I like to take this opportunity, to share some of my learning based on my first hand experiences and observations on the சபரிமலை யாத்திரை (sabarimalai yaaththirai - sabarimala pilgrimage). I believe this would serve as a good case-study show casing the significance of pilgrimages; but please remember that I am still only a novice into this system and hence my understanding may not be that comprehensive. Before proceeding further, I want to share with you some background as to how I got introduced to this system. Although I had heard about the சுவாமி ஐயப்பன் (suwaami aiyappan – Lord Aiyappa) cult right from my school days, I never had a positive opinion about it. In fact, thanks to my initial atheistic or so-called rationalistic bent of mind, I used to ridicule them as just another superstitious practice in vogue.
During my college days, I came to know that my friend Gopi was a regular visitor to சபரிமலை (sabarimalai). He used to come to college wearing a black தோத்தி (dhoththi) and barefoot, which I used to make fun of and tease him for his superstitious beliefs and un-hygienic practices like walking barefoot etc. in the name of religion. I even used to make fun of சுவாமி ஐயப்பன் (suwaami aiyappan – Lord Aiyappa) saying He was a product of gay sex. That was my level of maturity then! Now looking back, I am ashamed of my blasphemy.
However, in parallel, as right from my school days my spiritual quest had already begun (regarding, which I discussed earlier), looks like even without my knowledge, I had developed some soft corner for the system. This was probably because I started getting more exposure to the group prayers and भजन् (bhajan - chanting) conducted by some local devotees in that area as part of their annual pilgrimage rituals at the கல்யாண மண்டபம் (kalyaNa maNdapam - marriage hall) called சூரிய மகால் (sUrya mahaal), which was located just in front of my house. During that period, I used to casually listen to the heart rendering songs of Padmashree Dr. K.J Yesudas and Dr. Veeramani on சுவாமி ஐயப்பன் (suwaami aiyappan – Lord Aiyappa), which definitely seems to have influenced me a lot, although indirectly (sub consciously).
The actual break-point happened in the year 2000, when my elder sister Jai, persuaded me to join my brother-in-law Suresh, who used to visit சபரிமலை (sabarimalai) regularly. Honestly, I unwillingly consented to go and that too more as an opportunity for excursion to the scenic state of Kerala. But that visit turned out to be a real eye opener and gave a paradigm shift to my outlook on the சபரிமலை யாத்திரை (sabarimalai yaaththirai - sabarimala pilgrimage). The दिव्य दर्शन् (divya darśan – divine visions) that I had at experienced at various temples including சபரிமலை (sabarimalai), சோட்டானிக்கரை (ChOtAnikarai), குருவாயூர் (guruvayoor), திருச்சூர் (ThiruchchUr) etc., were really soul inspiring experiences.
Eventually, my respects for this system increased multi-fold, when I got my first பெரியப்பாதை (periyappaadhai – long trek) opportunity, by joining my friend Gopi and his brothers. பெரியப்பாதை யாத்திரை (periyappaadhai yaathirai - long trek pilgrimage) without doubt is one of my most memorable experiences that has literally made me fall in love with this system. I consider it as one of the most valuable gifts from God. In fact, whenever I think of this, I would melt down, reflecting the following golden verses of the popular song,
இந்த ஜீவன் என்பது உள்ளவரை
என் உள்ளம் வணங்கும் சபரிமலை
ஹரிஹர சுதனை பாடும்வரை
வாழினவினில் தோன்றும் சாந்த் நிலை
(
indha jIvan enbadhu uLLavarai
en nenjam vanangidum sabarimalai
harihara sudhanai paadumvarai
vaazhivinil thOndrum saanthanila
)
Later a few years ago, I came to know that my wife’s cousin brother named Annand happens to visit சபரிமலை (sabarimalai) every month without fail. His dedication and devotion further inspired me and I even had the opportunity of joining his group (RBI staff group) once.From then on, although I could not afford to consistently maintain the similar frequency as my cousin (12 times a year), by God’s Grace, as of now, I at least manage to visit சபரிமலை (sabarimalai) regularly, at a minimum of two times a year - viz., typically சின்னப்பாதை (sinna paadhai – short trek) during June – July time frame and பெரியப்பாதை யாத்திரை (periyappaadhai yaathirai - long trek pilgrimage) during the Dec – Jan season.
More recently, in the last two years, I was introduced to IIT Chennai’s ஐயப்பா சேவாசங்கம் (aiyappaa sEvaa sangam) through Jayakarna, who was my colleague at HCL and through him, his beloved brother Rukmakanth. As on date, this group happens to be one of the largest and most passionate groups in Chennai pursuing சபரிமலை யாத்திரை (sabarimalai yaaththirai - sabarimala pilgrimage). I had the Divine privilege of joining this esteemed group. I also consider it a blessing to have met the senior and elderly குருசுவாமி (gurusuvaami) by name சுகுமார் சுவாமி (sukumaar swami), who had even visited காந்தமலை (gaandha malai) a couple of times.
I owe my heart felt, lifetime gratitude to the following persons, who played a critical role in introducing me to this system viz. My friend Gopi and his brother Sukumar, my elder sister Jayasathya and my brother-in-law, Suresh, my cousins ‘Mahi’ Saravanan, Dhamu and ‘Chumki Saravanan’, my wife’s cousin Anand and above all to my revered Guruswamis.
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| 2006 Cousin's team with Guruswami at the Center |
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| Collage Friend Gurusuvaamis: Gopi & Sukumar |
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| Revered IIT Guruswamis |
சபரிமலை (sabarimalai)
Now back to our discussion, the சபரிமலை (sabarimalai) shrine dedicated to சுவாமி ஐயப்பன் (suwaami aiyappan), also called as ‚ ஸ்ரீ தர்ம ஷாஸ்தா (sri dharma shaasthaa), originally installed by Lord परसुराम (parasurāma) – the sixth विभव अवतर (vibhava avatara - functional incarnation) of Lord पर वासुदेव महा विष्णु (para vāsudeva mahā viṣṇu), is one of the most popular pilgrimage centers located in the south Indian state of Kerala on the सहयाद्घिरि (sahayādghiri) mountain ranges of the Western Ghats. This area now comes under the Periyar Wildlife Sanctuary Zone Reserved Forest area in the state of Kerala. The altitude of the mountain range typically varies in height from around 3000 to 6000 feet above sea levelThe pilgrimage to சபரிமலை (sabarimalai) is a wonderful and divine experience, which in my opinion is highly recommended for everyone. According to tradition, pilgrimage to the சபரிமலை (sabarimalai) is open for any male devotee, irrespective of his caste, creed, religious, ethnic or financial background. To quote नारद भक्ति सूत्र (nārada bhakti sūtra).
नास्ति तेषु जातिविद्यारूपकुलदन क्रियादि भेदः।
यतस् तदीयाः।
- नारद भक्ति सूत्र (72, 73)
(
nāsti teṣu jātividyārūpakuladana kriyādi bhedaḥ|
yatas tadīyāḥ|
Among the real devotees of God there could exist no distinctions of community, learning, appearance, family, wealth, activity and the like.
Because they see all human beings, nay all living creatures, as expressions and embodiments of the Divine Life (which pervades everything and is present in its fullness in the heart of every human being
Translation by I.K. Taimni
Translation by I.K. Taimni
)
When it comes to women however, there are some restriction; for example, only girl children below the age of 10 years and elderly women above 50 years of age are officially allowed to take up the pilgrimage. In other words, when it comes to the female gender, only those who are outside the typical age range of menstrual cycles are eligible for the same.One of the key highlights in this system is its emphasis on strict விரதம் (viradham- austerities) for every devotee before taking up the actual pilgrimage with rigorous आत्म निवेदन (ātma nivedana - self- dedication) and total श्रद्द (śradda - commitment). In other words, every devotee is advised to undergo some kind of very intense तपस् (tapas – penance) during the entire விரத காலம் (viradha kaalam – austerity period), for a period of one मण्डल (maṇḍala - cycle), typically constituting 41 days, calculated based on Malayalam calendar. Some devotees extend the விரதம் (viradham- austerities) to 48 days, mapping it to an ज्योतिष मण्डल काल (jyotiṣa maṇḍala kāla – astrological cyclic period) based on celestial calculations viz. 27 नक्षत्र (nakṣatra – asters) + 12 रासि (rāsi – zodiac) + 9 गृह (gṛha - planet); while still others further extend it to even 60 days, that is the entire Tamil calendar months கார்த்திகை (kaarthgai – mid November) & மார்கழி (maargazhi – mid January)
Significance of the sacred months
In fact, these 60 days are considered to be spiritually most vibrant period in the whole year. For example, the whole month of கார்த்திகை (kaarthgai – mid November) is considered very auspicious month शिव पूजा (śiva pūjā - shiva worship), particularly every सोमवार (somavāra – Monday) and more specifically it is during the this month the sacred event of கார்த்திகை மகா தீபம் (kaarthigai magaadhIpam) when the कृतिक नक्षत्र (kṛtika nakṣatra) falls in the month. The கார்த்திகை (kaarthigai) is also sacred for नरसिंह (narasiṁha) one of the principle अवतार (avatāra - incarnation) of Lord महा विष्णु (mahā viṣṇu). श्री हनुमान् जेयन्थि (śrī hanumān jeyanthi) also falls in this month. Moreover, the கார்த்திகை எகாதசி (kaarthigai ekaadhasi), also called as गुरुवायूर् एकादसि (guruvāyūr ekādasi) is considered very auspicious. Similarly, the month of மார்கழி (maargazhi) is considered even more sacred and spiritually vibrant both for शैव (śaiva) and श्री वैष्णव संप्रदाय (śrī vaiṣṇava saṁpradāya). For example, the 30 day பாவை நோன்பு (paavai nOnbu) is a common theme to both schools. Again, ஆருதிரா (aarudhiraa dharisanam), as well as, the ஸ்ரீ வைகுண்ட எகாதசி (sri vaikuNda ekaadhasi) are considered to be one of the most auspicious religious events in both these faiths respectively.Moreover, during these two-month periods, there were major spiritually significant milestones in the life of many saints and spiritualists.
- It was during this period, the கார்திகை கிருத்திகை (kaarthigai kirthigai) is believed to be the जन्म नक्षत्र (janma nakṣatra – birth star) of the mystic saint poet திருமங்கை ஆழ்வார் (thirumangai aazhvaar).
- Holy Mother Mirra Alfassa (Sri Aurobindho Ashram, Pondicherry) attained महा समाधि (mahā samādhi – Grand Atonement) on November 17th.
- Similarly, Sri Aurobindho is believed to have experienced महा सिद्धि (mahā siddhi – supramental experience) of Sri Krishna Consciousness on 24th November and finally attained महा समाधि (mahā samādhi – Grand Atonement) on 5th December.
- Again, Holy Mother Sri Sharada Devī‘s birth anniversary is celebrated on December 24th
- Every year 1st January is celebrated as कल्पतरु दिन (kalpatharu dina – wish fulfilling day) when Bagavan Sri Ramakrishna Paramahamsa came out from long period of महा ध्यान निष्ट (mahā dhyāna niṣṭa) blessed everyone whom he met.
- महऋषि पतञ्जलि (mahaṛṣi patañjali), & महऋषि व्याकरपाद (mahaṛṣi vyākarapāda) experienced the महा दर्शन् (mahā darśan – grand vision) of ஆனந்த தாண்டவம் (aanandha thaandavam – Bliss Dance) of Lord நடராஜர் (natarāja) on the மார்கழி திருவாத்திரை நட்சத்திரம் (maargazhi thiruvaadhirai natchaththiram).
- Saint மாணிக்கவாசகர் (maaNikkavaasagar) also is believed to have attained முக்தி (mukthi - salvation) on this day.
- Similarly, it is widely believed that saint நம்மாழ்வார் (nammaazhvaar) attained मुक्ति (mukti- salvation) on ஸ்ரீவைகுண்ட எகாதசி (sri vaikuNda ekaadhasi).
Interestingly, these two months are also considered sacred in many other popular religions as well. For example, a part of this period coincides with the Holy Muharram month according to Islamic calendar. Similarly, Holy Christmas festival - the birth anniversary (incarnation) of the Holy Son - Lord Jesus Christ is globally celebrated during this period (on December 25th). Thus, you can find for yourself that in many respects the months of கார்த்திகை (kaarthgai – mid November) and மார்கழி (maargazhi – mid January) are considered highly sacred and hence believed to be highly conducive for performing spiritual साधन (sādhana – practices). This is one of the main reasons why the annual ஸ்ரீ ஐயப்ப மண்டல விரத காலம் (sri aiyappaa mandala viradha kaalam) generally is observed during this period.
The Process
Typically, most of the भक्त (bhakta - devotees) formally begin their விரதம் (viradham) on the first day of கார்த்திகை (kaarthigai – Mid November), as explained in the following verses..
கன்னிமூல கனபதியை வேண்டிக்கிட்டு
நாங்கள் கார்திகை முதல் தேதி மாலை இட்டோம்!
ஐயப்பா ஐயப்பா என்றே சொல்லி
நாங்கள் கார்த்திகை முதல் தேதி மாலை இட்டோம்!
நாங்கள் கார்திகை முதல் தேதி மாலை இட்டோம்!
ஐயப்பா ஐயப்பா என்றே சொல்லி
நாங்கள் கார்த்திகை முதல் தேதி மாலை இட்டோம்!
(
kannimUla ganapadhiyai vEndikkittu
naangaL kaarththigai mudhal thEdhi maalaiyittOm
aiyappaa aiyappaa endrE solli naangaL
aaru vaaramdhaanE nONbiruppOm!
)
Unlike other temples, the சபரிமலை (sabarimalai) temple is not open all through the year on a daily basis. The சன்னிதானம் (sannidhaanam) is opened only for the first five days in a month, based on the Malayalam almanac. The peak pilgrimage season attracting maximum crowd typically commences annually 1st day of கார்த்திகை (kaarththigai – November mid) and extends up to the 1st day of தை (thai – mid January) coinciding with the annual मकरशंकरान्ति (makaraśaṁkarānti) festival when மகர ஜோதி (magara jOthi) rituakl) is performed, which is considered as the grand finale of the event. There are considerable crowds during Mid April & mid September seasons as well, again coinciding with Kerala festivals ओनं (Onam) & विशु (viśu) respectively.A devotee generally gets initiated into the விரதம் (viradham – austerity) by wearing the sacred துளசிமணி மாலை (thuLasi maNi maalai – basil seed rosary). This 108 beaded ஸ்ரீ ஐயப்ப மாலை (sri aiyappa maalai) is revered with highest sanctity in this system as it is pregnant with rich esoteric significance In a nutshell, it plays a similar role of a यज्ञोपवितम् (yajñopavitam)
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| துளசிமணி மாலை (thuLasi maNi maalai – basil seed rosary) |
The process of wearing the ஸ்ரீ ஐயப்ப மாலை (sri aiyappa maalai) has to be initiated by his mother or by a senior குருசுவாமி (gurusuvaami - preceptor). In Hinduism, as already observed, குரு (guru - preceptor) plays a very important role in channelizing the latent spiritual faculties in a devotee. He thus is playing this noble act of leading and guiding the devotees all the way through. He is the friend, philosopher, brother & guide for his team. गुरु शिष्य परंपरा (guru śiṣya paraṁparā - teacher & disciple relationship) is a very significant and honorable relationship as laid down by the Hindu wisdom. In fact, குரு (guru) is treated on par with the God. That is why, in this சுவாமி ஐயப்பன் (suvaami aiyappan) cult, He is referred as குருசுவாமி (gurusuvaami – Preceptor God)
गुरुर् ब्रह्म गुरुर् विश्नुः
गुरुर् देवो महेश्वरः
गुरुर् साक्शात् परब्रह्म
तस्मै श्रे गुरवे नमः
(
gurur brahma gurur viśnuḥ
gurur devo maheśvaraḥ
gurur sākśāt parabrahma
tasmai śree gurave namaḥ
Know the Guru to be Brahma. He is Vishnu.
He is also Shiva.
Know Him to be the Supreme Brahman,
and offer thy adorations unto that peerless Guru
)
This noble relationship forms the core of practice during the சபரிமலை விரதம் (sabarimalai viradham). Here the குரு (guru) needs to be revered respected with the same adoration as that of சுவாமி ஐயப்பன் (suvaami aiyappan) Himself. Another highlight in this system is that there is absolutely no restrictions or preference in terms caste, creed, status, education etc on who can take up this great role of a குரு (guru). Even a beggar can serve as a குருசுவாமி (gurusuvaami – Preceptor God) to a team of millionaire devotees. An illiterate road cleaner can be a குரு (guru) to many academic scholars. Wow what a noble idea and practice! While wearing the துளசிமணி மாலை (thuLasi maNi maalai – basil seed rosary), the भक् (bhakta - devotee) is advised to recite the following मन्त्र (mantra – sonic formula)
ज्ञानमुद्राम् शास्त्रुमुद्राम् गुरुमुद्राम् नमाम्यहम्
वनमुद्राम् शुद्धमुद्राम् रुद्रमुद्राम् नमाम्यहम्
शान्तमुद्राम् सत्यमुद्राम् व्रतमुद्राम् नमाम्यहम्
शबर्याश्रम सत्येन मुद्राम् पातु सदापिमे
गुरुदक्शिनया पोर्वम् तस्यानुग्रह कारिने
शरनागत मुद्राख्यम् त्वन् मुद्राम् धारयाम्यहम्
चिन्मुद्राम् खेचरेमुद्राम् भद्रमुद्राम् नमाम्यह
शबर्याचल मुद्रायै नमस्तुभ्यम् नमो नमः
संकल्प निराकरणम् - योगज तन्त्र
(
jñānamudrām śāstrumudrām gurumudrām namāmyaham
vanamudrām śuddhamudrām rudramudrām namāmyaham
śāntamudrām satyamudrām vratamudrām namāmyaham
śabaryāśrama satyena mudrām pātu sadāpime
gurudakśinayā poorvam tasyānugraha kārine
śaranāgata mudrākhyam tvan mudrām dhārayāmyaham
cinmudrām khecareemudrām bhadramudrām namāmyaha
śabaryācala mudrāyai namastubhyam namo namaḥ
)
During this period of விரத காலம் (viradha kaalam – austerity period), the devotee is strictly advised to practice यम (yama - abstinence) from all negative habits and vices including the six inner enemies of man namely, - कामम् (kāmam - lust),
- क्रोधम् (krodham - hatred),
- लोपम् (lopam - greed),
- मोहम् (moham - delusion),
- \मधम् (madham) &
- मार्चर्यम् (mārcaryam)
Simultaneously, he is also advised to practice strict spiritual नियम (niyama – observance) as soon as a devotee wears the sacred மாலை (maalai), by taking a consciously आत्म सङ्गल् (ātma saṅgalpaṁ - self motivated pledge) from the deepest of his heart to channelize his thoughts, words and deeds in the spirit of a true ब्रह्मचर्य (brahmacarya - cellibacy). In fact, the esoteric significance of this process is similar to the आत्म सङ्गल् (ātma saṅgalpaṁ - self-motivated pledge) taken during the उपनयनं संस्कार (upanayanaṁ saṁskāra – initiation sacrament) as part of the ब्रह्मचर्य आश्रम धर्म (brahmacarya āśrama dharma) discussed earlier. In fact, the society considers him as one with God and thereafter addressed and literally respected as God. Wow. What a great practice of अद्वैतम् (advaitam – non dualism) in action!
We can see millions of devotees taking a pilgrimage to சபரிமலை (sabarimalai) by following very strict விரதம் (viradham - austerities) for 41 (or 48) days of austerities which includes non-smoking or drinking or other vices, pure vegetarianism, ब्रह्मचर्य (brahmacarya - cellibacy), ஜீவ காருண்யம் (Jeeva KaaruNyam), control of anger etc. Among the devotees, there will also be big-time addicts for vices like chain smokers etc. who generally find it very difficult to stop these habits even temporarily. However, these very people manage to successfully stop it in the name of their lord - சுவாமி ஐயப்பன் (suwaami aiyappan), if not fully at least during the days of விரதம் (viradham -austerities). During normal days, such persons who would have been advised by many of his well-wishers including his own parents, brothers, sisters, wife, friends, children etc. to overcome his addictions and vices like smoking, drinking etc. His doctor might have even warned him about his failing health and higher risks of cancer, heart attack and various other deadly diseases, yet he may not pay heed to these advises. Most of the time, the individual is already self-aware of the dangers and risks he would be facing because of these vices, still he may not have the self-control to stop it. That is the power of such addictions. But the beauty is that even such a person who generally does not have the self- control to stop these vices, is magically able to stop it, at least temporarily, as soon as he starts the விரதம் (viradham -austerities) by wearing the sacred ஸ்ரீ ஐயப்ப மாலை (sri aiyappa maalai) and வேட்டி (vEtti). In fact, in most of the cases, he religiously continues his abstinence from such vices all through the course of the விரதம் (viradham -austerities). Wow! that shows the power of his faith and his God. In the name of his God, he is able to do even the toughest and impossible challenges, with such ease. My hats off to him and his Lord – சுவாமி ஐயப்பன் (suwaami aiyappan)!
Most of the devotees strictly avoid meat, tobacco, alcohol and all other vices. In fact, as far as possible, the devotee tries to restrain from all social and worldly activities during this period in order to focus all his attention and concentration entirely on Divine contemplation and भगवत् कैङ्कर्य (bhagavat kaiṅkarya – Divine servitude), पूजा (pūjā - worship), जप (japa - chanting), भजन (bhajana - adoration), आलय यात्र (ālaya yātra – temple pilgrimage) etc. For example, all through the மண்டல விரத காலம் (mandala veradha kaalam), every devotee is advised to chant the 108 சரணம் (saraNam), at least three times a day as illustrated below
1. சுவாமியேசரணம் ஐயப்பா
2. ஹரிஹர சுதனே சரணம் ஐயப்பா
3. கன்னிமூல கணபதி பகவானே சரணம் ஐயப்பா
4. சக்தி வடிவேலன் ஸோதரனே சரணம் ஐயப்பா
5. மாளிகப்புரத்து மஞ்சம்மாதேவி லோகமாதவே சரணம் ஐயப்பா
6. வாவர் சுவாமியே சரணம் ஐயப்பா
7. கருப்பண்ண சுவாமியே சரணம் ஐயப்பா
8. பெரிய கடுத்த சுவாமியே சரணம் ஐயப்பா
9. சிறிய கடுத்த சுவாமியே சரணம் ஐயப்பா
10. வனதேவதமாரே சரணம் ஐயப்பா
11. துர்கா பாகவதிமாரே சரணம் ஐயப்பா
12. அச்சன் கோவில் அரசே சரணம் ஐயப்பா
13. அனாத ரக்ஷகனே சரணம் ஐயப்பா
14. அன்னதன பிரபுவே சரணம் ஐயப்பா
15. அச்சம் தவிர்பவனே சரணம் ஐயப்பா
16. அம்பலதரசனே சரணம் ஐயப்பா
17. அபய தாயகனே சரணம் ஐயப்பா
18. அகந்தை அழிப்பவனே சரணம் ஐயப்பா
19. அஷ்டசித்தி தாயகனே சரணம் ஐயப்பா
20. ஆண்டிநோரை ஆதரிக்கும் தெய்வமே சரணம் ஐயப்பா
21. அழுடயின் வாசனே சரணம் ஐயப்பா
22. ஆர்யாங்காவு அய்யாவே சரணம் ஐயப்பா
23. ஆபத் பாந்தவனே சரணம் ஐயப்பா
24. அனந்த ஜோதியே சரணம் ஐயப்பா
25. ஆத்மா ஸ்வரூபியே சரணம் ஐயப்பா
26. ஆணைமுகன் தம்பியே சரணம் ஐயப்பா
27. இருமுடி ப்ரியனே சரணம் ஐயப்பா
28. இன்னலை தீர்ப்பவனே சரணம் ஐயப்பா
29. இகபரசுக தாயகனே சரணம் ஐயப்பா
30. இதய கமலா வாசனே சரணம் ஐயப்பா
31. ஈடில்லா இன்பம் அளிப்பவனே சரணம் ஐயப்பா
32. உமையவள் பாலகனே சரணம் ஐயப்பா
33. ஊமைக்கு அருள் புரிந்தவனே சரணம் ஐயப்பா
34. ஊழ்வினை அகற்றுவோனே சரணம் ஐயப்பா
35. ஊக்கம் அளிப்பவனே சரணம் ஐயப்பா
36. எங்கும் நிறைந்தோனே சரணம் ஐயப்பா
37. எண்ணில்லா ரூபனே சரணம் ஐயப்பா
38. என் குலதெய்வமே சரணம் ஐயப்பா
39. என் குரு நாதனே சரணம் ஐயப்பா
40. எருமேலி வாழும் சச்தவே சரணம் ஐயப்பா
41. எங்கும் நிறைந்த நாத பிரம்மமே சரணம் ஐயப்பா
42. எல்லோர்க்கும் அருள் புரிபவனே சரணம் ஐயப்பா
43. எற்றுமாநூரப்பன் மகனே சரணம் ஐயப்பா
44. ஏகாந்த வாசியே சரணம் ஐயப்பா
45. ஏழைக்கு அருள் புரியும் ஈசனே சரணம் ஐயப்பா
46. ஐந்துமலை வாசனே சரணம் ஐயப்பா
47. ஐயங்கள் தீர்ப்பவனே சரணம் ஐயப்பா
48. ஒப்பில்லா மாணிக்கமே சரணம் ஐயப்பா
49. ஓம்கார பரப்ரம்மமே சரணம் ஐயப்பா
50. கலியுக வரதனே சரணம் ஐயப்பா
51. கண்.கண்ட தெய்வமே சரணம் ஐயப்பா
52. கம்பன் குடிகுடைய நாதனே சரணம் ஐயப்பா
53. கருணா சமுத்திரமே சரணம் ஐயப்பா
54. கற்பூர ஜோதியே சரணம் ஐயப்பா
55. சபரிகிரி வாசனே சரணம் ஐயப்பா
56. சத்ரு சம்ஹார மூர்தியே சரணம் ஐயப்பா
57. சரணாகத ரக்ஷகனே சரணம் ஐயப்பா
58. சரண கோஷ ப்ரியனே சரணம் ஐயப்பா
59. சபரிக்கு அருள் புரிந்தவனே சரணம் ஐயப்பா
60. ஷம்புக்குமாரனே சரணம் ஐயப்பா
61. ஸத்தியஸ்வரூபனே சரணம் ஐயப்பா
62. சங்கடம் தீர்ப்பவனே சரணம் ஐயப்பா
63. சஞ்சலம் அழிப்பவனே சரணம் ஐயப்பா
64. ஷன்முக்ஹா சோதரனே சரணம் ஐயப்பா
65. தன்வந்தரி மூர்த்தியே சரணம் ஐயப்பா
66. நம்பினோரை காக்கும் தெய்வமே சரணம் ஐயப்பா
67. நர்த்தன ப்ரியனே சரணம் ஐயப்பா
68. பந்தள ராஜகுமாரனே சரணம் ஐயப்பா
69. பம்பை பாலகனே சரணம் ஐயப்பா
70. பரசுராம பூஜிதனே சரணம் ஐயப்பா
71. பாக்தஜன ரக்ஷகனே சரணம் ஐயப்பா
72. பாக்த வட்சலனே சரணம் ஐயப்பா
73. பரமசிவன் புத்திரனே சரணம் ஐயப்பா
74. பம்பா வாசனே சரணம் ஐயப்பா
75. பரம தயாளனே சரணம் ஐயப்பா
76. மணிகண்ட பொருளே சரணம் ஐயப்பா
77. மகர ஜோதியே சரணம் ஐயப்பா
78. வைக்காது அப்பன் மகனே சரணம் ஐயப்பா
79. காண்க வாசனே சரணம் ஐயப்பா
80. குலத்துபுழை பாலகனே சரணம் ஐயப்பா
81. குருவாயூரப்பன் மகனே சரணம் ஐயப்பா
82. கைவல்ய பத தாயகனே சரணம் ஐயப்பா
83. ஜாதி மத பேதம் இல்லாதவனே சரணம் ஐயப்பா
84. சிவசக்தி ஐக்கிய ஸ்வரூபனே சரணம் ஐயப்பா
85. செவிப்பவற்கு ஆனந்த மூர்த்தியே சரணம் ஐயப்பா
86. துஷ்டர் பயம் நீக்குபவனே சரணம் ஐயப்பா
87. தேவாதி தேவனே சரணம் ஐயப்பா
88. தேவர்கள் துயர் தீர்ப்பவனே சரணம் ஐயப்பா
89. தேவேந்திர பூஜிதனே சரணம் ஐயப்பா
90. நாராயணன் மைந்தனே சரணம் ஐயப்பா
91. நெய்அப்ஹிஷெக ப்ரியனே சரணம் ஐயப்பா
92. பிரணவ ஸ்வரூபனே சரணம் ஐயப்பா
93. பாப சம்ஹார மூர்டியே சரணம் ஐயப்பா
94. பாயஸான ப்ரியனே சரணம் ஐயப்பா
95. வன்புலி வாகனனே சரணம் ஐயப்பா
96. வரப்ரதாயகனே சரணம் ஐயப்பா
97. பாகவா தொத்தமனே சரணம் ஐயப்பா
98. போனம்பள வாசனே சரணம் ஐயப்பா
99. மோகினி சுதனே சரணம் ஐயப்பா
100. மோகன ரூபனே சரணம் ஐயப்பா
101. வில்லன் வில்லாளி வீரனே சரணம் ஐயப்பா
102. வீரமணி கண்டனே சரணம் ஐயப்பா
103. சத்குரு நாதனே சரணம் ஐயப்பா
104. சர்வ ரோஹ நிவாரண தன்வந்திரி மூர்த்தியே சரணம் ஐயப்பா
105. சச்சிதானந்த ச்வருபனே சரணம் ஐயப்பா
106. ஸர்வாப்ஹீஷெக தயகனே சரணம் ஐயப்பா
107. சாச்வதப்பதம் அளிப்பவனே சரணம் ஐயப்பா
108. பதினெட்டாம் படிக்குடையனாதனே சரணம் ஐயப்பா
(
. Om suwaamiyE saraNam aiyappA
- Om harihara suthane saraNam aiyappA
- Om kannimoola ganapathi bagavAnE saraNam aiyappA
- Om sakthi vadivElan sodharanE saraNam aiyappA
- Om mAlikappuraththu manjammAdhEvi lOkamAthAvE saraNam aiyappA
- Om vAvar swAmiyE saraNam aiyappA
- Om karuppanna swAmiyE saraNam aiyappA
- Om periya kaduththa swAmiyE saraNam aiyappA
- Om siriya kaduththa swAmiyE saraNam aiyappA
- Om vanadhevathai mArE saraNam aiyappA
- Om dhurgA bhagavathi mArE saraNam aiyappA
- Om achchan kOvil arasE saraNam aiyappA
- Om anAthai rakshakanE saraNam aiyappA
- Om anna dhana prebuvE saraNam aiyappA
- Om achcham thavirpavanE saraNam aiyappA
- Om ambalathu arasanE saraNam aiyappA
- Om abaya thAyakanE saraNam aiyappA
- Om agandhai azhippavanE saraNam aiyappA
- Om ashtasidhdhi thAyakanE saraNam aiyappA
- Om andinOrai Adharikkum dheivamE saraNam aiyappA
- Om azhutayil vAsanE saraNam aiyappA
- Om AryangAvu aiyyAvE saraNam aiyappA
- Om Apadh pAndavanE saraNam aiyappA
- Om ananda jyothiyE saraNam aiyappA
- Om Athma swaroopiyE saraNam aiyappA
- Om Anaimukan thambiyE saraNam aiyappA
- Om irumudi priyanE saraNam aiyappA
- Om innalai thIrppavanE saraNam aiyappA
- Om Ega para suka thAyakanE saraNam aiyappA
- Om idhaya kamala vAsanE saraNam aiyappA
- Om IdillA inbam alippavanE saraNam aiyappA
- Om umaiyaval bAlakanE saraNam aiyappA
- Om oomaikku arul purindhavanE saraNam aiyappA
- Om oozhvinai akatruvOnE saraNam aiyappA
- Om ookkam alippavanE saraNam aiyappA
- Om engum niraindhOnE saraNam aiyappA
- Om enillA roopanE saraNam aiyappA
- Om en kula dheivamE saraNam aiyappA
- Om en guru nAthanE saraNam aiyappA
- Om erumEli vAzhum krAdha shAsthAvE saraNam aiyappA
- Om engum niraindha nAdha bramamE saraNam aiyappA
- Om ellorkkum arul puribavanE saraNam aiyappA
- Om EthrumAnoorappan maganE saraNam aiyappA
- Om EkAntha vAsiyE saraNam aiyappA
- Om Ezhaikkarul puriyum IsanE saraNam aiyappA
- Om aindhumalai vAsanE saraNam aiyappA
- Om aiyyangal thIrppavanE saraNam aiyappA
- Om opillA mAnikkamE saraNam aiyappA
- Om omkAra parabramamE saraNam aiyappA
- Om kaliyuga varadhanE saraNam aiyappA
- Om kan.kanda dheivamE saraNam aiyappA
- Om kambankudikku udaiya nAthanE saraNam aiyappA
- Om karunA samudhramE saraNam aiyappA
- Om karpoora jOthiyE saraNam aiyappA
- Om sabari giri vAsanE saraNam aiyappA
- Om shatru samhAra moorththiyE saraNam aiyappA
- Om saranAgatha rakshakanE saraNam aiyappA
- Om sarana gOsha piriyanE saraNam aiyappA
- Om sabarikku arul purindavanE saraNam aiyappA
- Om sambukumAranE saraNam aiyappA
- Om sathya swaroopanE saraNam aiyappA
- Om sankatam thIrppavanE saraNam aiyappA
- Om sanchalam azhippavanE saraNam aiyappA
- Om shanmuka sodharanE saraNam aiyappA
- Om dhanvantari moorthiyE saraNam aiyappA
- Om nambinorai kAkkum dheivamE saraNam aiyappA
- Om narththana priyanE saraNam aiyappA
- Om pantala rAjakumAranE saraNam aiyappA
- Om pambai bAlakanE saraNam aiyappA
- Om parasurAma poojithanE saraNam aiyappA
- Om baktha jana rakshakanE saraNam aiyappA
- Om baktha vatsalanE saraNam aiyappA
- Om paramasivan puthiranE saraNam aiyappA
- Om pambA vAsanE saraNam aiyappA
- Om parama dhayAlanE saraNam aiyappA
- Om manikanda porulE saraNam aiyappA
- Om makara jyotiyE saraNam aiyappA
- Om vaikkathu appan makanE saraNam aiyappA
- Om kAnaka vAsanE saraNam aiyappA
- Om kulaththu puzhai bAlakanE saraNam aiyappA
- Om guruvAyUrappan makanE saraNam aiyappA
- Om kaivalya padha thAyakanE saraNam aiyappA
- Om jAthi matha bEdham illAthavanE saraNam aiyappA
- Om sivasakthi aikkiya svaroopanE saraNam aiyappA
- Om sEvippavarkku Anandha moorthiyE saraNam aiyappA
- Om dushtar bhayam nIkkubavanE saraNam aiyappA
- Om dhEvAdhi dhevanE saraNam aiyappA
- Om dhEvargaL thuyaram thIrppavanE saraNam aiyappA
- Om dhEvendra poojitanE saraNam aiyappA
- Om nArAyananmynthanE saraNam aiyappA
- Om neiabhisheka priyanE saraNam aiyappA
- Om pranava svaroopanE saraNam aiyappA
- Om pApa samhAra moortiyE saraNam aiyappA
- Om pAyAsanna priyanE saraNam aiyappA
- Om vanpuli vAgananE saraNam aiyappA
- Om varapradhAyaganE saraNam aiyappA
- Om bhAgavatottamanE saraNam aiyappA
- Om poNambala vAsanE saraNam aiyappA
- Om mOhini sutanE saraNam aiyappA
- Om mOhana rUpanE saraNam aiyappA
- Om villan villAli vIranE saraNam aiyappA
- Om vIramani kantanE saraNam aiyappA
- Om sadguru nathanE saraNam aiyappA
- Om sarva rOka nivArakanE saraNam aiyappA
- Om sathchithAnandha sorupiyE saraNam aiyappA
- Om sarvAbIshta thAyakanE saraNam aiyappA
- Om sAsvathapAdhamalippavanE saraNam aiyappA
- Om pathinettAm padikkutaiyanAdhane saraNam aiyappA
)
Sometimes devotees extend the சரண ஜபம் (saraNa japam – surrender chanting) beyond 108 to 1,008 and even 10,008 etc., based on their convenience and conviction. At the end of every such சரண ஜபம் (saraNa japam – surrender chanting) they devotees generally plead for Divine forgivance
ஓம் அடியேன் தெரிந்தும் தெரியாமலும்
செய்த ஸகல குற்றங்களையும் பொருத்து காத்து ரக்ஷித்து அருள வேண்டும்.
ஸ்ரீ சத்யமான பொண்ணு பதினெட்டு படிமேல் வாழும்,
ஸ்ரீ சத்யமான பொண்ணு பதினெட்டு படிமேல் வாழும்,
ஓம் ஸ்ரீ ஹரிஹர சுதன் கலியுக வரதன் ஆனந்த சித்தன்
அய்யன் ஐயப்பன் சுவாமியே சரணம் ஐயப்பா
I would like to reproduce here a more emotionally kindling song pleading forgivance for all the mistakes and seeking protection and mercy of God. My friend Gopi who is also one of my குருசுவாமி (guruswaami) usually sings this very passionately at the end of every puja ritual and whenever I hear this soul kindling verses, I meltdown in tears
செய்த பிழை பொறுத்து சிறியேனை ஆட்கொண்டு
சிந்தையில் வருவாயே குளத்தூரில் அய்யனே
வைதாலும் ஆவர் வாழ அருள் செய்யும் மணிகண்டா
வாயார வாழ்த்தி உன்னை வணக்குவோருக்கு எல்லாம் செய்வாய்
தலை பாரம் எடுத்து உந்தன் சன்னதி வருவோரை
தாயெனக் காப்பாயே அவர் பாரம் ஏற்ப்பாயே
ஆலயாது எந்தன் மனம் அனுதீனம் உன்னைப்பாட
அருள் செய்ய வருவாயே அடி மலர் தருவாயே
(
seidha pizhai poRuththu siRiyEnai aatkoLLa
sindhayil varuvaayE kuLathUrin aiyanE
vaithaalum avar vaazha aruL seyyum maNikaNdaa
vaayaara vaazhthi unnai
vaNanguvaarkkenna seiyaai
thalaibaaram eduththundhan sannidhi vandhOrai
thaayanak kaapaayE avarbaaram ErpaayE
alaiyaadhu endhan manam anudhinam unnaippaada
aruL seiya varuvaayE padhamalar tharuvaayE
)
Every devotee is advised to include such சரண ஜபம் (saraNa japam – surrender chanting) as part of their daily पूजा (pūjā - worship) rituals, at least thrice a day typically during the सन्ध्या काल (sandhyā kāla – twilight time zone) viz. प्रात सांद्य (prāta sāṁdya - morning twilight or dawn), मद्यानिक (madyānika – noon) and सायम्संद्य (sāyamsaṁdya – evening twilight or dusk) similar to the Vedic संस्कार (saṁskāra - sacrament) viz. सन्ध्य वन्धनं (sandhya vandhanaṁ) ritual. After religiously observing such austerities for a மண்டல விரத காலம் (mandala veradha kaalam), the devotees start their பாத யாத்திரை (paadha yaaththirai – pilgrimage by foot) to சபரிமலை (sabarimalai) by carrying the இருமுடி கட்டு (irumudi kattu – dual knot bag) on their heads. The following verses of a popular song explains the process thus,
இருமுடி தாங்கி ஒரு மனதாகி குருவுடனே வந்தோம் இருவினை தீர்க்கும் எமனையும் வெல்லும் திருவடியைக் காண வந்தோம்!
(
irumudi thaangi orumanadhaagi
guruvenavE vandhOm
iruvinai thIrkkum emanaiyum veLLum
thiruvadiyai kaana vandhOm
)
The இருமுடி கட்டு (irumudi kattu– dual knot bag) typically consists of two compartments viz. the முன்முடி (mun-mudi - front portion/knot) in which all important पूजा (pūjā - worship) ingredients and offerings to the Deity are carried including நெய் தேங்காய் (nei thEngaai – ghee cocunut) - Coconut filled with pure ghee as an offering to God,
- படி தேங்காய் (padi thEngaai - coconut for steps) – regular தேங்காய் (thEngaai - coconut),
- கற்பூரம் (kaRpUram - camphor),
- சாம்பிராணி (saambraani), etc.and
- திரு நீறு (thiru Neeru - sacred-ash),
- மஞ்சல் (manjal - turmeric),
- குங்குமம் (kungumam) &
- சந்தனம் (sandhanam - sandal), etc.
The பின்முடி (pinmudi – rear part/ knot) is allocated for carrying the personal items needed by the pilgrim during his journey including first aid, medicines, minimum clothing etc. In esoteric terms, the முன்முடி (mun-mudi - front portion/knot) corresponds to spiritual stuff, while the latter the personal / material needs.
 |
இருமுடி கட்டு (irumudi kattu– dual knot bag) on head |
Multi-faith Spiritual integration
By this event, he formally commences his physical யாதிரை (yaaththirai - pilgrimage) by carrying the இருமுடி கட்டு (irumudi kattu– dual knot bag) on his head, all the way through the journey. Many devotees commence their பாத யாத்திரை (paadhayaaththirai – pilgrimage on foot) from எருமேலி (erumEli) after paying their respects to the எருமேலி ஷாஸ்தா (erumEli shaasthaa) consecrated in the two temples also the தர்கா (dhargaa - mosque) of வாவ்ர் சுவாமி (vaavar suwami), a Muslim friend of சுவாமி ஐயப்பன் (suwaami aiyappan). In fact, the சபரிமலை (sabarimalai) pilgrimage is a perfect example of a healthy synergy between religious faiths promoting communal harmony applying திருமூலர் (thirumUlar’s) philosophy ஒனரே குலம்! ஒருவனே தேவன்! (onRE kulam! oruvanE dhEvan!- – One Cult! One God!) in practice.शैववैष्णव संयोजन (śaiva vaiṣṇava saṁyojana – Shaiva,-Vaishnava integration) : சுவாமி ஐயப்பன் (suwaami aiyappan) is considered as हरिहर पुत्र (harihara putra - son of Hari & Haran). Esoterically, the trio correspond to सत्चिदानन्द (satcidānanda)e., सत् (sat - omnipresence), चित् (cit - omniscience) & आनन्द (ānanda - omnibliss). From the ritualistic point of view also this synergy is very much adapted in practice. For example, both திருநீறு (thiru nIRu – holy ash) which is special in சிவ வழிபாடு (siva vazhipaadu – shiva worship) and சந்தனம் (sandhanam - sandal) special to விஷ்ணு வழிபாடு (vishNu vazhipaadu – Vishnu worship) are integral to ஐயப்பன் வழிபாடு (aiyappan vazhipaadu – aiyappa worship).
षण्मतसंप्रदाय संयोजन (ṣaṇmata saṁpradāya saṁyojana – six faith integration): Not only that, the சுவாமி ஐயப்பன் வழிபாடு (suvaami aiyappan vazhipaadu – aiyappa worship) in practice, enables all the संयोजन (saṁyojana - integration) of all theषण्मत संप्रदाय (ṣaṇmata saṁpradāya – sixfold religious traditions) in Hinduism as summarized below
शैवं(śaivaṁ): Lord ஐயப்பன் (aiyappan) is considered as the third son of Lord परमशिव (paramaśiva). Moreover, similar to applying திருநீறு (thiru nIRu – holy ash) in சிவ வழிபாடு (siva vazhipaadu – shiva worship), here also ஐயப்ப பக்தர்கள் (aiyappa bakthargaL – aiyappa devotees) apply it on the forehead and other parts of the body. விபூதி அபிஷேகம் (vibhudhi abishEgam – sacred ash anointment) to the मूल विग्रह (mūla vigraha – chief icon) is also common to both and the same is also offered back as பிரசாதம் (pirasaadham)
वैष्णवं(vaiṣṇavaṁ): Lord சுவாமி ஐயப்பன் (suvaami aiyappan) is considered as हरि पुत्र (hari putra – son of Hari). Just as in வைணவ சம்ப்ரதாயம் (vaiNava sampradhaayam – Vaishnava tradition), it is customary to apply பெருமாளின் திருமண் திலகம் (perumaaLin thirumaN thilagam) called நாமம் (namam) on the forehead of the मूल विग्रह (mūla vigraha – chief icon) consecrated in sanctum sanctorum of Lord ஐயப்பன் (aiyappan).
शाक्तं(śāktaṁ): मोहिनी अव्तार (mohinī avtāra – damsel incaration) of Lord महाविष्णु (mahāviṣṇu) is an indirect aspect of integrating the पराशक्ति तत्त्व (parāśakti tattva - supreme energy) as a मात्रुक / नारी तात्व (mātruka ‘/ nārī tātva – motherly / female principle) responsible for the theo-genesis of சுவாமி ஐயப்பன் (suvaami aiyappan). Moreover, மஞ்சமாதா வழிபாடு (manjamaatha vazipaadu) as மாலியபுறத்து அம்மன் (maaliya puRaththu amman) is also a reflection of शाक्तं (śāktaṁ)गाणपत्यं(gāṇapatyaṁ): Lord பிள்ளையார் (piLLaiyaar - ganesh) is the eldest brother of சுவாமி ஐயப்பன் (suvaami aiyappan).The வழிப்பாடு (vazhipaadu - worship) of the former as கண்ணிமூல கணபதி (kaNNimUla gaNapathi) is very integral to ஐயப்பன் வழிபாடு (aiyappan vazhipaadu – aiyappa worship). In fact, it is considered a prerequisite to pay homage to worship கண்ணிமூல கணபதி (kaNNimUla gaNapathi) before formally commencing the ஐயப்பா விரதம் (aiyappa viradham). Moreover, this Lord is specially consecrated at சபரிமலை (sabarimalai) both in the foot hills of the sacred நீலிமலை (nIlimalai) near பம்பை நதி (pambai nadhi) as well as at the top in the சன்னிதானம் (sannidhaanam)सौरं (sauraṁ): Now, lets understand as to how Lord सूर्य देव (sūrya deva – sun god) also has an integral role to play in the ஐயப்பன் வழிபாடு (aiyappan vazhipaadu – aiyappa worship). The connect is deep rooted based on astrological event of गोचार (gocāra - transit) of सूर्य ग्रह (sūrya graha – solar planet) from धनुस् राशि (dhanus rāśi – saggatarius sign) to मकर राशि (makara rāśi – capricorn sign). This event is glorified as the most important celebrations at சபரிமலை (sabarmalai) and marks the grand finale (climax) of the annual ஐயப்ப மண்டல விரத காலம் (aiyappa maNdala viradha kaalam). On this day, the sacred மகாஜோதி மெய்ஞான தரிசனம் (magaa meignaana jOthi dharisanam – Spiritual Vision of Cosmic Light) is lighted at the top of the பொன்னம்பல மேடு (ponnambala mEdu - Golden Hill of Divine Revelation)
कौमारं(kaumāraṁ): Lord முருகன் (murugan) the first younger brother of Lord கணபதி (ganesh) is naturally the elder brother of சுவாமி ஐயப்பன் (suvaami aiyappan). He is also very integral to the religious cult of ஐயப்பன் வழிபாடு (aiyappan vazhipaadu – aiyappa worship). In fact, the very term ‘சுவாமி (suvaami)’ closely associated with Lord ஐயப்பன் (aiyappan) refers to Lord முருகன் (murugan), as testified by many subject matter experts. For example, according to अमरकोश (amarakośa) the famous tressarus of classical Sanskrit terms, the title स्वामि (svāmi - lord) can be associated only to देवसेनापतिः (devasenāpatiḥ - divine commander in chief) who is the गजमुखानुजः (gajamukhānujaḥ - brother of elephant face God)
देवसेनापतिः सूरः स्वामी गजमुखानुजः। (devasenāpatiḥ sūraḥ svāmī gajamukhānujaḥ|)
In other words, among all deities, the term स्वामि (svāmi - lord) originally and refers only to Lord முருகன் (murugan) the देवसेनापतिः (devasenāpatiḥ - divine commander in chief) and brother of Lord பிள்ளையார் (piLLaiyaar). This fact is testified by various Saints and Scholars including Sage of Kanchi, ஜகத்குரு ஸ்ரீ காஞ்சி மகா பெரியவா (jagathguru sri kaanchi magaa periyavaa) and ஸ்ரீ பாம்பன் சுவாமிக்ள் (srI paamban suvaamigaL) etc. For example, the Sage of Kanchi, in his famous discourse recordings aptly titled as தெய்வத்தின் குரல் (dheivaththin kural – voice of God), very categorically states “’ஸ்வாமி’ என்றால் குமாரஸ்வாமியே”. To quote him: “’ஸ்வாமி’ என்பது கடவுளுக்குப் பொதுப் பெயர் என்று வைத்துக் கொண்டிருக்கிறோம். பரமேசுவரனும் ஸ்வாமி, மகாவிஷ்ணுவும் ஸ்வாமி, விக்நேசுவரரும் ஸ்வாமி – எல்லா தெய்வங்களையும் “ஸ்வாமி” என்று வைத்துக் கொண்டிருக்கிறோம். இப்படி எந்த மூர்த்தியாகவும் இல்லாமல், இந்த எல்லாமாகவும் ஆகியிருக்கிற பரமாத்மாவை, பராசக்தியை கடவுள் (God) என்று எந்த மதஸ்தராலும் சொல்லப்படுகிறவரையும் “ஸ்வாமி” என்றே சொல்கிறோம். ஆனால் இந்த “ஸ்வாமி” என்கிற பெயர் வாஸ்தவத்தில் ஒருத்தருக்குத்தான் உண்டு. இப்போது நாம் சொல்கிற சாமிகள் எல்லாம் அந்த ஒருவரிடமிருந்துதான் அவர் பெயரையே கடனாகக் கேட்டு வாங்கித் தங்களுக்கும் வைத்துக் கொண்டிருக்கிறார்கள். அந்த நிஜமான ஸ்வாமி யாரென்றால் ஸுப்ரமண்யர் தான்; முருகன், முருகப் பெருமான் என்று இந்தத் தமிழ் தேசத்தில் தனியன்போடு சொல்லப் படுகிறவர்தான். அவர் குழந்தையாக இருக்கிற கடவுள்; குமாரஸ்வாமி.‘இவர்தான் ஸ்வாமி என்று எதனால் சொல்கிறீர்கள்?’ என்று கேட்பீர்கள்.‘அமரகோச’த்தின் ஆதாரத்திலேயே இப்படிச் சொல்கிறேன்.”
Hence, every time ஐயப்ப பக்தன் (aiyappa bakthan – devotee of Aiyappa) chants the तारक मन्त्र (tāraka mantra) viz. ஓம் சுவாமிய சரணம் ஐயப்பா (OM suvaamiyE saranam aiyappaa) as part of his ஐயப்பன் வழிபாடு (aiyappan vazhipaadu – aiyappa worship), he indirectly invokes Lord முருகன் (murugan) also. .
Hindu Muslim harmony:
During சபரிமலை யாத்திரை (sabarimalai yaaththirai - Sabarimalai pilgrimage), the devotees pay their respects and visits to வாவ்ர் சுவாமி (vaavar suwami), the Muslim friend of சுவாமி ஐயப்பன் (suwaami aiyappan) at the Mosque in எருமேலி (erumEli). The pilgrimage is generally not considered complete without this visit to this shrine. |
| Sacred Mosque at Erumeli |
Christian Contributions:
Listening to the soul rendering songs in the Golden Voice of Dr. K.J. Yesudas – a Christian (now a Hindu) on சுவாமி ஐயப்பன் (suwaami aiyappan) is part and parcel of almost every devotee’s prayers. There could not be any ஐயப்பன் (aiyappan) devotee who has not listened and spiritually mesmerized by his epoch making song - ஹரிவராசனம் (harivaraasanam). In fact, this is the song officially played in the temple sanctum-sanctorum.
Buddhist Influence:
There is a school of thought which says that the சுவாமி ஐயப்பன் (suwaami aiyappan), who is also called as ஸ்ரீ தர்ம ஷாஸ்தா (sri dharma shaasthaa) has been influenced by Buddhistic school of philosophy specifically the थेर्वाद बुद्ध संप्रधाय (thervāda buddha saṁpradhāya). Lord Buddha is also called as முன்னின்ற ஸ்ரீகண ஷாஸ்தா (munninRa srighana shaasthaa). சுவாமி ஐயப்பன் (suwaami aiyappan) was influenced by Buddhism and he had gone to சபரிமலை (sabarimalai) to meditate like the Buddha. The சரண கோஷம் (saraNa gOsham) could be an inspiration from the
They then proceed further on a long trek roughly spanning around a 56 kilometers stretch through the wilderness of thick forests that are teeming with dangerous wild life including tigers, elephants, venomous rattles and snakes, bears etc. It is definitely a rigorous trek through deep jungles on bare foot, crossing through tough & slippery terrains of the Western Ghats mountain ranges. Rev. Alan Taylor describes a beautiful account of the pilgrimage journey thus,
Let us now take a look at the topography of the பெரிய பாதை (periya paadhai – long trek) during the overall journey from எருமேலி (erumEli) to the final சன்னிதானம் (sannidhaanam) contains the following milestones.
For example, in the त्रिसप्तितमः सर्गः (trisaptitamaḥ sargaḥ - seventy third canto) of the आरण्य्काण्ड (āraṇykāṇḍa – forest book), Lord श्री राम (śrī rāma) is directed by कब्न्धः (kabndhaḥ) to go towards the sacred hill named ऋष्यमूक पर्वत (ṛṣyamūka parvata - ṛṣyamūka hills) and the पुष्करिर्णि (puṣkarirṇi – lotus pond) by name पंपा (paṁpā) and meet an noble lady ascetic, by name शबरी (śabarī), who is an eminent disciple of मातङ्ग महऋषि (mātaṅga mahaṛṣi). A very beautiful narrative of the holy forest is provided along with a detailed list of a wide variety of native plants, trees, birds and animals etc by the poet-sage महऋषि वाल्मीकी (mahaṛṣi vālmīkī) as illustrated in the following verses from the sacred scripture.
And in the very next verse, the poet saint महऋषि वाल्मीकी (mahaṛṣi vālmīkī) further describes the natural beauty surrounding the holy पंपा (paṁpā)
Typically, all through the journey into the forests, every devotee keeps chanting this mantra aloud, as beautifully explained in the following verses,
I was surprised to see small kids and physically handicapped people, confidently taking the pilgrimage. People with crippled legs, who cannot walk straight, like normal men and need some kind of support (walking stick etc), also, take up this tough pilgrimage. I used to wonder where from they get the strength and confidence. Honestly, the terrain is tough and risky even to the normal person itself. From where do these people get so much strength and courage; it is really amazing!
By God's Grace, all these years of சபரிமலை யாத்திரை (sabarimalai yaaththirai – pilgrimage to Sabarimalai), I consider a very important milestone-blessings in my slow spiritual journey. Whenever I reflect back and try to self- introspect the journey traveled so far, I keep realizing that only time keeps progressing for sure, but quality of my spiritual progress is almost stagnant. It seems like I keep continuously running fast for long time and assuming I would have covered good distance several miles at least, but hard fact is when looking, back I have not moved much...probably not more than a few centimeters from where I initially started. I have been running at same place! I am reminded that the quantity of running does not matter, quality is what determines the real progress. I guess many others will also share similar feelings as we all could easily relate it to the unforgettable பெரியபாதை யாத்திரை (periyapaadhai yaaththirai – long rote pilgrimage) that will keep reminding this truth to us every year.
The very realization that I am running a never ending race to infinity gradually guarantees victory, as I realize the very act of running is my destiny (destination). Yes, I am destined to keep running, every milestone is a destination by itself, and I need to enjoy the bliss offered by it. Spiritual life is a continuously ongoing journey where every step, however small it be, is still a positive milestone, leading to what is technically called क्राम मुक्ति (krāma mukti – gradual salvation). So let me enjoy every step I walk. I would like to slightly rephrase the earlier quoted poem. Although I have ‘miles to go before I sleep’, yet let me enjoy every moment while I am in the lovely ‘woods that are dark and deep’ but without stopping my run. Enjoying the seemingly endless run is the destination (purpose) of journey. This supreme wisdom keeps reflecting in me every time I take, பெரியபாதை யாத்திரை (periyapaadhai yaaththirai – long rote pilgrimage). It reminds me that neither the புங்காவனம் (pUngaavanam) of Lord ஸ்ரீ ஐயப்பன் (sri aiyappan), nor the or sacred பதிணெட்டுபடிகள் (padhiNettu padigaL – eighteen steps) nor even the சன்னிதானம் (sannidhaanam – sanctum sanctorum) is the exclusive place where He resides. The entire Universe is Him so every step in the पाद यात्र (pāda yātra – pilgrimage by foot) implies connecting with Him. சன்னிதானம் (sannidhaanam – sanctum sanctorum) is only a logical end point. As the sacred वेदान्त प्रज्ञान (vedānta prajñāna – vedantic wisdom) declares, enlightenment begins when we start realizing that we are ignorant and begin our pursuit for knowledge. I am reminded of the following verses from the ईशावास्योपनिषद् (īśāvāsyopaniṣad)
यस्मिन्सर्वाणिभूतान्यत्मैवाभृद्विजानतः।
When a man realizes that all beings are but the Self , what delusion is there, what grief, to that perceiver of oneness.?
Therefore, अविद्या (avidyā - ignorance) & विद्या (vidyā - knowledge) are the two sides of the same coin. That is why, श्री ललितासहस्रनाम (śrī lalitāsahasranāma) refers to the परब्रहमं (parabrahamaṁ - ultimate divinity) as “विद्याऽविद्यास्वरूपिणी (vidyā'vidyāsvarūpiṇī – in the form of knowledge and ignorance)”. Again, to quote the following verses from the ईशावास्योपनिषद् (īśāvāsyopaniṣad)
विद्यां चाविदाम् च य्स्तद्वेदेभ्या सह।
He who knows both viidya and avidya together transcends motality through avidya and reaches immortality through vidya.
Thus, continuous learning of the unknowable is true wisdom, just as continuous running to an eternally far destination is. This is the ब्रह्म ज्ञान (brahma jñāna – spiritual wisdom). Pilgrimage is a journey “from NOWHERE to NOWHERE” i.e., from “No Where” to “Now Here”. The சபரிமலை யாத்திரை (sabarimalai yaaththirai – pilgrimage to Sabarimalai), is both "within (internal)" and "without (external)" at the same time. Please remember that the पिण्डाण्ड (piṇḍāṇḍa - microcosm) is just the fractal reflection of the ब्रह्माण्ड (brahmāṇḍa - macrocosm)
The साधक (sādhaka - practitioner) then proceeds his venture by destroying and killing all his beastly natures as well as his negative inhibitions, spiritual lethargy or laziness (This process is symbolically represented by the மஹிஷி வதம் (mahishi vadham - killing of mahishi) - the destruction of the demon மஹிஷி (mahishi) had the face of an எருமை (erumai -buffalo) by சுவாமி ஐயப்பன் (swaami aiyappan) at எருமேலி (erumEli). Esoterically எருமேலி (erumEli) symbolizes the ஆனவம் (aanavam - negative ego). The Buffalo also represents the तमो गुण (tamo guṇa – lazy behavior), a great villain and hindrance to the devotee’s spiritual progress.
The external pilgrimage involves साधक (sādhaka - practitioner) as a भक्ति योग साधन (bhakti yoga sādhana – yogic technique of devotion) trekking through the thick சபரிமலை காடு (sabarimalai kaadu –sabarimalai forest) and crossing over the ஐந்து மலைகள் (aindhu malaigal - five-fold mountains) corresponds to the inner कुण्डलिनी योग साधन (kuṇḍalinī yoga sādhana) of traversing through the पञ्च महाकोश (pañca mahākośa – five major veils) viz. अन्नमय (annamaya – foodsheath), प्राणमय (prāṇamaya – vital sheath), मनोमय (manomaya – mind sheath), विज्ञानमय (vijñānamaya - knowledge sheath) & आनन्दमय (ānandhamaya – bliss sheath) respectively, leading to involuntary experience of पञ्च महा कार्य अनुभव अवस्त (pañca mahā kārya anubhava avasta – five main effectual states of experience) viz. जाग्रत् (jāgrat - waking), स्वप्न (svapna – dreaming), सुषुप्ति (suṣupti - sleeping), तुरिय (turiya - meditating) & तुर्यातीत अवस्त (turyātīta avasta - transcendent state) respectively.
In other words, the events are happening in a continuum traversing through all the realms of consciousness – physical / terrestrial, vital, psychic as well as gnostic, and even spiritual. This nested hierarchy in (extended version of) the epistemological model of saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (thiru arutpirakaasa iraamalinga vaLLalaar), corresponds to the concentric hierarchy of five-fold realms of consciousness viz. புறப்புறம் (puRappuRam – external outer), புறம் (puRam – outer), அகப்புறம் (internal outer), அகம் (agam – internal), as well as, அகாகம் /அக அகம்/ அந்தரங்கம் (agaagam / aga agam/ antharangam – innermost internal) respectively. Please understand that these boundaries are more epistemological layers rather than ontological tight walls and represent the different hierarchies of the same spiritual continuum of the absolute omnipresent non-dual singularity, which is omnipresent and all pervasive cutting across all the realms. At the outermost layer i.e. at the புறப்புறம் (puRappuRam – external outer), they are manifested as terrestrial experience operating from the जाग्रत् अवस्त (jāgrat avasta – waking state) in the अन्नमयकोश (annamayakośa - material realm) while at the inner most layer i.e. அந்தரங்கம் (antharangam – innermost internal), they are operating from the तुर्यातीत अवस्त (turyātīta avasta - transcendent state) in the परमानन्दमय कोश (paramānandamaya kośa – supreme bliss realm). It is the same reality that that runs through and links the स्थूल रूप (sthūla rūpa – gross form) and the सूक्षम रूप (sūkṣama rūpa – subtle form). The difference between them is in (epistemological) degrees and not in (ontological) kind. As above, so below. To quote Swami Vivekananda “The difference between the subtlest mind and the grossest matter is only one of degree. Therefore the whole universe may be called either mind or matter, it does not matter which. You may call the mind refined matter, or the body concretized mind; it makes little difference by which name you call which. All the troubles arising from the conflict between materialism and spirituality are due to wrong thinking. Actually, there is no difference between the two”. Also I am reminded of the following verses in நடராஜபதி மாலை (nataraajapadhi maalai) by திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (thiru arutpirakaasa iraamalinga vaLLalaar) in his magnum opus திருவருட்பா (thiruvarutpaa)
And I would also like to quote the following verses from his சற்குருமணி மாலை (saRgurumaNi maalai) wherein the noble saint sings thus
In terms of temple architecture, as laid down in the आगम शास्त्र (āgama śāstra), these five mountains correspond to the पञ्च प्रकार (pañca prakāra – fivefold compound walls) of a traditional south Indian temple. The devotee then ascends the sacred பதிணெட்டு படி (pathinettu padi – eighteen steps) referring to the பதிணெட்டு சித்திகள் (pathinettu iddhigaL – eighteen mystic powers) or spiritual milestones to be attained by the spiritual seeker.
In fact, in the whole process, the devotee eventually begins to realize the relationship between himself and his God the Divine unity of existence and enters into an one to one communion with his beloved God through भक्ति (bhakti – devotion) reflecting the great महावाक्य (mahāvākya) from the छान्दोग्य उपनिषद् (Chāndogya upaniṣad) belonging to the साम वेद संहिता (sāma veda saṁhitā),
That which is the subtlest of all is the Self of all this. It is the truth. It is the Self. That thou art
Well, you may ask, “What is the point? End of the day, after taking this tough and hazardous task, does the devotee actually meet சுவாமி ஐயப்பன் (swaami aiyappan)? After all he does is get दर्षन् (darṣan – vision) of a stone image of ஐயப்பன் (aiyappan)? All he finds is a man made icon of ஐயப்பன் (aiyappan). What is special here, after all his icons can be found in all local temples etc…” But, in response, I would say, that is one way of looking at it; but, from a true devotee’s perspective, what he sees, there is not just a dummy image (icon) of Lord ஐயப்பன் (aiyappan); rather, for him, it represents the actual Divinity itself manifested as the अर्च अवतार मूर्ति (arca avatāra mūrti). So when, one sincerely wants to have दर्षन् (darṣan – vision) of the the almighty अर्च अवतार मूर्ति (arca avatāra mūrti) - Lord ஐயப்பன் (aiyappan), one can definitely see Him as explained very beautifully rendered song by K. J Yesudas
பொய்யின்றி மெய்யோடு நெய்கொண்டு போனால்
The physical journey focuses on what திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (thiru arutpirakaasa iraamalinga vaLLalaar) calls கன்மேந்திரிய /இந்திரிய ஒழுக்கம் (kanmendhiriya / indhriya ozhukkam – disciplining of the senses). The physical austerities help in taming and cleansing one’s body and the senses. In तन्त्र साधन (tantra sādhana - tantric ritual) this process is technically called as भूत सुद्धि (bhūta suddhi – physiological cleansing) wherein the स्तूल शरीर (stūla śarīra - physical body) made of the पञ्च महा भूत (pañca mahā bhūta – five physical elements) viz. various solids, liquids, gases etc making up his physical body (including muscles, bones, intestines, blood, urine, gases etc.) have to be cleansed and maintained in a healthy condition, conducive for him to take the journey without any physical ailments. Such process of cleansing the स्तूल शरीर (stūla śarīra - physical body) is also called as காயசித்தி (kaaya sudhdhi – body purification). The physical long trek through the forests, climbing across mountains & valleys provides an exercise to the body, leading to better health and fitness. The fresh air inhaled there cleanses the lungs (which is increasingly becoming a rare commodity these days). The barefoot walks through the tough terrain of thorns and sharp stones acts as acupressure points etc. According to Evelyn Underhill, a famous researcher on mystical experiences, the physical journey during a pilgrimage, highlights, “The necessary freedom and detachment of the traveler, his departure from his normal life and interests, the difficulties, enemies, and hardships encountered on the road—the length of the journey, the variety of the country, the dark night which overtakes him, the glimpses of destination far away—all these are seen more and more as we advance in knowledge to constitute a transparent allegory of the incidents of man’s progress from the unreal to the real.”
What we call sacrifice, a holy performance, worship, all this is equivalent to the practice of continence, because continence brings all those results which any kind of sacrifice would bring to the performer of the sacrifice. The knower of Truth, through the practice of self-control, attains those benefits which accrue by the performance of a sacrifice. What we call the sacrificial performance from the point of view of Vedic injunctions is also equivalent to the practice of self-control, brahmacharya, continence by which one attains to every benefit which would otherwise come as a result of the performance of Vedic rituals
कर्म मार्ग (karma mārga– path of action / service): The spiritual path of कर्म (karma – service) – service to life is service to God. The pilgrim is advised to piously adhere to the strict practice of ஜீவ காருண்யம் (jeevakKaaruNyam –Compassion for all life). As a first step, he is asked to strictly follow what the ancient Jain तीर्तन्कर (tīrtankara) preach as अहिंसा (ahiṁsā – non violence) and what the ancient Tamil saint poet திருவள்ளுவர் (thiruvaLLuvar) advocates as கொல்லாமை (kollaamai – abstinence from killing). He is not only practice புளால் உண்ணாமை (puLaal uNNaamai – abstinence from consuming animal meat), but also to avoid specific vegetarian food having similar effects (like avoiding underground root vegetables and fruits like potato, onion, garlic etc., which needs to be plucked from root thereby killing the whole plant) all through his விரத காலம் (viradha kaalam – asuterity period).
Moreover भक्त (bhakta – devotee) is also advised to observe उपवासं (upavāsaṁ - fasting) during this period by restricting his daily diet preferably to ஒரு பொழுது (oru pozhudhu - once a day). If that is not feasible, he can try to do it for இரு பொழுது (iru pozhudhu - twice a day). Such practice of उपवासं (upavāsaṁ - fasting) is an integral part of many religious traditions including Hinduism, Jainism and Islam.
But please be noted that while उपवासं (upavāsaṁ - fasting) is a proven and healthy process for tuning the body mind and soul (medically as well as spiritually), yet overdoing it will defeat its very purpose. In other words, while उपवासं (upavāsaṁ - fasting) is highly encouraged, starving is not. One should not starve oneself forcibly as it boils down to self– torture. That is precisely why many saints like श्रीदि सत्य सायिभाब (śrīdi satya sāyibhāba) and திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (thiru arutpirakaasa iraamalinga vaLLalaar) mean when they say not to torture oneself unnecessary by fasting etc. For after all, consuming food and satiating one’s hunger can never be a sin; rather it is fundamentally natural metabolic need, as per Divine design. In fact, that is why in Indian philosophy, the human body is called as अन्नमय कोश (annamaya kośa – Food sheath) as अन्नमय (annam - Food) is the basic source of energy in this realm. Even according to orthodox spirituality as testified in the sacred scriptures like छान्दोग्य उपनिषद् (Chāndogya upaniṣad), the very process of eating food is by itself considered as हवि (havi – oblations) offered in the यज्ञ (yajña - sacrifice) to the अन्तर्यामि ब्रह्मन (antaryāmi brahmana - indwelling Divinity).
The devotee is also encouraged to do lots of social service and give alms to the poor & the needy; particularly அன்னதானம் (annadhaanam – food donation) is given highest importance in this system and in fact, சுவாமி ஐயப்பன் (swaami aiyappan) is called as அன்னதானப்பிரபு (aNNadhaanappirabu – Lord of Food Donations). The important point to remember here is that, whenever offering அன்னதானம் (annadhaanam – food donation) or (for that matter even) doing any other social service, he has to do it without any ulterior selfish motives or hidden agendas. Simply stated, he has to perform all his சமூக சேவை (samUga sEvai - social service) as निश्काम्य कर्म (niśkāmya karma).
Another important to remember is that while ब्रह्मचर्य (brahmacarya - celibacy) and social service are very critical duties of a साधक (sādhaka – spiritual practitioner), his commitments to his family, relations and all other dependents is equally important. He is not supposed to simply abandon them in the name of spiritual austerities. He has to wear a dual role of இல்லரத்தில் துரவரம் (illaraththil thuravaram - renunciation while in family). In other words, he has to carefully wear multiple hats simultaneously, that is live through different आश्रम धर्म (āśrama dharma) simultaneously, without deviating from or compromising on the sanctity (core value systems) of ஐயப்ப விரத தர்மம் (aiyappaa viradha dharmam). In fact, he has to do it religiously as a real तपस् (tapas - penance). As a ब्रह्मचारि (brahmacāri - celibate) he has to abstain from all kinds of sexual and sensual desires and indulgences. As a गृहस्थ (gṛhastha – householder) he should physically, morally and economically support his family and all other dependents in the society and as a वणप्रस्त (vaṇaprasta - retired) he has to retire himself आरन्यक (āranyaka – foresthood) as part of his பாத யாத்திரை (paadha yaaththirai – pilgrimage journey) from all other unnecessary personal-socio-political distractions and finally as a संन्यासि (saṁnyāsi - renunciate) at சன்னிதானம் (sannidhaanam – sanctum sanctorium) the he has to completely renounce (surrender) himself and merge in Divine Ecstasy.
Wow! Living through all the four roles at the same time – real tight rope walking. In my modest opinion, this, in fact, is one of the most unique and differentiating features of the சபரிமலை யாத்திரை (sabarimalai yaaththirai). What a beautifully designed and perfectly thought through system! My hats off to it!
Last but not the least, every devotee should also whole heartedly indulge himself in भगवत् कैङ्कर्य (bhagavat kaiṅkarya – divine service) in the name of God, i.e., with the modest भावन (bhāvana - attitude) of a most obedient धास (dhaasa – servant) of God. Technically, such a practice is called as சரியை / चर्या (sariyai / caryā – bodily / physical services) in the आगम (āgama) traditions of both शैव (śaiva) & वैष्णव (vaiṣṇava) schools. The following verses from a famous ¨ சைவ சித்தாந்தம் (Saiva Sidhdhantham) text very clearly explains the process of சரியை / चर्या (sariyai / caryā – bodily / physical services) and even highlights its potential spiritual benefits
In the temples of Siva, cleaning the floors, decoration with flower wreaths and garlands, cooking many victuals for God and devotees, chanting the glories of Siva, lighting the sacred lamps, tending the sacred gardens and flower beds, serving the visiting devotees of Siva and attending to their needs are the Path of TAta Margam. They who perform these acts live in the world of Siva.
In fact, the renowned Saiva saint திரு நாவுக்கரசர் / அப்பர் (thirunaavukarasar / appar) formally institutionalized the திருப்பணி (thiruppaNi - sacred service) of temple cleansing services called உழவாரம் (uzhavAram). Literally, the term உழவாரம் (uzhavAram) refers to tools and techniques used for removal of any weeds and other kinds of objects obstructing the pathway of the temple, just as a உழவன் (uzhavan – farmer) removes all the weeds and blockages that prevent the flow of water to his crops in his fields. Interestingly, a very similar process is practiced in the ஐயப்பன் (aiyappan) cult also. A group of passionate devotees belonging to non-profit organizations like அகில பாரத்த ஐயப்பா சேவா சங்கம் (agila baaratha aiyappa sevaa sangam – All India Aiyappa Service Center) willingly volunteer themselves in offering such services by clearing the forest areas along the பெரியப்பாதை (periyapaadhai - Iong trek). Clearing though these dense forests is definitely not a very simple task as it is not only physically challenging but also carries its own risks.
भक्ति मार्ग (bhakti mārga – path of devotion): Next we shall briefly discuss the भक्ति (bhakti – devotion) as an integral dimension of the whole process. சபரிமலை யாத்திரை (sabarimalai yaaththirai) is not merely mechanical process involving physical services, it is much more than that. The process is fundamentally driven by தூய அன்பு (thUya anbu - pure love) for the इष्ट देवत (iṣṭa devata - chosen deity), Lord ஐயப்பன் (aiyappan) and as testified by महऋषि नारद (mahaṛṣi nārada) in his phenomenal भक्ति सूत्र (bhakti sūtra), such intense love for Divinity is the essence of real भक्ति (bhakti – devotion).
Moreover, the pilgrim is advised to performs भजन् (bhajans), नाम सङ्गीर्तनं (nāma saṅgīrtanaṁ), recitation of the famous ஐயப்பா தாரக மந்திரம் (aiyappa thaaraga mandhiram) - சரண கோஷம் (thaaraga manthiram - saraNa gOsham), which is "ஓம் சுவாமியே சரணம் ஐயப்பா (swamiyE saraNam aiyappaa)".
Every devotee is advised to perform पूजा (pūjā - worship) on a daily basis using various including संकल्प (saṁkalpa - declartion), ध्यानं (dhyānaṁ - meditation), आवाहनं (āvāhanaṁ - invitation), धूपं (dhūpaṁ - incense), दीपं (dīpaṁ - lighting), पुष्पं(puṣpaṁ – offering flowers) etc.
He has to devotedly perform जप (japa – recite) of சரணம் (saraNam - salutation) at least 108 times. He has to engage his time in divine music, singing the praise of the lord. In fact, the entire season of கார்த்திகை (kaarththigai) and மார்கழி (maargazhi), one cannot miss to hear the heart-rendering கீர்த்தனை (KIrthanai - devotional music) of ஐயப்பன் (aiyappan). During the course of the pilgrimage the pilgrim is asked to visit and get दर्शन् (darśan - vision) to as many temples and sacred shrines as possible. Many devotees are in habit of going on long pilgrimage trips to various divine shrines பாடல் பெற்ற ஸ்தலங்கள் (paadal peRRa sthalangaL) while going or returning from சோட்டானிக்கரை (ChOtAnikarai), குருவாயூர் (guruvayoor), திருச்சூர் (ThiruchchUr) etc. are some of the frequently visited shrines during the pilgrimage.
ध्यान मार्ग (dhyāna mārga – path of meditation): Next, let’s discuss the spiritual path of ध्यान योग (dhyāna yoga – meditative yoga). According to the theological tradition of Lord, சுவாமி ஐயப்பன் (suvaami aiyappan) is known to have incarnated in two major roles. Lord श्री धर्मशास्त (śrī dharmaśāsta – Lord of righteousness) as गृहस्त देवता (gṛhasta devatā – householder deity) with पूरण (pūraṇa - perfection) & पुष्कल (puṣkala - prosperity) respectively as His Divine Consorts. Here from a esoteric perspective, the divine consorts correspond to the இடகலை நாடி / इडकला नाडी (idakalai naadi / iḍakalā nāḍī) & பிங்கலை நாடி / पिङ्गला नाडी (pingalai naadi/ piṅgalā nāḍī) respectively while श्री धर्मशास्त (śrī dharmaśāsta – Lord of righteousness) is the sacred சுழுமுனை நாடி/ सुषुम्णा नाडी (suzhumunai naadi / suṣumṇā nāḍī) which in turn map to चन्द्र कला (candra kalā – lunar part), सूर्य कला (sūrya kalā – solar part) & अग्नि कला (agni kalā – thermal part) respectively.
Again, in theosonic terms the trio correspond to the triple syllables viz. अ/அ (a), उ/ உ (u) & ம் (ṁ) of ॐ / ஓம் (om), the sacred प्रणव मन्त्र (praṇava mantra). I will not get further into the yogic or mantric esoteric symbolism here now as we shall deep dive separately on this later. The point to understand here now is the Lord சுவாமி ஐயப்பன் (suvaami aiyappan) as the श्री धर्मशास्त (śrī dharmaśāsta – Lord of righteousness) is consecrated in another temple called அச்சன் கோயில் (achchan kOyil) depicting the भोगरूप (bhogarūpa – enjoyful form) of the गृहस्त देवता (gṛhasta devatā – householder deity) blessing us in His जाग्रतोभाव (jāgratobhāva – wakeful mood).
However, here at சபரிமலை (sabarimalai), the famous pose of சுவாமி (swaami) in the गर्ब गृह (garba gṛha - sanctum sanctorum) shows the சுவாமி ஐயப்பன் (suvaami aiyappan) seated on a special पीठं (pīṭhaṁ - platform) in the special योगसन (yogāsana – yogic pose) called the योगारुध सिद्धासन (yogārudha siddhāsana – meditative pose), reminding his devotees the need and importance of ध्यान (dhyāna – meditation). The pilgrim is advised to perform பிரம்மச்சரிய ஒழுக்கம் (birammachchariya ozhukkam - discipline) of பாத யாதிரை (paadha yaaththirai) as a तपस् (tapas – penance). He is also encouraged to meditate and realize the God within.. Generally, according to the आगम शास्त्र (āgama śāstra), the consecrated अर्चावतार विग्रहमूर्ति (arcāvatāra vigrahamūrti) at சபரிமலை (sabarimalai) is in the profound meditative state of तपोभावा (tapobhāvā ascetic mood) unlike in other temples where the chief deity typically expresses जाग्रतोभाव (jāgratobhāva – wakeful mood). Moreover, He is depicted as sitting on a पीठं (pīṭhaṁ - platform) rather than a typical सिंहासन (siṁhāsana – royal chair) which also reflects सन्यास तपो वृति रूप (sanyāsa tapo vṛti rupa – form of renucniate ascetic calmness) of a निश्कांय योगि (niśkāṁya yogi) rather than a भोगरूप (bhogarūpa – enjoyful form) as in the above case.
The योगसन (yogāsana – yogic pose), in this iconography, depicts His two legs correspond to पूरण (pūraṇa - perfection) & पुष्कल (puṣkala - prosperity) and are joined together by a special form of योग बन्धन (yoga bandhana – yogic lock) and are placed very close to his genital region which in the anatomy of the स्थूल देह (sthūla deha- gross body) corresponds to the मूलाधारचक्र (mūlādhāracakra – support centre). In the occult terms of வாசி யோக சாதனம் (vaasi youga saadhanam), the default breathing patterns of पूरक (pūraka - inhalation) & रेचक (recaka - exhalation) through इडकला नाडी (iḍakalā nāḍī) & पिङ्गला नाडी (piṅgalā nāḍī) are sublimated by योग बन्धन (yoga bandhana – yogic lock) which arouses the कुण्डलिनी शक्ति (kuṇḍalinī śakti – coiled energy) at मूलाधारचक्र (mūlādhāracakra – support centre) through कुंभक (kuṁbhaka - retention) of the प्राण शक्ति (prāṇa śakti - vital force). Again, the right hand of the Lord is depicted as having ज्ञान / चिन्मय मुद्रा (jñāna / cinmaya mudrā- wisdom gesture), also depicts the same truth. In சைவ சித்தாந்தம் (saiva sidhdhantham) terms, this path is technically called as சகமார்கம் (sagamaargam - path of equality) and is explained thus,
ज्ञान मार्ग (jñāna mārga – path of wisdom): The spiritual path of divine knowledge and wisdom. The pilgrim is advised to do a आत्म विचार (ātma vicāra - self-inquiry) and ponder over the eternal questions of “What is life?”, “Who is God?” etc. Knowledge leads to wisdom and realization as explained in the aphorism cognosere est esse (To know is to be)'. His mission is to realize the import of the महा वाक्य (mahā vākya – supreme declaration) - "तत् त्वम् असि (tat tvam asi - that thou art)". It is advisable for every devotee to constructively spend some quality time in understanding and appreciating the esoteric significance underlying all the exoteric rituals and practises (discussed above) that he has to follow during the விரத காலம் (viradha kaalam – austerity period). In classical சைவ சித்தாந்தம் (saiva sidhdhantham) literature, such மெய்ஞான் மார்கம் (meignaana maargam – path of spiritual wisdom) is also called as சன்மார்கம் (sanmaargam - path of truth). Once again, I would like to quite here the verses from the சிவஞான சித்தியார் (sivaGnaana sidhdhiyaar)
சன்மார்க்கஞ் சகலகல் புராண வேத
Wisdom from all Kalais, Puranas, Sastras and Sacred texts of all External Religions (upside down = inside out = full knowledge); elucidation of all and rejecting the falsehood as untruth; Knowledge of God, soul and fetters ); acquisition of True Knowledge of the righteous path for attaining Siva; and merger with Siva without any differentiation among Knowledge, Knower and the object of knowledge: People in this just path acquire greatness and attain Siva. All these are called San Margam
After experiencing such a दिव्य दर्शन (divya darśana – sacred vision), the भक्त (bhakta - devotee) completely surrenders himself and takes refugee at the Holy Feet of the Divine as reflected in the mystical verses from the famous शास्ता दशाकम् (śāstā daśākam)
लोक वीरम् महा पूज्यम्
I salute that God Sastha,
Who is the hero of the world,
Who is greatly noble,
Who is the lord protecting everyone,
And who gives happiness to the heart of Parvathi.
In other words, pilgrimage leads us through a journey to God and as Underhill remarks, “only when the journey to God is completed begins the Journey in God”. Thus, you may find the pilgrimage is not only the outward journey, but also the inward mental cleansing and spiritual realization. Swami Vivekananda defines religion as “the manifestation of the Divinity already in man”. Well to this end, such pilgrimages will aptly fit the role, relevance and check list of religion.
You may argue that, not all pilgrims are sincere and honest in their pilgrimage – ब्रह्मचर्य (brahmacarya - celibacy). Yes, this is true. Some, may be just fooling themselves (and others) by pretending to follow the austerities; But this does not mean the concept and system as such is worthless. Every organized system, rule has its loopholes and misuses. The fault is not with the system; the fault is with the persons who misuse it. For example, every kind of examination conducted, however professional and organized it is, if one decides to misuse and fool around, it is always possible to do it. The purpose of an examination is to assess the level of knowledge acquired in the subject during the course of the semester and rank the meritorious students who have excelled – a kind of introspection. The idea is that whatever understood and grasped during the course of the semester, is basically tested our understanding is verified and corrected. Thus, before the exam one needs recollect the learning. But unfortunately how many of us have sincerely understood the significance of the examination. Many of us, without taking pains to actually understand the subject on a regular basis throughout the course of the semester, just by-heart it (mug up) and the last minute and vomit it in the examination. The learning part is missing – exams have become just a test of our memorizing and retention capabilities. In fact the term “by heart” by itself has become corrupted. When we say I have studied by heart a particular subject, it should ideally mean, “I have understood the subject from the deepest of my heart”. But unfortunately, it is now means that I have memorized and mugged up the subject.
But, coming back to our original discussion point, does that mean the concept of examination itself is futile and wrong? I would say “No way.” Exams are definitely needed and have its purpose, goals and benefits. If one is misusing or misunderstood the concept of examinations, it is not the fault of the concept of examinations. The fault lies with the defaulters and not with the system. In fact, the same argument can be extending to literally any system. There are always misuses and malpractices with any genuine system. But based on which we cannot ridicule or reject the relevance of the system. It is up to the individual to use or misuse the system. The same applies to such Viradhams and religious practices as well. Moreover, it does not mean that everyone who takes up the pilgrimage, are fortunate enough to relish and take up all tires of pilgrimage viz physical, mental and spiritual. Based on one’s state of spiritual maturity as well as his sincerity and with God’s Grace, he or she elevates to the higher dimensions of travel. Not all who take the physical journey make it to the mental journey, again not all take the mental journey get promoted to the spiritual plane.
Repository of Hari’s boons, Enchanter of the universe,
Essence of Hari’s grace, He whose holy feet is worshipped,
He who kills enemies by good thought, He who daily dances the cosmic dance,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa.
पञ्चाद्रीश्वरी मङ्गलम्
बुद्धं शरणं गच्छामि।
धर्म्ं शरणं गच्छामि।
सङ्घं शरणम् गच्छामि॥
(
buddhaṁ śaraṇaṁ gacchāmi|
dharmṁ śaraṇaṁ gacchāmi|
saṅghaṁ śaraṇam gacchāmi||
I go to the Buddha for refuge
I go to the Dhamma for refuge
I go to the Sangha for refuge
)
Actual Pilgrimage Trekking
Going back to our original discussion, the devotees at எருமேலி (erumEli) celebrate an event called பேட்டை துள்ளல் (pEttai thuLLal) wherein they sing and dance to commemorate the victory of good over evil symbolized by the defeat of the legendary female demon महिषी (mahiṣī) by the சுவாமி ஐயப்பன் (suwaami aiyappan)
கார்த்திகை மாதம் மாலை அணிந்து
நேர்த்தியாகவே விரதம் இருந்து
பார்த்த சாரதியின் மைந்தனே
உனைப் பார்க்க வேண்டியே தவம் இருந்து
இருமுடி எடுத்து எரிமேலி வந்து
ஒரு மனதாகிப் பேட்டைத் துள்ளி
அருமை நண்பராம் வாவரை தொழுது
ஐயனின் அருள் மலை ஏறிடுவார்
(
Kaarthigai maatham maalai anindhu
nErthi Yaagave Viradham irundhu
Paartha Saarathiyin maindhanE unai
paarkka vEndiyE thavam irundhu
irumudi eduththu erumEli vandhu
oru manathaagi pEttaiththuLLi
arumai nanparaam vaavarai thozhuthu
ayyanin AruL malai ERiduvaar
)
Through such பேட்டை துள்ளல் (pEttai thuLLal) the devotee’s mind elates in mystical trance as explained in the following verses from another popular song எங்கே மனக்குது(enGgE manakkudhu)
பேட்டை துள்ளி ஆடும் போது மனமும் துள்ளுது
ஐயன் பேரழகைக் காண உள்ளம் ஆசை கொள்ளுது
(
pEttai thuLLi aadum pOdhu manamum thuLLudhu
aiyyan pErazhagai kaaNa uLLam aasai kolludhu
)
 |
| பேட்டை துள்ளல் (Pettai Thullal) at எருமேலி (erumEli) |
They then proceed further on a long trek roughly spanning around a 56 kilometers stretch through the wilderness of thick forests that are teeming with dangerous wild life including tigers, elephants, venomous rattles and snakes, bears etc. It is definitely a rigorous trek through deep jungles on bare foot, crossing through tough & slippery terrains of the Western Ghats mountain ranges. Rev. Alan Taylor describes a beautiful account of the pilgrimage journey thus,
Most of them were barefoot,
having walked dozens if not hundreds of miles
through forests and towns
with nothing but a small bundle carried on their heads
a sheet, toothbrush, book of teachings,
a change of underwear, a little food and water
Their robes were black or orange or red,
pilgrims coming from all over southern India
throughout the warm winter season.
For me it was Christmas Day, 1990.
For them it was a journey of epic proportions,
soliciting the blessing of Lord Ayyappa.
Many chanted, some meditated quietly,
all were on pilgrimage to Sabarimala.
Never were Indian men so exuberant.
having left the routines of their lives.
Their eyes shined with anticipation
as they cheerfully greeted others.
This was a luminous time in their lives
On pilgrimage, they were open to change.
-Rev. Alan Taylor
 |
| Trekking through the forests |
Let us now take a look at the topography of the பெரிய பாதை (periya paadhai – long trek) during the overall journey from எருமேலி (erumEli) to the final சன்னிதானம் (sannidhaanam) contains the following milestones.
- எருமேலி (erumEli)
- பேருர் தோடு (pErUr ThOdu)
- காளைக்கட்டி (KaaLaikatti)
- அழுதா மலை (azhudhaa malai)
- கல்லிடும் குன்று (kallidum kunRu)
- இஞ்சிப்பாறை கோட்டை (injippaaRai kOtta)
- முக்குழி தாவளம் (mukkuzhi thaavaLam)
- கரியிலாம் தோடு (kariyilaam thOdu)
- கரிமலை உச்சி (karimalai uchchi)
- வலியானவட்டம் / பெரியானவட்டம் (valiyaanavattam / periyaanavattam)
- செறியானவட்டம் / சிறியானவட்டம் (seRiyaanavattam / siRiyaanavattam)
- பம்பா நதி (pampaa nadhi)
- நீலி மலை (neeli malai)
- அப்பாச்சி மேடு (appaachchi mEdu)
- சபரிபீடம் (sabari peedam)
- சரம் குற்றியால் (saram kuRRiyaal)
- பதினெட்டாம் படி (pathinettaam padi)
- சன்னிதானம்(sannidhaanam –Summit)
Glory of பம்பா நதி (pampaa nadhi)
This is one of the most adventurous as well as most beautiful trekking experiences through the wilderness of the forests of सहयाद्घिरि (sahayādghiri) mountain ranges in the Western Ghats where one would encounter பம்பா நதி (pampaa nadhi) and its tributary அழுதா நதி (azhudhaa nadhi). Highest sanctity is assigned to this river in Hinduism from ancient times and is considered on par with the sacred Ganges. In fact, the whole area is considered as “God’s own Land”. Moreover, Lord श्री रामचन्द्रमूर्ति (śrī rāmacandramūrti) has glorified the beauty and sanctity of the place as testified by महऋषि वाल्मीकी (mahaṛṣi vālmīkī) in his magnum opus महा इतिहास काव्य शास्त्र (mahā itihāsa kāvya śāstra) called वाल्मीकी रामायण (vālmīkī rāmāyaṇa). For instance, 73rd,74th & 75th सर्ग (sarga - cantos) of the आरण्य्काण्ड (āraṇykāṇḍa) as well as 1st, 13th & 27th सर्ग (sarga - cantos) in the किष्किन्दाकाण्ड (kiṣkindākāṇḍa) from the above texts, discuss in detail about the sacred topography of the place, when श्री राम (śrī rāma) and his most loyal brother श्री लक्ष्मण (śrī lakṣmaṇa) traverse through these forests in search of श्रीमति सीता देवी (śrīmati sītā devī) - the धर्म पत्नी (dharma patnī - divine consort) of श्री राम (śrī rāma). Please recollect that she was abducted by the treacherous रावण (rāvaṇa), the demon king, and kidnapped to Sri Lanka. This story is supposed to have occurred during the त्रेता युग (tretā yuga). |
| பம்பா நதி (pampaa nadhi) |
For example, in the त्रिसप्तितमः सर्गः (trisaptitamaḥ sargaḥ - seventy third canto) of the आरण्य्काण्ड (āraṇykāṇḍa – forest book), Lord श्री राम (śrī rāma) is directed by कब्न्धः (kabndhaḥ) to go towards the sacred hill named ऋष्यमूक पर्वत (ṛṣyamūka parvata - ṛṣyamūka hills) and the पुष्करिर्णि (puṣkarirṇi – lotus pond) by name पंपा (paṁpā) and meet an noble lady ascetic, by name शबरी (śabarī), who is an eminent disciple of मातङ्ग महऋषि (mātaṅga mahaṛṣi). A very beautiful narrative of the holy forest is provided along with a detailed list of a wide variety of native plants, trees, birds and animals etc by the poet-sage महऋषि वाल्मीकी (mahaṛṣi vālmīkī) as illustrated in the following verses from the sacred scripture.
दर्शियत्वा तु रामाय सीतायः परिमार्गणे। वाक्यमन्वर्थमर्थज्ञः कबन्धः पुनराब्रवीत्॥
एष राम शिवः पन्था यत्रैते पुषिप्ता द्रुमाः। प्रतीजीं दिशमाश्वित्य प्रकाशन्ते मनोरमाः॥
जम्बुप्रयालपनसा नग्रोधप्लक्षतिन्दुकाः। अश्वथाः कर्णिकारश्च चूताश्चान्ये च पादपाः॥
धन्वना नागवृक्षाश्च तिलका नक्तमालकाः। नीलाशोकाः कदम्बाश्च करवीराश्च पुषिप्ताः॥
अग्निमुख्या अशोकाश्च सुरक्ताः पारिबध्रकाः। तानारुह्याथ्वा भूमौ पातायित्वा च तान् बलात्॥
फलान्यमृतकलापानि भक्षयित्वा गमिष्यथः। तदतिक्रम्य काकुतस्थ वनं पुष्पितपादपम्॥
नन्दनप्रतिमं त्वान्यत् कुरवस्तूत्तरा इव। सर्वकालफला यत्र पादापा मधुरस्त्रवाः॥
सर्वे च ऋतव्स्त्र वने चैत्ररथे यथा। फलभारनतास्तत्र महाविटपधारिणः।
शोभन्ते सर्वत्स्तत्र मेधपर्वतसंनिभाः। तानारुह्याथवा भूमौ पातयित्वाथवा सुखम्॥
फलान्यमृतकल्पानि लक्ष्मनस्ते प्रदास्यति।
-वाल्मीकी रामायण (3.73.1-10)
(
darśiyatvā tu rāmāya sītāyaḥ parimārgaṇe| vākyamanvarthamarthajñaḥ kabandhaḥ punarābravīt||
eṣa rāma śivaḥ panthā yatraite puṣiptā drumāḥ| pratījīṁ diśamāśvitya prakāśante manoramāḥ||
jambuprayālapanasā nagrodhaplakṣatindukāḥ| aśvathāḥ karṇikāraśca cūtāścānye ca pādapāḥ||
dhanvanā nāgavṛkṣāśca tilakā naktamālakāḥ| nīlāśokāḥ kadambāśca karavīrāśca puṣiptāḥ||
agnimukhyā aśokāśca suraktāḥ pāribadhrakāḥ| tānāruhyāthvā bhūmau pātāyitvā ca tān balāt||
phalānyamṛtakalāpāni bhakṣayitvā gamiṣyathaḥ| tadatikramya kākutastha vanaṁ puṣpitapādapam||
nandanapratimaṁ tvānyat kuravastūttarā iva| sarvakālaphalā yatra pādāpā madhurastravāḥ||
sarve ca ṛtavstra vane caitrarathe yathā| phalabhāranatāstatra mahāviṭapadhāriṇaḥ|
śobhante sarvatstatra medhaparvatasaṁnibhāḥ| tānāruhyāthavā bhūmau pātayitvāthavā sukham||
phalānyamṛtakalpāni lakṣmanaste pradāsyati|
Having shown to Sri Rama and the means of searching out Sita, Kabandha, who knew the matter in the hand, again spoke the following meaningful words:- "Going westward, this is the path propitious for you (to reach RshyamUka), O Rama, where these trees in blossom, (so) pleasing to the mind, appear. They are Jambu (rose-apple), Priyala and jack-fruit trees, banyans, Plakshas and Tindukas, peepul trees and Karnikaras, mango and other trees too, Dhavas and Nagakesara trees, Tilakas, Naktamalakas, blue Ashokas and Kadambas, blosomed Karaviras too, Agnimukhyas and Ashokas, red sandalwood trees and Mandaras. Climbing them or bending their branches by force to the ground, and partaking of the nectar-like fruits, you should march along. Passing without thier forest with trees in blossom, O scion of Kakuthstha, you will reach another woodland resembling the nandana grove (in paradise), the trees in which bear fruit during all the seasons and drip honey (all the time) as is the case with the territory of the Uttarakurus (one of the nine divisions of the world). All these seasons are represented simultaneously in that woodland as in the Caitraratha grove (belonging to Kubera, the deity presiding over the northern quarter). Carrying large boughs, the trees in that forest (ever) remain bent under the weight of their fruits. Resembling clouds and mountains, they spread their charm on all sides in the forest. Climbing them or bending their branches to the ground at ease, Lakshmana will offer you thier nectar-like fruits.
-translation by Gita Press
)
And in the very next verse, the poet saint महऋषि वाल्मीकी (mahaṛṣi vālmīkī) further describes the natural beauty surrounding the holy पंपा (paṁpā)
चड्क्रमन्तौ वराञ्शैलाशैलाच्छिल्ं वनाद वनम्॥
ततः पुष्करिर्णी वीरौ पम्पां नाम गमिष्यथः। अशर्करामविभ्रंशां समतीर्थाशैवलम्॥
राम संजतवालूकां कमलोत्पलशोभिताम्। तत्र हंसाः एवलाः क्रौञ्चाः कुरराश्चिव रघव॥
वल्गुस्वरा निकूजन्ति पम्पासलिलगोचराः। नोद्विजन्ते नरान् दृष्ट्वाव्दस्याकोविदाः शुभाः॥
धृतपिण्डोपमान् स्थूलांस्तान् द्विजान् भक्षयिष्यथ्ः। रोहितान् वक्रतुण्डांश्च नमलीनांश्च राघव॥
पम्पायामिषुभिर्मतस्यांस्तत्र राम वरान् हतान्। निस्त्वक्पक्षानयस्तप्तानकृशान्नैककण्टकान्॥
तव भवत्या समायुक्तो लक्ष्मणः सम्प्रदास्यति।भृशंतान् खादतो मत्स्यान् पम्पायः पुष्पसंचये॥
पद्मागन्धि शिव्ं वारि सुखशीतमनामयम्। उद् धृत्य स तदाक्लिष्टं रूप्य्सफटिकसंनिभम्॥
अथ पुष्करपर्णेन लक्ष्मणः पाययिष्यति।
(
aḍkramantau varāñśailāśailācchilṁ vanāda vanam|
tataḥ puṣkarirṇī vīrau pampāṁ nāma gamiṣyathaḥ| aśarkarāmavibhraṁśāṁ samatīrthāśaivalam||
rāma saṁjatavālūkāṁ kamalotpalaśobhitām| tatra haṁsāḥ evalāḥ krauñcāḥ kurarāściva raghava||
valgusvarā nikūjanti pampāsalilagocarāḥ| nodvijante narān dṛṣṭvāvdasyākovidāḥ śubhāḥ||
dhṛtapiṇḍopamān sthūlāṁstān dvijān bhakṣayiṣyathḥ| rohitān vakratuṇḍāṁśca namalīnāṁśca rāghava||
pampāyāmiṣubhirmatasyāṁstatra rāma varān hatān| nistvakpakṣānayastaptānakṛśānnaikakaṇṭakān||
tava bhavatyā samāyukto lakṣmaṇaḥ sampradāsyati|bhṛśaṁtān khādato matsyān pampāyaḥ puṣpasaṁcaye||
padmāgandhi śivṁ vāri sukhaśītamanāmayam| ud dhṛtya sa tadākliṣṭaṁ rūpysaphaṭikasaṁnibham||
atha puṣkaraparṇena lakṣmaṇaḥ pāyayiṣyati|
Ranging over the loveliest mountains and wandering from hill to hill and from wood to wood, O valiant princes, you will then proceed to the lotus-pond, Pampa by name, which is free from gravel and has no slime etc. (which may cause one treading on them to slip), is provided with level-banks and free from duck-weeds. Its (rocky) bed causes sand to be formed on it and it remains (ever) adorned with lotuses and lilies, O Rama! Swimming on the water of Pampa, lovely swans, ducks, Kraunchas and ospreys call in sweet tones, there O scion of Raghu! Having not known destruction before, they are not frihtened to see human beings. You too should feed on the edge of the said Pampa. O scion of Raghu, those plump birds as well as those beautiful fishes well known by the names of Rohita, Vakratunda and Nalamina on fresh edibles (in the form of bulbs and roots) stripped of their and rind and other coverings with (the heads of) your arrows with not a single thorn left in them and looking like balls of clarified butter and roasted on the steel (heads) of those (very) arrows, which Lakshmana, who is richly adorned with devotion, will lovingly offer you. Then taking out in the leaves (formed into a hallow) of a lotus the delightful, pleasantly cool, wholesome and limpid water of the Pampa fragrant with the scent of lotuses and sparkling like silver and crystal , the said Lakshmana will forthwith give it to you to drink while you are busy feeding again and again those fishes in the midst of the collection of flowers in the Pampa.
-translation by Gita Press
)
The purpose of quoting these poetically beautiful verses from the sacred महा इतिहास काव्य शास्त्र (mahā itihāsa kāvya śāstra), is for us the verbally relish the natural beauty of this sacred पंपा (paṁpā) and its surrounding areas. Let us now get back to our discussion on the சபரிமலை யாத்திரை (sabarimalai yaththirai – pilgrimage to Sabarimala). All through the journey, the devotees are advised to maintain the शरणागति भावन (śaraṇāgati bhāvana – attitude of total surrender) to the Almighty God by meditating and reciting the name of God – ஓம் சுவாமியே சரணம் ஐயப்பா (OM suvaamiyE saraNam aiyappaa’ - ‘aiyappa, I take refuge in thee’).
சுவாமியே........ அய்யப்போ
அய்யப்போ..... சுவாமியே
சுவாமி சரணம்..... அய்யப்ப சரணம்
அய்யப்ப சரணம்.... சுவாமி சரணம்
தேவன் சரணம்..... தேவி சரணம்
தேவி சரணம்..... தேவன் சரணம்
ஈஸ்வரன் சரணம்.... ஈஸ்வரி சரணம்
ஈஸ்வரி சரணம்.... ஈஸ்வரன் சரணம்
பகவான் சரணம்.... பகவதி சரணம்
பகவதி சரணம்... பகவான் சரணம்
சங்கரன் சரணம்.... சங்கரி சரணம்
சங்கரி சரணம்.... சங்கரன் சரணம்
பள்ளிக்கட்டு.... சபரிமலைக்கு
சபரிமலைக்கு.... பள்ளிக்கட்டு
கல்லும் முள்ளும்...காலுக்கு மெத்தை
காலுக்கு மெத்தை... கல்லும் முள்ளும்
குன்டும் குழியும்... கண்ணுக்கு வெளிச்சம்
கண்ணுக்கு வெளிச்சம்... குன்டும் குழியும்
இருமுடிக்கட்டு...... சபரிமலைக்கு
சபரிமலைக்கு.... இருமுடிக்கட்டு
கட்டும் கட்டு.... சபரிமலைக்கு
சபரிமலைக்கு...... கட்டும் கட்டு
யாரை காண.... சுவாமியை காண
சுவாமியை கண்டால்... மோக்ஷம் கிட்டும்
எப்போ கிட்டும்... இப்போ கிட்டும்
தேக பலம் தா... பாத பலம் தா
பாத பலம் தா... தேக பலம் தா
ஆத்மா பலம் தா... மனோ பலம் தா
மனோ பலம் தா.. ஆத்மா பலம் தா
நெய் அபிஷேகம்.... சுவாமிக்கே
சுவாமிக்கே... நெய் அபிஷேகம்
பன்னீர் அபிஷேகம்..... சுவாமிக்கே
சுவாமிக்கே... பன்னீர் அபிஷேகம்
அவலும் மலரும்...... சுவாமிக்கே
சுவாமிக்கே... அவலும் மலரும்
சுவாமி பாதம்... ஐயப்பன் பாதம்
ஐயப்பன் பாதம்... சுவாமி பாதம்
தேவன் பாதம்... தேவி பாதம்
தேவி பாதம்... தேவன் பாதம்
ஈஸ்வரன் பாதம்... ஈஸ்வரி பாதம்
ஈஸ்வரி பாதம்... ஈஸ்வரன் பாதம்
சுவாமி திந்தக்க தோம் தோம்.....
அய்யப்ப் திந்தக்க தோம் தோம்
அய்யப்போ..... சுவாமியே
சுவாமி சரணம்..... அய்யப்ப சரணம்
அய்யப்ப சரணம்.... சுவாமி சரணம்
தேவன் சரணம்..... தேவி சரணம்
தேவி சரணம்..... தேவன் சரணம்
ஈஸ்வரன் சரணம்.... ஈஸ்வரி சரணம்
ஈஸ்வரி சரணம்.... ஈஸ்வரன் சரணம்
பகவான் சரணம்.... பகவதி சரணம்
பகவதி சரணம்... பகவான் சரணம்
சங்கரன் சரணம்.... சங்கரி சரணம்
சங்கரி சரணம்.... சங்கரன் சரணம்
பள்ளிக்கட்டு.... சபரிமலைக்கு
சபரிமலைக்கு.... பள்ளிக்கட்டு
கல்லும் முள்ளும்...காலுக்கு மெத்தை
காலுக்கு மெத்தை... கல்லும் முள்ளும்
குன்டும் குழியும்... கண்ணுக்கு வெளிச்சம்
கண்ணுக்கு வெளிச்சம்... குன்டும் குழியும்
இருமுடிக்கட்டு...... சபரிமலைக்கு
சபரிமலைக்கு.... இருமுடிக்கட்டு
கட்டும் கட்டு.... சபரிமலைக்கு
சபரிமலைக்கு...... கட்டும் கட்டு
யாரை காண.... சுவாமியை காண
சுவாமியை கண்டால்... மோக்ஷம் கிட்டும்
எப்போ கிட்டும்... இப்போ கிட்டும்
தேக பலம் தா... பாத பலம் தா
பாத பலம் தா... தேக பலம் தா
ஆத்மா பலம் தா... மனோ பலம் தா
மனோ பலம் தா.. ஆத்மா பலம் தா
நெய் அபிஷேகம்.... சுவாமிக்கே
சுவாமிக்கே... நெய் அபிஷேகம்
பன்னீர் அபிஷேகம்..... சுவாமிக்கே
சுவாமிக்கே... பன்னீர் அபிஷேகம்
அவலும் மலரும்...... சுவாமிக்கே
சுவாமிக்கே... அவலும் மலரும்
சுவாமி பாதம்... ஐயப்பன் பாதம்
ஐயப்பன் பாதம்... சுவாமி பாதம்
தேவன் பாதம்... தேவி பாதம்
தேவி பாதம்... தேவன் பாதம்
ஈஸ்வரன் பாதம்... ஈஸ்வரி பாதம்
ஈஸ்வரி பாதம்... ஈஸ்வரன் பாதம்
சுவாமி திந்தக்க தோம் தோம்.....
அய்யப்ப் திந்தக்க தோம் தோம்
Typically, all through the journey into the forests, every devotee keeps chanting this mantra aloud, as beautifully explained in the following verses,
காட்டுக்குள்ளே சரணகோஷம் வானைப் பிளக்குது
வீட்டை மறந்து பக்தர் கூட்டம் காட்டிலிருக்குது
(
kaattukkuLLE saraNgOsham vaanai piLakkudhu
vIttai marandhu baktha kUttam kaattil irukkudhu
)
Whenever the devotee needs motivation and courage to overcome the mental and physical hurdles, he has to undergo during the period of விரதம் (viradham).and pilgrimage, he prays to his lord to grant him the needed strength
தேக பலம் தா! பாத பலம் தா!
பாத பலம் தா! தேக பலம் தா!
தேக பலம் தா என்றால் அவரும்
தேகத்தை தந்திடுவார்
பாத பலம் தா என்றால் அவரும்
பாதத்தை தந்திடுவார் நல்ல
பாதையை காட்டிடுவார்
தேகத்தை தந்திடுவார்
பாத பலம் தா என்றால் அவரும்
பாதத்தை தந்திடுவார் நல்ல
பாதையை காட்டிடுவார்
(
dhEga balam thaa! dhEga balam thaa!
paadha balam thaa! paadha balam thaa!
dhEgabalamthaa endraaludanE dhEgaththai thandhiduvaan
paadhabalamthaa endraaludanE paadhaththai thandhiduvaan
nalla paadhaiyum kaattiduvaan
)
The pilgrims are so devoted and single pointedly focused on their சுவாமி ஐயப்பன் (suwaami aiyappan), that all the hardship and exhaustion's of the journey does not hinder their perseverance, rather it acts as a catalyst and even the negative hurdles and pain-points suddenly appears as positive. He sings thus
கல்லும் முள்ளும்...காலுக்கு மெத்தை
காலுக்கு மெத்தை... கல்லும் முள்ளும்
குன்டும் குழியும்... கண்ணுக்கு வெளிச்சம்
கண்ணுக்கு வெளிச்சம்... குன்டும் குழியும்
காலுக்கு மெத்தை... கல்லும் முள்ளும்
குன்டும் குழியும்... கண்ணுக்கு வெளிச்சம்
கண்ணுக்கு வெளிச்சம்... குன்டும் குழியும்
(
kallum muLLum kaalukku meththai
kuNdum kuzhiyum kaNNukku veLichcham
)
The same obstacles are transformed as enablers and helpers. Wow. Honestly speaking, I am very moved, looking at this power of faith. It is estimated that around 5 million people visit சபரிமலை (sabarimalai) every year and the size keeps increasing year after year. People from all walks of life make it to சபரிமலை (sabarimalai). We can see men of all ages- children, youths, middle-aged men as well as the elderly. Even men with physical handicaps manage to make it.I was surprised to see small kids and physically handicapped people, confidently taking the pilgrimage. People with crippled legs, who cannot walk straight, like normal men and need some kind of support (walking stick etc), also, take up this tough pilgrimage. I used to wonder where from they get the strength and confidence. Honestly, the terrain is tough and risky even to the normal person itself. From where do these people get so much strength and courage; it is really amazing!
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| Crippled helped by Police |
By God's Grace, all these years of சபரிமலை யாத்திரை (sabarimalai yaaththirai – pilgrimage to Sabarimalai), I consider a very important milestone-blessings in my slow spiritual journey. Whenever I reflect back and try to self- introspect the journey traveled so far, I keep realizing that only time keeps progressing for sure, but quality of my spiritual progress is almost stagnant. It seems like I keep continuously running fast for long time and assuming I would have covered good distance several miles at least, but hard fact is when looking, back I have not moved much...probably not more than a few centimeters from where I initially started. I have been running at same place! I am reminded that the quantity of running does not matter, quality is what determines the real progress. I guess many others will also share similar feelings as we all could easily relate it to the unforgettable பெரியபாதை யாத்திரை (periyapaadhai yaaththirai – long rote pilgrimage) that will keep reminding this truth to us every year.
Philosophic significance
After walking for long hours through the forests, hoping I have covered considerable distance but relative to the distance that we have to cover to reach the destination, we will be humbled by the realization that we have just begun and long way ahead. I am reminded of the famous poem of Robert Frost:
”The woods are lovely dark and deep
but I have promises to keep
and miles to go before I sleep.
and miles to go before I sleep!”
But at the same time, this realization should and will neither discourage nor demotivate me; On the other hand, this only encourages me to keep going as long as I can. Although slowly (at snail’s pace), yet surely! For after all, as the famous proverb goes “Slow and steady wins the race”. Of course, there is no 'race' in the regular sense of the word here, as there is no one competing here. Everybody is running their own individual marathons, and in that marathon, running is more important than winning. Winning is bound to happen when running is consistent. It’s only a question of time. Better late than never!The very realization that I am running a never ending race to infinity gradually guarantees victory, as I realize the very act of running is my destiny (destination). Yes, I am destined to keep running, every milestone is a destination by itself, and I need to enjoy the bliss offered by it. Spiritual life is a continuously ongoing journey where every step, however small it be, is still a positive milestone, leading to what is technically called क्राम मुक्ति (krāma mukti – gradual salvation). So let me enjoy every step I walk. I would like to slightly rephrase the earlier quoted poem. Although I have ‘miles to go before I sleep’, yet let me enjoy every moment while I am in the lovely ‘woods that are dark and deep’ but without stopping my run. Enjoying the seemingly endless run is the destination (purpose) of journey. This supreme wisdom keeps reflecting in me every time I take, பெரியபாதை யாத்திரை (periyapaadhai yaaththirai – long rote pilgrimage). It reminds me that neither the புங்காவனம் (pUngaavanam) of Lord ஸ்ரீ ஐயப்பன் (sri aiyappan), nor the or sacred பதிணெட்டுபடிகள் (padhiNettu padigaL – eighteen steps) nor even the சன்னிதானம் (sannidhaanam – sanctum sanctorum) is the exclusive place where He resides. The entire Universe is Him so every step in the पाद यात्र (pāda yātra – pilgrimage by foot) implies connecting with Him. சன்னிதானம் (sannidhaanam – sanctum sanctorum) is only a logical end point. As the sacred वेदान्त प्रज्ञान (vedānta prajñāna – vedantic wisdom) declares, enlightenment begins when we start realizing that we are ignorant and begin our pursuit for knowledge. I am reminded of the following verses from the ईशावास्योपनिषद् (īśāvāsyopaniṣad)
यस्मिन्सर्वाणिभूतान्यत्मैवाभृद्विजानतः।
तत्र को मोहः खः शोकः एकत्वमनुपश्यतः॥
स पर्य गच्छुत्र्कमकायमात्रणमस्नाविर शुद्धपापविद्धम्।
कविर्मनीषी परिभृः स्ययम्भ्ऱ्इर्याथातथ्यतोऽथार्न् व्यदधाच्छश्र्वतीभ्यः स्माभ्यः॥
ईशावास्योपनिषद् (7, 8)
(
yasminsarvāṇi bhūtānyatmaivābhṛdvijānataḥ|
tatra ko mohaḥ khaḥ śokaḥ ekatvamanupaśyataḥ||
sa parya gacchutrkamakāyamātraṇamasnāvira śuddhapāpaviddham|
kavirmanīṣī paribhṛḥ syayambhiryāthātathyato'thārn vyadadhācchaśrvatībhyaḥ smābhyaḥ||
When a man realizes that all beings are but the Self , what delusion is there, what grief, to that perceiver of oneness.?
That (Self) is all pervading, radiant, bodiless, soreless, without sinenews, pure, untainted by sin, the all-seer, the lord of the mind, transcendent and self-existent. That (Self) did allot in proper order to ther eternal prajapatis known as samvalsara (year) their duties.
-translation by V. Panoli
)
Moreover, although the परब्रहमं (parabrahamaṁ - ultimate divinity) can never be known, yet we need to continue the process of learning (knowing or seeking Him). After all, अविद्या (avidyā - ignorance) & विद्या (vidyā - knowledge) are mutually relative polarized milestones. There is विद्या (vidyā - science) is inherently encapsulated within अ(विद्या) (a(vidyā) – ne(science) and is yet to be realized, just as "perfection" is built in "im(perfection)". Hats off to Mother Nature! The अहं (ahaṁ - subject) is encrypting (covering) itself as इदं (idaṁ - object). अविद्या (avidyā - ignorance) while de-crypting (dis-covering) its original self becomes विद्या (vidyā - knowledge). As Swami Vivekananda declares, "Education is the manifestation of the perfection already in man".Therefore, अविद्या (avidyā - ignorance) & विद्या (vidyā - knowledge) are the two sides of the same coin. That is why, श्री ललितासहस्रनाम (śrī lalitāsahasranāma) refers to the परब्रहमं (parabrahamaṁ - ultimate divinity) as “विद्याऽविद्यास्वरूपिणी (vidyā'vidyāsvarūpiṇī – in the form of knowledge and ignorance)”. Again, to quote the following verses from the ईशावास्योपनिषद् (īśāvāsyopaniṣad)
विद्यां चाविदाम् च य्स्तद्वेदेभ्या सह।
अविद्य मृत्युं तीर्त्वा विद्यमृतमश्नुते॥
ईशावास्योपनिषद् (11)
(
vidyāṁ cāvidām ca ystadvedebhyā saha|
avidya mṛtyuṁ tīrtvā vidyamṛtamaśnute||
He who knows both viidya and avidya together transcends motality through avidya and reaches immortality through vidya.
-translation by V. Panoli
)
In fact, modern neuroscience very categorically states that “Every cell in your body knows how to replicate DNA, yet you still have to spend hours studying to understand why”. In spiritual terms, this translates as ब्रह्म विद्या (brahma vidyā – divine wisdom) is inherently eternal, omnipresent and can be realized as अपरोक्ष ज्ञान (aparokṣa jñāna immediate wisdom) which is निष्काल (niṣkāla – timeless/tenseless) while it's discovery is through the कोश (kośa - veil) of परोक्ष ज्ञान (parokṣa jñāna – mediated wisdom) experienced as function of time (space & causality). Take another example, the fact that 1+1=2 is an obviously self-intuitive no-brainer to all of us. Even a kindergarten Yet, proving it mathematically is very complex and needed a 300 pages of proof for subject matter experts like Bertrand Russell and Alfred Whitehead.Thus, continuous learning of the unknowable is true wisdom, just as continuous running to an eternally far destination is. This is the ब्रह्म ज्ञान (brahma jñāna – spiritual wisdom). Pilgrimage is a journey “from NOWHERE to NOWHERE” i.e., from “No Where” to “Now Here”. The சபரிமலை யாத்திரை (sabarimalai yaaththirai – pilgrimage to Sabarimalai), is both "within (internal)" and "without (external)" at the same time. Please remember that the पिण्डाण्ड (piṇḍāṇḍa - microcosm) is just the fractal reflection of the ब्रह्माण्ड (brahmāṇḍa - macrocosm)
The साधक (sādhaka - practitioner) then proceeds his venture by destroying and killing all his beastly natures as well as his negative inhibitions, spiritual lethargy or laziness (This process is symbolically represented by the மஹிஷி வதம் (mahishi vadham - killing of mahishi) - the destruction of the demon மஹிஷி (mahishi) had the face of an எருமை (erumai -buffalo) by சுவாமி ஐயப்பன் (swaami aiyappan) at எருமேலி (erumEli). Esoterically எருமேலி (erumEli) symbolizes the ஆனவம் (aanavam - negative ego). The Buffalo also represents the तमो गुण (tamo guṇa – lazy behavior), a great villain and hindrance to the devotee’s spiritual progress.
The external pilgrimage involves साधक (sādhaka - practitioner) as a भक्ति योग साधन (bhakti yoga sādhana – yogic technique of devotion) trekking through the thick சபரிமலை காடு (sabarimalai kaadu –sabarimalai forest) and crossing over the ஐந்து மலைகள் (aindhu malaigal - five-fold mountains) corresponds to the inner कुण्डलिनी योग साधन (kuṇḍalinī yoga sādhana) of traversing through the पञ्च महाकोश (pañca mahākośa – five major veils) viz. अन्नमय (annamaya – foodsheath), प्राणमय (prāṇamaya – vital sheath), मनोमय (manomaya – mind sheath), विज्ञानमय (vijñānamaya - knowledge sheath) & आनन्दमय (ānandhamaya – bliss sheath) respectively, leading to involuntary experience of पञ्च महा कार्य अनुभव अवस्त (pañca mahā kārya anubhava avasta – five main effectual states of experience) viz. जाग्रत् (jāgrat - waking), स्वप्न (svapna – dreaming), सुषुप्ति (suṣupti - sleeping), तुरिय (turiya - meditating) & तुर्यातीत अवस्त (turyātīta avasta - transcendent state) respectively.
In other words, the events are happening in a continuum traversing through all the realms of consciousness – physical / terrestrial, vital, psychic as well as gnostic, and even spiritual. This nested hierarchy in (extended version of) the epistemological model of saint திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (thiru arutpirakaasa iraamalinga vaLLalaar), corresponds to the concentric hierarchy of five-fold realms of consciousness viz. புறப்புறம் (puRappuRam – external outer), புறம் (puRam – outer), அகப்புறம் (internal outer), அகம் (agam – internal), as well as, அகாகம் /அக அகம்/ அந்தரங்கம் (agaagam / aga agam/ antharangam – innermost internal) respectively. Please understand that these boundaries are more epistemological layers rather than ontological tight walls and represent the different hierarchies of the same spiritual continuum of the absolute omnipresent non-dual singularity, which is omnipresent and all pervasive cutting across all the realms. At the outermost layer i.e. at the புறப்புறம் (puRappuRam – external outer), they are manifested as terrestrial experience operating from the जाग्रत् अवस्त (jāgrat avasta – waking state) in the अन्नमयकोश (annamayakośa - material realm) while at the inner most layer i.e. அந்தரங்கம் (antharangam – innermost internal), they are operating from the तुर्यातीत अवस्त (turyātīta avasta - transcendent state) in the परमानन्दमय कोश (paramānandamaya kośa – supreme bliss realm). It is the same reality that that runs through and links the स्थूल रूप (sthūla rūpa – gross form) and the सूक्षम रूप (sūkṣama rūpa – subtle form). The difference between them is in (epistemological) degrees and not in (ontological) kind. As above, so below. To quote Swami Vivekananda “The difference between the subtlest mind and the grossest matter is only one of degree. Therefore the whole universe may be called either mind or matter, it does not matter which. You may call the mind refined matter, or the body concretized mind; it makes little difference by which name you call which. All the troubles arising from the conflict between materialism and spirituality are due to wrong thinking. Actually, there is no difference between the two”. Also I am reminded of the following verses in நடராஜபதி மாலை (nataraajapadhi maalai) by திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (thiru arutpirakaasa iraamalinga vaLLalaar) in his magnum opus திருவருட்பா (thiruvarutpaa)
அருள்நிலை விளங்குசிற் றம்பலம்எ னுஞ்சிவ
சுகாதீத வெளிநடுவிலே
அண்டபகி ரண்டகோ டிகளும் சராசரம்
அனைத்தும்அவை ஆக்கல்முதலாம்
பொருள்நிலைச் சத்தரொடு சத்திகள் அனந்தமும்
பொற்பொடுவி ளங்கிஓங்கப்
புறப்புறம் அகப்புறம் புறம்அகம் இவற்றின்மேல்
பூரணா காரமாகித்
தெருள்நிலைச் சச்சிதா னந்தகிர ணாதிகள்
சிறப்பமுதல் அந்தம்இன்றித்
திகழ்கின்ற மெய்ஞ்ஞான சித்திஅனு பவநிலை
தெளிந்திட வயங்குசுடரே
சுருள்நிலைக் குழலம்மை ஆனந்த வல்லிசிவ
சுந்தரிக் கினியதுணையே
சுத்தசிவ சன்மார்க்க நிதியே அருட்பெருஞ்
சோதிநட ராஜபதியே
சுகாதீத வெளிநடுவிலே
அண்டபகி ரண்டகோ டிகளும் சராசரம்
அனைத்தும்அவை ஆக்கல்முதலாம்
பொருள்நிலைச் சத்தரொடு சத்திகள் அனந்தமும்
பொற்பொடுவி ளங்கிஓங்கப்
புறப்புறம் அகப்புறம் புறம்அகம் இவற்றின்மேல்
பூரணா காரமாகித்
தெருள்நிலைச் சச்சிதா னந்தகிர ணாதிகள்
சிறப்பமுதல் அந்தம்இன்றித்
திகழ்கின்ற மெய்ஞ்ஞான சித்திஅனு பவநிலை
தெளிந்திட வயங்குசுடரே
சுருள்நிலைக் குழலம்மை ஆனந்த வல்லிசிவ
சுந்தரிக் கினியதுணையே
சுத்தசிவ சன்மார்க்க நிதியே அருட்பெருஞ்
சோதிநட ராஜபதியே
- திருவருட்பா (6.98.20)
And I would also like to quote the following verses from his சற்குருமணி மாலை (saRgurumaNi maalai) wherein the noble saint sings thus
ஆதியும் அந்தமும் இன்றிஒன் றாகி
அகம்புறம் அகப்புறம் புறப்புறம் நிறைந்தே
ஓதியும் உணர்ந்தும்இங் கறிவரும் பொருளே
உளங்கொள்சிற் சபைநடு விளங்குமெய்ப் பதியே
சோதியும் சோதியின் முதலுந்தான் ஆகிச்
சூழ்ந்தெனை வளர்க்கின்ற சுதந்தர அமுதே
சாதியும் சமயமும் தவிர்த்தவர் உறவே
தனிநட ராஜஎன் சற்குரு மணியே.
அகம்புறம் அகப்புறம் புறப்புறம் நிறைந்தே
ஓதியும் உணர்ந்தும்இங் கறிவரும் பொருளே
உளங்கொள்சிற் சபைநடு விளங்குமெய்ப் பதியே
சோதியும் சோதியின் முதலுந்தான் ஆகிச்
சூழ்ந்தெனை வளர்க்கின்ற சுதந்தர அமுதே
சாதியும் சமயமும் தவிர்த்தவர் உறவே
தனிநட ராஜஎன் சற்குரு மணியே.
- திருவருட்பா (6.98.20)
In terms of temple architecture, as laid down in the आगम शास्त्र (āgama śāstra), these five mountains correspond to the पञ्च प्रकार (pañca prakāra – fivefold compound walls) of a traditional south Indian temple. The devotee then ascends the sacred பதிணெட்டு படி (pathinettu padi – eighteen steps) referring to the பதிணெட்டு சித்திகள் (pathinettu iddhigaL – eighteen mystic powers) or spiritual milestones to be attained by the spiritual seeker.
பதிணெட்டு படி மீது ஏரிடுவார்
கதி என்று அவனை சரணடைவார்
மதி முகம் கண்டே மயங்கிடுவார்
ஐயனை துதிக்கயிலே..,
தன்னையே மறந்திடுவார்
கதி என்று அவனை சரணடைவார்
மதி முகம் கண்டே மயங்கிடுவார்
ஐயனை துதிக்கயிலே..,
தன்னையே மறந்திடுவார்
(
padhinettu padi mIdhu Eriduvaar
gadhi endru avarai saranadaivaar
madhi mugam kandE mayangiduvaar
aiyyanai thudhikkaiyilE
thannaiyE marandhiduvaar
)
Climbing these 18 steps is considered as the most sacred aspect in the entire pilgrimage. One is not allowed to alight these steps without carrying an இருமுடி (irumudi) after sincerely practicing the prescribed விரதம் (viradham - austerity).- ஒன்றாம்திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
2. இரண்டாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
3. மூன்றாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
4. நான்காம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
5. ஐந்தாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
6. ஆறாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
7. ஏழாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
8. எட்டாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
9. ஒன்பதாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
10. பத்தாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
11. பதினொன்றாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
12. பன்னிரெண்டாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
13. பதின்மூன்றாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
14. பதினான்காம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
15. பதினைந்தாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
16. பதினாறாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
17. பதினேழாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
18. பதினெட்டாம் திருப்படி சரணம் பொன் ஐயப்பா
சாமி பொன் ஐயப்பா - என்
ஐயனே பொன் ஐயப்பா
சுவாமியே சரணம் சரணம் பொன் ஐயப்பா
(
ondraam thirupadi saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
irendaam saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
mUndraam thirupadi saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa suvaamiyE saraNam saraNam pon aiyappaa
naangaam thirupadi saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
aindhaam thirupadi saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa suvaamiyE saraNam saraNam pon aiyappaa
aaRaam thirupadi saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
Ezhaam thirupadi saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
ettaam thirupadi saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
onbadhaam thirupadi saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
paththaam thirupadi saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
padhnondraam saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
panirendaam saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
padhimUndraam saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
padhinaangaam saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
padhinaindhaam saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
padhinaaRaam saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
padhinEzhaam saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
padhinettaam saraNam pon aiyappaa
suvaami pon aiyappaa
en aiyanE pon aiyappaa
suvaamiyE saraNam saraNam pon aiyappaa
)
Esoteric Significance of 18
In Hinduism, the number 18 is pregnant with occult significance. There are multiple references to it in the scriptures including 18 महा पुराण (mahāpurānas), 18 याग (yāgas), 18 days of war in the महाभारत (mahābārata), 18 chapters called योग (yoga – parts) in the श्रीमद् भगवद् गीता (śrīmad bhagavad gītā), 18 पर्व (parvā) in महाभारत (mahābārata) etc. In a nutshell, the பதிணெட்டுபடிகள் (padhiNettu padigaL – eighteen steps) represent 18 principle milestones in one’s spiritual progress. Each of these steps is in fact overloaded with multiple meanings. For example, according to certain occult schools, these 18 steps represent the journey of the soul across 18 spiritual realms of consciousness - starting from the gross physical stage to higher realms of supra-mental consciousness.- देश (deśa - space)
- काल (kāla- time)
- निमित्त (nimitta - causality)
- जीव जग्रत् (jīva jagrat - mundane waking)
- जीव स्वप्न (jīva svapna – mundane dreaming)
- जीव सुसुप्ति (jīva susupti – mundane sleep)
- निर्मल जग्रत् (nirmala jagrat – pure waking)
- निर्मल स्वप्न (nirmala svapna – pure dreaming)
- निर्मल सुसुप्ति (nirmala susupti – pure sleeping)
- पर जग्रत् (para jagrat – transcendent waking)
- पर स्वप्न (para svapna – transcendent dreaming)
- पर सुसुप्ति (para susupti - – transcendent sleaping)
- गुरु जग्रत् (guru jagrat)
- गुरु स्वप्न (guru svapna)
- गुरु सुसुप्ति (guru susupti)
- शुद्ध शिव जग्रत् (śuddha śiva jagrat)
- शुद्ध शिव स्वप्न (śuddha śiva svapna)
- शुद्ध शिव सुसुप्ति (śuddha śiva susupti)
- मूलाधार चक्र (mūlādhāra cakra – primary base center)
- स्वधिष्ठान चक्र (svadhiṣṭhāna cakra – initial self station center)
- मणिपूर चक्र (maṇipūra cakra – gem studded center)
- अनाहत चक्र (anāhata cakra – unstruck sound center)
- विशुद्ध चक्र (viśuddha cakra – cleansed center)
- आज्ञ चक्र (ājña cakra – command center)
- लंबिका चक्र (laṁbikā cakra – hanging center)
- बिन्दु चक्र (bindu cakra - point center)
- अर्धचन्द्र चक्र (ardhacndra cakra – half moon center)
- रोधिनी चक्र (rodhinī cakra centre)
- नाद चक्र (nāda cakra centre – sonal center)
- नादान्त चक्र (nādānta cakra – trans-sonic center)
- शक्ति चक्र (śakti cakra – energy center)
- शक्ति व्यापिनी चक्र (śakti vyāpinī cakra- omni energy center)
- समना चक्र (samanā cakra)
- उन्मना चक्र (unmanā cakra)
- महाबिन्दु चक्र (mahābindu cakra - supreme point center)
- सहस्रार चक्र (sahasrāra cakra – thousand petaled center)
 |
| படி பூஜை (padi pujai) at சன்னிதானம் (sannidhaanam) |
Spiritual Ascent
After climbing these sacred steps, the जीवात्मन् (jīvātman – individualized soul) enters into the गर्ब गृह (garba gṛha- sanctum sanctorum) and attains महा समाधि (mahā samādhi – supreme atonement) with the परमात्मन् (paramātman – supreme divinity) and would immediately get into a state of mystical trance completely forgetting himself, (at least for a few moments), as explained in the following verses
பதிணெட்டு படி மீது ஏரிடுவார்
கதி என்று அவனை சரணடைவார்
மதி முகம் கண்டே மயங்கிடுவார்
ஐயனை துதிக்கயிலே..,
தன்னையே மறந்திடுவார்
கதி என்று அவனை சரணடைவார்
மதி முகம் கண்டே மயங்கிடுவார்
ஐயனை துதிக்கயிலே..,
தன்னையே மறந்திடுவார்
(
padhinettu padi mIdhu Eriduvaar
gadhi endru avarai saranadaivaar
madhi mugam kandE mayangiduvaar
aiyyanai thudhikkaiyilE thannaiyE marandhiduvaar
)
I am also reminded of the following verses of திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (thiru arutpirakaasa iraamalinga vaLLalaar), who in his magnum opus poetic masterpiece திருவருட்பா (thiruvarutpaa), sings thus, in mystic ecstasy,
விரைந்து விரைந்து படிகடந்தேன்
மேற்பால் அமுதம் வியந்துண்டேன்
கரைந்து கரைந்து மனம்உருகக்
கண்ணீர் பெருகக் கருத்தலர்ந்தே வரைந்து
ஞான மணம்பொங்க மணிமன் றரசைக் கண்டுகொண்டேன்
திரைந்து நெகிழ்ந்த தோலுடம்பும்
செழும்பொன் உடம்பாய்த் திகழ்ந்தேனே
(
viraindhu viraindhu padi kadandhEn
mErpaal amudham viyandhundEn
karandhu karaindhu manamurugak
kaNNIr perugak karuththalarththE
varandhu Gnaana manam ponga
maNimanRa rasi kaNdu koNdEn
thiraindhu negizhndhu thOludambum
sezhum pon udambaaith thigazhndhEnE
)
திருவருட்பா (thiruvarutpaa)
Spiritual Anointment
The pilgrim then performs அபிஷேகம் (abishEgam - libations) on the मूल विग्रह (mūla vigraha – chief icon) using the நெய் (nei - ghee) he had been carrying from in the இருமுடி கட்டு (irumudi kattu) on his head. The following film song very beautifully narrates the whole process thus,
சபரி மலையில் வண்ணச் சந்த்ரோதயம்
தர்ம சாஸ்தாவின் சன்னிதியில் அபிஷேகம்
கோடிக் கண் தேடி வரும் ஐயப்பனை
நாமும் கும்பிட்டு பாடுகின்றோம்
என் அப்பனை
…
பாலெனச் சொல்லுவது உடலாகும் அதில்
தயிரெனக் கண்டதெங்கள் மனமாகும்
வெண்ணை திரண்டதுந்தன் அருளாகும்
இந்த நெய்யபிஷேகம் எங்கள் அன்பாகும்
…
வாசமுடைய பன்னீர் அபிஷேகம் எங்கள்
மனதில் எழுந்த அன்பால் அபிஷேகம்
இனிய பஞ்சாம்ருதத்தில் அபிஷேகம் அதில்
இன்பத்தைக் கூட்டுதையா உன் தேகம்
…
உள்ளத்தில் வெண்ணை தன்னை
கையில் எடுத்து அதில்
உன் பெயரை குழைத்து நெற்றியில் இட்டு
உருகும் விபூதியினால் அபிஷேகம்
ஹரி ஓம் என்று சந்தனத்தில் அபிஷேகம்
(
sabari malaiyil vanna chandrOdhayam
dharma shaasthaavin sannidhiyil abishegam
kOdikaN thEdivarum aiyappanai
naamum kumbittu paadugiroM en aiyappanai
paalana solluvathu udalaagum
athil thayirena KondathengaL manamaagum
Vennai ThirandathUnthan aruLaagum
indha nei AbishEgam ungaL anbaagum
vaasam udaiya panneer abishEgam
engaL manathil ezhuntha anbaal abishEgam
iniya panchaamriuthathaal abishEgam
athil iNbaththai Koottuthaiyyaa un Thaegam
uLLathin vennmai thannai kaiyil eduththu
ahil un peyarai kuzhaithu netriyil ittu
urugum vibUthiyaal abishEgam
hari Om endra sandhanathil abhishEgam
Ezhu Kadal unathAtchiyilE varum aiyappaa
indha Ezhu ulagam unthan KaatchiyilE varum aiyappaa
aiyappa nIthaan meiyappaa
aiyappa nIthaan meiyappaa
)
The அபிஷேகம் (abishEgam - libations) ritual is then followed by other ஆகம பூஜை முறைகள் (aagama pUjai muraigaL – agamic worship practices) including अर्चन (arcana), आरती (ārtī) etc.  |
| Special Pujai at Sannidhaanam |
In fact, in the whole process, the devotee eventually begins to realize the relationship between himself and his God the Divine unity of existence and enters into an one to one communion with his beloved God through भक्ति (bhakti – devotion) reflecting the great महावाक्य (mahāvākya) from the छान्दोग्य उपनिषद् (Chāndogya upaniṣad) belonging to the साम वेद संहिता (sāma veda saṁhitā),
स य एषोणिमैतदात्म्यमिदम् सर्वं तत्सत्यं स आत्म तत्त्वम्सि
(
sa ya eṣoṇimaitadātmyamidam sarvaṁ tatsatyaṁ sa ātma tattvamsi
That which is the subtlest of all is the Self of all this. It is the truth. It is the Self. That thou art
)
In fact, this महावाक्य (mahāvākya – supreme statement): “तत् त्वम् असि (tat tvam asi - That Thou Art)”, is what is engraved at the entrance of the गर्ब गृह (garba gṛha- sanctum sanctorum) at சபரிமலை சன்னிதானம் (sabarimalai sannidhaanam).Thus, honestly speaking, pilgrimage to சபரிமலை (sabarimalai) is a wonderful and divine experience, which in my opinion, is a must for everyone. The self-discipline it teaches us, the confidence and strength it boosts in us is simply remarkable.Well, you may ask, “What is the point? End of the day, after taking this tough and hazardous task, does the devotee actually meet சுவாமி ஐயப்பன் (swaami aiyappan)? After all he does is get दर्षन् (darṣan – vision) of a stone image of ஐயப்பன் (aiyappan)? All he finds is a man made icon of ஐயப்பன் (aiyappan). What is special here, after all his icons can be found in all local temples etc…” But, in response, I would say, that is one way of looking at it; but, from a true devotee’s perspective, what he sees, there is not just a dummy image (icon) of Lord ஐயப்பன் (aiyappan); rather, for him, it represents the actual Divinity itself manifested as the अर्च अवतार मूर्ति (arca avatāra mūrti). So when, one sincerely wants to have दर्षन् (darṣan – vision) of the the almighty अर्च अवतार मूर्ति (arca avatāra mūrti) - Lord ஐயப்பன் (aiyappan), one can definitely see Him as explained very beautifully rendered song by K. J Yesudas
பொய்யின்றி மெய்யோடு நெய்கொண்டு போனால்
ஐயனை நீ காணலாம்.-
சபரியில் ஐயனை நீ காணலாம்
(
poiyinRi meiyOdu neikondu pOnaal
aiyyana nI kaanalaam
sabariyil aiyyanai nI kaanalam
)
The Inner Journey
Moreover, it is not just for having the दर्षन् (darṣan – vision) of the icon alone, one is taking up this pilgrimage; it is a pilgrimage for आत्म सुद्धि (ātma suddhi - self cleansing) by practicing sincere self disciplines. It’s a kind of ध्यान (dhyāna – meditation) - holistic conscious effort for धारन (dhārana – channelzing) the body, mind and deed, towards spiritual progress. We can also call it as a आत्म विचार (ātma vicāra - self-introspection) exercise. It provides you an opportunity to प्रत्याहर (pratyāhara - withdraw) yourself away from all the day to day issues – worldly tensions, problems and start focusing inwards – in the solicitude of Nature and travel inwards. The pilgrimage to சபரிமலை (sabarimalai) involves multi-stepped journey.
भौतीक यात्र (bhautīka yātra - Physical Journey):
The physical journey focuses on what திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (thiru arutpirakaasa iraamalinga vaLLalaar) calls கன்மேந்திரிய /இந்திரிய ஒழுக்கம் (kanmendhiriya / indhriya ozhukkam – disciplining of the senses). The physical austerities help in taming and cleansing one’s body and the senses. In तन्त्र साधन (tantra sādhana - tantric ritual) this process is technically called as भूत सुद्धि (bhūta suddhi – physiological cleansing) wherein the स्तूल शरीर (stūla śarīra - physical body) made of the पञ्च महा भूत (pañca mahā bhūta – five physical elements) viz. various solids, liquids, gases etc making up his physical body (including muscles, bones, intestines, blood, urine, gases etc.) have to be cleansed and maintained in a healthy condition, conducive for him to take the journey without any physical ailments. Such process of cleansing the स्तूल शरीर (stūla śarīra - physical body) is also called as காயசித்தி (kaaya sudhdhi – body purification). The physical long trek through the forests, climbing across mountains & valleys provides an exercise to the body, leading to better health and fitness. The fresh air inhaled there cleanses the lungs (which is increasingly becoming a rare commodity these days). The barefoot walks through the tough terrain of thorns and sharp stones acts as acupressure points etc. According to Evelyn Underhill, a famous researcher on mystical experiences, the physical journey during a pilgrimage, highlights, “The necessary freedom and detachment of the traveler, his departure from his normal life and interests, the difficulties, enemies, and hardships encountered on the road—the length of the journey, the variety of the country, the dark night which overtakes him, the glimpses of destination far away—all these are seen more and more as we advance in knowledge to constitute a transparent allegory of the incidents of man’s progress from the unreal to the real.”
मानसीक यात्र (mānasīka yātra - Mental Journey):
The internal ब्रह्मचर्य (brahmachchariyam - chastity) during the விரதம் (viradham), serves as an effective exercise to what இராமலிங்க வள்ளலார் (iraamalinga vaLLalaar) calls அந்தக்கரண ஒழுக்கம் (anthakkaraNa ozhukkam - internal / mind disciplining). Various यम (yama - observance) & नियम (niyama - abstinance) measures practiced strictly as तपस् (tapas - penance) during this விரத காலம் (viradha kaalam – austerity period) helps to tune the mind to free itself from various negative वासन (vāsana - desires) and thereby gets to experience the bliss, peace and contentment In fact, the following verses from the छान्दोग्य उपनिषद् (Chāndogya upaniṣad), very categorically asserts the power of such spiritual continence
अथ यद्- यज्ञ इत्य्-अचक्सते ब्रह्म्चर्यम् एव तत् ब्रह्मचर्येन ह्य्-एव यो ज्नत तम् विन्दते अथ यद् इस्तम् इत्य्-अचक्सते ब्रह्मचर्यम् एव तत् ब्रह्मचर्येन ह्य्-एवेस्त्वत्मनम् अनुविन्दत
(
atha yad- yajña ity-acaksate brahmcaryam eva tat brahmacaryena hy-eva yo jnata tam vindate atha yad istam ity-acaksate brahmacaryam eva tat brahmacaryena hy-evestvatmanam anuvindate
What we call sacrifice, a holy performance, worship, all this is equivalent to the practice of continence, because continence brings all those results which any kind of sacrifice would bring to the performer of the sacrifice. The knower of Truth, through the practice of self-control, attains those benefits which accrue by the performance of a sacrifice. What we call the sacrificial performance from the point of view of Vedic injunctions is also equivalent to the practice of self-control, brahmacharya, continence by which one attains to every benefit which would otherwise come as a result of the performance of Vedic rituals
Translation by Swami Krishnananda
)
आत्मार्त यात्र (ātmārta yātra - spiritual journey)
Last but not the least, it is also a divine spiritual journey inward where-in the साधक (sādhaka - practitioner) starts his mission by undergoing what இராமலிங்க வள்ளலார் (iraamalinga vaLLalaar) refers to a two stepped disciplining exercise in terms of- ஜீவ ஒழுக்கம் (jIva ozhukkam – life /presonality disciolining): During this period, साधक (sādhaka - practitioner) not only purifies his soul, but also starts practicing the अद्वैत भावन (advaita bhāvana – non dualistic attitude) of equally treating all humans without any kind of discrimination in terms of religion, nationality, caste, creed, economic status, educational status etc.
- ஆன்ம ஒழுக்கம் (aanma ozhukkam – soul disciplining). Here his अद्वैत भावन (advaita bhāvana – non dualistic attitude) improves further beyond seeing all just humans as equals, the साधक (sādhaka - practitioner), begins to see God in everything and everything in God. In fact, he starts practicing pantheistic vision of seeing God in every body and everybody as Gods and hence starts addressing everyone as சுவாமி (suwaami - God) and in their turn everybody else starts addressing an His devotee as சுவாமி (suwaami - God) in line with the supreme philosophy of வசுதேவ குடும்பம் (vasudhEva kudumbam - Kingdom Of God) just as மகாகவி சுப்பிரமனிய பாரதியார் (magaakavi subramaniya Baarathiyaar) sings aloud
காக்கை சிறகினிலே நந்தலாலா - நின்றன்
கரிய நிறம் தோன்றுதையே நந்தலாலா
பார்க்கும் மரங்களெல்லாம் நந்தலாலா - நின்றன்
பச்சை நிறம் தோன்றுதையே நந்தலாலா
கேட்கும் ஒளியில் எல்லாம் நந்தலாலா - நின்றன்
கீதம் இசைக்குதடா நந்தலாலா
தீக்குள் விரலை வைத்தால் நந்தலாலா - நின்னை
தீண்டும் இன்பம் தோன்றுதடா நந்தலாலா
கரிய நிறம் தோன்றுதையே நந்தலாலா
பார்க்கும் மரங்களெல்லாம் நந்தலாலா - நின்றன்
பச்சை நிறம் தோன்றுதையே நந்தலாலா
கேட்கும் ஒளியில் எல்லாம் நந்தலாலா - நின்றன்
கீதம் இசைக்குதடா நந்தலாலா
தீக்குள் விரலை வைத்தால் நந்தலாலா - நின்னை
தீண்டும் இன்பம் தோன்றுதடா நந்தலாலா
(
kaakkais siRaginilE nandhalaalaa, nindhan kariya NiRam thOndrudhaiyE nandhalaalaa
paarkkum marangaLellaam nandhalaalaa, nindhan pachchai niRam thOndrudhaiyE nandhalaalaa
kEtkum oligaLellaam nandhalaalaa, nindhan geedhamisaikkudhadaa nandhalaalaa
theekkuL viralai vaiththaal nandhalaalaa, ninnai theenduminbam thOndrudhadaa nandhalaalaa
)
Significance in terms of चतुर् मार्ग (catur mārga - four paths)
Another way of looking at the whole process of pilgrimage to சபரிமலை (sabarimalai), is a one stop shop for practicing the four-fold golden मार्ग (mārga – paths) recommended by the Hindu wisdom viz.कर्म मार्ग (karma mārga– path of action / service): The spiritual path of कर्म (karma – service) – service to life is service to God. The pilgrim is advised to piously adhere to the strict practice of ஜீவ காருண்யம் (jeevakKaaruNyam –Compassion for all life). As a first step, he is asked to strictly follow what the ancient Jain तीर्तन्कर (tīrtankara) preach as अहिंसा (ahiṁsā – non violence) and what the ancient Tamil saint poet திருவள்ளுவர் (thiruvaLLuvar) advocates as கொல்லாமை (kollaamai – abstinence from killing). He is not only practice புளால் உண்ணாமை (puLaal uNNaamai – abstinence from consuming animal meat), but also to avoid specific vegetarian food having similar effects (like avoiding underground root vegetables and fruits like potato, onion, garlic etc., which needs to be plucked from root thereby killing the whole plant) all through his விரத காலம் (viradha kaalam – asuterity period).
Moreover भक्त (bhakta – devotee) is also advised to observe उपवासं (upavāsaṁ - fasting) during this period by restricting his daily diet preferably to ஒரு பொழுது (oru pozhudhu - once a day). If that is not feasible, he can try to do it for இரு பொழுது (iru pozhudhu - twice a day). Such practice of उपवासं (upavāsaṁ - fasting) is an integral part of many religious traditions including Hinduism, Jainism and Islam.
But please be noted that while उपवासं (upavāsaṁ - fasting) is a proven and healthy process for tuning the body mind and soul (medically as well as spiritually), yet overdoing it will defeat its very purpose. In other words, while उपवासं (upavāsaṁ - fasting) is highly encouraged, starving is not. One should not starve oneself forcibly as it boils down to self– torture. That is precisely why many saints like श्रीदि सत्य सायिभाब (śrīdi satya sāyibhāba) and திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (thiru arutpirakaasa iraamalinga vaLLalaar) mean when they say not to torture oneself unnecessary by fasting etc. For after all, consuming food and satiating one’s hunger can never be a sin; rather it is fundamentally natural metabolic need, as per Divine design. In fact, that is why in Indian philosophy, the human body is called as अन्नमय कोश (annamaya kośa – Food sheath) as अन्नमय (annam - Food) is the basic source of energy in this realm. Even according to orthodox spirituality as testified in the sacred scriptures like छान्दोग्य उपनिषद् (Chāndogya upaniṣad), the very process of eating food is by itself considered as हवि (havi – oblations) offered in the यज्ञ (yajña - sacrifice) to the अन्तर्यामि ब्रह्मन (antaryāmi brahmana - indwelling Divinity).
The devotee is also encouraged to do lots of social service and give alms to the poor & the needy; particularly அன்னதானம் (annadhaanam – food donation) is given highest importance in this system and in fact, சுவாமி ஐயப்பன் (swaami aiyappan) is called as அன்னதானப்பிரபு (aNNadhaanappirabu – Lord of Food Donations). The important point to remember here is that, whenever offering அன்னதானம் (annadhaanam – food donation) or (for that matter even) doing any other social service, he has to do it without any ulterior selfish motives or hidden agendas. Simply stated, he has to perform all his சமூக சேவை (samUga sEvai - social service) as निश्काम्य कर्म (niśkāmya karma).
Another important to remember is that while ब्रह्मचर्य (brahmacarya - celibacy) and social service are very critical duties of a साधक (sādhaka – spiritual practitioner), his commitments to his family, relations and all other dependents is equally important. He is not supposed to simply abandon them in the name of spiritual austerities. He has to wear a dual role of இல்லரத்தில் துரவரம் (illaraththil thuravaram - renunciation while in family). In other words, he has to carefully wear multiple hats simultaneously, that is live through different आश्रम धर्म (āśrama dharma) simultaneously, without deviating from or compromising on the sanctity (core value systems) of ஐயப்ப விரத தர்மம் (aiyappaa viradha dharmam). In fact, he has to do it religiously as a real तपस् (tapas - penance). As a ब्रह्मचारि (brahmacāri - celibate) he has to abstain from all kinds of sexual and sensual desires and indulgences. As a गृहस्थ (gṛhastha – householder) he should physically, morally and economically support his family and all other dependents in the society and as a वणप्रस्त (vaṇaprasta - retired) he has to retire himself आरन्यक (āranyaka – foresthood) as part of his பாத யாத்திரை (paadha yaaththirai – pilgrimage journey) from all other unnecessary personal-socio-political distractions and finally as a संन्यासि (saṁnyāsi - renunciate) at சன்னிதானம் (sannidhaanam – sanctum sanctorium) the he has to completely renounce (surrender) himself and merge in Divine Ecstasy.
Wow! Living through all the four roles at the same time – real tight rope walking. In my modest opinion, this, in fact, is one of the most unique and differentiating features of the சபரிமலை யாத்திரை (sabarimalai yaaththirai). What a beautifully designed and perfectly thought through system! My hats off to it!
Last but not the least, every devotee should also whole heartedly indulge himself in भगवत् कैङ्कर्य (bhagavat kaiṅkarya – divine service) in the name of God, i.e., with the modest भावन (bhāvana - attitude) of a most obedient धास (dhaasa – servant) of God. Technically, such a practice is called as சரியை / चर्या (sariyai / caryā – bodily / physical services) in the आगम (āgama) traditions of both शैव (śaiva) & वैष्णव (vaiṣṇava) schools. The following verses from a famous ¨ சைவ சித்தாந்தம் (Saiva Sidhdhantham) text very clearly explains the process of சரியை / चर्या (sariyai / caryā – bodily / physical services) and even highlights its potential spiritual benefits
தாதமார்க் கஞ்சாற்றிற் சங்கரன்றன் கோயிற்
நலமலகிட் டிலகுதிரு மெழுக்குஞ் சாத்திப் போதுகளுங் கொய்துபூந்தார் மா: கண்ணி
புனிதற்குப் பலசமைத்துப் புகழ்ந்து பாடித் தீதிரிரு விளக்கிட்டுத் திருநந்த வனமுஞ்
செய்துதிரு வேடங்கண் டாலடியேன் செய்வ தியாதுபணி யிரென்று பணிந்தவர்தம் பணிபு
மியற்றுவதிச் சபைசெய்வோ ரீசனுல கிருப்பர்
(
dhaadha maarganjaaRRiR sangaran than kOyil
dhaadha maarganjaaRRiR sangaran than kOyil
thalam alagitilaguthiru mezhukkunj saaththip
pOdhugaLungoidhu pUndhaar maalai kaNNi
punidhaRkkup pala samaithup pugazhndhu paadith
thIdhil thiruviLangidath thirun nandhavanamunj
seidhu thiruvEdangkaNdaa adiyEn seivadhu
yaadhu paNiyIr enRu paNindhavartham paNiyum
iyaRRuvadhuch sariyai sivOr Iesan uLagiruppar,
In the temples of Siva, cleaning the floors, decoration with flower wreaths and garlands, cooking many victuals for God and devotees, chanting the glories of Siva, lighting the sacred lamps, tending the sacred gardens and flower beds, serving the visiting devotees of Siva and attending to their needs are the Path of TAta Margam. They who perform these acts live in the world of Siva.
When the ascetics smeared in ash carrying a staff and other accouterments of the ascetics vist the temple, the devotee must say to them, "I am the servant at your feet, What can I do for you?" Thus one should lower one's head and in humility perform the assigned work to serve the ascetic.
-translation by T.N. Ramachandran
)சிவஞான சித்தியார்¡ (sivaGnaana sidhdhiyaar)
In fact, the renowned Saiva saint திரு நாவுக்கரசர் / அப்பர் (thirunaavukarasar / appar) formally institutionalized the திருப்பணி (thiruppaNi - sacred service) of temple cleansing services called உழவாரம் (uzhavAram). Literally, the term உழவாரம் (uzhavAram) refers to tools and techniques used for removal of any weeds and other kinds of objects obstructing the pathway of the temple, just as a உழவன் (uzhavan – farmer) removes all the weeds and blockages that prevent the flow of water to his crops in his fields. Interestingly, a very similar process is practiced in the ஐயப்பன் (aiyappan) cult also. A group of passionate devotees belonging to non-profit organizations like அகில பாரத்த ஐயப்பா சேவா சங்கம் (agila baaratha aiyappa sevaa sangam – All India Aiyappa Service Center) willingly volunteer themselves in offering such services by clearing the forest areas along the பெரியப்பாதை (periyapaadhai - Iong trek). Clearing though these dense forests is definitely not a very simple task as it is not only physically challenging but also carries its own risks.
भक्ति मार्ग (bhakti mārga – path of devotion): Next we shall briefly discuss the भक्ति (bhakti – devotion) as an integral dimension of the whole process. சபரிமலை யாத்திரை (sabarimalai yaaththirai) is not merely mechanical process involving physical services, it is much more than that. The process is fundamentally driven by தூய அன்பு (thUya anbu - pure love) for the इष्ट देवत (iṣṭa devata - chosen deity), Lord ஐயப்பன் (aiyappan) and as testified by महऋषि नारद (mahaṛṣi nārada) in his phenomenal भक्ति सूत्र (bhakti sūtra), such intense love for Divinity is the essence of real भक्ति (bhakti – devotion).
स त्वस्मिन् परमप्रेम रूपा।
(
sa tvasmin paramaprema rūpā
Bhakti or devotion to God has the form of intense Love towards Him.
Translation by I.K. Taimni
)
In line with the ritual practices of manifesting such भक्ति (bhakti – devotion), every ஐயப்ப பக்தன் (aiyappa bakthan – aiyappa devotee) is typically complies with the விரத பூஜா விதானம் (viradha pUjaa vidhaanam - lithurgical guidelines for worship & austerities).
Moreover, the pilgrim is advised to performs भजन् (bhajans), नाम सङ्गीर्तनं (nāma saṅgīrtanaṁ), recitation of the famous ஐயப்பா தாரக மந்திரம் (aiyappa thaaraga mandhiram) - சரண கோஷம் (thaaraga manthiram - saraNa gOsham), which is "ஓம் சுவாமியே சரணம் ஐயப்பா (swamiyE saraNam aiyappaa)".
 |
| படி பூஜை (Padi Pujai) |
Every devotee is advised to perform पूजा (pūjā - worship) on a daily basis using various including संकल्प (saṁkalpa - declartion), ध्यानं (dhyānaṁ - meditation), आवाहनं (āvāhanaṁ - invitation), धूपं (dhūpaṁ - incense), दीपं (dīpaṁ - lighting), पुष्पं(puṣpaṁ – offering flowers) etc.
- ॐ महासस्त्रे नमः (OM mahāsastre namaḥ)
- ॐ महादेवय नमः (OM mahādevaya namaḥ)
- ॐ महादेवसुतय नमः (OM mahādevasutaya namaḥ)
- ॐ अव्ययय नमः (OM avyayaya namaḥ)
- ॐ लोककर्त्रे नमः (OM lokakartre namaḥ)
- ॐ लोकभर्त्रे नमः (OM lokabhartre namaḥ)
- ॐ लोकहर्त्र नमः (OM lokahartrae namaḥ)
- ॐ परत्परय नमः (OM paratparaya namaḥ)
- ॐ त्रिलोकरक्शकय नमः (OM trilokarakśakaya namaḥ)
- ॐ धन्विने नमः (OM dhanvine namaḥ)
- ॐ थपस्विन नमः (OM thapasvinae namaḥ)
- ॐ भूतसैनिकय नमः (OM bhūtasainikaya namaḥ)
- ॐ मन्त्रवेदिने नमः (OM mantravedine namaḥ)
- ॐ महावेदिन नमः (OM mahāvedinae namaḥ)
- ॐ मारुतय नमः (OM mārutaya namaḥ)
- ॐ जगदिश्वरायनमः (OM jagadiśvarāyanamaḥ)
- ॐ लोगद्यक्शय नमः (OM logadyakśaya namaḥ)
- ॐ अग्रन्ये नमः (OM agranye namaḥ)
- ॐ स्रीमते नमः (OM srīmate namaḥ)
- ॐ अप्रमयेपरक्रमाया नमः (OM apramaeyeparakramāyā namaḥ)
- ॐ सिम्हरूधय नमः (OM simharūdhaya namaḥ)
- ॐ गजरूधय नमः (OM gajarūdhaya namaḥ)
- ॐ हयरूध्य नमः (OM hayarūdhya namaḥ)
- ॐ महेस्वरय नमः (OM mahesvaraya namaḥ)
- ॐ ज्ञानशस्त्रधरय नमः (OM jñānaśastradharaya namaḥ)
- ॐ अनर्घय्य नमः (OM anarghayya namaḥ)
- ॐ ज्ञानविद्याविशरदय नमः (OM jñānavidyāviśaradaya namaḥ)
- ॐ ज्ञानरूपदरय नमः (OM jñānarūpadaraya namaḥ)
- ॐ वीरय नमः (OM vīraya namaḥ)
- ॐ ज्ञानप्रनिनिशवकय नमः (OM jñānapraniniśaevakaya namaḥ)
- ॐ भूतेशय नमः (OM bhūteśaya namaḥ)
- ॐ भूतिदय नमः (OM bhūtidaya namaḥ)
- ॐ भ्रित्यय नमः (OM bhrityaya namaḥ)
- ॐ भुन्जन्गपरनोथमाय नमः (OM bhunjangaparanothamāya namaḥ)
- ॐ इक्शुधन्विने नमः (OM ikśudhanvine namaḥ)
- ॐ पुश्पबानय नमः (OM puśpabānaya namaḥ)
- ॐ महारूपय नमः (OM mahārūpaya namaḥ)
- ॐ महाप्रबव नमः (OM mahāprabavae namaḥ)
- ॐ मायादेवीसुताय नमः (OM māyādevisutāya namaḥ)
- ॐ मान्यय नमः (OM mānyaya namaḥ)
- ॐ महानितय नमः (OM mahāanitaya namaḥ)
- ॐ महागुनाय नमः (OM mahāgunāya namaḥ)
- ॐ महाशैवय नमः (OM mahāśaivaya namaḥ)
- ॐ महारुद्रय नमः (OM mahārudraya namaḥ)
- ॐ वैश्नवय नमः (OM vaiśnavaya namaḥ)
- ॐ विश्नुपूजाकय नमः (OM viśnupūjākaya namaḥ)
- ॐ विघ्नेशय नमः (OM vighneśaya namaḥ)
- ॐ वीरभद्रेशय नमः (OM vīrabhadreśaya namaḥ)
- ॐ भैरवय नमः (OM bhairavaya namaḥ)
- ॐ शन्मुखध्रिवय नमः (OM śanmukhadhrivaya namaḥ)
- ॐ मेरुश्रीन्गसमसिनय नमः (OM meruśrīngasamasinaya namaḥ)
- ॐ मुनिसन्घनिशेवितय नमः (OM munisanghaniśevitaya namaḥ)
- ॐ देवाय नमः (OM devāya namaḥ)
- ॐ बद्रय नमः (OM badraya namaḥ)
- ॐ जगन्नथयनमः (OM jagannathayanamaḥ)
- ॐ गज्ञानाथय नमः (OM gajñānāthaya namaḥ)
- ॐ गनेश्वरय नमः (OM ganeśvaraya namaḥ)
- ॐ महायोगिने नमः (OM mahāayogine namaḥ)
- ॐ महामयिने नमः (OM mahāmayine namaḥ)
- ॐ महाज्ननिने नमः (OM mahājnanine namaḥ)
- ॐ महास्थिरय नमः (OM mahāsthiraya namaḥ)
- ॐ देवशस्त्रे नमः (OM devaśastre namaḥ)
- ॐ भूतशस्त्रे नमः (OM bhūtaśastre namaḥ)
- ॐ भीमहास परक्रमाया नमः (OM bhīmahāsa parakramāyā namaḥ)
- ॐ नागहरय नमः (OM nāgaharaya namaḥ)
- ॐ नागकेशय नमः (OM nāgakeśaya namaḥ)
- ॐ व्य्ॐअकेशय नमः (OM vy(OMakeśaya namaḥ)
- ॐ सनातनय नमः (OM sanātanaya namaḥ)
- ॐ सुगुणय नमः (OM suguṇaya namaḥ)
- ॐ निर्गुनय नमः (OM nirguṇaya namaḥ)
- ॐ नित्यय नमः (OM nityaya namaḥ)
- ॐ नित्यत्रिप्तय नमः (OM nityatriptaya namaḥ)
- ॐ निररश्रयय नमः (OM niraraśrayaya namaḥ)
- ॐ लोकस्रयय नमः (OM lokasrayaya namaḥ)
- ॐ गनधिशय नमः (OM ganadhiśaya namaḥ)
- ॐ चतुह्शस्ति कलमायाय नमः (OM catuhśasti kalamāyāya namaḥ)
- ॐ रिग् यजुत्स् समाथर्वरुपिने नमः (OM rig yajuts samātharvarupine namaḥ)
- ॐ मल्लकसुर पन्जनय नमः (OM mallakasura panjanaya namaḥ)
- ॐ थ्रिमुर्तिय नमः (OM thrimurtiyae namaḥ)
- ॐ दैथ्यमदनय नमः (OM daithyamadanaya namaḥ)
- ॐ प्रक्रुथय नमः (OM prakruthayae namaḥ)
- ॐ पुरुशोतमाया नमः (OM puruśotamāyā namaḥ)
- ॐ कालज्ननिने नमः (OM kālajnanine namaḥ)
- ॐ महाज्ननिने नमः (OM mahājnanine namaḥ)
- ॐ कामदय नमः (OM kāmadaya namaḥ)
- ॐ कमलेक्शनय नमः (OM kamalekśanaya namaḥ)
- ॐ कल्पव्रिक्षय नमः (OM kalpavrikṣaya namaḥ)
- ॐ महाव्रिक्शय नमः (OM mahāvrikśaya namaḥ)
- ॐ विद्याव्रिक्शय नमः (OM vidyāvrikśaya namaḥ)
- ॐ विभूतिदय नमः (OM vibhūtidaya namaḥ)
- ॐ सम्सरतपविचेत्रे नमः (OM samsaratapavicetre namaḥ)
- ॐ पसुलोकबयन्करय नमः (OM pasulokabayankaraya namaḥ)
- ॐ रोगहर्त्रे नमः (OM rogahartre namaḥ)
- ॐ प्रानदत्रे नमः (OM prānadatre namaḥ)
- ॐ परगर्व विबन्जनय नमः (OM paragarva vibanjanaya namaḥ)
- ॐ सर्वसस्त्रर्थ तत्त्वज्नय नमः (OM sarvasastrartha tattvajnaya namaḥ)
- ॐ नीधिमद नमः (OM nīdhimadae namaḥ)
- ॐ पपभन्जनय नमः (OM papabhanjanaya namaḥ)
- ॐ पुश्कल - पूर्न - सम्युक्तय नमः (OM puśkala - pūrna - samyuktaya namaḥ)
- ॐ परमत्मने नमः (OM paramatmane namaḥ)
- ॐ सतन्गदय नमः (OM satangadayae namaḥ)
- ॐ अनन्तादित्य - सन्कशय नमः (OM anantāditya - sankaśaya namaḥ)
- ॐ सुब्रह्मन्यनुजय नमः (OM subrahmanyanujaya namaḥ)
- ॐ बलिने नमः (OM baline namaḥ)
- ॐ भक्तानुकम्पिने नमः (OM bhaktānukampine namaḥ)
- ॐ देवेशय नमः (OM deveśaya namaḥ)
- ॐ बगवद नमः (OM bagavadae namaḥ)
- ॐ भक्तवत्सलय नमः (OM bhaktavatsalaya namaḥ)
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| पुश्पं (puśpam – offering flowers) |
ध्यान मार्ग (dhyāna mārga – path of meditation): Next, let’s discuss the spiritual path of ध्यान योग (dhyāna yoga – meditative yoga). According to the theological tradition of Lord, சுவாமி ஐயப்பன் (suvaami aiyappan) is known to have incarnated in two major roles. Lord श्री धर्मशास्त (śrī dharmaśāsta – Lord of righteousness) as गृहस्त देवता (gṛhasta devatā – householder deity) with पूरण (pūraṇa - perfection) & पुष्कल (puṣkala - prosperity) respectively as His Divine Consorts. Here from a esoteric perspective, the divine consorts correspond to the இடகலை நாடி / इडकला नाडी (idakalai naadi / iḍakalā nāḍī) & பிங்கலை நாடி / पिङ्गला नाडी (pingalai naadi/ piṅgalā nāḍī) respectively while श्री धर्मशास्त (śrī dharmaśāsta – Lord of righteousness) is the sacred சுழுமுனை நாடி/ सुषुम्णा नाडी (suzhumunai naadi / suṣumṇā nāḍī) which in turn map to चन्द्र कला (candra kalā – lunar part), सूर्य कला (sūrya kalā – solar part) & अग्नि कला (agni kalā – thermal part) respectively.
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| श्री धर्मशास्त (śrī dharmaśāsta – Lord of righteousness) |
Again, in theosonic terms the trio correspond to the triple syllables viz. अ/அ (a), उ/ உ (u) & ம் (ṁ) of ॐ / ஓம் (om), the sacred प्रणव मन्त्र (praṇava mantra). I will not get further into the yogic or mantric esoteric symbolism here now as we shall deep dive separately on this later. The point to understand here now is the Lord சுவாமி ஐயப்பன் (suvaami aiyappan) as the श्री धर्मशास्त (śrī dharmaśāsta – Lord of righteousness) is consecrated in another temple called அச்சன் கோயில் (achchan kOyil) depicting the भोगरूप (bhogarūpa – enjoyful form) of the गृहस्त देवता (gṛhasta devatā – householder deity) blessing us in His जाग्रतोभाव (jāgratobhāva – wakeful mood).
However, here at சபரிமலை (sabarimalai), the famous pose of சுவாமி (swaami) in the गर्ब गृह (garba gṛha - sanctum sanctorum) shows the சுவாமி ஐயப்பன் (suvaami aiyappan) seated on a special पीठं (pīṭhaṁ - platform) in the special योगसन (yogāsana – yogic pose) called the योगारुध सिद्धासन (yogārudha siddhāsana – meditative pose), reminding his devotees the need and importance of ध्यान (dhyāna – meditation). The pilgrim is advised to perform பிரம்மச்சரிய ஒழுக்கம் (birammachchariya ozhukkam - discipline) of பாத யாதிரை (paadha yaaththirai) as a तपस् (tapas – penance). He is also encouraged to meditate and realize the God within.. Generally, according to the आगम शास्त्र (āgama śāstra), the consecrated अर्चावतार विग्रहमूर्ति (arcāvatāra vigrahamūrti) at சபரிமலை (sabarimalai) is in the profound meditative state of तपोभावा (tapobhāvā ascetic mood) unlike in other temples where the chief deity typically expresses जाग्रतोभाव (jāgratobhāva – wakeful mood). Moreover, He is depicted as sitting on a पीठं (pīṭhaṁ - platform) rather than a typical सिंहासन (siṁhāsana – royal chair) which also reflects सन्यास तपो वृति रूप (sanyāsa tapo vṛti rupa – form of renucniate ascetic calmness) of a निश्कांय योगि (niśkāṁya yogi) rather than a भोगरूप (bhogarūpa – enjoyful form) as in the above case.
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| Lord in योगसन (yogāsana – yogic pose) |
The योगसन (yogāsana – yogic pose), in this iconography, depicts His two legs correspond to पूरण (pūraṇa - perfection) & पुष्कल (puṣkala - prosperity) and are joined together by a special form of योग बन्धन (yoga bandhana – yogic lock) and are placed very close to his genital region which in the anatomy of the स्थूल देह (sthūla deha- gross body) corresponds to the मूलाधारचक्र (mūlādhāracakra – support centre). In the occult terms of வாசி யோக சாதனம் (vaasi youga saadhanam), the default breathing patterns of पूरक (pūraka - inhalation) & रेचक (recaka - exhalation) through इडकला नाडी (iḍakalā nāḍī) & पिङ्गला नाडी (piṅgalā nāḍī) are sublimated by योग बन्धन (yoga bandhana – yogic lock) which arouses the कुण्डलिनी शक्ति (kuṇḍalinī śakti – coiled energy) at मूलाधारचक्र (mūlādhāracakra – support centre) through कुंभक (kuṁbhaka - retention) of the प्राण शक्ति (prāṇa śakti - vital force). Again, the right hand of the Lord is depicted as having ज्ञान / चिन्मय मुद्रा (jñāna / cinmaya mudrā- wisdom gesture), also depicts the same truth. In சைவ சித்தாந்தம் (saiva sidhdhantham) terms, this path is technically called as சகமார்கம் (sagamaargam - path of equality) and is explained thus,
சகமார்க்கம் புலனெடுக்கித் தடுத்து வளி இரண்டும் சலிப்பற்று முச்சதுர முதலாதாரங்கள்
அகமார்க்க மறிந்தவற்றி னரும் பொருள்களுண்ர்ந்தங் கனேந்துபோய் மேலேறி யலர்மதிமண் டலத்தின் முகமார்க்க வமுதுடலமுட்டத் தேக்கி
முழுச்சோதி நினேந்திருத்தன் முதலாக வினேகள் உகமார்க்க வட்டாக போக முற்று
முழத்தலுழந் தவர்சிவன்ற துருவத்தைப் பெறுவர்
(
sagsmaarkkum pulan odukkiththaduththuvaLi iraNdum
salippu aRRu muchchadura mudhal aadhaarangaL
agamaarkkam aRindhu avaRRin arum poruLgaL uNarndhu angu
aNaiththupOi mEl eRi alarmadhimaNdalaththin
mugamaarkka amudhu udalam muttathEkki
muzhuchchOdhi ninaindhirththal mudhalaag vinaigaL
ugamaarkka attanga yoga muRRam
uzhaththal uzhandhavarsivan than uruvaththaip peRuvar
Saka Margam. Control of the senses; regulating the two breaths (in-breath and out-breath); realizing the essence of the 6 Adhara Kundalini Chakras with triangles and squares; worshipping the presiding deities of each Chakra; ascending to Brahma Randhra and inducing the lotus bud to blossom; stimulating the Sun Mandala there and helping the resulting Ambrosia spread all through the body; worshipping and meditating the effulgent Siva without remissness; and observing the Ashtanga Yogam: These devotees will get the form of Siva. This is Saka Margam, Yoga Margam
translation by T.N. Ramachandran
)
ज्ञान मार्ग (jñāna mārga – path of wisdom): The spiritual path of divine knowledge and wisdom. The pilgrim is advised to do a आत्म विचार (ātma vicāra - self-inquiry) and ponder over the eternal questions of “What is life?”, “Who is God?” etc. Knowledge leads to wisdom and realization as explained in the aphorism cognosere est esse (To know is to be)'. His mission is to realize the import of the महा वाक्य (mahā vākya – supreme declaration) - "तत् त्वम् असि (tat tvam asi - that thou art)". It is advisable for every devotee to constructively spend some quality time in understanding and appreciating the esoteric significance underlying all the exoteric rituals and practises (discussed above) that he has to follow during the விரத காலம் (viradha kaalam – austerity period). In classical சைவ சித்தாந்தம் (saiva sidhdhantham) literature, such மெய்ஞான் மார்கம் (meignaana maargam – path of spiritual wisdom) is also called as சன்மார்கம் (sanmaargam - path of truth). Once again, I would like to quite here the verses from the சிவஞான சித்தியார் (sivaGnaana sidhdhiyaar)
சன்மார்க்கஞ் சகலகல் புராண வேத
சாத்திரங்கள் சாயங்க டாம்பலவு முனர்ந்து பன்மார்க்கப் பொருள்பலவுங் கீழாக மேலாம்
பதிபசுபா சந்தெரித்துப் பரசிவனேக் காட்டு நன்மார்க்க ஞானத்தை நாடி ஞான
ருேயமொடு ஞாதிருவு நாடா வண்ணம் பின்மார்க்கச் சிவனுடமும் பெற்றி ஞானப்
பெருமையுடை யோர்சிவனப் பெறுவர் கானே
(
sanmaakkam sakala kalai puraaNa vEdham
saathirangaL samayangaL thaam paLavum uNarndhu
panmaarkkap poruL palavum kIzhaaga mElaam
padhi pasu paasam theriththup parasivanikkaattum
nanmaarkka gnaanaththai naadi gnaana
gnEyamodu gnaathiruvum naadaavaNNam
pinmaarga sivanudanaam peRRi gnaanap
perumai udaiyOr sivanaip peRuvarthaanE
Wisdom from all Kalais, Puranas, Sastras and Sacred texts of all External Religions (upside down = inside out = full knowledge); elucidation of all and rejecting the falsehood as untruth; Knowledge of God, soul and fetters ); acquisition of True Knowledge of the righteous path for attaining Siva; and merger with Siva without any differentiation among Knowledge, Knower and the object of knowledge: People in this just path acquire greatness and attain Siva. All these are called San Margam
translation by T.N. Ramachandran
)
The भक्त (bhakta - devotee) at the end of his long, tiring journey and விரதம் (viratham, - austerities) when he finally reaches the சன்னிதி (sannidhi - shrine), with all his eagerness to get the दर्शनं (darśanaṁ - vision) of his beloved इष्ट देवत (iśṭa devata - chosen deity), he is being blessed by the Divine. I am only reminded of the following verses of திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (thiru arutpirakaasa iraamalinga vaLLalaar)
காட்டைக் கடந்தேன் நாட்டை அடைந்தேன்
கவலை தவிர்ந்தேன் உவகை மிகுந்தேன்
வீட்டைப் புகுந்தேன் தேட்டமு துண்டேன்
வேதாக மத்தின் விளைவெலாம் பெற்றேன்
ஆட்டைப் புரிந்தே அம்பலத் தோங்கும்
ஐயர் திருவடிக் கானந்த மாகப்
பாட்டைப் படித்தேன் படிக்கின்றேன் மேலும்
படிப்பேன் எனக்குப் படிப்பித்த வாறே
கவலை தவிர்ந்தேன் உவகை மிகுந்தேன்
வீட்டைப் புகுந்தேன் தேட்டமு துண்டேன்
வேதாக மத்தின் விளைவெலாம் பெற்றேன்
ஆட்டைப் புரிந்தே அம்பலத் தோங்கும்
ஐயர் திருவடிக் கானந்த மாகப்
பாட்டைப் படித்தேன் படிக்கின்றேன் மேலும்
படிப்பேன் எனக்குப் படிப்பித்த வாறே
கடல்கடந்தேன் கரையடைந்தேன் கண்டுகொண்டேன் கோயில்
கதவுதிறந் திடப்பெற்றேன் காட்சியெலாம் கண்டேன்
அடர்கடந்த திருஅமுதுண் டருள்ஒளியால் அனைத்தும்
அறிந்துதெளிந் தறிவுருவாய் அழியாமை அடைந்தேன்
உடல்குளிர்ந்தேன் உயிர்கிளர்ந்தேன் உள்ளமெலாம் தழைத்தேன்
உள்ளபடி உள்ளபொருள் உள்ளனவாய் நிறைந்தேன்
இடர்தவிர்க்கும் சித்திஎலாம் என்வசம்ஓங் கினவே
இத்தனையும் பொதுநடஞ்செய் இறைவன்அருட் செயலே
கதவுதிறந் திடப்பெற்றேன் காட்சியெலாம் கண்டேன்
அடர்கடந்த திருஅமுதுண் டருள்ஒளியால் அனைத்தும்
அறிந்துதெளிந் தறிவுருவாய் அழியாமை அடைந்தேன்
உடல்குளிர்ந்தேன் உயிர்கிளர்ந்தேன் உள்ளமெலாம் தழைத்தேன்
உள்ளபடி உள்ளபொருள் உள்ளனவாய் நிறைந்தேன்
இடர்தவிர்க்கும் சித்திஎலாம் என்வசம்ஓங் கினவே
இத்தனையும் பொதுநடஞ்செய் இறைவன்அருட் செயலே
(
kadal kadandhEn karai adaindhEn kaNdukOndEn kOyil
kadhavu thirandhida peRREn kaatchi yellaam kaNdEn
adarkadandha thiru amudhuNdu aruL oLiyaal aRindhu
thElindhu aRivu uruvaai azhiyaamai adaindhEn
udal kuLirndhEn uyirkiLrndhEn uLLamellaam thazhaiththEn
uLLapadi uLLaporuL uLLavanaai niRaindhEn
idarthavirkkum siththellaam envayam OnginavE
iththanaiyum podhunadanjei iRaivan arutseyalE.,
I crossed the ocean and reached the shores;
I found the temple and saw the doors open;
I witnessed visions all;
I drank the Ambrosia pure;
I learnt clearly all His lustrous grace
I got the form of wisdom and qttained the state of eternity
My body became cool and my soul exalted;
)
He not only gets this मूर्ति दर्शन (mūrti darśana – vision as deity) of his beloved God in His अर्च अवतार (arca avatāra – iconic form), but also the महा ज्ञान ज्योति दर्शन (mahā jñāna jyoti darśana – spiritual vision as Cosmic Light/Wisdom). Exoterically this ritual event is triggered from the sacred பொன்னம்பல மேடு (ponnambala mEdu - Golden mound of revelation) during the गोचार / सङ्क्रम (gocāra / saṅkrama - transit) of सूरिय (sūriyan – sun) from धनुस् राशि (dhanus – sagittarius sign) to मकर राशि (makara – capricorn sign), according to astrological calendar. In principle, this event of மகாஜோதி மெய்ஞான தரிசனம் (magaa meignaana jOthi dharisanam – Spiritual Vision of Cosmic Light) is esoterically similar to the famous आरुद्र दर्शन (ārudra darśana) of परमानन्द ताण्डव (paramānanda tāṇḍava – supremely blissful dance) of His Holiness தில்லை சிற்றம்பல நடராஜர் (thillai chiRRambala nataraajar) during மார்கழி திருவாதிரை நட்சத்திரம் (maargazhi thiruvaadhirai natchaththiram).After experiencing such a दिव्य दर्शन (divya darśana – sacred vision), the भक्त (bhakta - devotee) completely surrenders himself and takes refugee at the Holy Feet of the Divine as reflected in the mystical verses from the famous शास्ता दशाकम् (śāstā daśākam)
लोक वीरम् महा पूज्यम्
सरव रक्ष करम् विभुम्
पार्वथी हृदयानन्दम्
शास्तारम् प्रनमांयहम्॥
विप्र पूज्यम् विश्व वन्ध्यम्
विष्णु शम्भो प्रियम् सुथम्
क्शिप्र प्रसाद निरथम्
शास्तारम् प्रनमांयहम्॥
मथ माथन्ग गमनम्
कारुन्यम्रुथ पूरिथम्
सर्व विज्ञ हरम् देवम्
शास्थरम् प्रनमांयहम्
अस्मद् कुलेश्वरम् देवम्
अस्मद् शथ्रु विनासनम्
अस्मद् इश्त प्रध दरम्
शास्तारम् प्रनमांयहम्॥
पान्द्येश वम्स थिलकम्
केरले केलि विग्रहम्
अर्थ थ्रन परम् देवम्
शास्तारम् प्रनमांयहम्॥
त्रय्म्बक पुरधेसम्
गनधिप समन्विथम्
गजरोदम् अहम् वन्दे
शास्तारम् प्रनमांयहम्॥
शिव वीर्य समुद् भूथम्
श्रीनिवास थनुद्भवम्
सिकि वाहनुजम् वन्दे
शास्तारम् प्रनमांयहम्॥
यस्य दन्वन्थरिर् माथ
पिथ देवो महेश्वर
थम् शास्तारमहम् वन्दे
महा रोग निवारनम्॥
भूथनाथ सदानन्द
सर्व भूथ दया पर
रक्श रक्श माह बाहो
शास्थ्रे थुभम् नमो नमः॥
अश्यम कोमल विशल थनुम् विचिथ्रम्
वसोवसन अरुनोथ्फल दम हस्थम्
उथुङ्ग रथ्न मगुदम् कुतिलग्र केशम्
शास्तारमिश्त वरदम् सरनम् प्रपाध्ये॥
(
loka vīram mahā pūjyam
sarava rakṣa karam vibhum
pārvathī hṛdayānandam
śāstāram pranamāṁyaham||
vipra pūjyam viśva vandhyam
viṣṇu śambho priyam sutham
kśipra prasāda niratham
śāstāram pranamāṁyaham||
matha māthanga gamanam
kāarunyamrutha pūritham
sarva vijña haram devam
śāstharam pranamāṁyaham
asmad kuleśvaram devam
asmad śathru vināsanam
asmad iśta pradha daram
śāstāram pranamāṁyaham||
pāndyeśa vamsa thilakam
kerale keli vigraham
artha thrana param devam
śāstāram pranamāṁyaham||
traymbaka puradheesam
ganadhipa samanvitham
gajaroodam aham vande
śāstāram pranamāṁyaham||
śiva vīrya samud bhūtham
śrīnivāsa thanudbhavam
siki vāhanujam vande
śāstāram pranamāṁyaham||
yasya danvantharir mātha
pitha devo maheśvara
tham śāstāramaham vande
mahā roga nivāranam||
bhūthanātha sadānanda
sarva bhūtha dayā para
rakśa rakśa māha bāho
śāsthre thubham namo namaḥ||
aśyama komala viśala thanum vicithram
vasoavasana arunothphala dama hastham
uthuṅga rathna magudam kutilagra keśam
śāstāramiśta varadam saraNam prapādhye||
I salute that God Sastha,
Who is the hero of the world,
Who is greatly noble,
Who is the lord protecting everyone,
And who gives happiness to the heart of Parvathi.
I salute that God Sastha,
Who is being worshipped by Brahmins,
Who is saluted by the universe,
Who is the darling son of Vishnu and Shiva,
And who is becomes pleased very quickly.
Who is being worshipped by Brahmins,
Who is saluted by the universe,
Who is the darling son of Vishnu and Shiva,
And who is becomes pleased very quickly.
I salute that God Sastha,
Who walks like a vigorous elephant,
Who is filled with nectar of mercy,
And who is the God who removes all obstacles.
Who walks like a vigorous elephant,
Who is filled with nectar of mercy,
And who is the God who removes all obstacles.
I salute that God Sastha,
Who is the god of my family,
Who destroys my enemies,
And who fulfills all my wishes.
Who is the god of my family,
Who destroys my enemies,
And who fulfills all my wishes.
I salute that God Sastha,
Who is the greatest of the clan of Pandyas,
Who is the greatest of the clan of Pandyas,
Who is the playful god of Kerala,
And who is the God who looks after the oppressed.
And who is the God who looks after the oppressed.
I salute that God Sastha,
Who rides on an elephant,
Who is the king of Tryambaka,
And who is near to Lord Ganesa.
Who rides on an elephant,
Who is the king of Tryambaka,
And who is near to Lord Ganesa.
I salute that God Sastha,
Who is the personification of power of Shiva,
Who was born out of the body of Sreenivasa,
And who is the brother of him who rides the peacock
Who is the personification of power of Shiva,
Who was born out of the body of Sreenivasa,
And who is the brother of him who rides the peacock
I salute that Sastha,
Whose mother is Dhanwanthari,
Whose father is Lord Shiva,
And who cures all diseases.
Whose mother is Dhanwanthari,
Whose father is Lord Shiva,
And who cures all diseases.
Salutations and salutations to that Sastha,
Who is the lord of all beings,
Who is perennially ever happy,
Who shows mercy towards all beings,
And I pray, Protect me great hero.
Who is the lord of all beings,
Who is perennially ever happy,
Who shows mercy towards all beings,
And I pray, Protect me great hero.
I seek the protection of Sastha who loves his devotees,
Who has the peculiar pretty black body colour,
Who lives till the end of the world,
Who has dawn like hands which resemble lightning
Who has tall crown made of costly gems,
And Who has curly and pretty hair
Who has the peculiar pretty black body colour,
Who lives till the end of the world,
Who has dawn like hands which resemble lightning
Who has tall crown made of costly gems,
And Who has curly and pretty hair
Translation by P.R. Ramachandran
)- शास्ता दशाकम्
The भक्त (bhakta - devotee) then understands the hidden message from God that he, the जीवात्म (jīvātma - devotee), and his God are one. In other words he discovers the अन्तर्यामि ब्राह्मन (antaryāmi brāhmana – indwelling God) inside himself. Just as Jesus Christ declares, the Kingdom of God is within him.
The Kingdom of God cometh not with observation:
Neither shall they say lo here! or lo there!
For, behold, the kingdom of God is within you.
-The Holy Bible -Gospel of Luke [17:20,21]
In other words, pilgrimage leads us through a journey to God and as Underhill remarks, “only when the journey to God is completed begins the Journey in God”. Thus, you may find the pilgrimage is not only the outward journey, but also the inward mental cleansing and spiritual realization. Swami Vivekananda defines religion as “the manifestation of the Divinity already in man”. Well to this end, such pilgrimages will aptly fit the role, relevance and check list of religion.
You may argue that, not all pilgrims are sincere and honest in their pilgrimage – ब्रह्मचर्य (brahmacarya - celibacy). Yes, this is true. Some, may be just fooling themselves (and others) by pretending to follow the austerities; But this does not mean the concept and system as such is worthless. Every organized system, rule has its loopholes and misuses. The fault is not with the system; the fault is with the persons who misuse it. For example, every kind of examination conducted, however professional and organized it is, if one decides to misuse and fool around, it is always possible to do it. The purpose of an examination is to assess the level of knowledge acquired in the subject during the course of the semester and rank the meritorious students who have excelled – a kind of introspection. The idea is that whatever understood and grasped during the course of the semester, is basically tested our understanding is verified and corrected. Thus, before the exam one needs recollect the learning. But unfortunately how many of us have sincerely understood the significance of the examination. Many of us, without taking pains to actually understand the subject on a regular basis throughout the course of the semester, just by-heart it (mug up) and the last minute and vomit it in the examination. The learning part is missing – exams have become just a test of our memorizing and retention capabilities. In fact the term “by heart” by itself has become corrupted. When we say I have studied by heart a particular subject, it should ideally mean, “I have understood the subject from the deepest of my heart”. But unfortunately, it is now means that I have memorized and mugged up the subject.
But, coming back to our original discussion point, does that mean the concept of examination itself is futile and wrong? I would say “No way.” Exams are definitely needed and have its purpose, goals and benefits. If one is misusing or misunderstood the concept of examinations, it is not the fault of the concept of examinations. The fault lies with the defaulters and not with the system. In fact, the same argument can be extending to literally any system. There are always misuses and malpractices with any genuine system. But based on which we cannot ridicule or reject the relevance of the system. It is up to the individual to use or misuse the system. The same applies to such Viradhams and religious practices as well. Moreover, it does not mean that everyone who takes up the pilgrimage, are fortunate enough to relish and take up all tires of pilgrimage viz physical, mental and spiritual. Based on one’s state of spiritual maturity as well as his sincerity and with God’s Grace, he or she elevates to the higher dimensions of travel. Not all who take the physical journey make it to the mental journey, again not all take the mental journey get promoted to the spiritual plane.
Conclusion
So far, I was sharing with you, my personal observations on the சபரிமலை யாத்திரை (sabarimalai yaaththirai – Sabarimalai pilgrimage) and before concluding, I would like to offer my humble salutations to the Lord சுவாமி ஐயப்பன் (suvaami aiyappan) by quoting the soul kindling verses from श्री हरिहरसुदाष्टकम् (śrī hariharasudāṣṭakam) originally composed by ஸ்ரீ கும்பக்குடி குளத்தூர் ஐய்யர் (shri kumbakudi kuLaththUr aiyyar)
हरिवरासनम् विश्वमोहनम्
हरिदधीस्वरम् आराध्यपादुकम्
अरिविमर्द्धनम् निथ्यनर्थनम्
हरिहराथ्मजम् देवमाश्रये
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा
शरनकीर्थनम् भक्थमानसम्
भरनलोलुपम् नर्थनलसम्
अरुनभासुरम् भूथनायकम्
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा
हरिहराथ्मजम् देवमाश्रये
प्रनयसथ्यकम् प्राणनायकम्
प्रनथकल्पकम् सुप्रभन्चिथम्
प्रनवमन्दिरम् कीर्थनप्रियम्
हरिहराथ्मजम् देवमाश्रये
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा
तुरगवाहनम् सुन्दरननम्
वरगदायुधम् वेदवर्निथम्
गुरुक्रुपाकरम् कीर्थनप्रियम्
हरिहराथ्मजम् देवमाश्रये॥
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा।
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा॥
त्रिभुवनार्चिथम् देवथथ्मकम्
त्रिनयनम् प्रभुम् दिव्यदेशिकम्
त्रिदशपूजिथम् चिन्थिथप्रदम्
हरिहराथ्मजम् देवमाश्रये॥
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा।
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा॥
भवभयापहम् भवुकावहम्
भुवनमोहनम् भूतिभूशनम्
धवलवाहनम् दिव्यवारनम्
हरिहराथ्मजम् देवमाश्रये॥
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा।
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा॥
कलम्रिदूस्मिथम् सुन्दरननम्
कलभकोमलम् गाथ्रमोहनम्
कलभकेसरि वाजिवाहनम्
हरिहराथ्मजम् देवमाश्रये॥
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा।
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा॥
श्रीथजनप्रियम् चिन्थिथप्रदम्
श्रुथिविभूशनम् साधुजीवनम्
श्रुतिमनोहरम् गीथलालसम्
हरिहराथ्मजम् देवमाश्रये॥
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा।
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा॥
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा।
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा॥
स्वामि शरनम् अय्यप्पा स्वामि
शरनम् अय्यप्पा स्वामि शरनम् अय्यप्पा
(
harivaraasanam vishwamohanam
haridadhIswaram aaraadhyapaadukam
arivimarddhanam nithyanarthanam
hariharaathmajam devamaashraye
sharanam ayyappaa swaami sharanam ayyappaa
sharanam ayyappaa swaami sharanam ayyappaa
sharanakIrthanam bhakthamaanasam
bharanalolupam narthanalasam
arunabhaasuram bhUthanaayakam
hariharaathmajam devamaashraye
sharanam ayyappaa swaami sharanam ayyappaa
sharanam ayyappaa swaami sharanam ayyappaa
pranayasathyakam prāṇanāyakam
pranathakalpakam suprabhancitham
pranavamandiram kīrthanapriyam
hariharāthmajam devamāśraye
sharanam ayyappaa swaami sharanam ayyappaa
sharanam ayyappaa swaami
turagavāhanam sundarananam
varagadāyudham vedavarnitham
gurukrupākaram kīrthanapriyam
hariharāthmajam devamāśraye||
śaranam ayyappā svāmi śaranam ayyappā|
śaranam ayyappā svāmi śaranam ayyappā||
tribhuvanārcitham devathathmakam
trinayanam prabhum divyadeśikam
tridaśapūjitham cinthithapradam
hariharāthmajam devamāśraye||
śaranam ayyappā svāmi śaranam ayyappā|
śaranam ayyappā svāmi śaranam ayyappā||
bhavabhayāpaham bhavukāvaham
bhuvanamohanam bhūtibhūśanam
dhavalavāhanam divyavāranam
hariharāthmajam devamāśraye||
śaranam ayyappā svāmi śaranam ayyappā|
śaranam ayyappā svāmi śaranam ayyappā||
kalamridūsmitham sundarananam
kalabhakomalam gāthramohanam
kalabhakesari vājivāhanam
hariharāthmajam devamāśraye||
śaranam ayyappā svāmi śaranam ayyappā|
śaranam ayyappā svāmi śaranam ayyappā||
śrīthajanapriyam cinthithapradam
śruthivibhūśanam sādhujīvanam
śrutimanoharam gīthalālasam
hariharāthmajam devamāśraye||
śaranam ayyappā svāmi śaranam ayyappā|
śaranam ayyappā svāmi śaranam ayyappā||
śaranam ayyappā svāmi śaranam ayyappā|
śaranam ayyappā svāmi śaranam ayyappā||
svāmi śaranam ayyappā svāmi
śaranam ayyappā svāmi śaranam ayyappā
Repository of Hari’s boons, Enchanter of the universe,
Essence of Hari’s grace, He whose holy feet is worshipped,
He who kills enemies by good thought, He who daily dances the cosmic dance,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa.
He who likes song of refuge, He who is in the mind of devotees,
He who is the great ruler, He who loves to dance,
He who shines like the rising sun, He who is the king of all beings,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who is the great ruler, He who loves to dance,
He who shines like the rising sun, He who is the king of all beings,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He whose soul is truth, He who is the darling of all souls,
He who created universe, He who shines with a glittering halo,
He who is the temple of “OM”, He who loves songs,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who created universe, He who shines with a glittering halo,
He who is the temple of “OM”, He who loves songs,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who rides a horse, He who has a pretty face,
He who has the blessed mace as weapon, He who is glorified by Vedas
He who bestows grace like a teacher, He who loves songs,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who has the blessed mace as weapon, He who is glorified by Vedas
He who bestows grace like a teacher, He who loves songs,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who is worshiped by the three worlds, He who is the soul of all gods,
He who is lord Shiva, He who is worshipped by devas,
He who is who is worshipped three times a day, He whose thought itself is fulfilling,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who is lord Shiva, He who is worshipped by devas,
He who is who is worshipped three times a day, He whose thought itself is fulfilling,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who destroys fear, He who brings prosperity,
He who is enchanter of universe, He who wears holy ash as ornament,
He who rides a white elephant,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who is enchanter of universe, He who wears holy ash as ornament,
He who rides a white elephant,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who blesses with enchanting smile, He who has a pretty face,
He who is adorned by sandal paste, He who has a pretty mien,
He who is a like a lion to the elephants, He who rides on a tiger,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who is adorned by sandal paste, He who has a pretty mien,
He who is a like a lion to the elephants, He who rides on a tiger,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who is dear to his devotees, He who fulfills wishes,
He who is praised by Vedas, He who blesses life of ascetics,
He who is the essence of Vedas, He who enjoys divine music,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
He who is praised by Vedas, He who blesses life of ascetics,
He who is the essence of Vedas, He who enjoys divine music,
Son of Hari and Hara, I take refuge in thee, Oh Lord
My refuge is in you Ayyappa,
My refuge is in you Ayyappa
Translation source Internet
)
And finally, I would like to end with the following verses echoing the धर्मशास्ता मङ्गल श्लोक (dharmaśāstā maṅgala śloka) traditionally sung at the end of every ஐய்யப்பன் பூஜை (aiyappan pUjai – aiyappa worship)पञ्चाद्रीश्वरी मङ्गलम्
हरिहरप्रेमक्रुथेय् मङ्गलम्
पिञ्चलम्क्रुथ मङ्गलम्
प्रनमथाम् चिन्थमनि मङ्गलम्
पञ्चास्यध्वज मङ्गलम्
थ्रुजगधमध्यप्रभो मङ्गलम्
पञ्चास्त्रोपम मङ्गलम्
श्रुथिसिरोलन्कार शन्मङ्गलम्॥
(
pañcādrīśvarī maṅgalam
hariharapremakruthey maṅgalam
piñcalamkrutha maṅgalam
pranamathām cinthamani maṅgalam
pañcāsyadhvaja maṅgalam
thrujagadhamadhyaprabho maṅgalam
pañcāstropama maṅgalam
śruthisirolankāra śanmaṅgalam||
)
- धर्मशास्ता मङ्गल श्लोक dharmaśāstā maṅgala śloka)
