Different routes to Sabarimala (0929 North 7706 East)

 

Different routes to Sabarimala (0929 North 7706 East)

(i) The Traditional Forest Route (From Erumely to sannidanam)

Pilgrims going through the forest route are comparatively less during the first phase of the pilgrim season, that is, during the Mandala Pooja season, between the 1st Vrischikam (mid- November) and the 11th Dhanu (end of December); but during the Maka-samkrama phase beginning from the 1st January, a large number of pilgrims go by this route. 

Till about two decades ago, the pilgrims taking to the forest route used to step directly into the forests immediately after Erumely, but now he has to walk at least 4 kms through public roads before entering the forests. On the way there is a broad stream called Peroorthodu, once considered the boundary that separated the inhabited land from the forests. But now villages extend from here up to a place called Irumpoonnikara, 3 kms eastwards. At Irumpoonnikkara there are three temples,

dedicated to Lord Shiva, Sri Subrahmanya and Goddess Balabhadra Devi. It is believed that Lord Ayyappa rested at peroorthodu during his expedition. It is from here the rise begins. Giving alms here is important. By giving alms, one is disposing of all dharma and seeking asylum in Ayyappa. The forest beyond Perurthodu is poongavanam, the blooming grove of Lord Ayyappa. (Ayyappan's garden).

After about 3 kms walk, crossing some of the gentle forest streams, the pilgrim reaches a place of rest known as Arasumudikotta , where it is believed that Ayyappa and his soldiers took rest for some time. It is a place of worship of the Guardian Deities of the forests and there is a small shrine for them. Then the pilgrim proceeds ahead through a forest path that lies along the side of a river called Paarathode.

The traditional forest route to Sabarimala covers the following places. (1) Erumely (2)

Peroorthodu, (3) Irumpoonikkara (4) Arasumudikotta (5) Kalaketti (6) Azhutha (7) River Azhutha (8) Kallidumkunnu (9) Inchippara (10) Mukkuzhi (11) Kariyilamthodu (12) Karimala peak (13) Valiyanathavalam (14) Cheriyanathavalam (15) River Pampa.

An important centre of pilgrimage in the forests, after leaving Erumely, is a place called Kalaketti, about 11 kms from there. After climbing one or two hill slopes the path to Kalaketti is rather even. It is a sacred spot and there is a temple of Lord Siva. In the vast space around the temple, the pilgrims take rest under the big forest trees. The legend says that Lord Shiva, Ayyappa's father, came on his ox and tied it here and witnessed Lord Ayyappa killing Mahishi. There is a shrine where the pilgrims light camphor and break coconuts.

Azhutha, which is on the bank of a river known by the same name, about 2 ½ kms from Kaalaketti, is another major resting place of the pilgrims. The river, Azhutha is a tributary of the river Pampa. Many of the pilgrims camp at the place during night, and there are a number of temporary sheds that provide accommodation. In Azhutha there is a temple complex of various Deities. A special ritualistic ceremony performed here is Aazhi-pooja, which is a prayerful walking around a huge pile of fire, chanting aloud “Swamiye Sharanam Ayyappa ”. The holy bath in the river Azhutha is a part of the pilgrimage. While making a dip, the pilgrim, as a ritualistic custom, takes a pebble from the river which he later drops on reaching a place called Kallidumkunnu, which literally means the hill where the stone is dropped, on the top of a mountain to which the pilgrim climbs next.

Walking through the rather shallow river, the pilgrim reaches the other side and makes about a 3 kms climb of a mountainside called Azhuthamedu. This is one of the three major steep climbs of the pilgrimage. The Azhuthamedu climb culminates at Kallidumkunnu and Inchippara, a little way from Kallidumkunnu. At Kallidumkunnu the pilgrim reverentially drops the pebble that he had picked up from the river Azhutha.

According to the Puraanic lore, it is believed that Kallidumkunnu is the place where Mahishi’s body lay buried. This is done as the mortal remains of Mahishi was cast off here and filled with stones. The historical point of view evolved from the old Ayyappan Pattukal, the ballads on Ayyappa, says that there were deep trenches that protected Udayanan’s fortress at Inchippara, and Ayyappa’s soldiers, who carried stones from and around the river Azhutha, filled up these trenches. The ritual of dropping the stone seems to commemorate that event.

Walking a short distance from Kallidumkunnu over level ground, the pilgrim reaches Inchippara. There is a temple for the Guardian Deity Sri Inchippara Mooppan (Kotayil Sastha shrine). Pilgrims offer prayers here and break coconuts. This is a place of rest for the pilgrims who take refreshments or cook food.

Now the pilgrim has to climb down a steep mountain slope that ends in a valley called

Mukkuzhi, another ideal resting place. At Mukkuzhi there is a temple of Divine Mother.

There is now an 11 kms, trek through thick foothill forests to reach the lofty mountain,

Karimala. On the way there are a few places for rest and some temporary catering sheds where Kanji, the rice gruel, boiled tapioca with salad, tea etc., are available. These deep forests are ordinarily the regions where the denizens of the wilderness freely roam about, but they discreetly keep away when man dominates their havens once in a year for a few days. The pilgrim can see the droppings of wild elephants and other animals on the way. The blooming forests are a feast to the eyes.

Eventually the pilgrim reaches the banks of the stream Kariyilaamthodu in the valley of the mountain Karimala. If he had started from Azhutha about 7 A.M he would be reaching Kariyilaamthodu by 1 P. M. There are temporary sheds where the pilgrims can take rest. Many of them take bath in the forest stream, cook food or have it from the catering sheds.

Then the pilgrim crosses Kariyilaamthodu and walks about 3 kms through dense forests of the valley of Karimala. Then starts one of the most arduous climbs of the pilgrimage to reach the mountain top. While the Azhuthamedu involves almost one straight stretch of climb, the mountain of Karimala has to be climbed in seven stages. It is said in the Ayyappa lore that atop Karimala there was a formidable fort of the brigand chief Udayanan and by conquering the fort and destroying Udayanan and his hordes, the ultimate aim of Ayyappa’s expedition was achieved – the liberation of the temple of Sri Dharma Saastha of Sabarimala. In Karimala, there are places for the worship of the deities Vana Dur ga, Karimalanaathan and Kochu Kadutha, who was one of the chieftains of Ayyappa. There are two ancient wells on the top of Karimala. It is believed that Ayyappa and his soldiers quenched their thirst from these wells. It is interesting to see the Nazhikkinar - a well within a well with fresh spring like water.

Reaching the top of Karimala, the pilgrim takes rest for sometime and then starts the

adventurous climb down through very narrow and zigzag paths flanked by dense forests. At last, stepping into the valleys of Karimala the pilgrim reaches a plain grassland interspersed with shrubs and the place is known as Valiyaanavattam. At the southeastern corner of this place there is a raised platform which is the resting place for those who carry the Thiruvaabharanam, the ornaments, brought from the palace of Pandalam to adorn the idol of the Lord, during Makara-Samkrama Pooja.

Moving further the pilgrim reaches a spot called Cheriyaanavattam , another place with tall forest trees. Now the pilgrim walks along the banks of a tributary of the river Pampa.

The pilgrim reaches then the extensive area of the Pampa river bed. The region is also

known as Pampa. The Ayyappa lore has it that king Rajasekhara of Pandalam found the child Ayyappa on the banks of this river. Here, there are hundreds of camp sheds for the pilgrims to stay. Some of the pilgrims would stay for two or three days in this pious atmosphere on the banks of Pampa forgetting all their mundane affairs and immersing themselves in reading holy texts, prayer and mediation.

On reaching Pampa, the pilgrims, after setting their camps, take a holy dip in the river,

Pampa. The Pampa river is as holy as the Ganges. The Pampa water purifies one from curse and evil. Many of them perform the rite Pithrubali, the propitiatory rites for the ancestors, expressing their love and regard for those who had passed away.

An important function which the pilgrims, who come in groups, arrange here is the ritua listic feast called Pampaa-sadya, a sumptuous feast commemorating the feast Ayyappa and his soldiers arranged at the banks of Pampa to celebrate the liberation of Sabarimala temple. The pilgrims believe that there will be the presence and participation of Lord Ayyappa as an unseen guest in the feast.

There is a festival of light on the banks of Pampa a day before the most important Makarasamkrama pooja called Pampa Vilakku. This also commemorates the victory celebration on the banks of Pampa conducted after the defeat of Uadayanan. Innumerable camps of pilgrims are illuminated with oil lamps and candles on this occasion.

Climbing the mountain Neelimala is the next phase of the pilgrimage. At first the pilgrim

climbs the steps to reach the shrine of Sri Ganesha popularly known as kannemula ganapathi at the foot of the mountain and worships there before climbing Neelimala. This is the third steep climb of the pilgrimage, when the pilgrim takes to the traditional route. But for those who reach Pampa by vehicles, this is the only climb. (There is

another route to be trekked by foot via Vandiperiyar that directly reaches Sabarimala without touching Pampa). From Pampa, Sabarimala is about 6 kms away. The pilgrims who a re unable to climb, engage Dollies, the special carriers borne by a team of four persons. Near Sri Ganesha temple there is a camp of the king of Pandalam, the descendant of the foster father of Ayyappa, who stays there for a few days during the pilgrimage season. The pilgrims receive sacred ash from the king.

On the top of Neelimala there is a spot called Appaachimedu, on both sides of which there are very steep gorges - Appachi kuzhi and Ippachi kuzhi. Appaachimedu is considered to be the seat of evil spirits and the pilgrims propitiate them by throwing offerings of rice-powder balls into the gorges. It is believed that this offering is done to the evil deities who are captured by Kaduvaran, a securityof Lord Ayyappa. 

Now the great climb is over. The pilgrim is getting closer to his destination. Walking a short distance from Appachimedu, he reaches a level ground and there is the sacred spot, Sabaripeedam. This was the place where Sabari, in Sri Rama's era, performed Tapas.  Therefore, the whole region including the location of the sacred shrine of Lord Ayyappa is known as Sabarimala, the Hill of Sabari. The pilgrims make offerings and worship at the holy spot.

About a kilometre from Sabaripeedam is another sacred spot known as Saramkuthiyaal, which means the banyan tree under which the arrows are to be dr opped. This is a spot, where, it is believed, Ayyappa and his soldiers discarded their weapons after the liberation of Sabarimala temple from the domination of Udayanan. Kanniswamy leave the wooden arrow they picked from Erumeli here.

The pilgrim has now come very close to the temple at Sannidhanam and the whole region is vibrant with loud chanting of the pilgrims and the explosion of the fire works offerings in the shrine.

Pathinettaampadi - the magnificent sight

With an overwhelming sense of fulfillment, the pilgrim speeds up his pace and beholds from a distance the eighteen sacred steps, the shrine and the golden flagstaff. A divine thrill overwhelms his very being. The temple is located on a hillock in the midst of a vast valley surrounded on all sides by the mountain ranges covered with lush forests.

The pilgrim has to climb eighteen sacred steps, the Pathinettaampadi, to reach the

Sannidhanam, the Presence of Lord Ayyappa. The Golden steps are such a magnificent sight. Only those who have observed forty-one days of austerities and carry the Irumudikettu , the sacred package of offerings, on the head are supposed to climb these sacred steps. Those who do not carry the Irumudikettu are not allowed to climb them. They can use the flight of steps at the northern side to reach the temple precincts.