SAASTHA AYYAPPAN

                                     SASTHAA! – AYYAPPAN!  -

                                Both are NOT one and the same

What is the Vehicle (Vahanam - on which animal Sastha will travel of Sastha).  If you ask anybody so the answer will be “Tiger”.  But it is not.  The vahanam of Sastha is “elephant”.  Sastha is different and Ayyappan is different.

There lived a Siva Devotee called as Dhikshithar (mostly known as Avatar of Siva) in the year 1554 (16^th century) and he was seated in the Palace of a Chola King named Narasimha Bhoopaalan.  He went to a Sastha Temple along with the Dhikshithar.  The king saw the Idol of Sasthaa in a different way. The finger of Sastha was placed on his nose.  The king and others were astonished on seeing this.  The king wanted to know the reason for such a pose.  He enquired with some of the Vedic people there.  One of them replied that a very eminent and authorized person would clear his doubt.  On clearing the doubt automatically the finger will be removed.  On hearing this answer, the king asked the Dhikshithar to sing for the reason for Sasthaa’s position like this.

The Dhikshithar was having head weight.  He sung a song.  The meaning of the song was “I am the son of Vishnu.  Hence I am equal to Lord Brahmma.  All Devaas also do poojas to me. I am also the son of Sivan who is the leader of all the Bhoothaganaas.  May be all the boothaganaas are around me also praising me.  Sastha would have thought of this and that is why he was shocked the finger was placed on his nose”.  On completion of the song the finger had not come down.  On seeing this, the king asked the Dikshithar to continue the song.  Dikshithar thought a while.  He understood the reason for the position of Sastha.  He continued to sing.  The meaning of the song is follows:

As you all know “Sastha is the son of Mahaavishnu & Sivan and he learned all Vedas from Lord Brahmma. He is the God of Dharmam.  He is called as Dharma Sastha.  This Sastha calls Gowri (Consort of Sivan) as Mother.  Sivas wife is my mother.  In any case I will call Mohini (Vishnu) as Mother since I am born as their (Siva & Vishnu) son.  But, how will I call Goddesses Lakshmi (wife of Vishnu)?  Generally, father will be   having a wife.  But, here, a mother is having a wife.  How is it?  It is really wonderful.  That is why Sastha has placed his finger on his nose”.  This is the meaning of the song.  Immediately the king with everybody there saw the Idol.  The hand of Sastha was placed on the right position.

There is another story also for this.  One day Sastha was sitting over the laps of His father Paramasivan at Kailasam (Everest). During that time a king known as Palingan ruled Nepal.  Though he was Devotee of Goddess Kali he was very expert in the arts of Mantram & Thantram.  Even then that King also got aged and he was sinking in the Old age.  He got disguised. Some of his Courtiers asked him to kill one virgin girl in front of Kali.  If you do so the old age will go away.  King also got tempted and wanted to be youngster.  Immediately he asked his persons to fetch a girl and tie her in the temple of Kali. The girl prayed for Sivan and requested Siva to release her.  Sivan also thought of the girl and asked Sastha to go and release the girl since it is his duty.  Because he did that act he is called as Dharma Sastha.  Sastha also in turn went to the temple and released the girl.  He immediately presented in front of the concerned king.  He (Sastha) told, “You being a king, should rule and save every body in his Kingdome.  Instead he kills a girl.  Is it right?  King also realized the matter.  He bent down before Sastha and requested him to marry his daughter Pushkalai.  Sastha also finished the marriage.

Another purana says a different thing.  That is, Sastha married the Pushkala, sister of Daivayanai w/o God subrmanyan and daughter of Himvan and was staying in Swarga.  As already told Pushkala is not the daughter of King Palingan.

The days were going on like that.  Once upon a time a King named Pinchagan was ruling Kingdome of Vanchimanagar.  He was famous in Devotion to God.  Not only was that he also notorious in welcoming the guests and treating them nicely.  One day the king went out to the forest for hunting.  It was night then.  The army went behind the king, have gone somewhere else wrongly and the king was left alone in the midst of the forest.    Then some Boothas (demons) appeared in front of the King.  They asked the king “why you came here as a hindrance to us as we are walking around freely.  We won’t leave you”.  They shouted “catch him, kill him” and also told so many other sayings.  The king was frightened then.  He cried out “will the darkness will not go! Hai Sastha! Boothanadha! Save me from this bhoothas!” After a lot cry like this, Sastha appeared before him.  Immediately all the Boothas vanished from the place.  Sastha took the king and left him in King’s palace.  He immediately told Sastha” Hai Boothanadha! You saved my life & me from the Boothas.  Hence accept my request also.  Please marry my daughter Poorna.  Save me and my family ever”.  Sastha also accepted his requests.

Somehow King of Nepal came to know about this marriage and he got very angry.  He thought of Sastha and told “is this marriage is correct since you have married my daughter Pushkalai”.  On worring about this he cursed Sastha “take birth in the earth and live for 12 years – and during the time you should be a bachelor only”.  On hearing this, Sastha laughed at the King and told, “Prabho Maharaja – I accept your curse. Why you know?  There is my need in the earth, which will be requested to me by Devaas later.  I have live on the earth for 12 years.  For that you this curse become a reason.  So you also will take birth on the earth and will be named as Rajasekharan, the King of Pandalam in Kerala.  I will become an adapted son of yours and live there for 12 years and the requests of Devaas will also be completed”.    He immediately disappeared.

After this only, Dharma Sastha, as per his words, has took avatar (incarnation) in the earth (named Manikandan) and came to the hands of King Rajasekharan of Pandalam.  Ayyappan’s vahanam (car) is Tiger.  We all know the story of Pampa Balan who is known later as Ayyappan.    

      

41 DAYS VRUTHAM

Why 41+7 or 40+1 days vrutham

Since the human form is the last form to get this enlightenment, 40 days spiritual discipline is undertaken to remind us the 40 weeks we were in mother's womb and juar like that we take we take vratham for 40 days and  finally on the  41st day we take the final journey to Sabarimala. We are taking additional vrutham of 7 days ad a precaution.  This knowledge of the Self requires help of a teacher a guru and so Ayyappa Vratham should be initiated with a Guru. The Guru initiates the practice by putting a Tulsi mala (holy basil beads) or Rudraksha malaa, a means to do mantra japa. Japa helps in remembering Ayyappa's name which is our true nature as well. Usually there will be 108 beads, which represent the mathematical rhythm of nature.You should take vratham for 41 days or 48 days.  One mandalam is called 48 days.

The wearing of the rosary is symbolic of the Pilgrim’s spiritual training to identify himself with the Supreme Truth (Thath Thvam ASI - You are That Supreme Truth) represented by the form of Lord Ayyappa.  It is an opportunity for the pilgrim to apply spiritual disciplines in life. After wearing the rosary, he is expected to make an effort to transcend the limitation of his personality and its restricting expressions and moods

BLACK

Why do we wear black or blue or kaavi dress?  

Wearing black clothes is the traditional dress to indicate total with-drawl of mind and total absorption into the "Self" or "Athma". (Objects are black due to complete absorption of color spectra). 

What is Maya? The reality is that everything in this universe is only Pure Consciousness. There is nothing other than Consciousness. Everything is Consciousness, but we make an error of seeing different names and forms. This inability or error of seeing different things and forgetting the reality, the Consciousness is Maya or illusion. In simple words to think that we are this mortal body and mind without being aware of the Awareness and Consciousness functioning in us, is Maya or illusion. The donning of the traditional black, blue or saffron clothes during the Vratam period has its own significance.

Blue: First the Lord is described as Neela Megha Shyamala Varnan.  Not only that Ayyappa wears blue Soman (Panchakacham) and He likes the colour.  Most devotees wear the Blue colored Mundu, to associate themselves with the Lord.

Black: Lord Saneeshwara is ebony black in colour. And those people (Ayyappa Swamis) who suffer from Sani Doshams, are instructed by their Guruswamis to wear black Mundus, so that they may be released from Sani's maleficent effects. Apart from this they are also guided to chant the 12 stotras that are pleasing to Saneeswara as they climb the Sabari Malai so that when the Ayyappa Bhakthas reach the top, Sani Bhagavan would have removed himself from their lives.  Also Sani Bhagavan will not come in the way of devotees who wear black colour clothes.  Ayyappa has ordered Saneeswaran like that since Saneeswaran was defeated by Manilandan while attacking Him as per Sani Bhagavan's duty.

Saffron/Kaavi: Certain Ayyappa Bhakthas who live the life of a Sanyasi within the Grihasthasrama (Guruswami), detached attachment, wear Kavi vastram including Guruswamy.

White: Those who without any self interest devote their attention entirely on Him, wear white veshtis, as they consider Him as Nirguna Bhagavan.

Wearing the colored Mundu also has the added advantage of letting the others know that you are observing the Vratam. This is especially important as it relates to letting women know, so that they can distance themselves from the males who are observing Vratam.  However, mainly it is advisable to use black/blue or kavi mundu as the case may be. In case of kanni ayyappa i.e. if the devotee is going to Sabarihills for the first time, he/she should wear only black colour clothes.

KARUPPA SAMY

Who is Karuppasamy and what connection Ayyappaswamy he has? 

KARUPPU SAMY otherwise Karuppasamy or Cheriya Kaduthasamy and Valiya Kaduthadsmy (also called by many other names) is one of the regional Tamil male deities who is popular among the rural social groups of South India, especially Tamil Nadu and small parts of Kerala.  He is one of the 21 associate folk-deities of Ayyanar and is hence one of the so-called Kaval Deivams of the Tamils.

Following is the story heard by word-of-mouth from the pujaris or Sami aadis in Alagar Kovil, Madurai.

In Ramayana, Rama sent Sita to the forest when she was pregnant where she lived in Valmiki's ashram. While in the Ashram, She gave birth to twin male boys, Luv and Kusha, who had golden and blue compleons respectively. One day, Sita left the children under the care of Valmiki. When Sita returned, she found Valmiki meditating and hence took the Kusha without his notice. When Valmiki was out of the meditation, he found one child missing. So, he made a similar looking child from holy Kusha Grass (Dherbai). Later when he found that Sita was having her real child, he asked Sita to treat the new baby also as her own child. Thus Sita brought up all three kids together. When Sita returned to Rama, he set a fire and asked the boys to cross the fire to reach him. He told that whoever was his real heir would cross the fire unscathed. All three completed the task but only Luv and Kusha could reach Ram unscathed while the boy brought up by Valmiki burnt his body becoming darker. Finally, Rama got to know what had happened in the forest and he blessed the burnt boy to become his escort god (Kaval deivam) and called him Karuppu Sami (meaning 'dark colored God').

Finally, Rama blessed the burnt boys to become escort god (kaval deivam) and called him “Karuppannan” which became Karuppa Sami.

That was the reason why Karuppa Sami put the sacred tri-strips (Thiru Namam) on his forehead. And also I heard that while calling the deity, the pujaris sing that “Dherbaiyil pirandhavane (born from the detbai).

Statue of Sangili Karuppan at the Sri Maha Muniswarar Temple is seen in Ampang, Malaysia. The Karuppanar Kovil (or a shrine) is always found in the outskirts of the Village. The maintenance of the temple is taken care of by the whole of the village.

His temple is usually in the open space and will not have traditional Gopurams like any other temples. You can see big statues of Gods with weapons like bow and arrow, swords, knives and other protective weapons alongside Him. There will also be statues of other Goddesses (7 Kannimaar or the 7 Virgins) called as saptha Kannimar in His temples. Animals, often signifying His pets - a dog (Vettai Naai or a hunting dog), a lion and His ride - the white Horse are also found. Statues of Karuppu Sami are often black in colour and adorned with chains. He will usually be holding a sword, sometimes with bells attached. Often, as part of his worship, a cigar will be lit and placed in the Deity's mouth. He is also offered alcohol. Karuppu Sami is often worshipped alongside Madurai Veeran and Muneeswarar. The most famous temple for Karuppasamy is located at Azhaghar Koil, near Madurai. This is considered as the most important of the Karappannaswamy temples. Here he is worshipped as Pathinettampadi Raja Karuppannaswamy. There is no idol here and only an Aruval at the top of eighteen steps. Hence the name is Pathinettampadi.

The main form of worship of Karuppanar in the shrine is a formless stone which has been decorated with a Turban and a Dhoti with flowers and garlands. He wields an "Aruval" which is a long form of machete resembling a scimitar, a sword, sometimes a lance, a trident and a smaller knife. The Aruval is a very significant weapon in Tamil Nadu and is considered, in itself, as a symbol of Karuppanar himself. Some Aruvals may reach the height of even 5 feet, especially the ones in Thiruppaachhi.

The Most Important musical Instrument Which like by God karuppanan are Tappu, Tharai, kombu Tharai, Otha thamukku, Pambai, Udukkai and Urumee. It is also believed that the Alagar Koil belongs to Kallar community of Madurai. They are basically non Brahmins and they are dacoits turned as senapatis (soldiers) of Madurai. They inturn does the job of securing the land for the sake of the society as per the king's order. In Tamil kallan means thief and kallanthiri is the village where the kalla (thief) - algar (smart) temple is located. They converted "kalla-alagar to perumal an incarnation of Vishnu by wearing a Nama on the forehead of all statues.Now the main deity has turned to Vishnu. Thus karuppa samy has become kaval karuppu and his sword has been hanged in the door step (no deity for karuppa samy).

The 18 steps stand for the letters "Ja" "ya". In old Indian languages "ja" stands for 1 and "ya" stands for 8. To say winning lord they said "jaya" karuppanasamy or 18 padi karuppasamy. Both are seated near both sides of Pathinettampadi but at the entrance. Karuppasamy is an alcoholic, non-vegetarian but strict soldier with a wind current flow with bells and chains tied to his body.  Many known will i take 'churuttu' as offering to him in the irumudi because karuppa swamy very much likes it.

ஐயப்பனும் கருப்பரும்

ஐயன் ஐயப்பனும் கருப்பரும்: 

ஸ்ரீஐயப்பனுக்கும் கருப்பசாமிக்குமான தொடர்பை, ராங்கியம் கருப்பர் திருத்தாண்டகத் தின் முதல் பாடல் சொல்கிறது.

மலையாளத் துரையானை என்னுள்ளத்தில்

வந்தானைக் கண்டடியேன் வணங்கி வேண்டினேனே!

என்கிறது  அந்தப் பாடல் வரி.

கத்தப்பட்டு அருள்மிகு சேவுகப்பெருமாள் ஐயனார் கோயில் தொட்டியத்து கருப்பையா போற்றிப் பாடலின் இரு வரிகள்....

மலையாள நாட்டில் மலர்ந்தாய் போற்றி

மக்கள் போற்றிடும் மன்னவா போற்றி..  எனப் போற்றுகின்றன!

பெரும்பாலான ஐயப்ப பக்தர்கள் மெய்சிலிர்த்துப் பாடும் பாடல்களிலும் கருப்பசாமி வருவார்!

பிறந்தாய் மலையாளம் கருப்பன் பேருகொண்டாய் கீழ்நாடு

வளர்ந்தாய் மலையாளம் கருப்பன் வந்துதித்தாய் கீழ்நாடு

எனத் துவங்கி கருப்பரைப் போற்றுகிறது, மொட்டையக்கோனார் என்பவர் எழுதிய... பதினெட்டாம்படிக் கருப்பன் உற்பத்தி வர்ணிப்பு பாடல்!

ஸ்ரீதச மகாவித்யா எனும் நூலாசிரியர் திருவெண்காடு ஏ.கே.முத்துசாமி சாஸ்திரிகள். மகா காளன் என்ற கருப்பண்ண சுவாமி, பூதநாதனாகிய மகா சாஸ்தாவின் அன்புக்குரிய கணநாதன். சாஸ்தாவின் ஆணையை சிரமேற்கொண்டு, அவரது எண்ணங்களைப் பூர்த்தி செய்பவர் என்கிறார்.

பதினெட்டாம்படி கருப்பர்: சபரிமலை ஐயனுக்குத் துணையாகத் திகழ்கிறார் கருப்பசாமி என்ற தகவல் புõரணங்களில் உண்டு. சுவாமி ஐயப்பன், மகிஷியை வதம் செய்யப் புறப்பட்ட போது சிவபெருமான் தனது அம்சமாகிய கருப்பசாமியை அழைத்து ஐயப்பன் சிறு வயதினன். அவனது படைக்கு நீ சேனாதிபதியாக இருந்து, அவன் வெற்றிபெற உதவி செய் எனக் கட்டளை இட்டாராம். அவ்வாறே ஐயன் ஐயப்பனின் வெற்றிக்கு உறுதுணையாக இருந்த கருப்பசாமி, சபரிமலையில் 18 ஆம் படியின் அருகே வலப்புறத்தில், பதினெட்டாம்படி கருப்பராக சன்னதி கொண்டிருக்கிறார், முந்திரி நைவேத்தியமும் கற்பூர வழிபாடும் இவருக்கு விசேஷம் ஐயனைத் தரிசிக்கச் செல்பவர்கள் கன்னிமூல கணபதியை வழிபட்டு, வாவர் மற்றும் கருப்பசாமியிடம் அனுமதி பெற்றுவிட்டே, 18 ஆம் படிகளில் ஏறுவார்கள். சரி சாஸ்தாவின் சித்தத்தை ஆணையை நிறைவேற்றும் இவரை சித்தங்காத்தான், பீடாபஹன் என்றெல்லாம் போற்றுவர்.

காவல் தெய்வம் கருப்பண்ண சாமி!

கண்கண்ட தெய்வமாம் கருப்பர் பூஜைக்குச் சுத்தமான நபர்களையே அனுமதிக்க வேண்டும். பூஜையில் அமர்ந்ததும் திருவிளக்கு ஏற்றி வைக்க வேண்டும். பிறகு சங்கல்பம்; நாள் நட்சத்திரம், திதி, யோகம், பெயர், கோத்திரம் ஆகியவற்றைச் சொல்லி வணங்குவதுடன், எந்தக் காரியத்துக்காக பூஜை செய்கிறோமோ, அதைச் சிந்தித்துப் பூஜையைத் தொடங்க வேண்டும், முன்னதாக சற்குருவை நமஸ்கரிப்பது அவசியம். கருப்பசாமி தெய்வத்தை புஷ்பங்களால் அர்ச்சிக்கலாம், ஓம் நமோ பகவதே ஸ்ரீஏகமுக கருப்பசாமியே நமஹ எனக் கூறி வழிபடலாம் நிறைவாக நைவேத்திய சமர்ப்பணம்.

இங்கு ஒரு விஷயத்தைக் கவனிக்க வேண்டும் ஸ்ரீமந் நாராயணனும் சிவபெருமானும் பரம்பொருள். சுத்த தெய்வம். சம்ஹார ஆகாரங்கள் வைத்து பூஜிக்கவே கூடாது. மது-மாமிசம் அனைத்தும் காமியார்த்தத்தில் உள்ளவை. துன்பம் கொடுப்பவை. உதாரணமாக ஓர் ஆட்டையோ, மாட்டையோ, கோழியையோ வெட்டினால் அந்த உடலிலிருந்து உயிர் பிரிகிறது. எந்த அளவுக்கு துன்பப்பட்டு அந்த ஜீவன் பிரிகிறதோ, அதைப் போன்று இரண்டு அல்லது மூன்று மடங்கு துன்பம் கொலை செய்தவனுக்கு வந்து சேரும். இதில் எள்ளளவும் சந்தேகம் இல்லை. கருப்பணசாமிக்கு உகந்த படையல் பொருட்கள்-சர்க்கரைப் பொங்கல், அவல், பொரிகடலை, மாம்பழம், வாழை, பலா, கொய்யாப் பழம் மற்றும் இளநீர் ஆகியவற்றை சமர்ப்பிக்கலாம். கீழ்க்கண்ட தியான ஸ்லோகத்தைக் கூறி கருப்பசாமியை  மனதார தரிசிக்கலாம்

MALIGAPPURATHTHAMMA

Maaliga-ppurathamma

Mahishi and Ayyappa were husband and wife in the previous birth, which means it is the same Consciousness that is behind the creation.  Leela (Mahishi) was cursed to become Mahishi, and later recovered to her original form by Ayyappa. The new name of Mahishi or Leela is Maaliga-purathamma. Ayyappa told her he would marry her when no “New” devotees’s meet him.

What does this new devotees mean and when would they stop coming? Only when no more births occur would new devotees cease to come. Or when the number of people with less desires increase, so would the numbers decline. Presence of new devotees coming is indicated by Saram (arrow) in the Saramkuthu-kaavu. Every new-comer is addressed as kanni-swami.

What does this mean? Only when we liberate our minds from the negative tendencies, which like Ayyappa killing the demons in us, we will be able to transcend from Maaliga-purathamma  state. Still we would not get into Moksha state, until we are sure that no more thoughts (arrows) arise. This is when Ayyappa weds Maaliga-purathamma. This is when our Awareness weds to Consciousness and attains Moksha. In other words when all prarabda karma and sanchita karma is exhausted, there is liberation, we merge with the supreme consicousness, the marriage of Ayyappa and Maaliga-purathamma.

Each time when we go to Sabarimala we have to watch in our minds whether new “Sarams” (arrows) of thoughts (desires) arise. When the thoughts of “needs” supercede thoughts of “wants” we would experience the Marriage of Ayyappa with Maaliga. Without understanding the concept it is a pity for people to think that women’s presence would disturb the Brahmachari Ayyappa. Then poor Ayyappa would fall even lower to the caliber of an ordinary human being with no self –control. Ayyappa is the one who has self-mastered.

MAKARA SANKRANTHI

The Symbolism of Makara Sankranthi 

On Makara Sankranthi day, the Sun starts on His northward journey by entering the Makara sign of zodiac. Change for good is Sankranthi. In a year, Sun passes through the twelve house of the zodiac in twelve months. The Sun's entry into each house of the zodiac is described as a Sankramana. 'Kranthi' means 'change'. Sankranthi means a secured change. 

Festivals connected with the moon and the sun are celebrated in India, in order to drive into the minds of men the importance of mind control, (Chandra or moon is the deity of the mind) and of clarifying the intelligence (Surya or the sun is the deity of intelligence). 

Sankaramana is the time when the inward journey towards a pure and unsullied heart is made. Just as the sun embarks on his northward journey, Sankranthi is the day on which the intellect should be turned towards the Athma for Self-realisation.

Thiru-Aabaranam (The Jewels of the Lord)

This day of Self Realization, is the day of the festival in Sabarimala. The Thiru-Aabharanam (Golden wear of Lord) in 3 different boxes (which are recently made in Madras by some devotee) is brought under the witnessing of the bird Garuda (Eagle) in sky and adonred on Lord Ayyappa's idol, symbolizing the union of Jeevaathma  (individual soul) with the Paramaathma ( Supreme soul).  It is coming from Pandalam every year on 12/13th via. Erumeli and this Garuda is above this Thiru Aabharanam right from Pandalam.  You cannot see even crow in sabarihills ares.  It is wonderful that a bird is flying above the Thiruvabharanam up to the temple, that too continuously year by year. It is the wonderful bird none other than Garudaazhwaar vahana of Vishnu. It is also known as "kridhnapparunthu".  Only after this bird's presence the Thiru Aabharana party will start from Pandalam.  Even now it is done like this only and there is no alternate or amendment. Actually, Sabarimala is more than 4000 ft. high from the sealevel scientigically.  You can assume whether any ordinary birds can fly at this hight. There is a story behind this bird's arrival at Pandalam as said earlier and I will let everybody know it later.  There are stories behind everything/happenings and these are nothing is left out without any reason.

When Manikandan was in Pandalam, father and king of Pandalam made certain jewels for Manikandan thinking that He will be deccorated on the day He becomes the king of Pandalam.  Since that has not happened somehow he requested Manikandan to wear it for his satisfaction and Manikandan accordingly informed His father to send those items to Sannidhanam on makara sankrama day which will fall on 14/15th Jan. so that He will wear those things for parents' satisfaction.  That is the main reason for Thiru Abharanam reaching Sabarimala on that day. Only after Ayyappan wears this jewels star Uthram will come up in sky followed by Jyothi. 

Apart from the Pandalam ornaments the then king of Travancore named Chithira Thirunal had given 40 kilos of gold ornaments to Ayyappan.  The shrine will be opened in October-November for only day as "Chithira Attam Thirunal day" and many devotees are going to Sabarimala on that day.

Thiruvabharanam procession

The procession takes the age-old route through village roads, across rivers and up and down hills. The Raja (Thampuran) and other members are accorded reception at various places by various devotee-groups, including tribals. All through the procession people in large numbers pay their respects to the Raja and receive 'vibhuthy' from him. After scheduled halts at Ayroor-Puthiyukavu and Laha, the procession reaches Valiyanavattom (Pampa) on the 3rd day (1st Makaram). From there the Thiruvabharanam proceeds through the traditional forest route to Saramkuthi while the Thampuran (Raja) and his aides go to the Rajamandapam near the Pampa Ganapathy temple and stay there.

Thiruvabharanam Return Journey

After the Makaravilakku, the Sabarimala temple is closed for the season on the morning of 7th Makaram. Immediately the return journey commences. The first overnight halt is at Laha. The second day the procession reaches Perunadhu Temple. This is the temple constructed by the Raja of Pandalam. Staying at Perunadhu the Raja personally supervised the construction of the Sabarimala temple. The Ayyappa deity in this temple is also adorned with the holy ornaments. Thousands, especially women queue up to have the 'darshan' and to obtain 'vibhuthy' from the Raja of Pandalam. On 9th Makaram, the procession moves to Aranmula Kottaram (Palace) and halts there. On the 10th Makaram around 8 am, the holy journey reaches back in Pandalam.

Thousands queue by the sacred pieces now. At around 1 O'clock in the afternoon, a brahminy kite (popularly known as 'krishnapparunthu') is sighted circling majestically far above the temple. Devotees believe that this is Lord Vishnu is upon 'Garuda' accompanying the Thiruvabharanam from Pandalam through Sabarimala where again the kite is found hovering above the temple synchronizing with the arrival of the procession there. Krishna Parunthu Brahminy Kite is native eagle to India, South East Asia and Australia. In Hinduism, this eagle represents the carrier or Vahana of Lord Vishnu known as Garuda. The chanting of the Lord's name rises to a thunderous crescendo at the sight of the kite and deafening explosions of crackers rend the air. The Boxes are closed and taken out of the temple by specially deputed bearers. 

The ValiyaThampuran has already arrived in royal style from his Palace to the temple and is by now inside the temple to offer 'vibhuthy' to the members of the procession as also to his nephew whom he has chosen to escort the Thiruvabharanam. The delegation of authority and responsibility by the Senior Raja to his representative is symbolized by the former handing over a sword to the latter.

The procession is now ready to start. The frenzied movements of the bearers of the boxes, the rising tempo of the devotees chanting 'Swamiye-Ayyappo', the exploding fireworks, The Pandalam Raja accompanying the Thiruvabharanam in his palanquin, the infectious excitement of the surging crowds and the seemingly unperturbed hovering of the 'krishnapparunthu' far above-all make up an indescribably magnificent moment when the journey starts for the distant hill shrine, marking the fulfillment of a vow, the consummation of a dream, the vindication of a faith.