi beads. The experience of oneness with the divine continues during the arduous climb up Neeli Malai and Appachi Medu. It is only as we climb and realize that our body has to be carried only by us that we feel its useless weight. We also realize, in flashes of inspiration, and sorrow the futility of worldly association. We may realise that we are alone and only GOD can help us. This saranagadhi bhaava or posture of surrender is symbolically expressed in the Sarana Gosham, "Swamiye Saranam! Ayyappa Saranam!" which rings all over the steep mountainside.

And finally as I reach the Sabhari Peedam, exhausted and physically weak, the mind whispers, "This is enough. This is the last time. No more next time!" But lo and behold as I approach the Sabhari Peedam once again after Dharshan I pause, look back and sincerely pray," Ayyappa! Let me come back one more time!" (This too is a symbolic representation of the inexplicable nature of the desire of the Jeevathma for the Paramaathma (OM)).

The Jeeva is flesh, weak and unable to control anything. Through surrender it realises its oneness with the Lord and its own insignificance in that magnificience. This is the truth that is boldly emblazoned on the gopuram of the sannidhanam: "Tattvamasi" meaning "That Thou Art." As the Jeeva crosses the 18 steps which are symbols of eighteen qualities that blind and bind the poor jeeva, it glimpses the lord in the Yogic position, the right hand showing Chin mudra.

All this in a flash of realisation. Gone immediately to be replaced by mundane prayers for personal wealth, health, power etc.,

As I make the pilgrimmage year after year I hope to become purified and made subtle in he same way that flour becomes finer and finer when passed through a sieve.

As we were walking down to Pamaba someone asked me why they do not keep the temple open always. I think the reason is that Ayyappa is in a yogic meditation. He does not want to be disturbed. So he requested Panthala Raja to create a place where he could meditate in peace. But during the Mandala Pooja and Makara Jyothi period he is willing to see us. At other times he would not like to be disturbed. Would you like people to pester you when you want to be alone? Well, he needs to be alone.

There is so much symbolism surrounding the Sabhari Malai Yathra. No ritual is meaningless or barbarian. One who knows the symbolism grows. Others stay wherever they are. But all have tasted the great joy that is Divine Experience.

Every time I visit Sabhari Malai, I sharpen the saw on the Spiritual dimension and rediscover my own Principle Centre from which I cannot Err.