Sabarimala is in the news often, albeit for all the wrong reasons. Earlier, it was about allowing women of all ages into the temple. Now, it is about the crowd mismanagement by the government, Kerala Police, and the Travancore Devaswom Board. 

Till about the 90s, the trips to Sabarimala were fairly enjoyable, less chaotic, and more fulfilling. Towards the end of the 90s and early 2000s, Sabarimala became popular among people from other states, primarily erstwhile Andhra Pradesh. This slowly saw Ayyappa devotees from AP coming in increasing numbers every year. 

The months of November/December – Karthikai and Margazhi are considered auspicious by devotees, resulting in them thronging the temple in large numbers. Most also visit during Makara Sankranti, when Ayyappa is believed to appear as a jyoti to His devotees. 

What does Sabarimala symbolise?

We spoke to a Sabarimala veteran – someone who has made multiple such pilgrimages to Sabarimala over decades, to help us understand the essence of the temple, its tradition, and its symbolism in a devotee’s life. 

Tat-tvam-asi – Thou are that

These are the words one sees at the temple on Sabarimala. In the Chandogya Upanishad, Rishi Uddalaka is instructing his son Shvetaketu about the nature of the ultimate reality, Brahman, and the identity of the individual self (Atman) with Paramatma. The teaching culminates in the Mahavakya “Tat Tvam Asi,” which translates to “You/Thou are that.” This encapsulates the profound truth that the essence of the individual self is identical to the universal reality, Brahman.

The dialogue unfolds with various analogies and metaphors to help Shvetaketu understand the profound nature of the self. Rishi Uddalaka uses examples like the clay and the pot, gold and ornaments, and rivers merging into the ocean. These analogies illustrate that, just as the form of a pot is essentially clay and the form of an ornament is essentially gold, the true essence of the self is Brahman.

The central teaching is that the individual self (Atman) is not separate from the ultimate reality (Brahman). It is eternal, unchanging, and beyond the limitations of the physical body. The process of realising this truth is a journey of self-discovery, transcending the identification with the temporary and perishable aspects of the self.

This Mahavakya serves as a profound reminder that, at the deepest level, there is no distinction between the individual self and the universal reality. It encourages the seeker to recognise their true nature as eternal and limitless, going beyond the boundaries of the physical body and the transient aspects of existence. This teaching is a key element of Advaita Vedanta, emphasising the non-dual nature of reality where the individual self ultimately merges with the absolute reality, Brahman.

Each aspect of the journey to Sabarimala is a step toward becoming pious, becoming closer to Brahman, the Divine, giving up our materialistic pleasures and worldly interests, and focusing on becoming one with Him. 

The pilgrimage commences with a vrata, marked by the donning of the Tulasi mala, followed by a 41-day observance. Upon completing this vrata, the ceremony of irumudi kettu is performed, leading to the journey and ascent to the temple through the sacred Pathinettam Padi, consisting of 18 steps. This entire process is designed to take us nearer to the divine, facilitating an ultimate merging with the divine. Each ritual within this process serves as a means to cast off one’s ego, enabling us to go a step closer to the divine. 

Wearing the Tulasi mala & 41-day penance

The Tulasi mala is handed over to the devotee either by their parents or a Guruswamy (someone who has performed the pilgrimage several times in their lifetime). The 41-day penance or one mandala is the duration of the vrata. It is said that Ayyappa himself mandated these instructions. During this time, the devotee must follow a strict regimen – wear clothes like an ascetic, practice celibacy, not cut nails/shave beard, bathe in cold waters, maintain hygiene, follow a strict vegetarian diet, should not consume alcohol or smoke, sleep on the floor/on the mat, etc. It is also ideal that the devotee walks barefoot during this period.

These steps allow the devotee to have a fairly easy climb barefoot, bathe in the Pampa River, which can be cold, and have thoughts only about the Divine throughout the journey. It also fosters humility, detachment from bodily needs, and emotional simplicity.

Irumudi kettu

The “Irumudi Kettu” is a crucial aspect of the Sabarimala pilgrimage, consisting of a bundle prepared under the guidance of Guruswami at the end of the 41-day vrata. Devotees carrying the Irumudi Kettu are permitted to climb the sacred 18 steps leading to Lord Ayyappa’s shrine. The “Nei Thenga,” or ghee-filled coconut, symbolises the devotee’s purified state. The coconut is cleaned and drained, and ghee is added through its “eyes”. Cleaning the coconut externally signifies bodily purity, while draining its sweetened water represents cleansing inner sensual pleasure. Refilling the coconut with ghee signifies the devotee’s readiness for surrender. The ghee is energised by Ayyappa bhaktas by chanting Rudram and Chamakam before the Kettu Nirai (explained below). The ghee holds special significance in Hindu Dharma, symbolising the eternal nature of the soul through its enduring quality, contrasting with perishable substances like milk and butter. 

This “energised” ghee is consecrated into the coconut – symbolising the pran prathishta of the Jeevatma in the coconut. The ghee, offered to Ayyappa through abhishekam, symbolises the merging of the Jeevatma with the Paramatma. 

The coconut is later added to the burning fire once the devotee reaches the temple. This burning of the empty coconut signifies the perishable body, while the cleansed inner self reaches the divine.

The irumudi kettu also contains rice which the family members fill along with coins. A Guruswamy who guides the devotee helps the devotee ready this sacred irumudi. There are two sections to this irumudi (iru meaning two), kettu meaning knot. The ceremony is called Kettu nirai. 

Another way to interpret this irumudi and the coconut is that the coconut in the irumudi symbolises Bhagawan Shiva with its three eyes, while the ghee represents Bhagawan Vishnu, particularly in His Krishna avatar. The combination signifies the unity of Shiva and Vishnu, the divine parents of Swami Ayyappa. 

One more way of looking at it from a philosophical viewpoint is that the coconut is seen as the temporary body, housing the eternal soul symbolised by ghee. In the temple, the coconut is burned, highlighting the transience of the body, while the ghee is offered to Ayyappa, representing the eternal soul merging with the Brahman.

Every person wearing the tulasimala with an irumudi kettu is considered Ayyappa himself. Once the kettu nirai ceremony is done, parents and elders prostrate in front of the Ayyappas (whatever their age) before they leave. 

In a regular scenario, one does not prostrate to those leaving on a journey. However, after a kettu nirai, the Ayyappas are prostrated to by the family and friends. This prostration is done during a death ceremony/funeral. Carrying the rice and coins in the irumudi, the coconut with ghee – is symbolic of a journey/last rites to merge with the Divine and not return.

The journey

The Sabarimala pilgrimage begins at Erumeli, with some groups trekking through five mountains while others opt for a shorter route, a portion of which is covered by vehicle. It is suggested that Ayyappas take the Periya Paadhai (long route) to reach the abode of Ayyappa. However, shorter routes are also available. During the climb, one must ideally chant His name. Usually, songs/bhajans/slogans like Bhagawane Bhagavathye, Devane Deviye, Ethividappa Ayyappa Thookividappa Ayyappa, Swamiye Ayyappa Swamy Sharanam Ayyappa Sharanam are chanted as devotees or rather Ayyappas climb the hill. 

The ritual of Pettai Thullal

Pettai Thullal is a ritualistic dance performed by Ayyappas to celebrate the victory of good over evil. Erumeli marks the place where Ayyappa triumphed over the demoness Mahishi. Before embarking on the climb, Ayyappas perform the Pettai Thullal. Here, Ayyappas immerse themselves in colours (like during Holi) and dance, shedding their identities, inhibitions, and egos in devotion to the deity. Ayyappas dance with other Ayyappas who come from different walks of life. They are all equal when doing the Pettai Thullal; they are all Ayyappas; they are all one and the same; there is no high or low, big or small, and thus a step closer to the divine.

Pathinettam Padi

The Pathinettam Padi, comprising 18 steps at the Sabarimala Temple, holds great significance, representing blessings from the surrounding mountains, the five senses, hindrances to spiritual life, the three gunas, and forces of ignorance and illumination.

The 18 steps hold significant religious importance as devotees believe that ascending them aids in detaching from worldly desires, both mentally and physically.
The first five steps, panchedriyas, symbolise the five human senses: sight, sound, smell, taste, and touch.
Following these are the eight steps of the ashtaragas, representing emotions such as anger (krodha), love (kama), greed (lobha), lust (moha), jealousy (asooya), boastfulness (dhoombha), unhealthy competition (madha), and pride (maltsarya). Chanting while climbing is thought to help control emotions causing worldly pain.
The next three steps, the trigunas, signify three human qualities: goodness or purity (satva), passion (rajas), and inertia or dullness (tamas).
The final two steps represent vidya (knowledge) and its opposite, avidya (ignorance).
Originally made of granite, the steps were later covered with panchaloha, a special alloy of gold, silver, copper, iron, and tin.
These steps hold additional significance as Ayyappa, believed to be a master of 18 weapons, dedicated each step to one of those weapons, surrendering them at the eighteenth step.

The darshan at the inner sanctum brings profound purification and liberation from troubles. One feels like a child in front of Ayyappa. It is said that only if He wills and wishes to see you, will you be able to stand in front of Him.

Once the darshan is over, Ayyappas should ideally return home, welcomed by their family with Aarti. Once they return home, they must remove the Tulasi mala at the exact place where it was given to them. Today, many Ayyappas leave their Tulasi mala and their clothes at the Pampa. This is wrong.

What’s changed?

Another “tradition” that has caught along is to visit other temples near the Sabarimala, for example Thiruvananthapuram Padmanabhaswamy temple, Pazhani Murugan Temple, Srirangam Ranganathaswamy temple, Guruvayur Krishna Temple, etc. Is adding these pilgrimage destinations to the itinerary for an Ayyappa on his return okay? We asked the Sabarimala veteran, and he said it was not ideal. This 41-day vrata was done specifically for a purpose, for Ayyappa/Sabarimala only. Other temples do not necessarily mandate a vrata. The idea is to go to Sabarimala and return. However, today, to avoid costs and visit as many places in one go, many Ayyappa groups add more temples to their itinerary. 

This not only crowds the temples during “Ayyappa season” but also gives way to an increase in accidents. Just because one finishes the darshan at Sabarimala, the vrata is not over; the Tulasi mala cannot be desecrated. An Ayyappa is an Ayyappa till he returns home and removes the mala. 

A recent phenomenon that has become an irritating aspect of today’s GenX or Z generation is the invasion of smartphones and social media into everything they do. We see people going to Sabarimala as a matter of pride, and cell phones – the bane of today’s world- have aided tremendously in this. People do not hesitate to take pictures of the garbagruha. When we are on a pilgrimage, we are expected to be away from worldly affairs, focusing on only one thing – Him (Bhagwan). There are even vlogs of people trekking up Sabarimala till the end. There are multiple ways to speak about the journey and to inspire others, but vlogging is definitely not one of those ways. No Guruswami will agree with this. During the entire penance, the journey, and until the return, one must ideally always think of Swami Ayyappan. The Tulasi mala has to be removed right where it was worn first; this symbolises the completeness of the pilgrimage and the journey. 

The entire Sabarimala pilgrimage is a rehearsal for one’s final journey – leaving the mortal body to merge with the Divine. The ultimate essence is Jeevatma merging with Paramatma.