Lord Ayyappa is the presiding deity of Sabarimala temple. Information on the life and teachings of the Lord are mostly based on legends. In fact, there are very many popular stories associated with Him among the devotees. These differ from one to another depending on the imaginations of the narrator and inherent variations due to the passing down of the stories from generation to generation. However, there are a few events which are common in all the stories and which can stand historical scrutiny.
Examples are:
1)All stories confirm that Ayyappa lived in the Pandalam Palace as the son / savior of the King.
2)He had had super-human or divine knowledge, wisdom, and courage and had great liking for the King and his people.
3)He protected the King and the kingdom from the attacks of enemies.
4)At the end of His life in Pandalam, He vanished into the forests and is ever since worshiped at the Sabarimala temple.
1)All stories confirm that Ayyappa lived in the Pandalam Palace as the son / savior of the King.
2)He had had super-human or divine knowledge, wisdom, and courage and had great liking for the King and his people.
3)He protected the King and the kingdom from the attacks of enemies.
4)At the end of His life in Pandalam, He vanished into the forests and is ever since worshiped at the Sabarimala temple.
The most popular and widely accepted story goes to say that Lord Ayyappa had had His human sojourn as the son of the Raja(King) of Pandalam. At that time, Raja Rajasekhara ruled the kingdom of Pandalam. During one of his hunting expeditions, the Raja was puzzled to hear the wails of a child on the banks of the river Pampa. He moved in the direction of the voice to find a resplendent infant there. The beautiful baby with radiant face wore a bead ('mani') around his neck. Mythology has it that Manikantan was Ayyappan, born of Hari and Hara. The King, though pious, charitable, just, and God-fearing had no children. He accepted the child as God's gracious response to his fervent prayer for an heir to his throne. Manikantan was given proper education and training and he grew into a boy well versed in academic lore and martial arts of the time.Meanwhile the Rani gave birth to a son. The King regarded Manikantan as his elder son. He decided to crown him as the Yuvaraja. The King's corrupt Minister had had a deep dislike for Manikantan. The Minister made the innocent Queen believe that adverse consequences would befall her if Manikantan was crowned Yuvaraja and that the kingdom actually belonged to her son.
They conspired between them to get rid of Manikantan by hook or crook. They bribed the royal physician into becoming an accomplice of theirs. The Rani pretended to be afflicted with severe pain in the stomach, and the physician prescribed the milk of a leopard as the only cure for the ache. The King was in an agonizing fix. He knew that none could be deputed for a mission that was so patently suicidal. However, the youthful and valiant Manikantan stepped forth and volunteered to fetch the milk. Despite the worried protestations of his foster-father, he set out for the fearful forests.Days later Manikantan entered the palace precincts riding a fierce leopard and followed by a pack of its cubs. The schemers were frightened into confessing their nefarious plot. They and others now knew that Manikantan was no ordinary being. They were convinced of His divine origins, and prayed to Him to be with them for their own salvation and for the safety of the kingdom. However, Manikantan was now determined to leave the place.
Filled with emotions of happiness, grief, fear, wonder and 'bhakthi' (devotion to God) and self-surrender, the king stood praying for the mercy and blessings of Manikantan. He repented he could not fully visualize the truth of the divine powers of the Lord and repeatedly requested Him to forgive him for behaving as if He were his son only. The Lord lovingly embraced the King who continued to pray: " Lord, kindly bless me by freeing me from my egos and the worldly life of birth and rebirth and grant me ' moksha’ (salvation). Kindly continue to be the savior of my family and stay eternally in my kingdom.” Manikantan then enlightened the King on the path of attainment of 'moksha'. These words of the Lord are contained in ‘Bhuthanathageetha’, which is in the form of conversation between Him and His foster-father. To the King who is by now mentally cleansed and completely immersed in 'bhakthi', Lord Ayyappa told: " I am to free you from all worldly sorrows & worries and to grant you 'moksha'. All those who are and would be born in your family shall have my blessings unfailingly. I am always accessible to 'bhakthi' and only 'bhakthi ". The Lord told the King that he could construct a temple at Sabarimala, north of the holy river Pampa and install His deity there. Ayyappa also explained how the Sabarimala pilgrimage shall be undertaken, emphasizing the importance of 'vrutham' and what the devotees can attain by His 'darshan'.
Filled with emotions of happiness, grief, fear, wonder and 'bhakthi' (devotion to God) and self-surrender, the king stood praying for the mercy and blessings of Manikantan. He repented he could not fully visualize the truth of the divine powers of the Lord and repeatedly requested Him to forgive him for behaving as if He were his son only. The Lord lovingly embraced the King who continued to pray: " Lord, kindly bless me by freeing me from my egos and the worldly life of birth and rebirth and grant me ' moksha’ (salvation). Kindly continue to be the savior of my family and stay eternally in my kingdom.” Manikantan then enlightened the King on the path of attainment of 'moksha'. These words of the Lord are contained in ‘Bhuthanathageetha’, which is in the form of conversation between Him and His foster-father. To the King who is by now mentally cleansed and completely immersed in 'bhakthi', Lord Ayyappa told: " I am to free you from all worldly sorrows & worries and to grant you 'moksha'. All those who are and would be born in your family shall have my blessings unfailingly. I am always accessible to 'bhakthi' and only 'bhakthi ". The Lord told the King that he could construct a temple at Sabarimala, north of the holy river Pampa and install His deity there. Ayyappa also explained how the Sabarimala pilgrimage shall be undertaken, emphasizing the importance of 'vrutham' and what the devotees can attain by His 'darshan'.
The Lord further consoled the King saying that the devotees who held him and his descendants in 'bhakthi' shall happen to be devoted to Him as well. Manikantan then blessed the King and all others assembled there, and vanished. The King duly constructed the temple at Sabarimala, dedicated to Him.There are various lore’s connected with Lord Ayyappa. These relate to discovery of the child at Pampa, Manikantan's youthful days in the Pandalam palace, bestowing the power of hearing and speaking upon the deaf and dumb son of His teacher as Guru-dakshina, His friendship with Vaver, bringing the leopard's milk, accomplishing His divinely destined mission of annihilation of the demoness Mahishi, eliminating the forest-thug Udayanan, bestowing immortality on Sabari, blessing His foster-father with immortality and so on. Legend also goes to say that Manikantan was the incarnation of Lord DharmaSastha. Raja Rajasekhara was in his previous birth a rich and pious 'brahmin ' by name Vijayan who was a very strong believer and devotee of Lord Dharma Sastha. Such was Vijayan's ' bhakthi' towards the Lord that He blessed the brahmin by granting his wish to be born as his son in his next birth when the Lord would offer him "moksha'.
Sabarimala:As advised by the Lord, the Raja of Pandalam constructed the Ayyappa temple at Sabarimala. It is also believed that there already existed the DharmaSastha temple at Sabarimala, one of the 64 temples established by Parasurama, and Lord Ayyappa merged into the deity there.
The King (Raja) of Pandalam renovated/ reconstructed the temple, supervising the work by staying at Perunadu. He constructed an Ayyappa temple there also for performing his daily pooja of the Lord. Deities of Malikappurathamma, Kadutha swami and Vaver swami were installed as also the 'pathinettampadi' (holy 18 steps) and 'bhasmakulam'. The legend behind Malikappurathamma is that Leela, daughter of Galavamuni, under curse of her husband Dathan, was reborn as Mahishi, an "asura' female with a buffalo's face. Upon having killed by Lord Ayyappa, the curse was revoked and the beautiful woman rose out of the corpse. She thanked the Lord and prayed to be with Him as His wife.
However, the Lord told her that He is a 'brahmachari' and so her desire would not be fulfilled. However, He allowed her to remain in Sabarimala, a little distant from His abode, as His sister - Malikappurathamma. The Vaver temple at Erumeli, the beginning of the forest route was also constructed. Various rituals were fixed, believed to be on the advice of Agasthyamuni. Legend also says that Parasurama himself came down to install the Ayyappa deity. The 'vrutham' and other practices to be followed before and during the Sabarimala pilgrimage were also prescribed as dictated by the Lord. Arrangements for monthly poojas were made.
Once in a year, during Makaravilakku, the Raja visits Sabarimala along with the holy ornaments (Thiruvabharanam) from the Palace, which are, adorned on the Ayyappa deity and 'deeparadhana' conducted. It is at this time that the 'jyothi' appears on the eastern horizon. During Mandalam-Makaravilakku season, by custom, nobody starts on pilgrimage after the Raja of Pandalam sets out for Sannidhanam on 28th Dhanu, along with the Thiruvabharanam. In addition, pilgrims are restrained from going to Malikappuram after the 'guruthi' there on 6th Makaram.The period of Ayyappa is considered to be somewhere between 300-400 M.E. (1125-1225 A.D). Since Pandalam was assumed by Travancore in 1820 A.D, the administration of all the temples within the kingdom, including Sabarimala was done by Travancore govt., which was subsequently handed over to the Travancore Devaswom Board after Independence. As per the Travancore State Manual " the understanding arrived at when the particular temples were founded and endowed are followed". Thus the Raja of Pandalam even now continues to function in the dual status of the father of the Lord and the founder of the temple. The important pilgrimage season in Sabarimala is from 1st Vrischikom to 6th Makaram M.E. (mid-November to mid-January). Devotees irrespective of religion, cast, creed, nationality or social status are equals in His abode and are all addressed by His own name, namely 'Ayyappa'. In fact, the pilgrimage includes worship at Vaver temples at Erumeli and Sannidhanam, managed by Muslims. This stands as a glittering example of Hindu-Muslim unity. However, women in the age group 10-50 shall not go to Sabarimala. Other women devotees are permitted to trek the hill and are called as 'Malikappurams'.
Thiruvabharanam:
Makaravilakku marks the grand finale of the two-month period of the Sabarimala pilgrimage. This follows the arrival of 'Thiruvabharanam' from Pandalam to Sannidhanam.
Three days prior to this , the procession carrying the holy caskets containing the sacred ornaments , as also other relics and paraphernalia needed for special poojas at Sabarimala , starts on its long trek from Pandalam. A scion of the Pandalam royal family , chosen and blessed by the Valiya Thampuran (Senior Raja) accompanies the procession in a palanquin (pallakku).
Thiruvabharanam
On 28th Dhanu (around 12th January), the day the procession is to start, at 4 in the morning , the holy boxes are taken from Srampickal palace and moved to the temple for viewing and worship. 'Darshan' of the Ornaments and rendering of offerings to them on this occasion are believed to be highly auspicious and beneficial.
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 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. 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.
Makaravilakku marks the grand finale of the two-month period of the Sabarimala pilgrimage. This follows the arrival of 'Thiruvabharanam' from Pandalam to Sannidhanam.
Three days prior to this , the procession carrying the holy caskets containing the sacred ornaments , as also other relics and paraphernalia needed for special poojas at Sabarimala , starts on its long trek from Pandalam. A scion of the Pandalam royal family , chosen and blessed by the Valiya Thampuran (Senior Raja) accompanies the procession in a palanquin (pallakku).
Thiruvabharanam
On 28th Dhanu (around 12th January), the day the procession is to start, at 4 in the morning , the holy boxes are taken from Srampickal palace and moved to the temple for viewing and worship. 'Darshan' of the Ornaments and rendering of offerings to them on this occasion are believed to be highly auspicious and beneficial.
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 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. 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.
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.
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.
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