Thiruvathira Festival is celebrated in Kerala on the Thiruvathira day, the full moon day of the month of the Dhanu month (December-January) in the Malayalam calendar. 





       Even though the Thiruvathira is celebrated by most of the Hindu communities it is essentially an event for Nair women. They get up at about 4 am and take a bath on seven days commencing from the asterism Aswathi(Aries). While taking a bath they sing certain songs mostly relating to the God of Love, accompanied by rhythmic sound produced by splashing water with their fists. In conclusion they stand in a circle in the water hand in hand singing songs.
          An observance called Thiruvathira Noyambu(fast) is kept by the women folk on this auspicious day, with the prayer to get good husbands. They discard rice meals and consume only preparations of chama (panicum milicceum, or wheat), plantains, fruits and tender coconut. They also chew betel and redden their lips.


 Among Namboodiris, Ambalavasis (temple-servants) and high class Nairs, there is a convention that each woman should chew 108 betels on that day. The first Thiruvathira coming after the marriage of a girl is known as Puthen Thiruvathira or Poothiruvathira and it is celebrated on a grand scale. 
      
  From prehistoric times, Malayalee women enjoyed an enviable position in society, and she was practically the mistress of her house. The elevated position she occupied had distinguished her from her neighbours and influenced to a considerable extent the social structure, customs and religious practices of the people. The culmination of this phenomenon is clearly visible in setting apart one of the three great festivals of Kerala viz. Thiruvathira, exclusively for womenfolk, for which a parallel can hardly be found in any section of the Indian Society. 


        Oonjalattom, swinging on an oonjal (swing) is an item of amusement on this occasion. At night the women keep vigil for Siva and perform Thiruvathira kali or Kaikottikali. They stand in a circle around a lighted brass lamp, and dance each step at the rhythm of the songs they sing, clapping their hands. The songs sometimes consist of Kathakali songs including the works of Irayimman Thampi.



        
       Among Namboodiris and Amblavasis (temple servants) and Bairs who have close association with Namboodiris, there is custom called Pathirappoochoodal, meaning wearing of flowers at midnight. At the midnight of Thiruvathira, an image of Siva is placed at the central courtyard and flowers, plantains and jaggery are offered to the deity. They then perform Kaikottikali round the deity. Flowers are taken from the offering and worn by them.


There are many stories regarding the origin of this festival.


1.It is said to be the day on which lord Shiva agreed to become the husband of goddess Parvati, as a reward for her severe penance.


2. Another version is that Thiruvathira festival is celebrated in commemoration of the death of Kamadeva, the mythological god of love.


3. Yet another version is that Thiruvathira is the birth day of Lord Shiva.


Story 1 & 2 : 
Shiva was married to Sati, daughter of King Daksha (Son of Brahma). Daksha disapproved of his daughter marrying Shiva and having to live a life of ascetism (a lifestyle characterized by the aim of pursuing religious and spiritual goals.),  but she disobeyed him and did so anyway, finding in Shiva a doting and loving husband. Daksha disliked Shiva intensely, calling him a dirty, roaming ascetic and reviling the great yogi's cohort of goblins and ghouls.

From then on, he distanced himself from his daughter and his son-in-law, Shiva. Feeling insulted by his insolent son-in-law he conducts a yagna ( ritual of making offerings of ghee, flowers, etc into a sacrificial fire amid chanting of mantras ), one to which he invited all and sundry, family and allies, gods and rishis, courtiers and subjects. Consciously excluding Sati from the list. Sati in all her naivety  disregards Shivas apprehensions and  and assuming that the daughter of the king was welcome no matter what, attends the the yagna, where her father refuses to acknowledge her. Sati nonetheless maintains her composure. Indeed, even her father's refusal to invite Shiva, her husband and thus a traditionally honored member of any Hindu family, was to some extent borne. 

 However, on seeing the shameless insult to her husband in his absence, and the repeated slights King Daksha and railed at Shiva, Sati immolates herself in the sacrificial fire out of embarrassment at being the daughter of an unholy man. She thinks of herself as being unworthy of Shivas' affections because of her arrogant father and resolves to attain Shiva as a husband again after being re-born the daughter of a devout man. 

She is then reborn as Uma, daughter of Himavan. And begins performing penance to obtain Shiva as her husband. 

Shiva had retreated to a life of meditation. Still in mourning, he is unaware of Umas' devotional and so Indira calls upon Kamadeva ( indian god of Love, cupid?) to make Shiva fall in love. 


Kama recreates an untimely spring, turning the forest into a veritable garden with the song of birds and bloom.


He strings his bow made of sugarcane with a flower (arrow) and shoots Shiva squarely in the chest. Instantly Shiva feels desire awaken but being a yogi is able to contain himself. Enraged by this act of Kama he opens his third eye ( middle of the forehead, above unibrow) and turns him to dust.


He then lays eyes on Uma (aka parvati ) and immediately recognises her as the reincarnation of his departed wife. 


Meanwhile Kamas' wife, Rati rushes to him and pleads injustice that Kama has been punished for carrying out the bidding of Lord Vishnu. She fell at his feet. With tears in her eyes, she said, "Lord, is it fair that my husband should be dead? . His sin was nothing more than pride. You have found yourself a wife, and will be very happy. What will become of me? I have lost my husband, dearer to me than life itself. Kill me also, so that I may join him in death!"



By now, Shiva's anger had subsided. He lifted up Rati and said, "Do not be afraid, Your husband is not really dead. I have merely burnt his corporeal body, of which he was inordinately proud. From this day on, he shall live only as a disembodied spirit. Only you shall be able to perceive his physical form. To everyone else, he shall be invisible."
From that day on, Manmatha does not have a physical form. Gods as well as mortals can never perceive him. He does his work unobserved, aided by his unerring, flower tipped arrows of love.

 Story 3

 Akavoor Manaparambu (the land of Akavur Mana) lies in the Airanikulam village. Brahmins of the Mana were regarded as rulers there. Years later, a conflict erupted in the family and a section of them moved to Vellarapilly village. But the Brahmins often visited Lord Mahadeva(Shiva) , then known as Airanikulathappan and Sree Parvathi. It is during this period that Akavoor Chathan came to the Mana(House) as a dependent.

 Seeing one of the Brahmins desiring to visit the Mahadeva Temple, Akvoor Chathan made a boat of granite and used it to transport the Brahmin to the temple. Years went by and the Brahmin grew old. One day, after his prayers at the temple, he cried to Mahadeva: "Oh my Lord! I have grown too old to come and see you. What shall I do now?" and he started his way back home. He lifted his Olakuda (an umbrella made of palm leaf), and found it heavier than it really was, and he told Akavoor Chathan about this experience. Tavelling on the boat, Brahmin had the call of nature. Akavoor Chathan immediately moved the boat to a nearby land. Then he took his umbrella and to his surprise it seemed very light now.  After reaching the Manakkal land, the Brahmin got out of it and Akavoor Chathan overturned the boat and it rested in the mud. Even today one see a granite stone there lying upside down. It came to be known as Chathan Stone.

Where the Thiruvairanikkulam Temple is situated, earlier used to be a forest. Once, a Pulaya woman (women of low caste) happened to use the granite stone to sharpen her sickle. All on a sudden, blood started flowing out of the stone and this Pulaya woman lost her mental balance and ran amok. It is said that she ran nearly three kilometers in a frenzy. All the land through which she ran was handed over to the temple authorities by the respective owners.

When Akavoor Chathan narrated the incident to the Brahmin,  it was deemed that it was Airanikulathappan who had appeared in the form of a stone.When the Brahmin put the  umbrella down, Lord Mahadeva who was sitting on the top of it, stepped down and  traveled underground to reach first the well and then made for the place where he  appeared as Swayambhoo (self born).  It is believed that if the holiness of the well  is defiled, Mahadeva too is defiled by such an act. To the south of the temple well,  one can see a cave that is believed to be the way by which Mahadeva appeared.  The Arattu is also done on the shore of the river where Mahadeva stepped down from the boat.  The area is called Varanattu Madam. During the temple festival the poojas are first  performed here. The main Irakki pooja is offered only at the temple and in this place.  Nowhere else is this pooja offered.

As Lord Mahadeva came from Airanikkulathappan, this temple came to be known as Thiruvairanikkulathappan.  Once it was known that both the gods were one and the same, the temple was built and  the deity was installed.The deity installation was done by Punalloor Brahmin.   As per this legend, Akavoor Manakkal Brahmin and Akavoor Chathan are considered to be  behind the temple formation. Legend Seeing one       Formerly it was believed that Goddess Parvathi used to prepare food for                        Lord Mahadeva in the Thidappilli (temple kitchen) when no one was permitted to be in the kitchen. However, once one of the Brahmins belonging to the Uranmakkar (people who have a right on the temple) set out to find out the secret. Seeing the Goddess in her full attire, he shouted out: "Devi Amma, Devi Jagadambika". Goddess Parvathi saw him and grew angry with him. She said, "As you have deviated from your usual ways of carrying out the rituals, I am leaving". The Brahmin could not stand it. He cried out and implored the Goddess for mercy. The Goddess said, "From now on, I will make my presence felt only from the twelve days beginning from the Thiruvathira nakshathram in the month of Dhanu, Lord Mahadeva's birthday. And the devotees who see me one of these days will be blessed". It is on this legendary epistle, that the Sreekovil of Goddess Parvathi remains closed. Unlike in other temples the deity is not given Jalabhishekam (a form of pooja in which water is poured over the Idol). Only turmeric powder is used instead. The Temple This is one of the ancient temples of Kerala situated in Alwaye taluk of Emakulam district. The main deities of this temple are Lord Siva facing east and Sri Parvati facing west in the same Sreekovil. There are also shrines for Maha Ganapathy, Sathidevi, Bhadrakali, Dharma Sastha and Mahavishnu adding to the Divinity of this Sacred temple.  Here, at the Thiruvairanikkulam Mahadevar Temple, the idol of  Sivan is placed facing east and that of Sree Parvathy facing west.  The sree kovil of parvathy opens only for 12 days in a year from Dhanu Thiruvathira.   The puja is performed at the Divine 'Nada' on the 'Thiruvathira day' in the month of 'Dhanu', and for 12 days hence. It is supposed to be the (birthday)Divine day (star) of Lord Siva. In the month of Dhanu( Dec-Jan) the temple (Nada) doors of Sri Parvati will be open for worship. Devotees believe that a visit to the temple during this time and the holy Darshan will grant them all their wishes.  It is believed that unmarried girls and boys will be blessed and will get good marriage proposals. Devi's Darshan is believed to bless devotees with a long married life  and  children. The procession of the main deity Sree Mahadevan of the festival, Ezhunnallathu, takes place only at night.  People from different parts of the country, especially women visit the temple during this time. Thiruvairanikulam temple is also known as the Sabarimala of women.  Thiruvathira Recipes                (http://jugalbandi.info/2008/01/thiruvathira-puzhukku/) The main one is Thiruvathira Puzhukku, also called “ettangadi puzhukku“. ‘Ettangadi chuduka’ is an important ritualistic act of women. On this day, eight different tubers are roasted in the fire. Through this ritual, it is believed that Kamadeva’s body represented by the tubers is regained. This delicious preparation known as Thiruvathirappuzhukku, a special dish prepared by these tubers forms the main item for lunch. THIRUVATHIRA PUZHUKKU 4 cups of cubed root vegetables (we used taro and cassava. see note above) 1 medium size green plantain peeled and cut into cubes (about 2 cups) ½ cup of red cowpeas soaked overnight (whole moong works too) 1/4 teaspoon turmeric powder Salt to taste 1/4 teaspoon cayenne powder 1/2 teaspoon cumin seeds 1 ½ cups of freshly grated coconut (we used 3/4 cup) 2 to 3 fresh hot green chili peppers 2 tablespoons of coconut oil A few curry leaves 1. Combine all the cut vegetables in a pot and add enough water to cover. Add salt, turmeric and red pepper powder and cook over medium heat till the vegetables become fork tender. Drain water if you want a dry curry, use it if you want it wet. 2. Cook the red beans separately until they are soft and combine with the cooked vegetables. 3. Grind the coconut, cumin and green chilies to a coarse thick paste and add to the pot and stir gently. Bring to a boil and reduce the heat and simmer for five minutes over medium low heat. 4. Pour coconut oil over the cooked vegetables and stir gently. Garnish with fresh curry leaves. Serve hot with cooked cracked wheat or brown rice Thiruvathira Songs These are songs to which the traditional dance of Kaikotikali is performed. The dance is performed in a circular pattern accompanied by clapping by dancers standing around a lighted brass lamp(nilavilakku) Kaikottikali Songs  1. Lokadhipakantha  2.Kaithozham Krishna  3. Parthante Vakkukal  4. Panchabanan  5. Sundarimar  6. Vijanebhatha How to get there:  Thiruvairanikkulam Mahadevan Temple, vellarappally, 5 kilometers from kalady-aluva route. Alight at marampally, 9 kilometers on Aluva perumpavoor route and by crossing the periyar by Boat is another easiest route.

    The Story of Lord Ayyappa

       The name "Ayyappan" is used as a respectful form of address in Malayalam, and the famous mantra 
                Swamiye Sharanam Ayyappa



can be directly translated as Give me shelter, Lord Ayyappa! He is considered to be born out of the union between Mohini, (Vishnu), and Shiva.  


Ayyappa is known as   Hariharan Puthiran    because he is the son of both Hari(Vishnu) and Haran(Siva) ('putran' meaning son).
 His most common name is   Manikandan    because soon after his birth his parents (Mohini & Shiva) tied a necklace with a gem (mani) around his neck (kandan).


Legend1: Lord Shiva granted a boon to Mahishsura, The Asura(demon) King: He was given the powers to reduce to ashes anyone he touched. The Asura turns against Shiva. Shiva runs to Lord Vishnu. Vishnu assumes the form of a beautiful woman, Mohini. The Asura falls for her. As a precondition to marriage, Mohini wants him to dance with her for once. He forgets everything and dances like her, placing his hand on his own head. The Asura is no more. Lord Shiva himself is fascinated by Mohini and weds her. Hariharaputra is born. The baby is abandoned. The childless King of Pandala who came hunting in the forest takes the baby to his palace. Named Ayyappa, he grows up as the king's adopted son. Then the king has a son of his own. However, the king wants to name Ayyappa as the heir to the throne. The queen, wanting to get rid of him, sends him to the forest to bring leopard milk she claims as the only cure for her pretended stomach pain. To everyone's horror, Ayyappa brings not just the milk but also a pack of leopards to the palace for all future use! The queen apologises. The son of god shoots an arrow. Wherever it falls will be His abode, he said so. It fell on Sabari hills. Every year since, the believers go in pilgrimage to Sabarimala (mala means hill) in Dec-Jan.


The story continues :The asura princess Mahishi was burning up with anger at the trick the gods had pulled on her brother, the asura king Mahishasura. As Mahishasura was blessed with invulnerability to all men, the gods had sent goddess Durga, to fight and kill him. Thus, Mahishi began performing a fearsome set of austerities, and pleased the creator god Brahma. He granted her the boon of ruling the universe and being invulnerable except to a being that had not been born from a Woman's womb. Since such a person did not exist, she thought she was safe and began conquering and plundering the world.

The gods implored Shiva and Vishnu to save them from this catastrophe. Vishnu found a possible solution to the problem.  Vishnu manifest himself as Mohini, the enchantress, to save the nectar of immortality from the demons who were not willing to share it with the gods. If he became Mohini again, then the female Mohini and the male Shiva could have the divine child who would combine their powers and beat Mahishi.

The two gods thus became "HariHara Murthy", that is a composite form of Shiva and Vishnu as one god.

From this union lord Ayyappan was born. He combines in himself the powers of Vishnu and Shiva, and is a visible embodiment of their essential identity. Lord Vishnu gifted the new-born deity with a little bejeweled bell necklace, so this god is called Manikanthan Swamy. He is also called Shastha or Shasthappan by most South Indian communities.

Childhood:Raja Rajasekhara ruled the kingdom of Pandalam.The King, though pious, charitable, just, and God-fearing had no children.  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. 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 (Queen) gave birth to a son. The King regarded Manikantan as his elder son & 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 tigeress 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 tigeress 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.

Romantic Angle: Raja of Pandalam admitted Ayyappa to a famous Kalari (gymnasium where traditional martial arts of Kalaripayattu is taught) at Cheerappanchira, a famous family for Kalaripayattutraining, in Cherthala in Alappuzha district. During this time he mastered all martial arts from various Kalaries. The young daughter, Leela, of Kalari Panicker fall in love with Ayyappa. Soon the girl started bringing him food to capture his attention.Time passed by and the girl reached her puberty. And her family, following the Hindu tradition, prepared special cuisines to celebrate the occasion. One mandatory item on the menu is Rthumathikanji (porridge made using rice and five times the quantity of jaggery). On that day she took this porridge to Ayyappa, who was practising payattu in the Kalari. He liked it very much and requested the girl to bring only the porridge everyday. Ayyappan promised her if thereis no Kanni Ayyappans (First time pilgrims with iru-mudi) to come to Sabarimala then he would marry her.

She was offered a seat at Sabarimala known as   Maalikappurathamma.     It is a custom that every Kanni Ayyappan should depositSaram (arrow of soft wood) at Saramkuthy as a mark of their arrival.

 ^[1]A strong liking for sweets is a common factor of all Hindu Gods and Ayyappa is no exception. Appam and Aravana (Payasam made of rice, ghee and jaggery) are the prasadams of theLord. There is an interesting story behind these prasadams also. It is believed that the practice of offering   Aravana   as prasadam to the God was born from this incident.

The Stories of Kadutha and Vavar: 

Kadutha: Kadutha, who was a great warrior and a dependant of Pandala Raja, belonged to a family by name `Malamel Veedu' situated near Chenganoor, Kerala. At Kaduthaswami temple, contrary to the usual practices of a Brahmin being the Pujari ( Priest), traditionally a Nair belonging to the the  (Malamel family ancestral house of Kadutha), performed the rituals. Kadutha was an expert in mountain-warfare. He played an indispensable role in defeating the armies of Udayanan and rescuing several Pandya Kings. Therefore Kadhutha was called to protect and assist the King of Pandalam, who decided to proceed to Sabari Hill to reconstruct the temple. Kadutha sacrificed a considerable time of his life in the reconstruction of the temple. After the construction was completed, Kadutha decided to stay back at Sabari, in order to devote the remaining days of his life, at the feet of his beloved deity.

One day, while Kadutha was engrossed in deep prayer, a few scheming warriors of Udayanan’s army decided to take advantage of the situation and surprised Kadutha with a lightning attack. Kadutha rushed to the temple and took refuge in its premises. Hugging the deity, he fervently prayed to his beloved God. The marauders were surprised to see this single-minded devotion with which Kadutha was trying to protect the deity without any regard to his own life. On seeing such devotion the warriors were moved . They praised him and withdrew the attack on the temple. After his death, it is believed that the Priests of the temple received a holy message from Lord Manikanta to immortalize Kadutha by providing him a niche, at the very feet of the Lord. 

Vaavar swami: The deity of Vavar is believed to be as old as the deity of Ayyappa. The estimated time of the most recent major remodeling of the temple happened during the year A. D. 1905. Even today, at the shrine of Vavarswami, a Muslim priest performs the `Poojas' (rituals). There is no distinguishable idol, but just a carved stone slab symbolises the deity of Vavarswami. A green coloured silk cloth is hung across one of the three walls. The fourth side is open. An old sword is also kept near the wall. The main offering to Vavarswami is green pepper. A Hundi (a donation box) is kept in front of this shrine, into which one can drop cash/coins etc. In addition to green pepper, rose water and sandalwood paste along with coconut and `ghee' (clarified butter) are also offered by the pilgrims. Some of the pilgrims bring goats to Vavarswami. This is mainly due to a belief that the pilgrims accompanied by goats could reach the Sannidhanam safely. The Devasam Board (the temple authorities) auctions these goats later.

Some of the families at Vaipur near Thiruvalla in Alapuzha district claim to be the 14th or 15th line of descendants of Vavarswami. The descendants of Vavar are believed to be Vaidyas practicing the Unani(Greek) system of medicine. They were believed to be Brahmins who had later converted to Islam. However, there is another interesting story relating to Vavar.
Some believe that Vavarswami was a Muslim saint who migrated from Arabia to India with the intention of spreading Islam. 
Others suggest that he was a warrior who reached the shore of Kerala as a pirate in a ship to loot and plunder. During his encounter with Lord Ayyappa, he was defeated and subdued by Lord Ayyappa. Since then Vavar became a close associate of Lord Ayyappa and helped him in the wars in the mountainous region.
      As time passed ,Vavar too became an ardent devotee of Ayyappa  and came to be known as Vavarswami. The old sword on the wall of the Vavar shrine symbolises the eminence of Vavar as a great warrior. It is believed that the Lord Ayyappa Himself instructed the King of Pandala Desam to build a mosque for Vavar at Erumeli and a shrine at Sabarimala.


The Temple At Sabarimala:   The temple of   Manikanta   on Sabari Hill is redesigned and reconstructed in a unique manner. The design of the temple is believed to have originated from the specific instructions of the Lord Manikanta himself. The sanctum sanctorum of the temple faces the east. There are eighteen steps in front of the temple.
 These steps represent the
1. Five  `indriyas' indriya is frequently encountered in the context of the "five spiritual faculties" 

1. faith or conviction or belief (saddhā)
2. energy or persistence or perseverance (viriya)
3. mindfulness or memory (sati)
4. concentration or focus (samādhi)
5. wisdom or understanding or comprehension (pañña).

2. the eight `Ragas',  a raga (literally "colour, hue" but also "beauty, harmony, melody") is one of the melodic modes used in Indian classical music.  It is a series of five or more musical notes upon which a melody is made.
3. the three `Gunas',  a guṇa is one of three "tendencies": tamas, sattva, and rajas, a common means of categorizing behavior and natural phenomena in Ayurvedic medicine.  .

• Sattva ( "being, existence, entity") has been translated to mean balance, order, or purity. This typically implies that aspects of creation with more of sattva have uplifting and life supporting qualities.
• Rajas (originally "atmosphere, air, firmament") is also translated to mean preservation or dynamism.
• Tamas (originally "darkness", "obscurity") has been translated to mean "too inactive" or "inertia", negative, lethargic, dull, or slow. Usually it is associated with darkness, delusion, or ignorance. A tamas quality also can refer to anything destructive or entropic. 

4.`Vidhya' and `Avidhya'    Avidyā is a Sanskrit word that means "ignorance", "delusion", "unlearned", "unwise" and that which is not, or runs counter to, Vidya , a Sanskrit name for knowledge.  
It is used extensively in Hindu texts, including the Upanishads and as well in Buddhist thought. 

The positions of `Malikapurathamma', `Kadutha' and `Vavar' are also believed to be predetermined. Lord Manikanta wanted his Shakti(Strength or Power), Malikapurathamma on his left at a few yards from Sannidhanam and his lieutenants Vavar and Kadutha to be positioned as guards at the foot of the eighteen holy steps.


 Each of these eighteen holy steps represents a desire one must conquer in life. The 18 steps and the temple have in recent times been coated in gold. 

After construction completed they proceeded to Sabari Mala Sastha temple, where Ayyappan's father Jayanthan and others were ready to install a fresh idol of Sastha. At the time of Consecration, Ayyappa stood in silence and meditation. Amidst sounds of   "Saranam",   Ayyappa transformed himself into a stroke of lightning and got absorbed in the idol of Dharma Sastha, which is symbolically now being shown as   Makara Jyothi   from Ponnambalamedu, where Ayyappa was born. 

Thus, Ayyappa, the incarnation of Sastha was re-united with the original deity at Sabarimala, leaving a message to the humankind that anyone can merge in the Lord by his service to society.

It is believed that "Parasurama Maharshi"(incarnation of Lord Vishnu) who retrieved Kerala from the sea by throwing his axe, installed The original vigraham, a wooden idol , the idol of Ayyappa at Sabarimala to worship Lord Ayyappa




The Pilgrimmage: 

On Makarasankranti(

January 14)

,  every year without fail, miraculous events occur. 

Firstly as the jewels   (Thiruvaabaranam)    of the Lord are transported from the Old Pandalam Palace to Sabarimala, a   Krishnaparanth   (holy Garuda — an eagle - the vehicle of Lord Vishnu), circles above the precious jewels ( guarding them), like a protector. This rare eagle is rarely seen in the midst of people for a long period of time, yet the auspicious bird follows the Thiruvaabaranam procession, finally circling above Sanithanam at Sabarimala nine times as it pays its respects to Lord Ayyappan. During this time, there is not a single star in the sky except for a special Nakshatram. As the beautiful jewels are placed on the golden body of the Lord within the temple, the several hundred thousand devotees outside, chant    "Swamiye Saranam Ayyappa".   When the jewels are finally all adorned on the Lord, the Nakshatram in the sky miraculously disappears, as all the Devas and Celestial beings leave the sky to get a glimpse of the Lord in all his splendor. Within moments of the Lord being adorned with the Thiruvabaranam, an effulgence (Divya Jyoti) appears in the opposite hills of Shabarimala, appearing 3 times. This hill is called Ponnambalamedu. It is believed that the Lord himself appears in the form of that Divya Jyoti. It is firmly believed that Lord Indra himself lights the divine efflugence. The entire hillside reverberates with the chant "Swamiye Sharanam Ayyappa" as the devotees witness this auspicious Darshan, as the Devas and celestial Rishis arrive at Sabarimala to participate in birthday celebrations of Ayyappan. These auspicious sights are different forms of the Lord Himself appearing. The devotees then climb the 18 holy gold steps to arrive at the sanidhanam where they finally get a glimpse of the Lord as Himself, in all beauty, Manikanta Shri Dharmasastha, adorned with jewels. It is believed that if one witnesses these events after having undertaken 41 days of severe austerities (Vratham), one can attain Moksha(Salvation).

That is why Ayyappan is also known as    "Kaliyugavaradhan",  since He can help us attain Moksha in this difficult age of Kaliyuga, the age of hypocrisy and violence.

The Fast and Other rituals: An Ayyappa pilgrim is called Ayyappa Swamy. 
He/she has to stick to a disciplined, austere life of abstinence for 41 days to proceed to the temple. 
Should be strictly vegetarian. No smoking. 
Wear a type of black cloth and a rudraksha mala. No hair cut. Go barefoot. 
A pilgrim carries an    irumudikkettu,    a cloth bag divided into two by a knot at the middle, that helps to balance the weight of pooja items he carries. 

Prior to leaving home for Sabarimala, the irumudi is filled at the temple or in ones own pooja room. The ceremony is conducted with the  assistance of a guru/peria swamy amidst the chanting of 'Saranam Ayyappa'. Irumudi is carried on the head with due reverence. 

When the pilgrims leaves his home for Sabarimala, he breaks a coconut on a stone near his  door step. A lit oil lamp is generally placed on this stone.  Till the pilgrim returns home after the pilgrimage, one of the family members ritually lights this lamp at dusk, and allows it to remain lit for a couple of hours, in a gesture of prayer for the well being of the pilgrim and his safe return

The irumdi kettu had certain ratinale and tradition in the old days. The trek to Sannidhanam was through wild forests where no form of assistance was available. The trek also involved some night halts. So the irumudi was divided into a two pouched compartment. 
 The front compartment contained all the offerings to be made at enroute temples and the temples at the Sannidhanam.The front portion would be stocked with pooja articles such as coconuts filled with cow ghee, camphor, unboiled rice, plantain (kadali), aval (flattened rice), pori, sandal paste incense sticks, vibhuti (sacred ash), kumkum (vermilion), turmeric powder, jaggery, kalkkandom (candied sugar)and coins for dakshina. It is marked with the symbol    `OM'   , for identification.

 The rear pouch contained sustenance materials such as rice, 'Chammandi Podi', Pappad, Malar' 'Aval' etc. The pilgrims used to carry even their cooking containers attached to the rear portion of the irumudi. For overnight halts, one needed a blanket and bedding. This was also carried on the head and was used as a soft cushion on which the irumudi could rest comfortably.

No pilgrim, except the Royal Family of Pandalam, is permitted to ascend the  `Pathinettam Padi' without carrying an irumudi on the head.
Those without irumudis can only enter the temple precincts through the side entrance.



. They have to trek long distances in the hills.

At the temple there are 18 vertical steps one has to climb for darshan of the idol. They are called Pathinettam Padi (Eighteen Step).
 Girls/women of 10-50 years are not allowed temple darshan.


When the pilgrim returns home, he breaks a coconut at the same spot to signify the end of the pilgrimage and then moves on to the pooja room to unload the irumudi and remove the mala  which he had worn at the time of beginning the austerities. That signifies the last ritual of the pilgrimage.


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

The shrine gets thronged with devotees especially during the main pilgrim season from November to January.

Mandalapooja(Nov.17th)and Makaravilakku(Jan.14th)are the two main events of the pilgrim season. The temple stays closed during the rest of the year except for the first five days of every Malayalam month and during Vishu (April). 

                           Swamiye Sharanam Ayyappa!!!