ஓம்! சுவாமியே சரணம் ஐயப்பா! (ōm! suvāmiyē saraṇam aiyappā!)
Personal Case study
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 yāttirai - 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 (suwāmi 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 धोती (dhoti - loincloth) and नग्नपादम् (nagnapādam - barefoot), which I used to make fun of and tease him for his superstitious beliefs and un-hygienic practices like walking नग्नपादम् (nagnapādam - barefoot) etc. in the name of religion. I even used to make fun of சுவாமி ஐயப்பன் (suwāmi 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 (kalyāṇa maṇṭapam - marriage
hall) called சூரிய மகால் (sūriya
makāl), 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 (suwāmi
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
yāttirai - sabarimala pilgrimage). The दिव्य दर्शन् (divya darśan –
divine vision) that I had at experienced at various temples including சபரிமலை (sabarimalai), சோட்டானிக்கரை (cōṭṭāṉikkarai), குருவாயூர் (guruvāyūr) & திருச்சூர் (tiruccūr)
etc., were really soul inspiring experiences.
Just as I mentioned
in the very beginning of my writing, that unless one really tastes the sweet,
one could not get the relish its taste, I began to taste the आनन्द (ānanda – bliss) of the சபரிமலை யாத்திரை (sabarimalai
yāttirai - sabarimala pilgrimage) only after going through
the process of immersive experience. From then on, I became a great
admirer of the system and a regular visitor to சபரிமலை (sabarimalai) joining the
group of my brother-in-law and his cousins. Initially, I started going on the
pilgrimage at least once a year by சின்னப்பாதை (ciṉṉappādai – short trek).
Eventually, my respects for this system increased multi-fold, when I got my first பெரியப்பாதை (periyappādai – long trek) opportunity, by joining my friend Gopi and his brothers. பெரியப்பாதை யாத்திரை (periyappādai yāttirai - 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,
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 (ciṉṉappādai
– short trek) during June – July time frame and பெரியப்பாதை யாத்திரை (periyappādai
yāttirai - long trek pilgrimage) during the Dec – Jan season.
More recently, in the last two years, I was introduced to the ஐயப்பா சேவாசங்கம் (aiyappā sēvāsaṅgam) belonging
to the Indian Institute of Technology (IIT), Chennai 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 yāttirai - sabarimala
pilgrimage). I had the Divine blessings of joining this esteemed group. I also
consider it a blessing to have met the senior and elderly குருசுவாமி (gurusuvāmi) by name சுகுமார் சுவாமி (sukumār
swami), who had even visited காந்தமலை (gāndhamalai –
magnet mountain) 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 குருசுவாமிகள் (gurusuvāmigaḷ - preceptor-gods).
 |
| 2006 Cousin's team with குருசுவாமி(gurusuvāmi - preceptor-god) at the Center |
 |
| Collage Friend குருசுவாமிகள் (gurusuvāmigaḷ - preceptor-gods): Gopi & Sukumar |
 |
| Revered IIT குருசுவாமிகள் (gurusuvāmigaḷ - preceptor-gods) |
சபரிமலை (sabarimalai)
Now back to our discussion, the சபரிமலை (sabarimalai) shrine dedicated to சுவாமி ஐயப்பன் (suwāmi aiyappan), also called as ‚ श्री धर्मशास्ता (sri dharma shāsthā), originally installed by Lord श्री परशुराम (śrī paraśurāma) who is the षाष्ठक विभवावतार महाविष्णोः (ṣāṣṭhaka vibhavāvatāra mahāviṣṇoḥ - sixth glorious incarnation of Lord Maha Vishnu), is one of the most popular pilgrimage centres 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 level. The 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).
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.
Some devotees extend the விரதம் (viradham- austerities) to around अष्टाचत्वारिंशत् दिनाः (aṣṭācatvāriṃśat dināḥ - forty-eight days), mapping it to a ज्योतिष मण्डल काल (jyotiṣa maṇḍala kāla – astrological cyclic period) based on celestial calculations viz.
One of the key highlights in this system is its emphasis on strict விரதம் (viradham- austerity) 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 kālam – austerity period), for a period of एकमण्डलकाल (ekamaṇḍalakāla – one orb period), typically
constituting एकचत्वारिंशत् दिनाः (ekacatvāriṃśat dināḥ - forty-one days), calculated
based on Malayalam almanac.
|
# |
Celestial Category |
Days Count |
|
1 |
सप्तविंशति नक्षत्राणि (saptaviṃśati nakṣatrāṇi – twenty-seven asterisms) |
27 |
|
2 |
द्वादश राश्यः (dvādaśa rāśyaḥ - twelve
signs) |
12 |
|
3 |
नव ग्रहाः (nava grahāḥ - nine planets) |
9 |
|
|
Total |
48 |
Alternatively, others further extend it to even षष्टि दिनाः (ṣaṣṭi dināḥ -
sixty days), that corresponds to entire Tamil months of
|
# |
Indian Calendar |
Gregorian Calendar |
Days Count |
|
1 |
கார்த்திகை மாதம் (kārthgai mādam) |
mid November to December mid |
30 |
|
2 |
மார்கழி மாதம் (mārgazhi mādam) |
mid December to mid January. |
30 |
|
|
Total |
|
60 |
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 (kārthgai –
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 month the sacred event of கார்த்திகை மகா தீபம் (kārthigai magādhIpam) when the कृतिक नक्षत्र (kṛtika
nakṣatra) falls in the month. The கார்த்திகை (kārthigai) is also sacred for नरसिंह (narasiṁha) one of the मुख्य विभवावतार महाविष्णोः (mukhya vibhavāvatāra
mahāviṣṇoḥ - important glorious incarnation of Maha Vishnu). श्री हनुमान् जेयन्थि (śrī hanumān jeyanthi) also falls in this month. Moreover, the கார்த்திகை எகாதசி (kārthigai ekādhasi), also called
as गुरुवायूर् एकादसि (guruvāyūr ekādasi) is considered very auspicious.
From an astrological perspective, the month of மார்கழி / मार्गशिर (mārgaḻi / mārgaśira - mid nov to mid dec) is also called 'धनुर्मास (dhanurmāsa)' as this month corresponds to the astrological event of धनुः सङ्क्रमन (dhanuḥ saṅkramana – Sagittarius transition) i.e. सूर्य (sūrya- Sun)’s transition to the सङ्क्रम सूर्यस्य धनुर् राशिम् (saṅkrama sūryasya dhanur rāśim – transition of Sun
to the Sagittarius sign). Hinduism is
such a beautiful religion which gives spiritual significance all through the
year by distributing its auspicious religious events spread across different
months of the year, giving an opportunity for devotees to regularly stay in
spiritual contemplation.
While as stated above, each month is spiritually special in its own way, the month of மார்கழி / मार्गशिर (mārgaḻi / mārgaśira - mid nov to mid dec) is considered the pinnacle of spiritual events. In fact, भगवान् श्री कृष्ण परमात्म (bhagavān śrī kṛṣṇa paramātma) Himself declares மாதங்களில் நான் மார்கழி (mātaṅgaḷil nāṉ mārgaḻi – among months I am mārgazhi), as testified in the following verses:
Even the sacred पञ्चरात्र आगम (pañcarātra āgama) glorifies the spiritual importance of this month
by dedicating an entire section titled "धनुर्मास महात्म्य (dhanurmāsa mahātmya – greatness of
dhanur month)". This month is also considered as शक्ति पीठ मास /சக்தி பீட மாதம் (śakti
pīṭha māsa / sakthi pIda maadham – pedestal month of spiritual energy). However,
unfortunately, among many ignorant masses, this sacred term "பீட மாதம் (pīḍa mādam – pedestal month)" has been badly corrupted and
is used in a derogatory sense of "பீடை மாசம் (pīḍa māsam – inauspicious/evil month)" as they
superstitiously believe that the scriptures advise not to plan any marriages or
any other auspicious domestic events during this month.
However, the truth is otherwise. Yes,
although it is true that it is generally recommended not to avoid such events,
as far as possible; yet the reason for that is not because the month is
considered பீடை மாசம் (pīḍa māsam – inauspicious/evil month). On the other hand, this month is
considered too sacred or spiritual to indulge in mere लौकिक/भौतीक कार्यक्रमाः (laukika/
bhautīka kāryakramā - mundane materialistic activities) rather than
focusing on अध्यत्मिक / अथिदैवीक कार्यक्रमाः (adhyatmika
/athidaivīka kāryakramāḥ - spiritual / divine activities).
Esoterically, a human year in the
terrestrial realm corresponds to a divine day in the spiritual realm and
accordingly, the human month of மார்கழி / मार्गशिर (mārgaḻi / mārgaśira - mid nov to mid
dec) maps to the sacred ब्रह्म मुहूर्त काल (brahma muhūrta kāla) in
the Divinely realm. This adds to the sanctity of the month.
The whole month is considered very sacred and a 30 day (month long) பாவை நோன்பு (pāvai nōṉbu - virgin austerity) is observed very religiously practiced spiritual rite. Esoterically, பாவை (pāvai - virgin) represents the potentially untapped जीवात्म (jīvātma - embodied soul) who indulges in rigorous நோன்பு (nōṉbu - austerity) measures to manifest its latent spiritual conscience and eventually commune with the परब्रह्म (parabrahma - Supreme Divinity).
This month is auspicious to both in the शैवमत संप्रदाय (śaivamata saṃpradāya) as well as the वैष्णवमत संप्रदाय (vaiṣṇavamata saṃpradāya) alike and is being associated with the two important religious scriptures and correspondingly two important spiritual events viz.
- திருவெம்பாவை (tiruvempāvai) & திருபள்ளியெழுச்சி (tirupaḷḷiyeḻucci) - composed by the renowned Saiva Saint, மாணிக்கவாசகர் (māṇikkavāsakar) at the sacred shrine of திருவண்ணாமலை (tiruvaṇṇāmalai) where பாவை நோன்பு (pāvai nōṉbu - virgin austerity) is observed by जीवात्म (jīvātma - embodied soul) to communion with the परब्रह्म (parabrahma - Supreme Divinity) theologized as परमेश्वर (parameśvara)
- திருப்பாவை (tiruppāvai), composed by the great Vaishnava saint சூடிக்கொடுத்த சுடர்கொடி ஸ்ரீ ஆண்டாள் நாச்சியார் (sūṭikkoṭutta cuṭarkoṭi srī āṇṭāḷ nācciyār) where பாவை நோன்பு (pāvai nōṉbu - virgin austerity) is observed by जीवात्म (jīvātma - embodied soul) to communion with the परब्रह्म (parabrahma - Supreme Divinity) theologized as श्री कृष्ण परमात्म (śrī kṛṣṇa paramātma)
புனித நீராடல் (puṉita nīrāṭal – sacred bathing) is an integral part of பாவை நோன்பு (pāvai nōṉbu - virgin austerity) ritual observed during the sacred month of மார்கழி / मार्गशिर (mārgaḻi / mārgaśira - mid nov to mid dec). The revered saint மாணிக்கவாசகர் (māṇikkavāsakar) in his famous decad திருவெம்பாவை (thiruvempaavai) while eulogizing the பாவை நோன்பு (pāvai nōṉbu - virgin austerity) glorifies the value of புனித நீராடல் (puṉita nīrāṭal – sacred bathing) thus,
Esoterically, பாவை நோன்பு (pāvai - virgin) represents the potentially untapped जीवात्म (jīvātma - embodied soul) who indulges in rigorous நோன்பு (nōṉbu - austerity) measures to
manifest its latent spiritual conscience and eventually commune with the परब्रह्म (parabrahma - Supreme Divinity). In occult terms, a human year in
the terrestrial realm corresponds to a divine day in the spiritual realm and
accordingly, the human month of மார்கழி / मार्गशिर (mārgaḻi / mārgaśira - mid nov to mid
dec) maps to the sacred ब्रह्म मुहूर्त
काल (brahma
muhūrta kāla) in the Divinely realm. This adds to the sanctity of the month.
Thus, the objective of both these masterpieces is to kindle and awaken the dormant जीवात्म (jīvātma - embodied soul) from the deep slumber and to commune with the Divine परमात्म (paramātma – supreme soul). In fact, the beauty here is that, this would be a two-way call for the ying and the yang to work together as explained below:
- A wake-up call to the जीवात्म (jīvātma – bounded soul) to arise and awake and break open from the clutches of மாயநித்திரை (māyanittirai – nescient slumber). In the works of ஸ்ரீ மாணிக்கவாசகர் (srī māṇikkavāsakar) referred above, the verses from திருவெம்பாவை (tiruvempāvai) focuses on the same. Similarly, ஸ்ரீ ஆண்டாள் (srī āṇṭāḷ) also handles the same in திருப்பாவை (tiruppāvai) as illustrated in the following verse
2. A सुप्रभातम् (suprabhātam
– early morning) wake-up call to the परमात्म (paramātma
– supreme Divinity) to awaken Him from His யோக நித்திரை (yōga nittirai - Yogic sleep) to dissolve the माया (māyā - illusion). Again மாணிக்கவாசகர் (māṇikkavāsakar) addresses them in திருபள்ளியெழுச்சி (tirupaḷḷiyeḻucci), while for her part
handles the same in திருப்பாவை (tiruppāvai) itself as
illustrated in the following verse:
Moreover, during these two-month periods, there were major spiritually
significant milestones in the life of many saints and spiritualists.
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 (kārtigai – mid November) and மார்கழி / मार्गशिर (mārgaḻi / mārgaśira - mid nov to mid dec) 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 (srī aiyappa maṇḍala virata kālam) generally is observed during this
period.
The Process
Typically, most of the भक्ताः (bhaktāḥ - devotees) formally commence their விரதம் (viradham - austerity) on the first day of கார்த்திகை (kārtigai – mid November), as explained in the following verse:
Unlike other temples, this temple at சபரிமலை (sabarimalai) is not open all through the year on a daily basis. The சன்னிதானம் (sannidānam) 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 (kārttigai – November mid) and extends up to the 1st day of தை (tai – mid January) coinciding with the annual मकरशंकरान्ति (makaraśaṁkarānti) festival when மகரஜோதி வழிபாடு (makarajōti vaḻipāṭu) is performed, which is considered as the grand finale of the event. There are considerable crowds during mid April and mid September seasons as well, again coinciding with Kerala festivals viz.: ओनं (Onam) & विशु (viśu) respectively.
Interestingly, the
concept of ஜோதி தரிசன உத்சவம் / ज्योति दर्शन उत्सव (jōti
taricaṉa utsavam / jyoti darśana utsava – light revelation festival) plays an
integral role in Hindu religious calendar tarting from the month of ஐப்பசி / आश्विन / तुला (aippasi / āśvina/ tulā – Oct mid to Nov mid) as summarized in the
following table.
|
# |
மாதம் / मास (māsam / māsa - month) |
உத்சவம் / उत्सव (utsavam / utsava -
festival) |
Blog Topic |
Blog URL |
|
1 |
ஐப்பசி / आश्विन / तुला (aippasi / āśvina/ tulā –
Oct mid to Nov mid) |
दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival). |
अधिधैविक सार्थकत्व दीवावलि महोत्सवस्य (adhidhaivika sārthakatva dīvāvalimahotsavasya -
spiritual significance of stream of light grand-festival) |
https://whatisgod-vidveshabhakti.blogspot.com/p/adhidhaivika-sarthakatva.html related
theme: https://whatisgod-vidveshabhakti.blogspot.com/ |
|
2 |
கார்த்திகை/कार्तिक/वृश्चिक (kārththigai /kārtika/ vṛścika - Nov mid to Dec mid) |
கார்திகை மகா தீப திருவிழா (kārtikai magā dīpa tiruviḻā) |
கார்திகை மகா தீப திருவிழா (kārtikai magā dīpa tiruviḻā) |
https://whatisgod-vidveshabhakti.blogspot.com/p/adhidhaivika-sarthakatva.html |
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3 |
மார்கழி /अग्रहायण / धनुश् (mārgazhi / agrahāyaṇa / dhanuś - Dec mid to Jan mid) |
சபரைமலயில் மகரஜோதி தரிசனம் (sabaraimalayil makarajōti daricaṉam – magara-light vision at Sabarimala) |
ஓம்! சுவாமியே சரணம் ஐயப்பா! (ōm! suvāmiyē saraṇam aiyappā!) |
https://whatisgod-religiousfestivals.blogspot.com/p/om-suvamiye-saranam-aiyappa.html |
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4 |
தை/ पौष / मकर (thai / pauṣa / makara – Jan mid to Feb mid) |
தைபூச மகோத்சவம் (taipūsa magōtcavam) |
தைபூசத்தின் மகிமை (taipūsattiṉ magimai - glory of Taipusam) |
https://whatisgod-religiousfestivals.blogspot.com/p/taipusattin-magimai-glory-of-taipusam.html |
துளசிமணி மாலை (tuḷacimaṇi mālai – basil-seed rosary)
A devotee generally gets initiated into the விரதம் (viradam – austerity) by wearing the sacred துளசிமணி மாலை (tuḷacimaṇi mālai – basil-seed rosary). This 108 beaded ஸ்ரீ ஐயப்ப மாலை (srī aiyappa mālai) is revered with highest sanctity in this system as it is pregnant with rich esoteric significance including the role of a यज्ञोपवितम् (yajñopavitam)
 |
| துளசிமணி மாலை (thuLasi maNi maalai – basil seed rosary) |
The process of wearing the ஸ்ரீ ஐயப்ப மாலை (sri aiyappa mālai) has to be initiated by his mother or by a senior குருசுவாமி (gurusuvāmi – preceptor-god). 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 honourable relationship as laid down by the Hindu wisdom. In fact, குரு (guru - preceptor) is treated on par with the God. That is why, in this சுவாமி ஐயப்பன் (suvāmi aiyappan) cult, He is referred as குருசுவாமி (gurusuvāmi – preceptor-god)
This noble relationship forms the core of practice during the சபரிமலை விரதம் (sabarimalai viradham). Here the குரு (guru - preceptor) needs to be
revered respected with the same adoration as that of சுவாமி ஐயப்பன் (suvāmi 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 -
preceptor). Even a beggar can serve as a குருசுவாமி (gurusuvāmi – preceptor-god) to a team of
millionaire devotees. An illiterate road cleaner can be a குரு (guru - preceptor) to many
academic scholars. Wow what a noble idea and practice!
While wearing the துளசிமணிமாலை (tuḷasimaṇimālai – basil-seed rosary), the भक् (bhakta - devotee) is advised to recite the following मन्त्र (mantra – sonic formula)
விரத காலம் (virada kālam – austerity period)
During this period of விரத காலம் (virada kālam – austerity period), the devotee is strictly advised to practice यम (yama - abstinence) from all negative habits and vices including the षट् आभ्यन्तररिपवः (ṣaṭ ābhyantararipavaḥ - six inner enemies) viz.: काम (kāma - lust), क्रोध (krodha - hatred), लोभ (lobha - greed), मोह (moha - delusion), मद (mada - intoxication) & मात्सर्य (mātsarya - jealousy) which form an viscous cycle as indicated below:
Simultaneously, he is also advised to practice strict spiritual नियम (niyama – observance) as soon as a
devotee wears the sacred மாலை (mālai), 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 - celibacy). 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 (viradam - austerity) for 41 (48 or 60) days which
includes non-smoking or drinking or other vices, शुद्ध शाकाहार (śuddha śākāhāra - pure vegetarianism), ब्रह्मचर्य (brahmacarya - celibacy), जीवकारुण्य (jīvakāruṇya – compassion for life), अक्रोधन (akrodhana – free from 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 (suwāmi aiyappan), if not fully at
least during the days of விரதம் (viradam -austerity).
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 - austerity) by wearing the
sacred ஸ்ரீ ஐயப்ப மாலை (sri aiyappa mālai) & धोती /வேட்டி (dhoti / vēṭṭi - loincloth). In fact, in
most of the cases, he religiously continues his abstinence from such vices all
through the course of the விரதம் (viradam -austerity). 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 (suwāmi aiyappan)!
சரண ஜபம் (caraṇa japam – surrender chanting)
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 (maṇḍalaviradakālam), every devotee is advised to chant the अष्टोत्तरशत शरणानि / நூற்றியெட்டு சரணங்கள் (aṣṭottaraśata śaraṇāni / nūṟṟiyeṭṭu caraṇaṅkaḷ – hundred and eight asylums), at least three times a day, as illustrated below:
Sometimes the devotees extend the சரண ஜபம் (caraṇa
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 (caraṇa
japam – surrender chanting) they devotees generally plead for Divine
forgiveness:
I would like to reproduce here a more emotionally kindling song pleading forgiveness for all the mistakes and seeking protection and mercy of God. My friend Gopi who is my குருசுவாமி (guruswāmi – preceptor-god) usually sings this very passionately at the end of every puja ritual and whenever I hear this soul kindling verses, I meltdown in tears
Every devotee is advised to include such சரண ஜபம் (caraṇa 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) similar to the नित्यवेद संस्कार (nityaveda saṃskāra – daily
vedic sacrament) like the सन्ध्या वन्धनं (sandhyā vandhanaṁ) viz.
·
प्रात सन्ध्या (prāta sandhyā - morning twilight or dawn),
·
मद्यानिक सन्ध्या (madyānika
sandhyā – noon twilight)
·
साय सन्ध्या (sāya sandhyā – evening twilight or dusk)
சபரிமலைக்கு பாதயாத்திரை (sabarimalaikku pādayāttirai – foot-pilgrimage to Sabarimalai)
After religiously observing such மண்டலகால விரதங்கள் (maṇṭalakāla virataṅkaḷ - austerities during orb period), the devotees formally commence their சபரிமலைக்கு பாதயாத்திரை (sabarimalaikku pādayāttirai – foot-pilgrimage to Sabarimalai) by carrying the இருமுடி கட்டு (irimuḍikaṭṭu – dual-knot bag) on their heads. The following verses of a popular song explains the process thus:
இருமுடி கட்டுப்பை (irimuḍikaṭṭuppai – dual-knot bag)
The இருமுடி கட்டுப்பை (irimuḍikaṭṭuppai – dual-knot bag) typically consists of two
compartments viz. the முன்முடிப்பை (munmuḍippai – front-knot bag) in which all important पुजाद्रव्याणि (pujādravyāṇi – worship-materials) are carried
including the following
·
நெய் தேங்காய் (nei tēṅgāi – ghee cocunut)
·
படி தேங்காய் (paṭi tēṅkāy - coconut for steps),
·
கற்பூரம் (kaṟpūram - camphor),
·
சாம்பிராணி (cāmpirāṇi),
·
திருநீறு (tirunīṟu - sacred-ash),
·
மஞ்சல் (mañjal - turmeric),
·
குங்குமம் (kuṅkumam) &
·
சந்தனம் (cantaṉam - sandal), etc.
The பின்முடிப்பை (pinmuḍippai – rear-knot bag) 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 முன்முடிப்பை (munmuḍippai – front-knot bag) corresponds to
spiritual stuff, while the latter the personal / material needs.
The process of packing the இருமுடி கட்டுப்பை (irimuḍikaṭṭuppai – dual-knot bag) is considered as a sacred ritual by itself that can be performed only under the direct supervision and governance of a spiritually qualified குருசுவாமி (guruswāmi – preceptor-god). After the இருமுடி கட்டு பூஜை (irumudi kattu pujai - double knot bag worship) ritual, the devotee wraps the இருமுடி கட்டுப்பை (irimuḍikaṭṭuppai – dual-knot bag) typically in a towel or bed-sheet and carries the same on his head.
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இருமுடி கட்டு (irumudi kattu– dual knot bag) on head |
Multi-faith Spiritual integration
By this event, he formally commences his physical யாதிரை (yāttirai - pilgrimage) by carrying the இருமுடி கட்டுப்பை (irimuḍikaṭṭuppai – dual-knot bag) on his head, all the way through the journey. Many devotees commence their பாதயாத்திரை (pādhayāttirai – foot-pilgrimage) from a sacred town called எருமேலி (erumēli), after paying their respects to the எருமேலி ஷாஸ்தா (erumēli shāstā) consecrated in the two temples also the வாவ்ர்சுவாமி தர்கா (vāvarsuwamidhargā – mosque of Vavar Suvamo), who according to popular legend, was a Muslim friend of சுவாமி ஐயப்பன் (suwāmi aiyappan). In fact, the சபரிமலை (sabarimalai) pilgrimage is a perfect example of a healthy synergy between religious faiths and thereby promoting communal harmony by applying திருமூலர் (thirumUlar’s) philosophy of “ஒனரே குலம், ஒருவனே தேவன் (oṉarē kulam, oruvaṉē tēvaṉ - One Cult, One God)” in practice..
शैववैष्णव संयोजन (śaiva vaiṣṇava saṁyojana – Shaiva,-Vaishnava integration) :
சுவாமி ஐயப்பன் (suwāmi aiyappan) is considered as हरिहरपुत्र (hariharaputra - son of Hari &
Haran). Esoterically, the trio correspond to सत्चितानन्द परब्रह्मन् (satcitānanda
parabrahman) viz.:
|
# |
प्रणव (praṇava) |
हरिहरपुत्र (hariharaputra) |
सत्चितानन्द (satcitānanda) |
Details |
|
1 |
अ /அ (a) |
हरि (hari) |
सत् (sat - existence) |
सर्वसांप्रत आत्मस्य (sarvasāṃprata ātmasya –
omnipresence of self) |
|
2 |
उ / உ (u) |
हर (hara) |
चित् (cit - consciousness) |
सर्वज्ञ आत्मस्य (sarvajña ātmasya –
omniscience of self) |
|
3 |
म् /ம் (m) |
पुत्र (putra) |
आनन्द (ānanda - bliss) |
सर्वानन्द आत्मस्य (sarvānanda ātmasya –
omnibliss of self) |
From the ritualistic point of view also, this synergy is very much adapted in practice. For example, both திருநீறு (tirunīṟu – holy ash) which is special in சிவ வழிபாடு (siva vazhipādu – shiva worship) and சந்தனம் (sandhanam - sandal) special to விஷ்ணுவழிபாடு (viṣṇuvaḻipāḍu – Vishnu worship) are integral to ஐயப்பன் வழிபாடு (aiyappan vaḻipāḍu – aiyappa worship)
षण्मतसंप्रदाय संयोजन (ṣaṇmata saṁpradāya saṁyojana – six faith integration):
Not only that, the சுவாமி ஐயப்பன் வழிபாடு (suvāmi
aiyappan vaḻipāḍu – 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 (tirunīṟu – holy ash) in சிவ வழிபாடு (siva vaḻipāḍu – shiva worship). Here also ஐயப்ப பக்தர்கள் (aiyappa baktargaḷ
– aiyappa devotees) apply it on the forehead and
other parts of the body. விபூதி அபிஷேகம் (vibūti abiṣēgam – 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 (pirasādam).
वैष्णवं (vaiṣṇavaṁ):
Lord ஐயப்பன் (aiyappan) is considered as the third son of Lord परमशिव (paramaśiva). Moreover, similar to applying திருநீறு (tirunīṟu – holy ash) in சிவ வழிபாடு (siva vaḻipāḍu – shiva worship). Here also ஐயப்ப பக்தர்கள் (aiyappa baktargaḷ
– aiyappa devotees) apply it on the forehead and
other parts of the body. விபூதி அபிஷேகம் (vibūti abiṣēgam – 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 (pirasādam).
शाक्तं (śāktaṁ):
मोहिनी अवतार श्री महाविष्णोः (mohinī avatāra śrī mahāviṣṇoḥ – damsel
incarnation of Maha Vishnu) is an indirect aspect of
integrating the पराशक्ति तत्त्व (parāśakti tattva - supreme energy) as the मात्रुक /नारीतत्त्व (mātruka/nārītattva – motherly / female principle) who is responsible for the theo-genesis of
சுவாமி ஐயப்பன் (suvāmi aiyappan). Moreover, மஞ்சமாதா வழிபாடு (manjamāthavaḻipāḍu – yellow mother worship) as
the மாலியபுறத்து அம்மன் (māliyapuṟattu am'maṉ) is also
a reflection of शाक्तं (śāktaṁ)
गाणपत्यं (gāṇapatyaṁ):
Lord பிள்ளையார் (piḷḷaiyār -
ganesh) is the eldest brother of சுவாமி ஐயப்பன் (suvāmi aiyappan). The வழிப்பாடு (vaḻipāḍu -
worship) of the former as கண்ணிமூல கணபதி (kaṇṇimūla
kaṇapat) is very integral to ஐயப்பன் வழிபாடு (aiyappan vaḻipāḍu – aiyappa worship). In fact, it is considered a
prerequisite to pay homage to worship கண்ணிமூல கணபதி (kaṇṇimūla gaṇapati) before formally commencing the ஐயப்பா விரதம் (aiyappa viradam). Moreover, this Lord is specially consecrated
at சபரிமலை (sabarimalai) both in the foot hills of the sacred நீலிமலை (nīlimalai) near the பம்பை நதி (pambai nadi) as well as at the top in the சன்னிதானம் (sannidhānam).
सौरं (sauraṁ):
Now, let’s understand as to how Lord सूर्य देव (sūrya deva – sun god) also has an integral role to play in the ஐயப்பன் வழிபாடு (aiyappan vaḻipāḍu – aiyappa worship). The connect is deep rooted based on astrological event of सञ्चार सूर्यग्रहस्य धणुष्राशेः मकरराशौ (sañcāra sūryagrahasya dhaṇuṣrāśeḥ makararāśau – transit of solar planet from saggatarius sign to 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 maṇṭala virata kālam). On this day, the sacred மகாஜோதி மெய்ஞான தரிசனம் (makājōti meijñāṉa taricaṉam – Spiritual Vision of Cosmic Light) is lighted at the top of the பொன்னம்பல மேடு (poṉṉampala mēḍu - Golden Hill of Divine Revelation).
कौमारं (kaumāraṁ):
Lord முருகன் (murugan) the first younger brother of Lord கணபதி (gaṇapati) is naturally the elder brother of சுவாமி ஐயப்பன் (suvāmi aiyappan). He is also very integral to the religious cult of ஐயப்பன் வழிபாடு (aiyappan vaḻipāḍu – aiyappa worship). In fact, the very term ‘சுவாமி (suvāmi)’ 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 treasures 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)
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 (piḷḷaiyār). This fact is testified by various Saints and Scholars including Sage of Kanchi, ஜகத்குரு ஸ்ரீ காஞ்சி மகா பெரியவா (jagathguru sri kānchi magā periyavā) and ஸ்ரீ பாம்பன் சுவாமிக்ள் (srī pāmpaṉ suvāmigaḷ) etc. For example, the Sage of Kanchi, in his famous discourse recordings aptly titled as தெய்வத்தின் குரல் (deivattin kural – voice of God), very categorically states “’ஸ்வாமி’ என்றால் குமாரஸ்வாமியே (suvāmi’ eṉṟāl kumārasvāmiyē)”. To quote him:
Hindu Muslim harmony:
During சபரிமலை யாத்திரை (sabarimalai yāttirai - Sabarimalai pilgrimage), the devotees pay their respects and visits to வாவ்ர் சுவாமி (vāvar suvāmi), the Muslim friend of சுவாமி ஐயப்பன் (suwāmi aiyappan) at the Mosque in எருமேலி (erumēli). 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 (suwāmi 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 (harivarāsanam). 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 (suwāmi
aiyappan), who is also called as ஸ்ரீ தர்ம ஷாஸ்தா (sri dharma
shāsthā) 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 (muṉṉiṉṟa srīkaṇa ṣāstā). சுவாமி ஐயப்பன் (suwāmi aiyappan) was influenced by Buddhism and he had
gone to சபரிமலை (sabarimalai) to meditate like the Buddha. The சரண கோஷம் (caraṇa kōṣam) could be an inspiration from the
Actual Pilgrimage Trekking
Going back to our original discussion, the devotees at எருமேலி (erumēli) celebrate an event called பேட்டை துள்ளல் (pēṭṭai tuḷḷal) 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)
பேட்டை துள்ளல் (pēṭṭai tuḷḷal)
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 துள்ளல் (Pettai Thullal) at எருமேலி (erumEli) |
பெரிய பாதை (periya pātai - Long Trek)
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 of பெருவழி / பெரியப்பாதை (peruvaḻi / periyappātai - long trek) |
Topography of the பெரிய பாதை (periya pādhai – long trek)
Let us now take a look at the topography of the பெரிய பாதை (periya pādhai – long trek) during the overall journey from எருமேலி (erumēli) to the final சன்னிதானம் (sannidhānam) contains the following milestones.
#
Milestone
1
எருமேலி (erumēli)
2
பேருர் தோடு (pērur tōṭu)
3
காளைக்கட்டி (kāḷaikkaṭṭi)
4
அழுதா மலை (aḻutā malai)
5
கல்லிடும் குன்று (kalliṭum kuṉṟu)
6
இஞ்சிப்பாறை கோட்டை (iñcippāṟai kōṭṭai)
7
முக்குழி தாவளம் (mukkuḻi tāvaḷam)
8
கரியிலாம் தோடு (kariyilām tōṭu)
9
கரிமலை உச்சி (karimalai ucci)
10
வலியானவட்டம் / பெரியானவட்டம் (valiyāṉavaṭṭam / periyāṉavaṭṭam)
11
செறியானவட்டம் / சிறியானவட்டம் (ceṟiyāṉavaṭṭam / ciṟiyāṉavaṭṭam)
12
பம்பா நதி (pampā nati)
13
நீலி மலை (nīli malai)
14
அப்பாச்சி மேடு (appācci mēṭu)
15
சபரிபீடம் (caparipīṭam)
16
சரம் குற்றியால் (caram kuṟṟiyāl)
17
பதினெட்டாம் படி (patiṉeṭṭām paṭi)
18
சன்னிதானம்(caṉṉitāṉam –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 (pampā nadi) and its tributary அழுதா நதி (aḻutā nadi). 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, the following सर्ग (sarga - cantos) 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 सीतादेवी (śrīmati sītādevī) who is the धर्मपत्नी श्री रामायाः (dharmapatnī śrī rāmāyāḥ - divine consort of Sri Rama).
#
खाण्ड (khāṇḍa - section)
सर्ग (sarga – canto)
1
आरण्यखाण्ड (āraṇyakhāṇḍa)
73rd,74th & 75th
2
किष्किन्दाकाण्ड (kiṣkindākhāṇḍa)
1st, 13th & 27th
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, Lord श्री राम (śrī rāma), in the त्रिसप्तितमः सर्गः आरण्यखाण्डस्य (trisaptitamaḥ sargaḥ āraṇyakhāṇḍasya - seventy third canto of forest-section), is directed by कबन्धः (kabandhaḥ) 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 a 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)
சரணகோஷம் (caraṇakōṣam - surrender proclamation)
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 yāttirai – 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 (ōm suvāmiyē saraṇam aiyappā - ‘aiyappa, I take refuge in thee’).
Topography of the பெரிய பாதை (periya pādhai – long trek)
Let us now take a look at the topography of the பெரிய பாதை (periya pādhai – long trek) during the overall journey from எருமேலி (erumēli) to the final சன்னிதானம் (sannidhānam) contains the following milestones.
|
# |
Milestone |
|
1 |
எருமேலி (erumēli) |
|
2 |
பேருர் தோடு (pērur tōṭu) |
|
3 |
காளைக்கட்டி (kāḷaikkaṭṭi) |
|
4 |
அழுதா மலை (aḻutā malai) |
|
5 |
கல்லிடும் குன்று (kalliṭum kuṉṟu) |
|
6 |
இஞ்சிப்பாறை கோட்டை (iñcippāṟai kōṭṭai) |
|
7 |
முக்குழி தாவளம் (mukkuḻi tāvaḷam) |
|
8 |
கரியிலாம் தோடு (kariyilām tōṭu) |
|
9 |
கரிமலை உச்சி (karimalai ucci) |
|
10 |
வலியானவட்டம் / பெரியானவட்டம் (valiyāṉavaṭṭam / periyāṉavaṭṭam) |
|
11 |
செறியானவட்டம் / சிறியானவட்டம் (ceṟiyāṉavaṭṭam / ciṟiyāṉavaṭṭam) |
|
12 |
பம்பா நதி (pampā nati) |
|
13 |
நீலி மலை (nīli malai) |
|
14 |
அப்பாச்சி மேடு (appācci mēṭu) |
|
15 |
சபரிபீடம் (caparipīṭam) |
|
16 |
சரம் குற்றியால் (caram kuṟṟiyāl) |
|
17 |
பதினெட்டாம் படி (patiṉeṭṭām paṭi) |
|
18 |
சன்னிதானம்(caṉṉitāṉam –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 (pampā nadi) and its
tributary அழுதா நதி (aḻutā nadi). 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, the
following सर्ग (sarga - cantos) 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 सीतादेवी (śrīmati sītādevī) who is the धर्मपत्नी श्री रामायाः (dharmapatnī śrī rāmāyāḥ - divine
consort of Sri Rama).
|
# |
खाण्ड (khāṇḍa - section) |
सर्ग (sarga – canto) |
|
1 |
आरण्यखाण्ड (āraṇyakhāṇḍa) |
73rd,74th & 75th |
|
2 |
किष्किन्दाकाण्ड (kiṣkindākhāṇḍa) |
1st, 13th & 27th |
 |
| பம்பா நதி (pampaa nadhi) |
For example, Lord श्री राम (śrī rāma), in the त्रिसप्तितमः सर्गः आरण्यखाण्डस्य (trisaptitamaḥ sargaḥ āraṇyakhāṇḍasya - seventy third canto of forest-section), is directed by कबन्धः (kabandhaḥ) 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 a 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)
சரணகோஷம் (caraṇakōṣam - surrender proclamation)
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 yāttirai – 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 (ōm suvāmiyē saraṇam aiyappā - ‘aiyappa, I take refuge in thee’).
Typically, all through the journey into the forests, every devotee keeps chanting this mantra aloud, as beautifully explained in the following verses,
Whenever the devotee needs motivation and courage to overcome the mental
and physical hurdles, he has to undergo during the period of விரதம் (viradam - austerity).and pilgrimage, he
prays to his lord to grant him the needed strength:
The pilgrims are so devoted and single pointedly focused on their சுவாமி ஐயப்பன் (suwāmi aiyappan), that all the hardship and exhaustions 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:
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 keep 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!
 |
| Crippled helped by Police |
By God's Grace, all these years of சபரிமலை யாத்திரை (sabarimalai yāttirai – 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 travelled 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 (periyapādhai yāttirai – long rote pilgrimage) that will keep reminding this truth to us every year.
The easiest way to practically understand the most complex science of Einstein's Theory of Spacetime Relativity is the "2km milestone" during suchபெரியபாதை யாத்திரை (periyapādhai yāttirai – long rote pilgrimage)
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 (periyapādhai yāttirai – long rote
pilgrimage). It reminds me that neither the புங்காவனம் (puṅgāvaṉam – park-forest) of Lord ஸ்ரீ ஐயப்பன் (sri
aiyappan), nor the or sacred பதிணெட்டுபடிகள் (patiṇeṭṭupaḍigaḻ – eighteen steps) nor even the சன்னிதானம் (sannidhānam – sanctum sanctorum) is the
exclusive place where He resides. The entire Universe is Him so every step in
the पाद यात्र (pāda yātra – foot-pilgrimage) implies
connecting with Him. சன்னிதானம் (sannidhānam – 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)
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)
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 ब्रह्मविद्या (brahmavidyā – divine wisdom) is inherently
eternal, omnipresent and can be realized as अपरोक्षज्ञान (aparokṣajñāna immediate-wisdom) which is निष्काल (niṣkāla – timeless/tenseless) while it's
discovery is through the कोश परोक्षज्ञानस्य (kośa parokṣajñānasya – veil of mediatet-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
yāttirai – 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 எருமேலியில் சுவாமி ஐயப்பனால் நிகழ்தப்பட்ட மகிஷியின் வதம் (erumēlyil cuvāmi aiyappaṉāl nikaḻtappaṭṭa makiṣiyiṉ vatam -
killing of mahishi by Swami Aiyappan at Erumeli). Please
remember that the killed demon viz. மஹிஷி (mahiṣi) had a எருமையின் முகம் (erumaiyin mugam – face of buffalo). Esoterically எருமேலி (erumēli) symbolizes the ஆனவம் (ānavam - negative ego). The Buffalo also
represents the तमो गुण (tamo guṇa
– lazy behaviour), a great villain and hindrance to the devotee’s spiritual progress.
पञ्चमहाकार्य अवस्थाः आत्मानुभ्वस्य (pañcamahākārya avasthāḥ ātmānubhvasya – five main effectual states of soul-experience)
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 (caparimalai kāṭu –sabarimalai forest) and crossing over
the ஐந்து மலைகள் (aindu malaigaḷ - five-fold mountains) corresponds to the inner कुण्डलिनी योग साधन (kuṇḍalinī yoga sādhana) of traversing
through the पञ्चमहाकोशाः (pañca pañcamahākośāḥ – five major veils) respectively,
leading to involuntary experience of पञ्चमहाकार्य अवस्थाः आत्मानुभ्वस्य (pañcamahākārya avasthāḥ ātmānubhvasya – five main effectual states of soul-experience)
|
# |
कोश (kośa - sheath) |
अवस्था (avasthā - state) |
|
1 |
अन्नमयकोश (annamayakośa
– foodsheath) |
जाग्रत् अवस्था (jāgrat avasthā – waking state) |
|
2 |
प्राणमयकोश (prāṇamayakośa
– vital-predominant sheath) |
स्वप्न अवस्था (svapna avasthā – dreaming state) |
|
3 |
मनोमयकोश (manomayakośa
– mind-predominant sheath) |
सुषुप्ति अवस्था (suṣupti avasthā – sleeping state) |
|
4 |
विज्ञानमयकोश (vijñānamayakośa - knowledge-predominant sheath) |
तुरिय अवस्था (turiya avasthā – meditating state) |
|
5 |
आनन्दमयकोश (ānandhamayakośa
– bliss-predominant sheath) |
तुर्यातीत अवस्था (turyātīta avasthā -
transcendent state) |
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 arutpirakāsa irāmalinga vaLLalār), corresponds to
the concentric hierarchy of five-fold realms of consciousness viz.
· புரப்புரம் /बाह्यबाह्य (purappuram
/ bāhyabāhya – external outer),
· புரம் / बाह्य (puram/bāhya – outer),
· அகப்புரம் /अन्तर्बाह्य (agappuram
/ antarbāhya - internal outer),
· அகம்/ अन्तर (agam – inner) &
· அகமகம் / अन्तरन्तर (agamagam
/ antarantara – internal inter) respectively.
Please understand that these boundaries are more like epistemological layers than being ontological water-tight walls and represent the different hierarchies of the same spiritual continuum of the absolute omnipresent non-dual singularity. In this layering, as the name indicates, the புரப்புரம் /बाह्यबाह्य (purappuram / bāhyabāhya – external outer) is the layer which is the सर्वभाह्य (sarvabhāhya – outermost of all) in which the कार्यवस्था जीवात्मस्य (kāryavasthā jīvātmasya – effectual state of corporeal soul) operates from the जाग्रत अवस्था मध्ये आश्रय अन्नमयकोशस्य (jāgrat avasthā madhye āśraya annamayakośasya – waking state within the food-predominant sheath) while at அகமகம் / अन्तरन्तर (agamagam / antarantara – internal inter) which is the सर्बाभ्यन्तर (sarbābhyantara – innermost of all) they are operating from the तुरियातीत अवस्था मध्ये आश्रय आनन्दमयकोशस्य (turiyātīta avasthā madhye āśraya ānandamayakośasya – transcendent state within the bliss-predominant sheath).
Geometrically speaking these three dimensions viz. कोश अविद्यामाया चैतनस्य (kośa avidyāmāyā caitanasya - sheath of nescient mystery-consciousness) (X), कार्यवस्था बद्धात्म चैतन्यस्य (kāryavasthā baddhātma caitanyasya – effectual state of corporeal soul-consciousness) (Y) & स्थूलभूत तत्त्व अप्रवृत्ति चैतन्यस्य (sthūlabhūta tattva apravṛtti caitanyasya – gross material principle of inertial-consciousness) (Z) in the above table, are mutually perpendicular to each other as shown below
And such a concentric hierarchy is
applicable at all the three levels of the पञ्चविध कोशाः अविद्यामाया
चैतनस्य (pañcavidha kośāḥ avidyā māyā caitanasya
- fivefold sheaths of nescient mystery-consciousness), the पञ्चविध कार्यवस्थाः बद्धात्म
चैतन्यस्य (pañcavidha
kāryavasthāḥ baddhātma caitanyasya –
five-fold effectual states of corporeal soul-consciousness) and the पञ्चविध स्थूलभूत तत्त्वानि
अप्रवृत्ति चैतन्यस्य (pañcavidha sthūlabhūta
tattvāni apravṛtti caitanyasya –
fivefold gross material principles of inertial-consciousness)
|
# |
स्थण्डिल स्थानस्य (sthaṇḍila sthānasya –
boundary of locus) (A) |
कोश अविद्यामाया चैतनस्य (kośa avidyāmāyā
caitanasya - sheath of nescient mystery-consciousness) (X) |
कार्यवस्था बद्धात्म चैतन्यस्य (kāryavasthā baddhātma
caitanyasya – effectual state of
corporeal soul-consciousness) (Y) |
स्थूलभूत तत्त्व अप्रवृत्ति चैतन्यस्य (sthūlabhūta tattva apravṛtti caitanyasya – gross material principle of
inertial-consciousness) (Z) |
|
1 |
புரப்புரம் /बाह्यबाह्य (purappuram
/ bāhyabāhya – external outer) |
अन्नमयकोश (annamayakośa – food-predominant sheath) |
जाग्रत् अवस्था (jāgrat avasthā – waking state) |
पृथिवि तत्त्व (pṛthivi tattva – earth principle) |
|
2 |
புரம் / बाह्य (puram/bāhya – outer) |
प्राणमयकोश् (prāṇamayakośa – vital-predominant sheath) |
स्वप्न अवस्था (svapna avasthā – dreaming state) |
अपस् तत्त्व (apas tattva – water principle) |
|
3 |
அகப்புரம் /अन्तर्बाह्य (agappuram
/ antarbāhya - internal outer) |
मनोमयकोश (manomayakośa
– mind-predominant sheath) |
सुषुप्ति अवस्था (suṣupti avasthā – sleeping state) |
अग्नि तत्त्व (agni tattva – fire
principle) |
|
4 |
அகம்/ अन्तर (agam – inner) |
विज्ञानमयकोश (vijñānamayakośa – wosdom-predominant sheath) |
तुरीय अवस्था (turīya avasthā – trance state) |
वायु तत्त्व (vāyu tattva – air principle) |
|
5 |
அகமகம் / अन्तरन्तर (agamagam
/ antarantara – internal inter) |
आनन्दमयकोश (ānandamayakośa –
bliss-predominant sheath) |
तुरीयातीत अवस्था (turīyātīta avasthā – transcendent state) |
आकाश तत्त्व (ākāśa tattva – vaccum principle) |
And corresponding to each axises viz. X, Y & Z, there is a five fold nested concentric hierarchical boundaries as listed in A and the mutual interdependencies between them can be graphically visualized as follows:
Please understand that these boundaries are more like epistemological
layers than being ontological water-tight walls and represent the different
hierarchies of the same spiritual continuum of the absolute omnipresent
non-dual singularity. In this layering, as the name indicates, the புரப்புரம் /बाह्यबाह्य (purappuram
/ bāhyabāhya – external outer) is the layer which is the सर्वभाह्य (sarvabhāhya – outermost of all) in which the कार्यवस्था
जीवात्मस्य (kāryavasthā jīvātmasya – effectual state of corporeal
soul) operates from
the जाग्रत अवस्था मध्ये आश्रय अन्नमयकोशस्य (jāgrat avasthā madhye āśraya
annamayakośasya – waking state within the food-predominant sheath) while at அகமகம்
/ अन्तरन्तर (agamagam / antarantara – internal inter)
which is the सर्बाभ्यन्तर (sarbābhyantara – innermost of all) they are operating from the तुरियातीत अवस्था मध्ये आश्रय आनन्दमयकोशस्य (turiyātīta avasthā madhye āśraya ānandamayakośasya
– transcendent state within the bliss-predominant sheath). It is the same reality that that runs through and links the स्थूलरूप (sthūlarūpa
– gross form) and the सूक्षमरूप (sūkṣamarūpa
– 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 (naṭarājapati mālai) by திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅka vaḷḷalār) in his magnum opus திருவருட்பா (tiruvaruṭpā)
And I would also like to quote the following verses from his சற்குருமணி மாலை (caṟkurumaṇi mālai) 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.
Significance of பதிணெட்டு படிகள் (patiṇeṭṭu paṭikaḷ – eighteen steps)
The devotee then ascends the sacred பதிணெட்டு படிகள் (patiṇeṭṭu paṭikaḷ – eighteen steps) referring to the பதிணெட்டு சித்திகள் (pathinettu iddhigaL – eighteen mystic powers) or spiritual milestones to be attained by the spiritual seeker.
Ascending these பதிணெட்டு படிகள் (patiṇeṭṭu paṭikaḷ – eighteen steps) is considered as the most sacred aspect in the entire pilgrimage. One is not allowed to alight these steps without carrying an இருமுடி கட்டுப்பை (irimuḍikaṭṭuppai – dual-knot bag) after sincerely practicing the prescribed விரதம் (viradam - austerity)
अष्टदश आध्यात्मिक क्रोज़मापनपाषाण (aṣṭadaśa ādhyātmika kroamāpanapāṣāṇa - eighteen spiritual milestones)
In Hinduism, the number 18 is pregnant with occult significance. There
are multiple references to it in the scriptures including अष्टदश महापुराणनि (aṣṭadaśa mahāpurāṇani –
eighteen supreme legends), अष्टदश यज्ञाः (aṣṭadaśa yajñāḥ - eighteen sacrifices), अष्टदश दिनाः युद्धाः महाभारते (aṣṭadaśa dināḥ yuddhāḥ mahābhārate – eighteen days of war in
Mahabharata), अष्टदश अध्यायाः / योगाः भगवद्गीतायाम् (aṣṭadaśa
adhyāyāḥ / yogāḥ bhagavadgītāyām – eighteen chapters in Bhagavadgita), अष्टदशपर्वाः महाभारते (aṣṭadaśaparvāḥ mahābhārate – eighteen epochs in Mahabharata) etc. In a
nutshell, the பதிணெட்டு படிகள் (patiṇeṭṭu paṭikaḷ
– eighteen steps) represent 18 principal 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 பதிணெட்டு படிகள் (patiṇeṭṭu paṭikaḷ – eighteen 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.
|
# |
Entity |
|
1 |
देश (deśa - space) |
|
2 |
काल (kāla- time) |
|
3 |
निमित्त (nimitta - causality) |
|
4 |
जीव जग्रत् (jīva jagrat - mundane waking) |
|
5 |
जीव स्वप्न (jīva svapna – mundane dreaming) |
|
6 |
जीव सुसुप्ति (jīva susupti – mundane sleep) |
|
7 |
निर्मल जग्रत् (nirmala jagrat – pure waking) |
|
8 |
निर्मल स्वप्न (nirmala svapna – pure dreaming) |
|
9 |
निर्मल सुसुप्ति (nirmala susupti – pure sleeping) |
|
10 |
पर जग्रत् (para jagrat – transcendent waking) |
|
11 |
पर स्वप्न (para svapna – transcendent dreaming) |
|
12 |
पर सुसुप्ति (para susupti -
– transcendent sleeping) |
|
13 |
गुरु जग्रत् (guru jagrat) |
|
14 |
गुरु स्वप्न (guru svapna) |
|
15 |
गुरु सुसुप्ति (guru susupti) |
|
16 |
शुद्ध शिव जग्रत् (śuddha śiva jagrat) |
|
17 |
शुद्ध शिव स्वप्न (śuddha śiva svapna) |
|
18 |
शुद्ध शिव सुसुप्ति (śuddha śiva susupti) |
Similarly, the பதிணெட்டு படிகள் (patiṇeṭṭu paṭigaḷ
– eighteen steps) represent the अष्टदश महा सिद्धि (aṣṭadaśa mahā siddhi – eighteen occult
faculties / powers) one acquires when attains the respective spiritual milestone.
Again, in the लय योग (laya yoga) school,
the பதிணெட்டு படிகள் (patiṇeṭṭu paṭikaḷ – eighteen
steps) corresponds to the अष्टदशचक्र मण्डक (aṣṭadaśacakra maṇḍaka) within the सूक्षम शरीर (sūkṣama śarīra - subtle body) through which the कुण्डलिनी शक्ति (kuṇḍalinī śakti – coiled energy) which includes षटाधार चक्र (ṣaṭādhāra cakra – six support centers) plus द्वादशान्त चक्र (dvādaśānta cakra – twelve centres)
|
# |
Entity |
|
1 |
देश (deśa - space) |
|
2 |
काल (kāla- time) |
|
3 |
निमित्त (nimitta - causality) |
|
4 |
जीव जग्रत् (jīva jagrat - mundane waking) |
|
5 |
जीव स्वप्न (jīva svapna – mundane dreaming) |
|
6 |
जीव सुसुप्ति (jīva susupti – mundane sleep) |
|
7 |
निर्मल जग्रत् (nirmala jagrat – pure waking) |
|
8 |
निर्मल स्वप्न (nirmala svapna – pure dreaming) |
|
9 |
निर्मल सुसुप्ति (nirmala susupti – pure sleeping) |
|
10 |
पर जग्रत् (para jagrat – transcendent waking) |
|
11 |
पर स्वप्न (para svapna – transcendent dreaming) |
|
12 |
पर सुसुप्ति (para susupti -
– transcendent sleeping) |
|
13 |
गुरु जग्रत् (guru jagrat) |
|
14 |
गुरु स्वप्न (guru svapna) |
|
15 |
गुरु सुसुप्ति (guru susupti) |
|
16 |
शुद्ध शिव जग्रत् (śuddha śiva jagrat) |
|
17 |
शुद्ध शिव स्वप्न (śuddha śiva svapna) |
|
18 |
शुद्ध शिव सुसुप्ति (śuddha śiva susupti) |
We shall discuss the significance of such sacred numbers in greater details elsewhere. That is why highest importance is given to these sacred பதிணெட்டு படிகள் (patiṇeṭṭu paṭigaḷ – eighteen steps) in the system. In fact, படி பூஜை (paṭi pūjai –stairs worship) is a very elaborate and comprehensive rituals religiously performed at சபரிமலை (sabarimalai)
 |
| 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 versesI am also reminded of the following verses of திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅga vaḷḷalār), who in his magnum opus poetic masterpiece திருவருட்பா (tiruvaruṭpā), sings thus, in mystic ecstasy,
आत्म अभिशेक (ātma abhiśeka -Soul Consecration)
The pilgrim then performs அபிஷேகம் (abishEgam - libations) on the मूल विग्रह (mūla vigraha – chief icon) using the நெய் (nei - ghee), which he had been carrying from in the இருமுடி கட்டுப்பை (irimuḍikaṭṭuppai – dual-knot bag) on his head. The following film song very beautifully narrates the whole process thus,
The ritual related to अभिषेक (abhiṣeka - ablution) is then followed by other ஆகம பூஜை முறைகள் (āgama pūjai muṟaigaḷ – agamic worship practices) including अर्चन (arcana- praising), आर्ति (ārti – lighting) etc.
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| 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 a 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),
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 गर्बगृह (garbagṛha - sanctum sanctorum) at சபரிமலை சன்னிதானம் (sabarimalai sannidhānam). 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 (swāmi
aiyappan)? After all he does is get दर्शन (darśana – 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 दर्शन (darśana – 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
अन्तरङ्ग यात्र (antaraṅga yātra - The Inner Pilgrimage)
Moreover, it is not just for having the दर्शन (darśana – 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 (tiru aruṭpirakāca irāmaliṅka vaḷḷalār) 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 स्थूलशरीर (sthūlaśarīra - physical
body) made of the पञ्चमहाभूतानि (pañcamahābhūtāni – 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 स्थूलशरीर (sthūlaśarīra - physical
body) is also called as कायशुद्धि (kāyaśuddhi – 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 नग्नपाद प्रगामाणि (nagnapāda pragāmāṇi – 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 traveller, 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 (irāmaliṅga vaḷḷalār) calls அந்தக்கரண ஒழுக்கம் (antakkaraṇa oḻukkam - internal / mind disciplining). Various यम (yama - observance) & नियम (niyama - abstinence) measures practiced strictly as तपस् (tapas - penance) during
this விரத காலம் (viradha kālam – austerity period) helps to tune
the mind to free itself from various नकरात्मक वासनः (nakarātmaka vāsanaḥ - negative 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
Swami Krishnananda, belonging to the order of Swami Sivananda’s monastic order, further explains the concept thus, as part of his commentary on the above text:
“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”.
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 திரு அருட்பிரகாச இராமலிங்க வள்ளலார் (tiru aruṭpirakāca irāmaliṅka vaḷḷalār) refers
to a two stepped disciplining exercise in terms of
ஜீவ ஒழுக்கம் (jīva oḻukkam – life / personality disciplining): 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 (āṉma oḻukkam – 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 (suwāmi - God) and in their turn everybody else starts addressing an His devotee as சுவாமி (suwāmi - God) in line with the supreme philosophy of வசுதேவ குடும்பம் (vasudēva kuṭumpam - Kingdom Of God) just as மகாகவி சுப்பிரமனிய பாரதியார் (magākavi subramaniya Bārathiyār) sings aloud:
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 चतुर् मार्गाः (catur mārgāḥ – four 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 (jīva kāruṇyam – 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 (tiruvaḷḷuvar) advocates as கொல்லாமை (kollāmai – abstinence from killing). He is not only
practice புளால் உண்ணாமை (puḷāl uṇṇāmai – 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 kālam – 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 poḻutu – one time). If that is not feasible,
he can try to do it for இரு பொழுது (iru poḻutu – two times). 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 (tiru aruṭpirakāca irāmaliṅka vaḷḷalār) 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 – oblation) offered in the यज्ञ (yajña - sacrifice) to the अन्तर्यामि ब्रह्मन (antaryāmi brahmana – indwelling divinity).
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 (dhāsa – 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
The devotee is also encouraged to do lots of social service and give alms to the poor & the needy; particularly அன்னதானம் (annadānam – food donation) is given highest importance in this system and in fact, சுவாமி ஐயப்பன் (swāmi aiyappan) is called as அன்னதானப்பிரபு (aṉṉatāṉappirapu – Lord of Food Donations). The important point to remember here is that, whenever offering அன்னதானம் (annadhānam – 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 (camūka cēvai - 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 (aiyappā 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 (pādha yāttirai – pilgrimage journey) from all other
unnecessary personal-socio-political distractions and finally as a संन्यासि (saṁnyāsi - renunciate) at சன்னிதானம் (sannidhānam – 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 yāttirai). 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 (dhāsa – 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 fact, the renowned Saiva saint திரு நாவுக்கரசர் /அப்பர் (tiru nāvukkaracar / appar) formally
institutionalized the திருப்பணி (tiruppaṇi - sacred service) of temple
cleansing services called உழவாரம் (uḻavāram). Literally, the term உழவாரம் (uḻavāram) 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 (uḻavan – 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.
भक्ति मार्ग (bhakti mārga – path of devotion):
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 (virata pūjā vitāṉam - liturgical guidelines for worship & austerities).
Moreover, the pilgrim is advised to performs भजन् (bhajan - chantings), नाम सङ्गीर्तनं (nāma saṅgīrtanaṁ), recitation of
the famous ஐயப்பா தாரக மந்திர சரண கோஷம் (aiyappā tāraka mantira caraṇa kōṣam), which is "ஓம் சுவாமியே சரணம் ஐயப்பா (aiyappā tāraka mantira caraṇa kō'ōm cuvāmiyē caraṇam aiyappā)".
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| 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.
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| पुश्पं (puśpam – offering flowers) |
He has to devotedly perform जप शरणस्य (japa śaraṇasya – chant of 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 (kārttigai) and மார்கழி (mārkaḻi), one cannot miss to hear the heart-rendering ஐயப்பன் கீர்த்தனை (aiyappaṉ kīrttaṉai - devotional music of Aiyappa). 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 (pāṭal peṟṟa stalaṅkaḷ - shrines eulogized by songs) while going or returning from சோட்டானிக்கரை (cōṭṭāṉikkarai), குருவாயூர் (guruvāyūr), திருச்சூர் (tiruccūr) 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 (suvāmi aiyappan) is known to have incarnated in two major roles. Lord श्री धर्मशास्ता (śrī dharmaśāstā – Lord of righteousness) as गृहस्त देवता (gṛhasta devatā – householder deity) with पूरण (pūraṇa - perfection) & पुष्कल (puṣkala - prosperity) respectively as His Divine Consorts. Here from an esoteric perspective, the divine consorts correspond to the இடகலை நாடி / इडकला नाडी (idakalai nādi / iḍakalā nāḍī) & பிங்கலை நாடி / पिङ्गला नाडी (pingalai nādi/ piṅgalā nāḍī) respectively, while श्री धर्मशास्ता (śrī dharmaśāstā – Lord of righteousness) is the sacred சுழுமுனை நாடி/ सुषुम्णा नाडी (suzhumunai nādi / 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 theo-sonic 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 (suvāmi aiyappan) as the श्री धर्मशास्ता (śrī
dharmaśāstā – 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 (swāmi) in the गर्बगृह (garba gṛha - sanctum sanctorum) shows the சுவாமி ஐயப்பன் (suvāmi
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 (biram'maccariya oḻukkam – discipline of chastity) during பாத யாதிரை (pādha yāttirai) 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 – iconic incarnation as sculpture) at the sacred 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 (vāsi youga sādhanam), 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 (sagamārgam - 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 kālam – austerity period). In classical சைவ சித்தாந்தம் (saiva siddāntam) literature, such மெய்ஞான் மார்கம் (meignāna mārgam – path of spiritual wisdom) is also called as சன்மார்கம் (sanmārgam - path of truth). Once again, I would like to quite here the verses from the சிவஞான சித்தியார் (sivajñāṉa siddiyār)
The भक्त (bhakta - devotee) at the end of his long, tiring journey
and விரதம் (viratham - austerity) when he finally reaches the சன்னிதி (sannidi - 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 (tiru aruṭpirakāca irāmaliṅga vaḷḷalār):
He not only gets this मूर्ति दर्शन (mūrti
darśana – vision as deity) of his beloved God in
His अर्च अवतार (arca avatāra – iconic incarnation), 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 सञ्चार सूर्यग्रहस्य धणुष्राशेः मकरराशौ (sañcāra sūryagrahasya dhaṇuṣrāśeḥ makararāśau – transit of solar planet from saggatarius sign to capricorn sign), according to
astrological calendar.
In principle, this event of மகாஜோதி மெய்ஞான தரிசனம் (magā meignāna jOthi dharisanam – Spiritual Vision of Cosmic Light) is esoterically similar to the famous आरुद्र दर्शन (ārudra darśana) of आनन्दताण्दव श्री नटराजस्य (ānandatāṇdava śrī naṭarājasya – frantic bliss dance of dance-king) during மார்கழி திருவாதிரை நட்சத்திரம் (mārkaḻi tiruvātirai naṭcattiram).
After experiencing such a दिव्य दर्शन (divya darśana – sacred vision), the भक्त (bhakta - devotee) completely surrenders himself and takes refuge at the Holy Feet of the Divine as reflected in the mystical verses from the famous शास्ता दशाकम् (śāstā daśākam)
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 mean 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 yāttirai – Sabarimalai pilgrimage) and before concluding, I would like to offer my humble salutations to the Lord சுவாமி ஐயப்பன் (suvāmi aiyappan) by quoting the soul kindling verses from श्री हरिहरसुदाष्टकम् (śrī hariharasudāṣṭakam) originally composed by ஸ்ரீ கும்பக்குடி குளத்தூர் ஐய்யர் (srī kumpakkuṭi kuḷattūr aiyyar)
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 ஐயப்பன் பூஜை (aiyappaṉ pūjai – aiyappa worship)
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