SABARIMALA
AYYAPPAN
Pandalam
Dynasty
1. Pandya
kingdom due to attack from chola dynasty splitted and brought some land
from the Lord of Pandalam area known as Kaipuzha Thampan,when this Nair lords
family died without any offspring all the lands goes to the Pandiyan Raja and
established the Kingdom of Pandalam. Pandya royals re-united in the year 1174 AD,
they have accepted sastha as their deity since he is considered as the guardian
for forests and mountains bordering the pandalam.
2. During
that period anarchy prevailed among peoples around pandalam due to attacks from
Udayanan and his gangsters Udayanan, the dreaded Marava Chief had come
with his hordes from Tamil regions beyond the borders and dominated the regions
of Kerala, he build many fortresses on the mountains of Talappara,Inchipparaand
Karimala.
3. The
temple of Sabarimala where Dharma Sastha was worshipped from the very ancient
past was on the route – a highway between Tamilnadu and Kerala, along Which
the merchants have traveled. Udayanan first plundered the Sabarimala for the
treasures there and then proceeded to the Pandalam palace.
4. At
the Pandalam palace, Kaampillil Panikkar was the Commander of the Nair forces. Kaampillil Panikkar is a Nayar family at Muppathadom near Eloor in Ernakulam district.He was thinking of handovering his power to his son due to old age, and was
training his son at the Palace, to take over. At the time of Udayanan's attack,
the young son of Panikkar was away somewhere and the old Commander could
not fight off Udayanan. Udayanan overcame the Pandalam padanairs and took away
the Princess, who was the only sister of the Raja, Their mother had been a
daughter of Ambalapuzha Raja (Ampalapuzha Netranarayanan- one of the three
Namputhiri rulers of Kerala, the other was Edapally Nampiyathiri and
Venganadu Nampidi)
5. After
some hours, the younger Kaampillil Panikkar turned up and was grief-stricken to
hear about the Princess' abduction. He immediately set off After Udaynan
with his available Nair’s. They reached Udayanan's camp at nightfall; and
consensus was reached to attack at daybreak, for lack of light then. However,
the young Panikkar could not wait, presumed to be due to his emotions for the Princess.
And he stole into the Camp alone, and managed to take off with the Princess in
the darkness. On their way back, the Princess who felt that her return would
only cause loss of honor to the Royalty, and the consenting Panikkar decided
not to return to the Palace, but to go into hiding and be together.
6.Pandalam
was 'padma-dala-puram', with ten 'dalam's or villages; one of which was
Ponnambalamedu in the forests. The romantic duo decided to settle at
Ponnambalamedu, away from public view. And they got help from some hill tribes
and, “Perissery Pillai” the Vellar kulam talavan (who later became the foster
Uncle of Ayyan Ayyappan.) Eventually, they had a son; the child was born on 14-01-1095
AD!!-they named the ChildAyyppan. Who grew up with the animals around,
including tigers and leopard?.
7. The
Pandalam Raja happened to pass Ponnambalamedu, and found his lost sister and
former Commander-designate. The King Requested them to return, and the
couple refused. The King then demanded that his nephew, the heir to the throne
be given to him. This had to be acceded to, The King returned after the Hunt
with a son from the wilderness. During the stay in Pandalam he killed Mahishi
near Erumeli (“Erume kolli”, -the place were the buffalo killed), she may be a “Advasi
“(Hill Tribe) and their totem may be buffalo. That buffalo carcass has been buried in a deep trench near the azutha river valley and peoples filled the trench with stones taken from azutha river. That spot later becomes Kallidaam kunnu.
8. King of
punjar state Manivikraman was on a journey and was surrounded by dacoits in the
jungle of Vandiperiyar, Manivikraman prayed to Goddess Madurai Meenakshi and
his prayer was heard suddenly ayyappa appeared there riding on an elephant
back, he saved the king and give a perambu -cane as his representative and
asked the king to proceed to his palace.
9. To
get help against Udayanan later on, it was only natural for Ayyappan to go to
Alangad and his father’s people. The subsequent story of the defeat of Udayanan
in the combined attack by Alangad and Ambalappuzha yogam is known. When
Ayyappan decided to proceed with the mission of his life – To destroy Udayanan
and his gang and rebuild the Sastha temple. So Ayyappan decided to build a
powerful army. He approached to other Rajas and Chieftains to accomplish
his mission, First he visited Kayamkulam Raja (Kayamkulam was a center of
Merchants from different part of the world including Arabs, Chinese and North
Indian and .South Indian Business communities ) that time they were suffering
from the attack of a pirate called Vavar.
10.
Kayamkulam Raja appointed The Karanavar (head) of Mullasseril family, who was
the minister as well as the bravest soldier of Kayamkulam Raja, was to assist
Ayyappa in the attempt. Conquering both body and mind of Vavar and converting
him as a disciple. (Vavar, a Muslim youth from Kanjirappally, However, there is
another interesting story relating to Vavar. According to this reference, Vavar
originally belonged to Pandya Desam near Madurai in Tamil Nadu. The myth says
that The Vavar family, along with other Rawuther families migrated to
Travancore during an attack from Thirumalainaicken who was a Chieftain under
Pandyas and later became the ruler Of Madurai. But there is one thing that
is definite, that he was a Muslim. Then there is the fact that there still
exists his clan, 15th descendants in line (some of the Vettiplackal
Kudumbayogam families living in Alappuzha district claim to be the 14th or 15th
line of descendants of Vavarswami), now at Erumeli. They are the ones who do
the rites at the mosque and the Vavar temple the offering to Vavar is always
Green pepper and rose water. There is no distinguishable idol, but just a
carved stone slab symbolizing the deity of Vavar. A green silk
cloth is
hung across walls, and an old sword is kept near the wall, perhaps to symbolize
Vavar was a great warrior. The main offering at this shrine is green pepper; a
befitting tribute to a heritage of pepper trade. Other offering include rose
water, sandalwood paste, coconut and ghee. Pilgrims donate money in the
donation box and some of the pilgrims bring goats as Sacrifice. The
descendants of Vavar are believed to be Vaidyas practicing the Unani (Greek)
system of medicine)
11. Kadutha, a
Nair youth from Muzhukeer (Chenganoor, Alappuzha dist.) (Olden days the
offering of Kaduthaswami was “kanjavu (Ganja) and Pukayila” now a days that
practice is Discontinued) who was a great warrior and an expert in
mountain-warfare, was a General (Padanair) of Pandala Raja. He played an
indispensable role in defeating the armies of Udayanan and rescuing
several Pandya lords. Therefore Ayyappan called Kadhutha to assist in the
mission along with Kuchu Kadutha Nair (the master of Sword fighting) and Villan
and Mallan (perfect Archers who are much experienced in mountain war fare) two
other dreadful “Padanairs” belongs to Pandalam Raja
12. While his stay
at Cherthala, Ayyappan was in the Kalari of Cheerappanchira Mooppan. Mooppan’s
daughter fell in love with Ayyappa. When this girl proposed her love, Ayypan
declined and informed her that He is a “Brahmachari” and the sole aim of
him is to destroy the Udayan and other Pirates operating the mountain area and
the girl now worship as “Malikapurathuamma”.
13. Ayyapan
organized his army and they took necessary arrangement for a long mountain
warfare. Ayyappan asked all the members to observe strict Vrutham before
entering Sastha’s Poonakavanam. After the Vrutham for 56 days, they
worshipped Kiratha Sastha at Erumeli for the victory in the war. All the army
battalions started assembling at erumeli and in order to Avoid Suspicion,
he ordered the troop to dress as tribal people. (Present day Pettai thullal). In Erumeli Ayyappan stayed in puthan veedu that belongs to a shaiva vellala family, according to invitation from the amma of puthan veedu.
14. Before
the final attack on Udayan, Ayyappa distributed the Army into three groups:
15. When
the royal entourage, proceeded near Sabarimala temple , Ayyappa instructed
everyone to leave all the weaponry beneath a big banyan tree there, as carrying
of weapons to a temple Premises were a sacrilege. Accordingly, the sword,
spears, clubs etc. were left at the foot of the banyan tree – today’s Saramkutti
16. Very
soon Ayyappan’s army, marched through the forests and annihilated Udayanan’s
army.Udayanan’s Army was no match for the Formidable Army of Lord Ayyappa and
after a Fierceful fight between the two Armies, Uadayanan was slayed by
the hands of Kochu Kadutha Nair at Karimala Kotta. Ayyappan’s mission ended
successfully.
17. Right
from the moment he stepped into the holy mountain, Ayyappa was in silence and
meditation. Tribal peoples from 18 mountains gathered there and helped ayyappan and his soldiers to construct the temple, Since the temple need to be protected from wild animals specially elephants and tigers they excavated trench around the temple and decided to construct 18 steps to climb up the temple, these 18 steps depicts 18 different diety gods or Mala daivangal that rule 18 mountains including sabarimala According to belief of tribal people these 18 gods will protect the sastha temple from all kinds of evil attacks, These 18 deity gods or Mala daivangal has been consecrated on the steps by the respective gurus of 18 mountains.
18. On
the first day of the month of Makaram when the sun moved from the zodiac of
Dhanus to that of Makaram, the re-installation of the idol was ceremoniously
conducted. There was a pooja going on in Poonnambalameedu and that holy flames can be seen from sabarimala when Ayyappa did the consecration of sastha idol in Sabarimala temple .After the ceremony is over, ayyappa told everyone that he decided to stay there forever and will continue to practice yoga and will devote his life for the benifit of world. With great pain he conveyed his decision to his step father the king of pandalam and prayed not to visit him in sabarimala.
19.
Vavvar,Kadutha and Thalappara villan were the closest disciples of ayyappan,
decided to stay with ayyappan and they were his first batch disciples who
learned the yogic practices (yoga maarg) from ayyappa, thus they changed the status
from warriers to yogis and were worshiped in sabarimala .
20. Ayyappa
was a special soul, he want his presence in sabarimala to confort the peoples
coming with different problems in Kaliyuga. In his point of view in Kaliyuga
people will forget everything about them running behind desires and
satisfactions, they cant find peace or guidance from the situations surrounding
them, family values will be degraded, Nature will be exploited, and humanity
will suffer. At that time I want to be here in sabarimala in this serene
atmosphere filled with my teachings and practices. Peoples who believes in me
will follow my yog marg which i have practiced and experienced here in sabarimala
, they had to take brahmacharya vrita intended for grahasthas for a period of
41 days, practicing simplicity in life, feeling all the pains of nature,
controlling the desires, thereby stopping the mind to wander, thus making your
intelligence steady, your doubtful mind will fade away in that place you will
understand and accept the reality as singular and not plural. This will benefit
the devotee, his family, to the society, and for the nation.
22. Ayyappa decided to leave his personification
and sustain his soul presence in sabarimala, for that he choose yoga samadhi
.The sitting posture depicted in sabarimala
temple is yogasana, Ayyappa’s
posture is more like balancing on foot rather than on sitting on the hip.
Balancing on foot is difficult and not an enjoyable posture this is called pada
patta or yoga patta, Paada mudras the position of the lower limbs and the feet
are as important as the hand gestures (hastha mudras).It is the paada mudra
that suggest movement or animation or stillness of the image
23. Utkutikasana with both the legs drawn up on to the seat , bent and crossed like scissors and held in position by paada-patta or Yoga –patta (as in Yoga Narasimha) which passes round the legs and the body. This seating awakens the kundalini and brings the yogis to extremes and practicing this asana improves celibacy.
24. Ayyappa
is shown sitting in utkutikaasana with both the legs drawn up (uddhrtam
janvagram) crossing each other from the root of the thigh , heels touching each
other (anyonya-baddha – pashnikam) and
held in position by a band, yoga-patta, passing round the waist and the
fore-legs, a little below the knee.
25. Icons
are classified according to their disposition; and the purpose for which the
icons are worshiped, Ayyapa idol is similar to Yoga murti icon which depict the
deity in various meditation postures. They are worshiped by the aspirant
desiring self-control or Yoga. These icons should be established and
consecrated on the banks of rivers, in forests or on top of mountains; and, it
should be quite far from human habitation;
the reason being to provide a
peaceful environment in which the aspirant can practice yogic meditation,
undisturbed.
26.Chinmudra
is Consciousness Seal ,this mudra connects us to our higher Self, helps lift
dull energy, creates a more receptive state, calms the mind, and brightens the
overall mood. It is often used in meditation, pranayama, and asana. The index
finger represents individual consciousness and the thumb represents universal
consciousness. The index finger represents the limited perspective of self and
the thumb is the expanded perspective of Self. When the two join, the limited
self is connected to the spacious Universal Self.
27.
Jnanamudra In jnana mudra, the thumb symbolizes Brahman, or the Supreme
Reality. The index finger symbolizes the individual self, the inner reality, or
the jiva. The connection of the thumb and the index finger means the union of
the supreme and inner reality. The remaining three fingers represent the three
qualities, or gunas, of nature: sattva, raja and tamas ("balance, action
and inaction").Jnana mudra regulates the flow of prana in the fingers.
Normally the prana goes out through the hands, feet or the head. By connecting
the thumb and index finger, some of the flow is redirected, bringing the energy
inward. This calms the mind, allowing yogis to sit in meditation for long periods
of time.
28. Ayyappa decided to attain jeeva samadhi,
In Jeeva samadhi you cannot say the body dies nor can you say it is still alive, however the energy will remain in and around the body as if it were still alive and the body will not decay over time either (or extremely slowly as in some cases). This is a state where Siddhas enters into the samadhi state at their own will after completion of their mission on earth and their mind completely dissolved into the Divine, They stop the functioning of the body and mind.This state is attainable only when there is no Karma left to be worked out in this earth. Even though they have died ( and be in the form of the five elements), they would have left their part of soul inside that body, so the Jeevan ( soul ) would still be running in their body, helping others in their prayers and that is why their Tombs are called as Jeeva Samadhis.
29.Ayyappa chooses Manimandapam to attain jeeva samadhi, sitting in yoga posture, When a spiritual aspirant goes in the vicinity of the Jeeva Samadhi, he receives blessings and guidance from the Ayyappa emitting his divine energies. This is one of the ways of communicating with Ayyappa. Now, the Jeeva Samadhi is nothing but one big kundalini energy field and in the vicinity of the high energy fields, the seeker's kundalini also rises. Actually it is a very old custom in India that when one starts his spiritual journey within, he/she visits all saints and samadhis of saints and also the holy temples. To get the kundalini flowing correctly without problems and without meditating for decates trying to ignite it, this is the best way. There is a saying that if one even gets a glance of saints his sins would get burnt by the kundalini and thus he would be purified.
30. Jeeva Samadhis are energy spots or energy banks supplying infinite amount of kundalini energy at all times. Such is their compassion for all that they are alive only for others who silently work for the well being of the creation. it not been for these Holy Siddhas who are spread all around the world in the form of Shree Chakra, the world would have moved by now rapidly towards doom. It is only due to their constant and silent efforts in the background that things are kept in balance. They have also averted many such dooms in the past created by human ignorance. Jeeva Samadhi is one such way by them to create energy pockets at different locations
31..Before entering jeeva samadhi he had given all instruction regarding the practies and traditions which need to be followed . He promised his disciples that he will come out of jeevasamadhi every year during the month of makaram, As per the traditions Kunnakkattu family memebers from rani have the preveilage to wake ayyappa from jeeva samadhi. After waking ayyappa they conduct "kalamezhuthu pattu" in manimandapam and welcome him to visit the pathinettampadi there he will conduct a custom called "nayattuvili" and then goes back to manimandapam, this custom is called "vilakezhunallippu", this custom is conducted from makaram 1 to 4 with different kalams or pictures of ayyappa which depicts his phases from childhood,sitting on tiger,carrying bow and arrow, wearing ornaments, swami ayyappan after becoming one with sastha. On makaram 5 ayyappa will proceed from manimandapam to saramkutti to call back his bhoothaganas once they reach sannidhanam they will be offered guruthi. Those bhoothaganas during festival seasons for the sake of devotees will shift from sannidhanam to sharamkutti, Ayyappa will go there to take bhoothaganas and hill gods back to their respective places in sannidhanam when they will return back due to presence of ayyappa their holy master with them they dont require special customs which are usually followed in ezhunallathu. There is one more guruthi conducted in manimandapam to maintain its sanctity.
32. Villakuezhunallipu or villakupooja later on become makara pooja which starts from makaram 1 and ends on makaram 5 .The speciality of this pooja is the visit of swami ayyapan from manimandapam to patinettampadi after waking from jeeva samadhi and thereafter on the last day of festival on makaram 5 ayyappa will visit sharamkutti to take is disciples back to sannidhanam.
33.Ayyappa swami's procession starts from manimandapam which is located near to malikapuram temple This event was later misintrepretated as the procession of malikapuurathu amma who is coming to see lord sastha and then proceed to sharamkuthi to check whether kanni ayyappas were present during that festival season and seeing their presence return back in great greif that her intention to marry swamy ayyapa was not fullfilled . This story has been created later on by certain class to gain the power of temple administration and claim that ayyappa belongs to the vedic period as the son of hari and hara. Thereby ascertaining to future generation his connection to vedic ideology, this helps them to culminate the ayyappa ideology which was indegenious to kerala and tamil tradition to hinduism and to foist hindu ideology over local peoples.They want to subjugate the local peoples in the name of religion.
34. Malikapurathu Amma was the diety of pandya kings she was none other than Madura Menakshi, when pandalam raja came to sabarimala for renewating the temple and for attending ceremonies.They build a temple for their family diety near to the sabarimala temple.
35. On Makaram 5 after the completion of all rituals the pandalam king offers kalabhabhishekham for ayyappa and therafter as a token of appraisal for properly conducting the rituals and ceremonies relating to festival, all family heads who were having ritualistic responsibilities or herditary performers were given a feast, called Kalabhasadya.
36 Swami Ayyappa was a eternal celebite ,Taraka Brahman who had dedicated his yogic powers for the betterment of life in earth,He can only love and guide the devotees coming over there. He is here to nullify the evil deeds that we humans are performing against the mother nature, he is here to teach us about the meaning of humanity. He was a brahmachary who has renounced his family life and his aim was only contemplation on higher realms. He can easily attain Nirvikalpasamadhi but he choses jeeva samadhi to see his devotees once in a year when he comes out from samadhi and guide them to overcome their eartly difficulties .
37.In Tantra every yogi deity must have a shakti counterpart ,kotravai is the external wild ,protective fire ,Ayyappa internal yogic disciplined fire. When a pilgrim goes to sabarimala they experience external wildness (forest,darkness,wilderness ) and internal discipline (vratham tapas and celibacy) ,Ayyappa is the stable axis and she is the circulating power.Ayyappa represents the central channel Sushumna and Kotravai represents the rising kundalini shakti from the earth/forest/wilderness).
28. Ayyappa decided to attain jeeva samadhi,
In Jeeva samadhi you cannot say the body dies nor can you say it is still alive, however the energy will remain in and around the body as if it were still alive and the body will not decay over time either (or extremely slowly as in some cases). This is a state where Siddhas enters into the samadhi state at their own will after completion of their mission on earth and their mind completely dissolved into the Divine, They stop the functioning of the body and mind.This state is attainable only when there is no Karma left to be worked out in this earth. Even though they have died ( and be in the form of the five elements), they would have left their part of soul inside that body, so the Jeevan ( soul ) would still be running in their body, helping others in their prayers and that is why their Tombs are called as Jeeva Samadhis.
29.Ayyappa chooses Manimandapam to attain jeeva samadhi, sitting in yoga posture, When a spiritual aspirant goes in the vicinity of the Jeeva Samadhi, he receives blessings and guidance from the Ayyappa emitting his divine energies. This is one of the ways of communicating with Ayyappa. Now, the Jeeva Samadhi is nothing but one big kundalini energy field and in the vicinity of the high energy fields, the seeker's kundalini also rises. Actually it is a very old custom in India that when one starts his spiritual journey within, he/she visits all saints and samadhis of saints and also the holy temples. To get the kundalini flowing correctly without problems and without meditating for decates trying to ignite it, this is the best way. There is a saying that if one even gets a glance of saints his sins would get burnt by the kundalini and thus he would be purified.
30. Jeeva Samadhis are energy spots or energy banks supplying infinite amount of kundalini energy at all times. Such is their compassion for all that they are alive only for others who silently work for the well being of the creation. it not been for these Holy Siddhas who are spread all around the world in the form of Shree Chakra, the world would have moved by now rapidly towards doom. It is only due to their constant and silent efforts in the background that things are kept in balance. They have also averted many such dooms in the past created by human ignorance. Jeeva Samadhi is one such way by them to create energy pockets at different locations
31..Before entering jeeva samadhi he had given all instruction regarding the practies and traditions which need to be followed . He promised his disciples that he will come out of jeevasamadhi every year during the month of makaram, As per the traditions Kunnakkattu family memebers from rani have the preveilage to wake ayyappa from jeeva samadhi. After waking ayyappa they conduct "kalamezhuthu pattu" in manimandapam and welcome him to visit the pathinettampadi there he will conduct a custom called "nayattuvili" and then goes back to manimandapam, this custom is called "vilakezhunallippu", this custom is conducted from makaram 1 to 4 with different kalams or pictures of ayyappa which depicts his phases from childhood,sitting on tiger,carrying bow and arrow, wearing ornaments, swami ayyappan after becoming one with sastha. On makaram 5 ayyappa will proceed from manimandapam to saramkutti to call back his bhoothaganas once they reach sannidhanam they will be offered guruthi. Those bhoothaganas during festival seasons for the sake of devotees will shift from sannidhanam to sharamkutti, Ayyappa will go there to take bhoothaganas and hill gods back to their respective places in sannidhanam when they will return back due to presence of ayyappa their holy master with them they dont require special customs which are usually followed in ezhunallathu. There is one more guruthi conducted in manimandapam to maintain its sanctity.
32. Villakuezhunallipu or villakupooja later on become makara pooja which starts from makaram 1 and ends on makaram 5 .The speciality of this pooja is the visit of swami ayyapan from manimandapam to patinettampadi after waking from jeeva samadhi and thereafter on the last day of festival on makaram 5 ayyappa will visit sharamkutti to take is disciples back to sannidhanam.
33.Ayyappa swami's procession starts from manimandapam which is located near to malikapuram temple This event was later misintrepretated as the procession of malikapuurathu amma who is coming to see lord sastha and then proceed to sharamkuthi to check whether kanni ayyappas were present during that festival season and seeing their presence return back in great greif that her intention to marry swamy ayyapa was not fullfilled . This story has been created later on by certain class to gain the power of temple administration and claim that ayyappa belongs to the vedic period as the son of hari and hara. Thereby ascertaining to future generation his connection to vedic ideology, this helps them to culminate the ayyappa ideology which was indegenious to kerala and tamil tradition to hinduism and to foist hindu ideology over local peoples.They want to subjugate the local peoples in the name of religion.
34. Malikapurathu Amma was the diety of pandya kings she was none other than Madura Menakshi, when pandalam raja came to sabarimala for renewating the temple and for attending ceremonies.They build a temple for their family diety near to the sabarimala temple.
35. On Makaram 5 after the completion of all rituals the pandalam king offers kalabhabhishekham for ayyappa and therafter as a token of appraisal for properly conducting the rituals and ceremonies relating to festival, all family heads who were having ritualistic responsibilities or herditary performers were given a feast, called Kalabhasadya.
36 Swami Ayyappa was a eternal celebite ,Taraka Brahman who had dedicated his yogic powers for the betterment of life in earth,He can only love and guide the devotees coming over there. He is here to nullify the evil deeds that we humans are performing against the mother nature, he is here to teach us about the meaning of humanity. He was a brahmachary who has renounced his family life and his aim was only contemplation on higher realms. He can easily attain Nirvikalpasamadhi but he choses jeeva samadhi to see his devotees once in a year when he comes out from samadhi and guide them to overcome their eartly difficulties .
37.In Tantra every yogi deity must have a shakti counterpart ,kotravai is the external wild ,protective fire ,Ayyappa internal yogic disciplined fire. When a pilgrim goes to sabarimala they experience external wildness (forest,darkness,wilderness ) and internal discipline (vratham tapas and celibacy) ,Ayyappa is the stable axis and she is the circulating power.Ayyappa represents the central channel Sushumna and Kotravai represents the rising kundalini shakti from the earth/forest/wilderness).
38.Kotravais 18 shakti =Ayyappas 18 steps ; 1-9 manifest shakti;10-18 transformative shakti , kotravai rules all layers ,Through kotravai 18 shakti levels steps one could ascends to ayyappa the highest consciousness.
39.Before Ayappa, the hill had 18 boundary stones for the forest goddess their rituals involved circling these stones ,goddess was protector of warriors and hunter. The mother becomes the step that lift the hero, you climb the ancient mother to reach the yogic consciousness of Ayyappa.
39.Before Ayappa, the hill had 18 boundary stones for the forest goddess their rituals involved circling these stones ,goddess was protector of warriors and hunter. The mother becomes the step that lift the hero, you climb the ancient mother to reach the yogic consciousness of Ayyappa.
40. 18 steps are resonance ladder which means when two or more energies vibrate at the same frequency they amplify , Stepwise ascent through increasing frequencies of energy from base level to spiritual universal level. 18 steps are resonance ladder that aligns your personal subtle energy with deity's shakti ,Amplifies specific energy safely, prepares you for the next frequency layer without causing energy chaos. Each step is a frequency lock your subtle body must tune to that layer before moving upward. Steps stands for lower energy alignment ,middle mental energy harmonization, higher cosmic integration. Forest spirits acts as resonance regulator or guardian buffers that stores and stabilizes the excess energy.
41.Polarity is the direction and type of energy within devotees subtle body and temples shakti field , it is not gender … like negative charge is moving dynamic energy ,positive is stabilizing grounding energy , neutron's are neutral balanced cosmic energy of Kotravai. Goal is to maintain a controlled energy flow. Polarities make sure energy flows in correct channels or nadis. Tantras polarity is NOT man vs women, it is movement vs stillness ,expression vs restraint ,expansion vs contraction so tantra says "transform inner world so the outer world no longer matters". For beginners desire ,distractions are strong so traditions cxreate symbolic rules ,spatial separation and ritual boundaries. When " mastery arises all rules fade away".
"Tantra teaches integration of all energies beyond gender ,Ascetic system teaches seperation as a discipline tool . There is no sakti that interferes with another in truth only minds that have not yet integrate d their own polarities.
42.Ayyappa holds the tapas energy of Bhahmacharya shakti meaning No emotional entanglement, No sexual polarity, No energetic distraction, Fully ascetic, Fully yogic. In tapovan no strong rajas energy should exist, No sexual polarity .
43. Rajas Shakti is active flowing of creative energy for grahastha life ,Energy connected to cycles of moon and fertility ,Amplified energies in fierce warrior or tribal deities (Kali,Bhadrakali,Kotravai) . Tapas shakti is neutral disciplined stable developed through fasting meditation and vratham. Sattvic energies is peaceful ,Vishnu's energy harmonizes temples.
Tapas+Rajas = Energy conflict (disruption)
Tapas+Tapas=Harmony (Men who suppress rajas via 41 days vratham)
Rajas+Rajas =Amplification
44. Sastha is connected to Sri Vidya sadhana ,Sri Lalitha Tripurasundari is the mother of Srividya and its upasaka is sastha so his mother is Sri Lalitha. Sastha upasana is connected to sri vidya upasana . Sastha in Srividya functions as aspects
Energy : Niyama Brahmacharya (Discipline)
Position: Guardian of Sri Cakra
Task : Prevents Energy Leaks
Relation to Lalitha : Son
45. In Lalitha Sahasranama she is ShambhuMohini ,her first avatar is prakriti and then mohini she is called govinda rupini, goptri ,Narayani ,Mukunda mukti nilaya which depicts she is the energy in govinda ,she is the inherent shakti in Visnu which has the power to maintain. Even Gopala moorthi is Srividyas male form and Bhagavat gita came from that shakti . Karanguli Nakhotpanna Narayana Dashakriti means she is the power behind ten avatars of Vishnu. So Mohini in Vishnu is Lalithas Shakti in Vishnu ,Sastha is Kameshwara and Kameshwari son
46. Sakti is supreme but she must be regulated that's why lalitha created commanders ,guardians ,regulators, kshetrapalakas. Sastha is a disciplinary force ,guardian ,dharma enforcer ,boundary keeper ,Ayyappa's tapas occupies a Bindu state analogous to tripurasundari bindu with Ascetic containment and desires renounced "it is state and not gender" .He is the guardian of sakti space ,since srividya require kshetrapala ,dikpala,niyama and sakti without niyama lead to collapse and in sabarimala sakti is too concentrated .Sabarimala enforces physical ,mental,sensory,social restraint it functions like Sri cakra bindu zone only disciplined bodies and minds are allowed there.
Sakti Lalitha Tripurasundari expands everywhere but is concentrated where sastha guards sabarimala is kshetrapala style .
47. Malikapuram is not the primary Sakti of sabarimala she is regulated Srividya niyantraka shakti, Lalitha tripurasundari can be accessed through avaranas ,attendants ,guardians ,balancing devatas.
Bala Tripurasundari reduces fear ,excess rajas ,stabilizes mind.
Syamala regulates speech and cognition ,prevents mantra resonance and backlash. Varahi regulates prana and instinct ,guards subconscious and dream space ,They together make her accessible without damage. At Sabarimala ayyappa in tapas is same like tripurasundari in bindu form at the center of sricakra so inorder to stabilise its shakti Malikapurathamma plays the buffer shakti role.
48."Ayyappas extreme tapas does not make him Tripurasundari but it place the ksetra in a bindu like energetic state which follows the same containm,ent rules found in Srividya". Bindu is the condition of power not a personality ,Ayyappa reaches bindu through tapas , Lalitha abides in it eternally. In the old Sastha–Tantric worldview, certain cyclic life-energy symbols were considered ritually incompatible with a permanent ascetic tapas-field, and restrictions were framed around that symbolism — not around the worth or purity of women.
Srividya texts state
Bala beginner containment
Syamala cognitive refinement
Lalitha all polarities dissolved she is Kama kala rupini where all forces coexist without conflict.
49. Vettaku Oru Makan is Kotravais hunt born son with ugra shakti of his mother Kotravai with forest connection and dominance in Theyyam and association in fire rituals, He is Shakti in muscular form. In North Kerala he is considered direct son of kotravai in early dravidian traditions, But in south kerala he was given shiva parvati parenthood civilized by Brahmin influence.
So Mother = shakti (Kotravai) ,Son=Tribal Warier protector ( Vettaku oru makan lineage) . Kotravai gave birth to fierce sons to protect forest and people.
50. North Malabar =Chathan appears in the form of Guardian and fierce protector of forest energy depicted in theyyam . In south he is vettakoru makan , the hunter boy forest guardian and punisher of adharma linked to Ayyapa.
Child protector energy --- chathan raw playful energy
Warrior energy ---Vettakkoru makan resonates disciplined will power
Kotravai ---- cosmic energy
51. In Theyyams traditional invocation song " Kaliyude makane chathane" Kali is old Kottravai ,He is called Kaavu Rakshakan in north and Veli kaval in south, since he protects crops ,houses, cattle, forest borders ,villages.
Villages narrates a story Muthappan (the hunter god) roamed forests a little boy followed him, he is chathan ,muthappan taught him hunting skills and chathan become a fearless forest guardian .
Muthappan in north Kerala linked to Vettakkoru makan in south .
Thottam pattu says " Kaliyude makane Chathane ( child of Kali),Kulam thozhan Chathane (protector of clan) , Kaduvaazhcha rakshakan Chathane (guardian of forest) .
Kottravai (ancient Dravidian mother) -Bhadrakali-Ugra Bala Devata (Chathan in north and Vettaku oru makan in south).
52 North Malabar folklore : Sastha and Chathan are definitely connected...Teacher and disciple
Tantric view: they are two different frequencies of the same guardian lineage.
Southern Kerala :They are separate beings associated with folk tales.
Theyyam view: Chathan is accessible fierce version of Sasthas power.
53. Sastha is recognized deity in agama puranas and temple trditions he is the son of shiva and vishnu ,Guardian deity ,Teacher of dharma ,Protector of forest and travellers. This is the sastha in Sabarimala,Aryankavu,Achankovil,etc..
Chathan : Fierce ,playful and protective related to kali lineage ,worshipped through theyyams , Sastha and chathan shares a common cultural root "tribal forest guardian".Both emerge from ancient dravidian forest protectors , both are connected to mother goddess tradition (Kotravai /Kali).
54. Maha Shastha is shasakan he is the parabrahma mentioned as aryan ,parayaguptan ,Revanthan,Harihara putran ,Ayyanar ,Ayyappan,chatthan . Manikandan is upasaka of sastha .
swamiyee
saranam ayappa
swamiyee
saranam ayappa
