Friday, November 30, 2007

SABARI MALA THEERTHA YATRA.

Kerala is a land of temples; perhaps the best known pilgrimage destination in Kerala is Sabarimala, high up in the Sahyadri Mountains (Western Ghats). Sabarimala Sri Dharmasastha Temple is the most famous and prominent among all the Sastha Temples. It is believed that "Parasurama Maharshi" who retrieved Kerala from the sea by throwing his axe, installed the idol of Ayyappa at Sabarimala to worship Lord Ayyappa.

The pilgrimage begins in the month of November and ends in January. The temple attracts pilgrims not only from the southern states of India, but also from other parts of the country and abroad.

The shrine gets thronged with devotees especially during the main pilgrim season from November to January.
Mandalapooja(Nov.17th)and Makaravilakku(Jan.14th)are the two main events of the pilgrim season. The temple stays closed during the rest of the year except for the first five days of every Malayalam month and during Vishu (April).
Certain customs are to be strictly observed if one has to undertake a pilgrimage to Sabarimala. A pilgrim attending the Mandalapooja should observe austerities for 41 days. During this period, the pilgrim should abstain himself from non- vegetarian habits and cardinal pleasures.
Pilgrims set out in groups under a leader, and each carry a cloth bundle called Irumudi kettu containing traditional offerings. Unlike certain Hindu temples, Sabarimala temple has no restrictions of caste or creed. The temple is open to males of all age groups and to women who have either passed their fertility age and those before reaching the stage of puberty.
The easiest route is via Chalakkayam, by which one can reach the banks of the river Pamba by vehicle. Pamba is the main halting point on the way to Sabarimala. From here one has to trek 4 to 5 kms to reach the temple.The Legend of Lord Ayyappan

Ayyappan

Lord Shiva, answered Rajasekara's prayer and ordered Dharmasastha to take the avathar of Ayyappan . Ayyappan took the form of a baby with a golden chain and bell around his neck and placed himself near the Pamba river.
(Dharmasastha born to Lord Shiva and Lord Mahavishnu who was in the disguis of Mohini to get back the Amrutham from the asuras and restore to the devas.)

King Rajasekara who was returning after hunting in the forest adjoining the banks of River Pampa, along with his men, heard a child crying from somewhere in the forest. Surprised, he went round and reached the banks of River Pampa. There he saw a beautiful and divine child (i.e. Ayyappa) kicking its legs and crying out, and was in a dilemma whether to take the child to the Palace or leave it there itself.
While the King was engrossed in his thoughts, a Sanyasi (Yogi) appeared before him and told the King that he need not be afraid of the child and take him to the Palace and that the child belonged to Kshatriya dynasty capable of mitigating all sufferings. The Sanyasi further stated that since the Child had a gold bell around his neck, his name be called "MANIKANDAN" and when the child completed twelve years, the King would know his divine history. After uttering these words, the Sanyasi disappeared.
The King of Pandalam was very joyous; he took the child to his Palace and briefed the Queen about the incident. The King and the Queen, having prayed to Lord Shiva, for a child, were very happy that they had been blessed with a child. The people also felt happy that a heir to inherit the Kingdom after the King, had been found.
History
PANDALAM ROYAL FAMILY: Ancestors of the Pandalam Royal family came to Kerala in Malayalam Era 79 from Madurai in Tamil Nadu. Hailing from the Pandya dynasty they fled from Madurai following the threat to their lives posed by machinations of their own ministers.On reaching Pandalam after several sojourns en route, the family was helped by rulers of Venad to settle down. Later, they helped Marthanda Varma Raja to subjugate Kayamkulam.By 370 ME other branches of the dynasty came from Tamil Nadu and a full-fledged kingdom was established which was also known as Airoor Swaroopam.
During 1789 AD, Tipu Sultan attacked Kerala. But the offensive was snubbed by Marthanda Varma. After the battle, a war tax was imposed on all small kingdoms and Pandalam's share was Rs 2,20,001.Known as Pandalam Adamanam, the amount included revenue from Sabarimala Sastha Temple also. However, the Pandalam family failed to pay the amount following which the Raja of Travancore instructed them to hand over all areas to him. In turn, the Travancore king, through the directive of 996 ME, agreed to pay each member of Pandalam family an amount big enough to take care of their needs.The oldest member of the family is selected as the Raja. The present Raja is 83-year-old Punartham Naal Ravi Varma Thampuran.
PANDALAM FAMILY AND SABARIMALA:The connection between the Pandalam family and Sabarimala is as old as the Ayyappa myth. The most repeated story is the adoption of Ayyappa into the family after King Rajasekhara found him on the banks of River Pamba; about how Ayyappa successfully fetched tiger's milk and exposed the plot to kill him.Though the Pandalam raja apologised for the Queen's folly, Ayyappa insisted on returning to the forest and a temple was constructed at a place where existed a Sastha temple.Even though this is just another theory about the origin of Sabarimala, this story gained credence in spiritual circles. Says Punartham Naal Ravi Varma Thampuran, the present king of Pandalam: ``Whenever a mishap has occurred at Sabarimala, clear omens were witnessed in the palace. Thrice the temple caught fire and at the same time, the same day there were fire-related accidents in the palace.''
History tells this is true. However, for the average pilgrim Pandalam is the place where Ayyappa grew up. The pond in which he bathed and the temple where he prayed are still on the palace premises.The palace itself is on borrowed time. Nothing much is being done by the Government or the Travancore Devaswom Board to protect the premises which carries lot of religious sentiments.
Another interesting aspect is that the king of Pandalam never visits Sabarimala. The belief is that Ayyappa would stand up from his posture to greet the king, who is like father to him. Hence, once a member is selected as the valiyathampuran, he stops going to Sabarimala.
THIRUVABHARANAM:Deluged with religious fervour thousands of pairs of eyes scanned the clear blue sky even as the crowd in the courtyard of Pandalam palace grew restless on that 28 day of Malayalam month Dhanu.
``There, there is the Krishnaparunthu,'' someone cried out pointing at the speck that appeared from somewhere and hovered magnanimously over the area. From somewhere a bright star braved the fierce sun to underscore a mythological enigma.
Soon the lone voice became a mass murmur. ``Swamiye Saranamayyappa,'' thousands cried in unison as members of the royal family prepared to start the procession carrying the thiruvabharanam, set of ornaments of Lord Ayyappa. History was repeating at Pandalam. The representative of the Raja of Pandalam stepped into the palanquin. Floating on a sea of pilgrims, boxes containing the Thiruvabharanam slowly began yet another pilgrimage to Sabarimala. Thiruvabharana procession is one important feature of the Makaravilakku festival, the second part of the annual congregation at the hill shrine. This precious set of ornaments is kept under the custody of the Pandalam royal family even today reaffirming the mythology that Lord Ayyappa was the adopted son of the Pandalam raja. The ornaments are believed to have been made by the king for his son.
The idol of Lord Ayyappa at the hill shrine are adorned with these ornaments only once in a year, during the Makara Vilakku festival. The procession carrying the ornaments follows the traditional route. It reaches Aiyroor on the first day and Laha on the second day.
By afternoon on the third day, the procession reaches Saramkuthy, where stands a pipal tree where devotees deposit toy arrows and bows they buy from Erumely to re-enact Ayyappa's victory in war over dacoit-King Udayan. (Details in mythology). The representative of the king will not accompany the thiruvabharana procession from Neelimalathodu as it is believed that no member of the Pandalam family should visit Sabarimala during Makravilakku season. At Saramkuthy, the procession is received by temple authorities. And as the Deeparadhana is performed after adorning the idol with Thiruvabharanam, the legendary Makaravilakku appears at Ponnambalamedu, a mountain range opposite Sannidhanam.
The king's representative comes to Sannidhanam on Makaram 3. And the chief priest welcomes him at Pathinettampady by washing his legs, the only occasion in Kerala history when a Brahmin washes a Kshatriya's feet. He leaves the premises only on Makaram 7 after all pujas. The chief priest closes the shrine and hands over the key to him which in turn is given to the priest with the instructions to safeguard the shrine till he visits the son next year.Another specialty is that only members of Pandalam family are allowed to enter the temple premises through Pathinettampady without an irumudy. In fact, if one were to rummage through the dusty pages of palace records many more striking facts strengthening ageold beliefs can be found.
PLACES TO VISIT IN PANDALAM:a. Pandalam Valiyakoyikkal Dharmasastha Temple: Believed to be constructed by King Rajasekhara soon after his return from Sabarimala after Ayyappa's installation, this temple was built to worship the Lord everyday.Instead of an Ayyappa idol, sadagramam, a piece of rock with considerable gold content, is worshipped here. The Valiyakoyikkal temple has been functioning as a private place of worship. Morever, this is a temple sans festivities.The shrine remains closed for 12 days on the death of any member of the royal family. Says Punartham Naal Ravi Varma Thampuran, the present raja of Pandalam: ``Certain omens appear in the temple as harbinger of an impending tragedy. Like successeive priests have noticed the presence of ants in the sanctum sanctorum before a death in the family.''
b. Kaipuzha Sri Krishna Temple:This is an ancient temple on the banks of Achankoil River. The idol of the temple is Narasimha Murthy, believed to be a very powerful avatar of Lord Vishnu.Following several unfortunate incidents in the palace, astrologers suggested that the power of the idol should be decreased. And as per the direction of the pundits, priests chanted santhanagopalam to decrease its power, it is said.Elders of the area say that there is a secret tunnel from the temple to the palace. No archaeological exploration has been undertaken to check-out on this theory. But one fact remains that there is an underground cell in the temple which has not been opened. Though Devaswom authorities conducted two devaprasnams (astrological ), they were advised not to touch the cellar on both occasions.
c. Kaipuzha Siva Temple: This temple was built by Pandalam Royal Family for worshipping. The most famous Siva temple in Pandalam is the Mahadevar Kshetram and the lord is considered as the guardian of the land.After the kings found it difficult to reach this shrine, they invoked the Lord on to a new idol and installed it at the Kaipuzha shrine.
d. Palace pond:On the premises of the Pandalam palace covered by overgrown shrubs and weeds is a deep pond. It is believed that Lord Ayyappa used to take bath in this pond during his childhood. However, today it's discarded and remains unsung, unheard Though both tantri and mel shanthi hail from the Brahmin community, there are several differences in the rights each one enjoy at a temple. While Tantri is the chief priest or presiding priest who has the final say in ritualistic matters, mel shanthi presides over the pujas only for a time-span.In the case of Sabarimala, tantris from the Thazhamon family supervise the pujas while the mel shanthi is selected every year through a draw of lots.
THAZHAMON FAMILY:Seat of the Thazhamon family of tantris is Chengunnur in central Kerala. They are the traditional priests of Sabarimala temple. Apart from Sabarimala, the family presides over the pujas at Aryankavu, Achankoil and Kulathupuzha.The installation of idols at these temples was also performed by Thazhamon priests and this gives them a paternal status vis-a-vis the respective temple. ''The tantri turns a statue into God,'' points out Tantri Kandaru Rajeevaru of Thazhamon, one of the two Tantri familes in Kerala; the other being Tharanallur in North Kerala.The myth about the origin of these families dates back to the time of Sage Parasurama.The sage brought two able Brahmins from Andhra to Kerala for looking after pujas at the 108 Sastha temples and 108 Durga temples he had built in the State after creating it from the Ocean.En route to Kerala they came on the banks of swirling River Krishna. For testing the powers of the Brahmins, the sage asked them to cross the river.The first priest walked over the current to the other bank. But the second priest stopped the flow of the river and walked through the river bed.PArasurama was pleased with them and granted them titles.
While the Brahmin who walked over the water was called Tharananelloor (Tharanam means to cross), the other priest was called Thazhamon (the one who walked on the sand below the river). The sage also bestowed the title Kandararu to the Thazhamon family.The present idol at the Sabarimala was installed by late Kandararu Sankararu.
The earlier idol which was destroyed in a fire was installed by Kandararu Prabhakararu.Eldest among the present generation of priests at Thazhamon is Kandararu Neelakantararu. The others are his brother Kandararu Maheswararu and son Kandararu Mohanararu, and son of his late brother Kandararu Krishnararu, Kandararu Rajeevararu.Each priest officiates the proceedings once in three years.The male child in the family is initiated into the tantric world soon after his upanayanam at the age of five. The boy observes three years of brahmacharyam and wears blades of the dharbha grass on his body.This period is followed by samavarthana kaalam. During this time the boy is taught vedas, mantras and other rituals. After samavarathanam, he will have to observe penance for a year. This is followed by a pilgrimage to Sabarimala as a junior tantri.He begins performing pujas alone at the age of 18. Before this he would've obtained the `Rahasya upadesham' (secret and sacred advice which is given to the member of family only at a particular age).Even the women of the family have to follow certain practices. From the third month of pregnance they have to start consuming medicated ghee. There are several other traditions to be followed in the successive months.
MEL SHANTHI OR CHIEF PRIEST: Unlike the tantri, the chief priest is selected every year. And one gets only one chance in his life.Only those brahmins with the deep knowledge of mantras and who satisfy many other criteria can apply for the post.The Devaswom Board holds the interview after a preliminary screening. The final selection is through draw of lots.
The names of those selected from the interview are put in an urn. Title chief priest is written on a piece of paper and is deposited in another urn contaning similar number pieces. The tantri performs certain pujas and the urns are broht out of the sanctum sanctorum.A young devotee on pilgrimage is invited to draw the lots. He'll have to pick up one piece from each urn. When the name of a priest and the paper scribbled chief priest are drawn together, that person is appointed to the post.

The 18 Steps
Normally the steps leading to a temple are forgotten the moment one steps on to the holy premises, but not in the case of the pathinettampadi. The significance of the sathyamam ponnu pathinettampadi is next only to the idol of Lord Ayyappa. In fact, only those devotees carrying an irumudi are allowed to enter the temple premises through the pathinettampadi.Droplets of ectasy trickles into one's mind at the very sight of the 18 golden steps. The devotee, after the hazardous 6-km trek on the forest road from Pamba, breaks a coconut carried in the irumudi before stepping on to the pathinettampadi.
Till a few years ago, pilgrims used to break the coconut on the step corresponding to the number of the pilgrimages undertaken. However, after the pathinettampadi was coated with panchaloha, they aren't permitted to do so and instead have to break the cococnut on a stone at the foot of the steps.
Breaking of the coconut in itself is a spiritual act. The shell of the coconut represents the material body and kernel, the immaterial. The water represents the soul. When the devotee breaks the coconut and steps on to the pathinettampadi, he breaks the physical barrier and blends with the Ultimate.
A devotee on his 19th pilgrimage carries with him a coconut sapling which he plants near the temple. This again underscores one more magnificent facet of the pilgrimage: The symbiosis between man and nature.
THE 18 STEPS TO MOKSHA:There are many theories about the significance of 18 steps in the pilgrimage to Sabarimala. It is believed that the steps represent 18 mountains surrounding the temple. On each step, the deity of the corresponding mountain has been installed. So when the devotee climbs the 18 steps to reach the sanctum sanctorum, he attains the punya of visiting all 18 hill gods.During the padipuja, deities of these 18 mountinas are propitiated.
The 18 mountains are: Ponnambalamedu, Gowdenmala, Nagamala, Sundaramala, Chittambalamala, Khalgimala, Mathangamala, Myladummala, Sreepadamala, Devarmala, Nilakkalmala, Thalapparamala, Neelimala, Karimala, Puthuserrymala, Kalakettimala, Inchipparamala and Sabarimala.The 18 steps are also considered as five indriyaas _ eye, ear, nose, tongue and skin; eight rajas, kama, krodha, lobha, moha, mada, matasraya, aham and asooya; three gunas: satva guna, raja guna and tamo guna; and vidya and avidya.
SIGNIFICANCE OF 18 IN HINDUISM:Eighteen is considered as the code number to break into the soul of the Nature. The significance of 18 can be traced back to the Vedic age.The first Veda, believed to be protected by Lord Brahma himself, had 18 chapters. Later, Veda Vyasa divided it to create the four vedas: Rigveda, Yajur Veda, Sama Veda and Atharava Veda. Each of these vedas had 18 chapters.Veda Vyasa also wrote 18 puranas and 18 upa-puranas. The Bhagavad Gita has 18 chapters and the Kurukshetra war lasted 18 days.
Women and Sabarimala
An age old discipline that is still followed at Sabarimala is the ban on the entry of young women to the hill shrine. In fact, eves are not allowed even in to the poonkavanam or forest around Sannidhanamm, making Sabarimala the only temple in India where women aged between 10 and 50 cannot visit.
The ban has always been a controversial issue and a heavy demand to revoke it was raised by many a feminist organisation.However, the Devaswom and other agencies connected with Sabarimala have been successful in resisting this demand.One of the main reasons cited to justify this traditional stand is the duration of period of penance. Tradition insists on 41-day severe penance before undertaking the pilgrimage.The fact that it is womanly impossible to stick on to a strict routine laid down against a conservative Hindu background, especially the stigma attached to menstruation, is cited as one reason for restricting women's entry.
Similarly, the six-km trek from Pamba to Sannidhanam through hazardous forest path is physically a demanding task. However, this argument will not hold good in today's world abundant with examples of Amazonian talents.
Presiding priest of Sabarimala Tantri Kandararu Rajeevararu points out the exact reason: ``Millions of devotees throng Sabarimala during the pilgrimage. And presence of women among them can lead to law and order problems as not everybody, however ardent devotee he is, need not behave decently with women.''The concept about Ayyappa as installed at Sabarimala is that of a brahmachari in penance. The lore also says that he has vowed to remain a bachelor. People cite these reasons also to justify the ban on women's entry.
AYYAPPA AND ILAYATHAMPURATTY KALLU:The Ilayathampuratty Kallu, a small stone statue hidden by time in a niche on a wayside rock, has nothing significant to catch the attention of devotees streaming to Pamba on the Laha Road. For, not many realise that this statue believed to be that of a princess of the Pandalam Palace stands as a warning post to women against undertaking a pilgrimage to Sabarimala.The story goes that a young princess of the Pandalam family insisted on accompanying the King on the first pilgrimage to Sabarimala even as other female members of the family stopped their journey at Kakkad, near Laha.However, the princes couldn't continue her journey from Laha due to unexpected menstrual problems. She informed the King about it and said she would wait for them in the hut of a Kani tribal. (According to Hindu beliefs, women shouldn't take part in any religious functions during menstruation.)And on his return the King was shocked to see that the princess had turned into a granite statue. The incident reminded him of Ayyappa's words that none without a 41-day penance should visit the hill shrine.
The royal representative accompanying the Thrivabharanam procession stops at the statue and offers pujas before proceeding to Pamba. And as the procession winds its way towards the hill shrine, the orphaned statue says a silent adieu.
AYYAPPA AND MALIKAPPURAM: A pilgrimage to Sabarimala is not complete without visiting to Malikappuram, shrine of goddess at Sannidhanam. Though there are many stories about the relation between the Lord and Malikappuram, the most heartrending is the one portraying the goddess as Ayyappa's lover; certain rituals and practices underscore this theory.Mahishi was a demoness with the face of buffalo who wreaked havoc among villagers and sages. None could kill her as she was insulated with a boon that she shouldn't be killed by anyone born of man-woman relation. Ayyappa is believed to be the son of Siva and Vishnu and the main objective of his incarnation was to kill Mahishi.
After killing Mahishi at Erumely, the Lord danced on her carcass. Then Leela, the previous birth of Mahishi, came out of the dead body and bowed before Ayyappa with a request to marry her which was rejected by the Lord, who had embraced Brahmacharya.
But Ayyappa told Leela that he would shed his sainthood if no new devotee visited him during a season. And she began her wait at the adjoining shrine.On the Makarasamkramam day (first of MAlayalam month Makaram falling in mid-January) after the Makaravilakku spectacle, idol of Malikappuram is taken out in a procession accompanied by drums and pipes. The goddess comes on an elephant to the pathinettampadi before proceeding to Saramkuthyaal, a pipal tree one km away from the shrine. New devotees visiting the shrine deposit toy bows and arrows bought from Erumely at this spot, believed to be where the Lord had left his weapons before merging with the Sastha idol.
On reaching the spot the goddess finds out that thousands of toy weapons are dumped at the spot announcing the arrival of many new devotees. The drums fall silent as Malikappuram slowly makes her way back to Sannidhanam before she begins her one-year wait hoping that no new devotee would trek the mountain next season. One more chapter is added to a celestial love story.
How to Go
The normal itinerary of a Sabarimala pilgrim is to reach Erumely before proceeding to Pamba through the Mannarakulanji-Chalakkayam Road and trekking the forest road to reach the shrine. Following are a few routes that could be adopted by devotees:1. FROM PATHANTHITTA: Mannarakulanji, Vadasserikkara, Perunadu, Plappally, Nilakkal, Chalakkayam, Pamba. Distance: 69 km.
2. FROM THIRUVANANTHAPURAM: There are two routes:a. Ayoor,Punalur, Pthanmathitta and Pamba. Distance: 184 km.b. Kottarakkara, Adoor, Pathanmthitta. Distance: 179 km.
3. FROM CHENGUNOOR: There are two routes to reach Pamaba from Chengunoor, the nearest railway station to Sabarimala:a.Chengunoor-Aranmula-thekkemala-Pathanamthitta-Pamba. Distance: 93 km.b.Chengunoor-Aranmula-Ranni Blockupadi-Vadasserikkara-Pamba. Distance: 88km.
4. FROM KOTTAYAM: There are several routes to Pamba from Kottayam, one of the main transit points in the pilgrimage. The important five routes are the following:a.Kottayam-Changanassery-Thiruvalla-Kozhenchery-Ranny Blockupadi-Vadasserikkara-Pamba. Distance: 119 km.b.Kottayam-Kodungoor-Chamampathal-Manimala-PLachery-Chethonkara-Athikkayam- Perunadu-Pamba. Distance: 105 km.c.Kottayam-Kangazha-Pathanadu-Manimala-PLachery-Chethonkara-Athikkayam-Peru nadu-Pamba. Distance: 104 km.d.Kottayam-Karukachal-Manimala-Mukkada-Edamon-Athikkayam-Perunadu-Pamba. Distance: 100 km.e.Kottayam-Ponkunnam-Erumely-Mukkuttuthara-Pambavalley-PLappally-Pamba. Distance: 90 km. This is one of the easiest routes to reach Pamba.
5. FROM ERUMELY: There are four routes to Pamba from Erumely.a.ERumely-Karinkallum Moozhy-Thulappally-PLappally-Pamba. Distance: 56 km. Resort to this route only if you are coming by a light vehicle as the road is narrow and there are several steep climbs.b.Erumely-Mukkada-Athikkayam-Perunadu-Pamba. Distance: 64km.c.Erumely-Vechuchira-Athikkayam-Perunadu-Pamba. Distance: 57 km.d.Erumely-Plachery-Chethonkara-Athikkayam-Perunadu-Pamba. Distance: 69km.
6. FROM PANDALAM: There are two routes to reach Pamba from Pandalam, the seat of royal family who adopted Lord Ayyappa. The devotee can see the thiruvabharanam, the set of ornaments of the lord, exhibited at the Pandalam palace.a.Pandalam-Kaipattur-Omallur-Pathanmathitta-Vadasserikkara-Pamba. Distance: 84 km.b.Pandalam-Kulanada-Ambalakkadavu-Muripara-Pathanthitta-Pamba. Distance: 84 km.
7. FROM NORTH KERALA: Devotees from northern part of KErala can reach Pamba without touching Kottayam. the main routes are:a.Angamaly-Ettumanur-Pala-Ponkunnam-Erumely-Chethonkara-Athikkayam- Perunadu-Pamba. Distance: 146 km.b.Through the same route one can also reach Ranny and then Vadasserikkara-Pamba. Distance: 153 km.c.Ernakulam-Alappuzha-Chaganassery-Thiruvalla-Pathanamthitta-Pamba. Distance: 170 km.
8. FROM TAMIL NADU: The two main routes are: a. Chengottai-Punalur-Pathanthitta-Pamba. Distance: 170 km. b. Kumily-Vandiperiyar-Erumely-Plappally-Pamba. Distance: 180 km.
IN CASE YOU FORGETThere aren't any fuel stations on Vadasserikkara-Pamba route. Fill your tanks and store enough quantities at Vadasserikkara. Though a fuel station is functioning at Pamba, availability of petrol and diesel cannot be ensured.
Carry out minor repairs of your vehicles before you enter the ghat section. There are many workshops at Erumely, Pathanamthitta, Vadasserikkara, etc.
MUST: Keep important spare parts and tool kit with you. And don't forget that extra tyre.