SABARIMALA

Nagarajav :  The deity of Nagarajav is placed adjacent to the Sreekovil (sanctum sanctorum) of Lord Ayyappa. Pilgrims after the Darsan of Lord Ayyappa and Kannimoola Ganapathi, make their darsan and give offerings to Nagarajav.

Vavarunada There is a place near the temple; east of Sannidhanam (the abode of Lord Ayyappa), dedicated to Vavar @ Vapuran (a warrior thief/looter turned a close friend of Lord Ayyappa) which is called Vavaru Nada. However, some people portrait him as a Muslim and his place at Sabarimala is considered as an epitome of religious harmony.

Malikapurathamma : Malikapurathamma is the most important upadevatha in Sabarimala. Malikappurathamma is considered as Devi Madurai-Meenakshi, the kula-devatha of pandya dynasty.   There are two more beliefs on Malikapurathamma, that it is the demon that fought with Sri Ayyappan as Mahishi. Once the demon was defeated, a beautiful lady emerged from the body and wished to remain with Sri Ayyappa. Another belief is that the daughter of Sri Ayyappa’s guru became a Sanyasini and desired to remain with Sri Ayyappa. As per Tantric view, pilgrims have to worship Malikappuram as ‘Adiparasakthi’. Main offerings to Malikappurathamma are turmeric powder, (manjal podi), saffron powder, (kumkumam podi), jhagri (sharkara), honey (then), plantain (kadali pazham), and red silk.

Karuppu Swami & Karuppai Amma: The temple of Karuppu Swami is located on the right side of the Pathinettam Padi or the sacred eighteen steps. The temple of Karuppu Swami also includes the murti of Karuppai Amma. They both were people from forest who helped Lord Ayyappa in his divine mission and are believed to have divine power.

Valiya Kadutha Swami : The small shrine of Valiya Kadutha is located on the left side of holy steps. Valiya Kadutha is also an attendant of Lord Ayyappa.

Mele Ganapathi: Mel Ganapathi prathishta is adjacent to the sreekovil (sanctum sanctorum) of the Sannidhanam. Devotees offer part of the broken ghee coconut (ney thenga) to Sri Ganapathi in the fireplace (azhi). Ganapathi homam is the main offering.

‘Ulsavam’ is the annual festival held at Sabarimala temple during the Malayalam month of ‘Meenam’ or the Tamil month of ‘Panguni’ (March-April). The temple remains open for a period of 10 days during the ‘Ulsavam’.

‘Ulsavam’ begins with the hoisting of the temple flag, ‘Kodiyettam’. Over the course of the next days, several special poojas including ‘Ulsavabali’ and ‘Sree Bhootha Bali’ are conducted. The 9th day of the annual festival marks ‘Pallivetta’, wherein Sree Ayyappa goes on a ceremonial procession to perform the royal hunt at Saramkuthi. This is followed by the Sabarimala ‘Arattu’ or holy dip at the Pampa river.

Special poojas to mark ‘Panguni Uthram’ draws the annual ‘Ulsavam’ to a close. ‘Uthram’ is the birth star of Sree Ayyappan.

Ponnambalamedu, one among the 18 mountains,  is located east side of Sabarimala, which is considered as the origin/mool-sthan of Bhadra-kaali, the owner/adhi-devatha/mala-daivam of all the 18 mountains of Sabarimala. It is believed that many ancient sages had performed severe tapas/penance for hundreds or thousands  of years and the place is filled with the  positive energy/super natural power emanated from their tapas. The renowned female sage Sabari, disciple of Sage Mathanga, had lived here in the Tretha yuga, had once gave boon to ‘Vijaya Brahmin’, a childless devotee.  Later Sabari met Lord Rama at Sabaripeetam and got salvation/moksham. The divine Makara-jyothi is seen from Ponnambalamedu during the sunset of  Makaram 1^st, every year, immediately after the deeparadhana in the Ayyappa temple and millions of devotees eagerly wait with folded hands and saranaghosham to have a darshan of this divine Makara-jyothi.

Malayidal: A pilgrimage to Sabarimala is all about the test of senses. Pilgrims are expected to lead a simple pious life known as ‘Vrutham’ for the successful completion of the pilgrimage.

Ideally, ‘Vrutham’ starts from the day when the pilgrim adorns a chain (Mala in Malayalam) denoting willingness to undertake austerity. This ritual is known as ‘Malayideel’ in local parlance.

The devotee may wear a bead chain with the locket of Sree Ayyappan. Once the chain is worn, he wil be called as “Ayyappa” – the name of God. The devotee has to lead a life free of worldly pleasures, strictly vegetarian. Vices such as smoking and alcohol use are also a strict no-no. The pilgrim is also required to lead a life of conjugal abstinence. Religious practices mandate that the Mala should be accepted after prayers from a temple priest or a Guru Swami – a person who has completed 18 Sabarimala pilgrimage. Alternatively, the Mala may be also worn in the prayer room/place of one’s own home. The Mala may be taken off after the completion of the pilgrimage only.

Mandala Vrutham: Mandala Vrutham denotes austerity measures by followers and devotees of Lord Ayyappa for a Mandala or 41 days. Simple and pious living sans any vices is called for during the ‘Vrutham’ period. Wearing the Mala denotes the onset of the ‘Vrutham’. Devotees consider wearing the Mala on a Saturday or on the day of Uthram, the astral sign considered auspicious. Uthram is the birth star of Sree Ayyappan. The idea behind the 41-day ‘Vrutham’ is to develop discipline and healthy practices and make it a habit. It is all about good habit formation through sustained efforts achieved through a combination of self-control and prayers. Black is the recommended colour for clothes during the ‘Vruthum’ period as the colour denotes detachment from material things. Cutting hair, shaving off facial hair, and cutting nails are forbidden.

Kettunirakkal/Preparation of Irumudi: This ritual is the preparation and packing of ‘Irumudi kettu’ for Sabarimala pilgrimage. It is prepared under the guidance of a guru swamy Only those who carry the Irumudi kettu on the head would be allowed to climb the 18 sacred steps to the temple, as they are the ones considered to have observed the austerities and thus eligible to climb the holy steps.

Other devotees have to resort to a different passage north side to reach in front of the sanctum sanctorum for worship. During the Kettunira, after the initial prayers, the sacred offering of ghee (clarified cow’s butter) is filled inside a coconut, the fibrous covering of which is removed.
The draining of the water within the coconut through a small hole on the top and filling it with ghee is a symbolic act. It signifies the draining out of worldly attachments from the mind and filling it with spiritual aspirations/jeeva-atma. Coconut is called ‘thenga’ in Malayalam and now the ghee-filled coconut, an offering for Lord Ayyappa, is known as the neyy-thenga. It symbolizes body of the devotee/Ayyappa, the ghee inside is the Jeeva-atma and shell covering the ghee is physical body. First, the front compartment of the bag will be filled in with the neyy-thenga and other sacred offerings to Lord Ayyappa and the accompanying deities. The front compartment is now closed by tying it with a string. The filled in front compartment is believed to be vibrant with spiritual power. Then the other compartment is filled with food materials to use en-route and a few coconuts to be broken at various holy spots.

Petta-Thullal: Shreedharmasastha, during the period of his incarnation (Avatar) as Ayyappa (son of Pandalam Raja), organised groups under the name ‘Yogams’, by selecting youngsters from the surrounding areas and gave them physical and mental training such as ‘Kalari’- a martial art – to prepare them for war against the demonic forces, for the purpose of saving Good people and protecting ‘Dharma’. Among the various Yogams, five Yogams, viz.

1. Ambalappuzha Yogam
2. Aalangat Yogam
3. Muhamma Yogam
4. Cheerappanchira Yogam and
5. Manarkad Yogam…

were considered important, in which only the first two Yogams are still in existence.

Petta -Thullal, the ritualistic sacred dance (with Nadaswaram orchestra and Saranaghosham – chanting ‘swamy thinthaka thom, ayyappa thinthaka thom’) by Ayyappas – devotees to celebrate the victory of good over evil in the legend of Lord Ayyappa who killed the demoness Mahishi, which denotes the beginning of the last leg of the annual Sabarimala pilgrimage season on 12th of January every year. Traditionally, Petta Thullal is performed first by the Ambalappuzha Yogam/team.

The team comprising more than 1,000 devotees starts the ritualistic dance after sighting the kite in the skies around noon from the Kochambalam at Petta junction. The team will dance its way into the Nainar mosque across the road to pay obeisance to Lord Ayyappa’s trusted lieutenant, Vavar/Vapuran.

The ceremonial dance by the Aalangad Yogam/team begins in the afternoon after sighting the star in the daylight sky. The two teams after an overnight stay at the Valiambalam would trek to Pampa to participate in the Pampa Sadya and later in the Makaravilaku festival at the Sannidhanam.

Manimandapam & Rituals of 7 Days during Makaravilakku

(As explained by Shri. Ratheesh of Kunnekkattu family residing at Ranni, who have traditionally inherited the rights to do these rituals)

Thiruvabharanam is the sacred ornaments of Ayyappan, the presiding deity of Sabarimala temple. The ornaments are made of gold. It is believed that these ornaments are made at the orders of the Pandalam King. Thiruvabharanam is kept at Srambickal Palace, which is close to the Valiyakoikkal Temple, inside the Pandalam Palace premises. At the end of the pilgrim season every year, the ornaments are taken to Sabarimala as a procession and poojas are performed on the idol adorned with the ornaments. After the season, the ornaments are taken back to the Srambickal Palace for safe custody. Thiruvabharanam and the caskets are made available for darshan at Srambickal palace during the pilgrim season (typically from 2nd week of November till the eve of the procession day) and at Valiyakoikkal Temple on the day of the procession.

The sacred “Thiruvabharanam” consists of 3 boxes (ornaments, dress materials and other items of Lord Ayyappa) kept safe at Pandalam Palace are taken to Sabarimala for Makaravilakku festival, in a 3 day procession by a 12 member team on their heads. This reaches at Sabarimala temple at the sunset time on the Makara samkramam day. The first box containing the ornaments are taken to the Sreekovil and poojas are performed on the Murthy adorned with the ornaments. Once the poojas are over, Sreekovil will be opened for darsan along with “Deeparadhana” and within minutes “Makara-Jyothi” will be seen from the Ponnambalamedu.

The other two boxes of the Thiruvabharanam containing a vessel (pot/kalasa/kumbham) made of gold, which is used on the 5th day for doing Kalabhabhishekam to the Lord, and the other box contains 5 types of color powders (natural colors made of 1.Turmeric, 2.burned Husk of rice /umikkari, 3.Rice, 4.prepared from a medicinal, brownish-grey coloured tree called Vaaka, 5. red color mixture made of Lime and Turmeric – used for Kalamezhuthu/drawing of portraits of devathas) – prepared and sent by the senior most mother of Pandalam palace), and Thidambu of Ayyappa (face with moustache and eyes glittered with marathaka/emerald) and two flags of Thalappara kotta and Inchipppara Kotta, to the Manimandapam, which is located in the temple complex of Malikappurathamma temple.

Manimandapam, a plain room and without any idol/murthy, will be opened for 7 days only during an year for poojas and other rituals, which is considered as the “Moolashtan”/origin of the temple, sitting where Ayyappa did meditation and finally merged with the Murthy of Dharmasastha inside the Sreekovil of the Ayyappa temple. On the first day of opening, Makara-samkramam day, some special poojas will be conducted around noon time inside Manimandapam. Next day after the Makaara-samkramam, Kalamezhuthu will be started at Manimandapam after the Deeparadhana and will be finished before Athazhappooja. Then the chaithanya/invisible energy/power of Lord Ayyappa will be imported/(Aavahanam) and instilled in the Thidambu and taken on the top of decorated elephant in a procession with traditional torches and instrumental music (theevetti & vaadya) lead by Melsanthi/chief priest of Malikappuram temple, towards Patinettampadi. Then the story of Ayyappa and rituals to celebrate Makara-vilakku festival, as decided by Lord Ayyappa himself, will be sung in a peculiar way , called “Naayaattuvili”. After this the procession will be returned to Manimandapam. Concluding poojas will be conducted followed by songs and the Kalamezhuthu (drawing) will be removed in the traditional way. The same rituals will be continued for the next 4 days also. The Kalam/drawing for 5 days are different- first day Ayyappa as Brahmachari, second day as a warrior with weapons, third day as a young prince. A representative of Pandalam Palace, as father of Manikantan reaches here on that day and will be staying in the room (Rajamandapam), on the west side of the manimandapam till the end of the festival and all the rituals will be conducted in the presence of Ayyappa’s father. The fifth day kalam will be as a King with full decoration & crown and the procession will touch not only the pathinettampadi but will go upto “Saramkuthi”, marking the end of the festival. It is made clear that in the procession – ezhunnellathu- of the five days Lord Ayyappa is taken on the decorated elephant and not Malikappurathamma. The procession of Lord Ayyappa visiting Saramkuthi on the 5th day marks the Conclusion of the Festival. Lord bids farewell to all the devotees at Saramkuthi and return without the traditional torches and instrumental music. The Ambalappuzha Petta-thullal Yogam and Aalangat Yogam also will conduct some rituals at Manimandapam and take Ayyappa in procession to Pathinettampadi, do karpoorarathi/lighting of camphor and return to Manimandapam on the first day afternoon, one by one.

Guruthy is a red colour liquid, prepared mixing  lime and turmeric in a large quantity of water in a broad and big vessel made of copper or alloy. The pouring of this guruthy after pooja in a traditional way is done as a Vazhipadu/offering/ritual to Godess Bhadra Kaali, the owner/adhidevatha of  the mountains /Mala-devatha  to increase the chaithanya/power/energy, as a parihara-kriya, every year. Guruthy tharpanam is performed on the sixth day after Makara-samkramam/7^th Makaram month,  after finishing Athazhappooja,  in the courtyard of Malakappuram temple complex. Five kalams/drawings of devathas, representing Pancha-bhoothas are drawn, performed poojas and guruthy is poured /guruthy tharpanam in the traditional way. Guruthy tharpanam is performed at three more places, simultaneously to Malakappurathamma as Madurai Menakshi, Kochu kadutha swami and to Vavar/Vapuran

Traditional Path- Route 1: There are several routes to reach Sabarimala including Erumeli route, Vandiperiyar route and the Chalakayam route.

The route via Erumeli is considered the traditional path as it is held that Ayyappan took this route to subdue Mahishi. It is also the toughest of the lot, requiring a trek of about 61 km through forest and hill tracks.

Devotees taking the Erumeli route pass through a series of spots before they reach Sabarimala. The journey starts with offering prayers at the shrines of Dharma Sastha and Vavar Swami at Erumeli.
About 4 km from Erumeli is Perur Thodu, a place where Ayyappa is believed to have rested during his expedition. This place is also important as it marks the start of the ascent/climb to Sabarimala. As a practice, pilgrims give alms seeking asylum in Ayyappa. The forest beyond Perur Thodu is known as ‘Poongavanam’ meaning ‘Ayyappa’s garden’.

The next spot in the traditional path is Kaalaketti, about 10 km from Perur Thodu. ‘Kaala’ in Malayalam means ox and ‘ketti’ is tying. It is believed that Lord Shiva tied his vahan ox here and witnessed Ayyappa slaying the Mahishi. Pilgrims offer prayers in the shrine here, lighting camphor and breaking coconuts.

About 2 km from Kaalaketti is Azhutha river, a tributary of the river Pampa. Pilgrims make it a point to collect pebbles from the Azhutha river before proceeding on to the steep Azhutha hill. The 2-km steep hilly terrain is considered very tough, making in one weep and cry. Kallidumkunnu rests at the summit of Azhutha. At this step, pilgrims throw the pebbles down, commemorating the act of flinging down Mahishi’s mortal remains.

Inchipparakota marks the descent of journey after successfully navigating the uphill terrain. At Inchipparakota, there is a shrine dedicated to Sastha known as Kotayil Sastha, where pilgrims offer their respects. The descent across the slippery path ends at Karimala thodu (canal) flanked by the Azhutha hill on one side and the Karimala hill on the other.

Karimala is the grooming ground of elephants and the pachyderms visit the Karimala canal to drink water. To protect themselves from the chilly weather and animal invasion, pilgrims set up campfires. Karimala is a hill with seven levels and the journey is undertook in stages. The 5 km ascent is very difficult and devotees course this leg of journey chanting ‘Swamiye Saranam Ayyappa’. The flat terrain on top of the Karimala hill offers scope for rest. The ‘Naazhikkinar’, well within a well in this place has fresh spring water, quenching thirsts and tiredness after the steep climb. At this spot prayers are offered to various deities including ‘Karimalanthan’, ‘Kochu Kadutha Swami’ and Bhagawathi.

After an exhausting descent of 5 km covering spots such as Valiyaanavattam and Cheriyaanavattam, one reaches the Pampa river. The significance of Pampa in the Sabarimala pilgrimage also draws from the belief that King Rajasekhara of Pandalam found infant Manikandan/Ayyappa here. Considered as holy as the Ganges, worshippers believe that the water purifies one from curse and evil. The Sannidhanam (the spot of the sanctum sanctorum) is around 8 km from the Pampa river valley. Neelimala, Appachimedu, Sabareepeedom and Saramkuthi are some of the spots en route. There is another lengthy, but less steep route made by a devotee as Subramaniam Road.

It is interesting to note that ascent and descents of the journey teach one to recognise that life is all about ups and downs, and one has to brave it all to reach the summit!

Route-2

The common route, now being used by many is the road from Erumely to Pampa via Mukkoottuthara, Pampavali, Plappally, Nilakkal, Chalakkayam, Pampa.

Route -3

Those who are coming through Tamilnadu through Cumbum, Theni places can reach sabarimala through Pulmedu (to check)

Pathinettampadi are the 18 divine steps to the ‘Thirumuttam’ of famed Sabarimala temple in Kerala state of India. These steps have a length of 5 feet, width of 9 inches and height of 9 inches. Earlier, these steps were made out of granite and later in 1985, it was covered by ‘Panchaloha‘, a composition of five metals such as gold, silver, copper, iron and tin. One who undertakes Sabarimala pilgrimage must mark his foots over these steps by carrying an ‘irumudikettu’ and undergoing a vratam (penance) of 41 days. The pilgrims who climbed the Pathinettampadi for 18 times needs to plant a young coconut tree at Sannidhanam and thereby becomes a ‘Guruswami’. In the past, devotees used to break coconuts on these steps which was later restricted and replaced.

The first five steps represents ‘Panchendriyas’, which are the five human senses such as eye, ear, nose, skin and mouth. The next eight steps represents “Ashtaragas’ which includes Kama (desire), Krodha (anger), Lobha (inordinate desire), Moha (attachment), Madha (pride), Matsarya (unhealthy competition), Asuya (jealousy) and Dhumb (braggy). The next three steps represents ‘Thrigunas’ or the three qualities of Sathva, Rajas and Thamas. The final two steps indicates Vidya (knowledge) and Avidya (ignorance of knowledge). These steps also symbolizes the eighteen hills that surrounds the Sabarimala temple which are Ponnambalamedu, Gaudanmala, Nagamala, Sundaramala, Karimala, Mathangamala, Mayiladummala, Sreepadamala, Thevarmala, Nilakkalmala, Thalapparamala, Chittambalamala, Ghalkimala, Puthusserymala, Kalakettymala, Inchipparamala, Sabarimala and Neelimala. One who cross all these steps become purified and attains eligibility to get the darshan of lord Ayyappa.

1. Eyes-sight
2. Nose-smell
3. Tongue-taste
4. Skin-touch
5. Ears-hearing
6. Kaama-lust
7. Krodha-anger
8. Lobha-greed
9. Moha–temptation
10. Mada–pride
11. Maatsarya-envy
12. Ahamkara-ego
13. Dumpam-jealousy
14. Tamo guan
15. Rajo guna
16. Satva guna
17. Vidya- wrong knowledge
18. Avidya- ignorance

1. Ponnambalamedu
2. Skandamala
3. Sundaramala
4. Nagarmala
5. Inchipparakotta
6. Karimala
7. Mayiladumala
8. Chittambalamedu
9. Sreepadam mala
10. Pudussery mamala
11. Mathangamala
12. Kalki mamala
13. Nilackal mala
14. Thalappara mala
15. Thevar mala
16. Kalaketty mala
17. Neelimala
18. Sabarimala

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• The deity of Lord SHREEDHARMASASTHA, described in puranas as Hariharaputrameaning the “son of  Harihara” or a fusion deity of Hari and Hara, the names given to Vishnu and Shiva respectively, was installed by Rishi Parasurama.
• The temple is situated on a hilltop called Sabarimala amidst eighteen hills at an altitude of 480 m (1,574 ft) above sea level, and is surrounded by mountains and dense forests. The journey to Sabarimala is very difficult.
• It is believed that Lord Ayyappatook birth  between 10th  and 11^thcentury, lived as Manikantan in the Royal Palace of  Pandalam, later merged with the deity of Dharmasastha, which is a NyshtikaBrahmachari, in a yogic posture.
• Lord Ayyappa, explained to his father,  the King  of Pandalam the rituals, traditions, customs and poojas etc. to be performed and how the Sabarimala pilgrimage shall be undertaken, emphasizing the importance of ‘vrutham’ and specified that  the 18  holy steps to be ascended by a devotee with Irumudi on his head and women of puberty age should not visit him.
• As per the report – “Memoir of the Survey of the Travancore and Cochin States” written by two  British historians Lieutenant Ward and Lieutenant Conner during 1816 to 1820 AD, which mentions about  Sabarimala, its structure, opening dates for Pooja etc. clearly explains that women who have attained the age of puberty and to a certain time of life i.e. between age 10  and 50 years are forbid to approach the temple.
• The judgment of Kerala  High Court in 1991 by Justice Paripoornan and Justice K.B. Marar clearly explains that  “the restriction imposed on women aged above 10 and below 50 from trekking the holy hills of Sabarimala and offering worship at Sabarimala Shrine is in accordance with the usage prevalent from time immemorial”.
• Previously the temple was being opened for pooja and darshanfrom  January 11 to 15 only in a year. However, knowing the  wishes of God cleared through Devaprasna – the temple is being opened now from November 15 to January 20, first five days of each Malayalam month and for some occasions like Vishu,  Chithira- Atha etc.
• The number of Ayyappa devotees visiting Sabarimala increased from 10,000-15,000 in 1816 (as per the above mentioned report) to 5.50 to 6 crores nowadays.
• The devotees hail from not only Kerala or South India or whole India but from 25-30 foreign countries.
• Any devotee who wishes to have a darshan of Lord Ayyappa starts the preparation on the first day of Malayalam month Vruschikam (starting of Mandala period) wearing a special sacred garland (mala) of tulsi, sandle or pearls under the guidance of a senior devotee called Guruswamy, observes strict 41 days Vratha – a religious ritual referring to pious observances such as fasting with clean and clear, body and mind and reaches Sabarimala trekking the mountains and climbing the sacred 18 steps with Irumudi on his head.
• The devotee on wearing the above garland – mala – gets the name of his God i.e. “Ayyappa” and sees Lord Ayyappa in other human beings and all living things and call them as SwamyAyyappa.
• Sabarimala is the best example of National Integrity. Unity in Diversity, Amruthasyaputhra – son of the immortal etc. are clearly demonstrated here.
• There is no gender discrimination  in Sabarimala, it is a only a restriction for entry to sabarimala for women between the age of 10 and 50, as per the prescribed by the thanthri/ chief priest. Lakhs of women called ‘Malikappuram’ reach sabarimala and get darshan.
• When one devotee starts vratha wearing the sacred garland – mala/mudra, all the family members of his family also start observing the vratha. That means more than 50% of the Hindu families in south India are directly or indirectly connected to SwamyAyyappa.

• Ayyappa devotees who wish to go to sabarimala for darshan should first meet a Guruswamy and wear Mudra (special garland).
• Guruswamy is a devotee who has completed drashan of Ayyappa at sabarimala for more than 18 years and got enough experience about the pilgrimage.
• Observance of 41 days Vratha is very important. To take bath twice  a day, in the early morning and at evening. The garland (mala) in the neck not to be removed till the end of the pilgrimage. After bath, wear vibhoothy, go to a nearby temple or stand in front of the photo of Lord Ayyappa in the Pooja room and chant “swamiyeesaranamayyappa”  108 times. Clothes of black, blue of saffron colour only to be  used. However, devotees who have to wear uniforms as per the discipline of the school or workplace can do so, but on returning home, may change dress after bath.
• No haircut, no shaving. Eat fresh Vegetarian food only, not to eat previous day’s food. Try to take food from home only. If unavoidable, food from hotels may be taken, but make sure that it is clean, fresh and vegetarian only.
• Always think of SwamyAyyappa in mind and chant his name as far as possible. Do any activity in the name of Ayyappa. See ‘SwamyAyyappa’ in all other human beings and living beings and call them as ‘Swamy’ only.
• Avoid luxury, cosmetics, face powder, perfumes etc.
• Avoid mattresses, use mat or cot only for sleeping or taking rest.
• Observe strict Brahmacharyam, both physically and mentally.
• Take part in any spiritual activities being conducted in nearby temples/ places  likeAyyappapooja, Ayyappanvilakku, bhajan etc. without waiting for invitation.
• Respect Guruswamy and observe the vratha under his guidance. After completion of the 41 days vratha, with the help of Guruswamy , fill coconut with ghee, prepare the Irumudi with the required pooja materials prepared in own house, if possible. Avoid plastic containers. During the journey to sabarimala also the Irumudi to be preserved with great respect and taken care off.
• After taking bath in the holy Pampa and trekking through the Neelimala, Sabaripeedam, Saramkuthy etc. and climbing the sacred 18 steps and getting darshan of Lord Ayyappa, open the Irumudi, conduct Neyyabhishekam, accept a portion of the ghee as prasadam, get darshanof  upa – devathas, do pooja with the pooja items brought and spend some time at the sabarimala temple area with dhyanam/meditation.
• Pampa is a holy river, to be protected by us. Never contaminate the holy pampa. Never throw garbage or put own dresses in the pampa.
• Avoid plastic in the holy sabarimala and poomkavanam. If you were forced to take some plastic containers, never through the waste plastic at sabarimala.
• After returning home, take bath, do saranaghosham in front of  photo of  Ayyappa in pooja room or at nearby temple,  then remove the garland (mala) and put an end to the vratha. (But never remove the mala on the way before reaching home).

• Sabarimala has become a big obstacle to Christian missionaries in their religious propaganda and expansion through conversions.
• With the hidden agenda of reducing the number of devotees coming to sabarimala and  tarnish the image and reduce growing popularity of the temple, they burnt  the Sabarimala temple and destroyed the idol of Ayyappa, in 1950.
• The report of the enquiry officer DIG KesavMenon clearly explains the conspiracy behind the attack and destruction of sabarimala, citing that there was no theft of valuables, vessels etc. from the temple.
• In 1982, they erected a big “Cross” at Nilakkal within the 18 hills – poomkavanam – of sabarimala.  Later they spread a rumour about finding the tail of a rat in the Aravanappayasam-  pudding offered as nivedyam/offering. They tried to propagate that  ‘Makarajyothy’ is fake. Tried to disturb the flow of devotees in the name of  danger to Mullapperiyar dam. They created a fake story and tried to spread  that a foreign priest named Veluthachan from Arthungal church (in Allappuzha dist) had given training in martial arts to SwamyAyyappan. Even with all these false propaganda the number of devotees increased year by year, made them restless and intolerant.
• The unfortunate Supreme Court judgment and its after effects are the results of the conspiracies and combined actions by these Christians engaged in conversions, Jihadis and Communists,  to name a few:

*Ford Foundation’s donations aimed at mass conversion to Christianity; *conspiracy in the arrest, attack, and imprisonment of Poojya Sankaracharya Jayendra Saraswathy Swamikal in Tamil Nadu;

*conviction of Poojya Swamy Asaram Bappu;  conspiracy to tarnish the image of Mata Amruthanandamayi devi, Kerala etc.

*The Devaprasnam (finding out wishes of God through astrology) at Sabarimala  in 2006 headed by Shri. Unnikrishna Panicker, in which the false story of Kannada film actress Smt. Jayamala touching the Ayyappa Murthy inside the sreekovil at Sabarimala sannidhanam, purification activities- parihara kriya followed by the notorious Articles by journalist Burqa Dutt and some others in national and international magazines against Sabarimala traditions,

*Shri. Noushad Ahamed Khan, the president of the Indian Young Lawyers Association who filed the Petition in the Supreme Court  and the Lawyers who argued for them, (co-petitioners : notorious organizations ‘Bhoomatha Brigade’ and ‘Happy to Bleed’)

*Cases relating to Thiruvabharanam (Royal ornaments and dress of Swamy Ayyappa) challenging the right of Pandalam Palace.

*Sree Padmanabha Swamy Temple case –conspiracy to take over the temple and invaluable treasure by the pseudo-secular government.

*Various judgments : Sabarimala case; Love jihad; legalizing Living Together, Homo sexual marriage etc. all based on western culture and anti Hindu by some Supreme court Judges like Nariman, Deepak Misra etc. all are parts of larger conspiracy involving even judiciary. All started/ happened around 2000 and later – are not coincidences, but are activities of conspiracy.

• Supreme Court pronounced the unfortunate judgment on 28^thSeptember 2018 that all women irrespective of age can enter Sabarimala. The Court mentioned that Sabarimala Temple is a public place and deity in the sanctum sanctorum has no life and hence no fundamental rights. Further, the court  removed the Rule 3 (b) made by Kerala Government in 1965 which seeks to protect custom and usage by not allowing women, to enter a place of public worship at such times during which they are not so allowed to enter by the said custom or usage.
• For the first time in the history of  Kerala lakhs of devotees, comprising mainly ladies came out of their houses against the Court verdict and participated in the Namajapayathras.
• These peaceful and pious Namajapayathras spread to other states and even abroad at many places.
• On October 8, 2018, in a joint convention at Ernakulam most of the Hindu organizations jointly formed an open forum named Sabarimala Karma Samithy/ Sabarimala Action Council, incorporated many religious, community  organizations and continued agitations, namajapayathras everywhere along with the devotees. Similar Action Councils were formed in other states and an apex body – All India Sabarimala Action Council was also formed headed by VVIPs and dignitaries like Acharyas, Sages, Heads of Ashrams & Mutts, Retired Judges & Beaurocrats all over India.
• Sabarimala Ayyappa Seva Samajam was also instrumental in organising these within Kerala, whereas outside Kerala, Sabarimala Ayyappa Seva Samajam did directly  organize the agitational programmes under the banner “Save Sabarimala”.
• When the temple was opened for Thulamasapooja ( 2018 October 17 to 22) not a single lady devotee, within the age of 10 to 50 came for darshan. But, some ladies, notorious for anti-social activities and non devotees tried to enter sabarimala with the help of the Communist Government under police protection were forced to return because of the strong protest of the devotees.
• In the name of implementing the Judgment in a hurry, as it is against the Hindu temples and faith,  while hundreds of other Judgments are pending for implementation,  Kerala Government, notorious for anti – Hindu and anti – Temple activities, a battlefield type atmosphere has been created in Kerala by unleashing oppressive measures like lathi – charge, arrests charging non bailable offences etc. using Police force and also communist gudas disguised as Policemen, on thousands of Ayyappa devotees, including women and children, who were demonstrating their protest in a very peaceful manner with Namajapam and Saranaghosham.
• Sabarimala Action Council, the common platform of all the devotees in Kerala is duty bound and taken an oath to stand with the devotees to fight for justice, to preserve and protect the age old rituals, traditions, customs and Save Sabarimala and Save Hindu Dharma, at the cost of everything including life.
• The Court was saddled with 65 petitions challenging the verdict of 18/09/2018 on the grounds of faith, as devotees believe Sabarimala’s presiding deity Ayyappa to be celibate. The petitioners include the Sabarimala Ayyappa Seva Samajam, National Ayyappa Devotees (Women) Association, the Nair Service Society, the All Kerala Brahmins Association etc.  All the Review Petitions were heard in open Court by the Hon’ble Apex Court and those who could not address the Hon’ble Court were given opportunity to submit their written arguments. The Hon’ble Supreme Court pronounced its judgement (3:2 verdict) on these Review Petitions on 14.11.2019 the Majority bench comprising Hon’ble Chief Justice Ranjan Gogoi, Justice A.M.Khanwilkar and Justice Indu Malhotra referred the cases to a larger bench, Justice Nariman, authored the dissenting judgment for himself and Justice D.Y. Chandrachud and dismissed the Review Petitions.
• The Supreme Court in January 2020 named a nine-member bench to examine matters related to the entry of women into the Sabarimala temple. The bench will comprise Chief Justice of India SA Bobde and Justices R Banumathi, Ashok Bhushan, LN Rao, MM Shantanagoudar, SA Nazeer, RS Reddy, BR Gavai and Surya Kant and would hear from January 13 matters related to the pleas against its 2018 Sabarimala judgement.
• The court is likely to examine several matters related to the verdict and petitions, including the interplay between freedom of religion granted under Articles 25 and 26 of Constitution and other provisions, especially in Article 14, that grant right to equality before the law and equal protection of the laws.