kanchi periva forum - ebook # 8 - ayyappan special edition

Lord Ayyappan Special Edition

Volume : 8 Published : December 2012

E-Book from Kanchi Periva Forum

The Essence of Hindu Tradition and Culture

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Table of Contents

Introduction .......................................................................................................................................................... 3

Discourses by Sri Kanchi Maha Periva ................................................................................................................... 4

Deivathin Kural Volume 1 - Ayyappan .............................................................................................................. 4

Deivathin Kural Volume 5 – The Problem about Ayyappa’s Mother ................................................................ 5

Why Ayyappa had his index finger on his nose in a posture of contemplation? .............................................. 6

தய்த்றன் குல் (னல் தரகம்) - ஐப்தன் ........................................................................................ 9

Divine Voice of Sri Kanchi Maha Periva ............................................................................................................... 11

Lord Ayyappan - Birth & History.......................................................................................................................... 12

Four Asanas ......................................................................................................................................................... 16

Pilgrimage to Sabarimala .................................................................................................................................... 17

Things the devotee has to carry with him ....................................................................................................... 18

Ten disciplines to be rigidly followed during the commitment period ........................................................... 18

How the name Sastha came in ........................................................................................................................ 19

Why ghee? ....................................................................................................................................................... 19

The Eighteen Holy Steps ...................................................................................................................................... 20

Deities of 18 steps ........................................................................................................................................... 22

Slokams ............................................................................................................................................................... 22

Sri Sastha Dasakam [ten verses about Sastha] ............................................................................................... 22

Harivarasanam ................................................................................................................................................ 25

Acknowledgements ............................................................................................................................................. 29


Shri Kanchi Maha Periva Thiruvadigal Saranam

Introduction

Hari Om!

We are pleased to bring you the Eighth edition of the e-book series from the Kanchi Periva Forum.

This month’s ebook is a special edition on Lord Ayyappan, also known as Dharma Saastha and Hari Hara

Puthran.

This ebook contains very interesting excerpts from Sri Maha Periva’s discourses on Ayyappan, birth and

history of the Lord, some information on the pilgrimage undertaken to Sabarimala, significance of the 18 holy

steps and some popular Slokams of Lord Ayyappan with English translation.

We also have for you a beautiful compilation of Sri Maha Periva’s sweet audio discourse on Saastha and

Saivam / Vaishnavam

We are sure that this Ebook will be a feast to your eyes and we request you to forward this to all your friends

and relatives.

For those who are not familiar about our website and forum, we welcome you to visit www.periva.org for a

collection of rare videos and complete online library of upanyasams of Sri Maha Periva.

Please also register on the forum www.periva.proboards.com to stay updated on devotees’ experiences and

to receive our regular newsletters.

We humbly submit this Eighth e-book at the lotus feet of Shri Maha Periva. Though this book is for restricted

circulation among like-minded members of the society, this is a Free publication like all our other

publications, which can be downloaded from www.periva.proboards.com

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Discourses by Sri Kanchi Maha Periva

Deivathin Kural Volume 1 - Ayyappan

The one Paramatma, takes the form of Siva and Narayana. As Siva He is Gnanamoorthy. As Narayana, he

nourishes and protects the world. By saying this, we are not differentiating and saying that they are different

entities. Neither does it mean that, Narayana is any less in Gnana or that Siva has no organizational power.

This division of work is purely for our understanding.

Siva is sitting either under the banyan tree or on a snow covered mountain peak. His whole body is smeared

with ashes from the cremation grounds. He is wearing the Tiger skin at the hip and

His body is covered by the skin of the Elephant. In his head, his hair is matted and

rolled in to a pyramid. His form, decoration and residence, are appropriate for a

Gnani. His hand is holding the 'Gnana Mudra'. He and the surrounding areas are

immersed in the silence of 'Atma Dhyana'. He is the Original Guru, who instructs in

'Atma Gnana'. He himself is the truth of 'Atma Swaroopa'. His is the job of a Gnani,

to impart Atma Gnana.

To protect the world is the job of a King. So we think of Narayana as the Emperor of

Sri Vaikundam. He is wearing yellow silk, Kousthuba Jewels in the chest, garland

made of exotic flowers, golden crown with inlaid gems, ear studs. His effulgence is

further enhanced, by his wearing the very Mahalakshmi, his consort, on his chest,

as a King of Kings.

Like the Rishis who give special attention to cleanliness, Siva is fond of bathing. That is why, all over North

India, wherever there is a Siva Ling, they hang a 'dhara pathram', over his head, from which, water keeps

dripping. Maha Vishnu on the other hand is fond of decorations. So, we decorate Him with gold and silk. That

is why it is said,

"Alankarap priyo Vishnu :

Abhishekap priyo Siva :"

Easwara's beauty has the pacifying effect on the observer. Sriman Narayana's has the attractive intoxicating

effect of, 'vaseekaram'. Both as Sri Rama and Sri Krishna, he had this magnetic pull of universal attraction.

When He took the form of Mohini, it is but natural that in the female form, of Maha Vishnu, must have been

very very beautiful and thrilling the onlooker's mind and heart! That name 'Mohinee', itself means 'inducing

desire'. Lord Parmeswara's heart, which is normally very calm and cool, could become enamoured of the

'Mohinee Rupa' of Narayana, say the Puranas. (This is not to be considered to be a crude union of two males.

Remember that, we are not to think of such infinities of power, as confined to the limitations of the human

form.)


The loving beauty of Narayana and the peace and quietitude of Siva, combined to form another infinity of

power and glory and light, That became 'Ayyappa'. This 'Ayyappa', is called, Saasta or Ayyanar and Harihara

Putran.

Ayyan is derived from, 'Arya'. Arya means respectable. A child born of a

combination of the supreme powers of Vishnu and Siva, has to be respectable!

Who else can be more so? The Siva part is Awareness of Gnana and Tapas; the

Maha Vishnu part is Love, Beauty and Compassion. In Hari-Hara-Putra, all these

qualities have fruitioned in to one. That is why possibly, Siva's two earlier sons

are called lovingly as Pillayar and Kumaran; both indicative of children! But in

the case of Saasta, He gets the respectable Ayyar. Arya became Ayyar, like

Mudaliyar and Chettiyar. Ayyan gets the respectable Ayyanar. Point to note

here. Normally, in Tamil Nadu, the Ayyanar Temples are located outside the

villages, without a roof, exposed to Sun and rain. In these temples, there is no

daily pooja rituals by priests, by the name of 'Ayyar'. The God himself is referred

as 'Ayyar or Ayyanar'. This itself is an indicator that all casteism and class differences, being talked about

now-a-days, was not much bothered with in earlier times.

In Sabari Hills, a place is known as, 'Ariyankavu', Arya's forest! Though there are many Temples for many

Gods, other than Saasta, no other Gods are referred as, 'Ayyar or Aryan'. Saasta is Saththan in Tamil. In

almost all the 'Saththanur' named towns / villages, the presiding deity is Ayyappan. In Tamil Nadu, in every

village, He is the Village Deity or what is called 'Grama Devatai'. In Kerala, worship of Ayyappa has spread in a

different way and not as the Grama Devata.

He is a protector. He protects us from evil forces. From Sriman Narayana, He has the power to protect and

nourish. From Siva, He has the power to give us Gnana. In the modern times, in Independent India, when

Agnostic views are being publicised with much fanfare; it is being countered by Ayyappa Bakthi, which is

growing with ever increasing vigour, every year.

Ayyappa who is having Sabari Malai as His Head Quarters, is making inroads into every South Indian State and

expanding His domain. This is a very encouraging sign. Devotion to Ayyappa, is very effective against all

Agnostic propoganda. If we also seek His blessing and live deservingly, I am sure that, this country and in turn

the whole world will benefit.

Deivathin Kural Volume 5 – The Problem about Ayyappa’s Mother

The Problem about Ayyappa’s Mother! Talking about the mothers of PiLLaiyar and SubrahmaNya, one funny

incident comes to my mind. There is a third son of Parvathy – Parameswara couple. He is the Ayyappa who is

becoming much famous recently. (In the last few decades the number of devotees going to Ayyappa temple

in forests of Kerala after a vow of abstinence for 42 days, has increased many folds reaching astronomical

proportions!) He is said to have been born with Siva as the Father and Mahavishnu as the Mother in his

Mohini Avatara. Though I am saying that it is a funny thing, this episode has given much grist to the so called

‘Paguthu Aridal Iyakkam’ of Tamil Nadu who are critical of all Hindu Religious beliefs!


The story is like this. In the 16th Century, there was one Appayya Deekshidar a great scholar, singer poet of

Tamil Nadu. Though a hard core Adwaitin, he was an ardent devotee of Siva. Those days the devotees of

Maha Vishnu were rather aggressive in spreading their own beliefs and sect. Appayya Deekshidar’s efforts

were as a counter to that. So he was forced as though to establish and propagate the superiority of Siva and

Siva Worship. His contemporary was one Tatachaariyaar who had the patronage of end rulers of the

Vijayanagara dynasty. He was an ardent devotee of the Vaishnava tradition

doing much to convert the general public to become pro-VishNu and anti-

Siva! This was the cause against which Appayya Deekshidar was highly

motivated. Though true Hinduism is one which accommodates and embraces

all variety of views and sects; at times there have been such spikes of odd and

errant behaviour by some, off and on! Though Tatachaariyar’s line was anti-

Siva, Appayya Deekshidar was not against Maha Vishnu at all. As I said earlier,

he used to refer to AmbaaL, Siva and Vishnu as ‘Ratna Thrayam’ the three

gems of the Hindu religion as the very forms of the Parabrhmam! He has

quoted many references from the Sruti and Smruti scriptures to prove his

points.

Once a King went to a temple with both Tatachaariyar and Appayya

Deekshidar. That king might have been Ramaraya of Vijayanagara Dynasty or Velur Chinna Bomma Naickar or

Tanjore Veera Nrusimha Bhupaala. The name of the King is not important. The fact was that the King went

accompanied by these two very learned stalwarts of devotees of Siva and Vishnu. In the temple there was a

statue of Ayyappa the Saastha. Unlike the normal posture of sitting on his haunches, this Ayyappa was having

his index finger on his nose in deep thought as though! The King asked as to why the Devata seems to be in a

novel posture?

The temple authorities answered the King. “This statue had been made many years back, we do not know

when. The Sthapathy who sculpted the statue, is said to have had a vision of Ayyappa in a posture of puzzle

and perplexity. He made it as seen by him, without knowing the reason as to why Ayyappa was in such a state

of quandary. At that time the Sthapathy had said that, sometime in the future an all knowing pundit

(‘sarvagna’) will visit the temple and explain the reason for Ayyappa’s perplexity and then the statue will

regain the normal posture, as seen in all other temples.

Since then many great people have visited this temple and have given many reasons for Ayyappa’s quandary.

But since the reasoning was not correct, till date the statue continues to be like this.” The King looked at the

two erudite scholars accompanying him questioningly.

Why Ayyappa had his index finger on his nose in a posture of contemplation?

Tatachaariyar responded first, using it as an opportunity to have a dig at devotees of Siva! He said, “vishNo:

sudhoham vidinaa samoham dhanyas tatoham sura sevitoham I tataapi bhooteshu sudoham eteir bhooteir

vrutas chintayateeha saasta II”. That means, “If you ask me as to what is troubling the mind of Saasta, the

answer is this. I am the son of Vishnu. So I am as important and great, equal to Brhma, respected by all the

Devatas! But still, I also happen to be the son of the leader of all ghosts the Bhootesha”. Bhootesha is Siva.”


The phrase ‘tataapi’ (that is underlined in the text) means ‘but still’. The second line of the sloka starts with

that, ‘tataapi’! Despite being the son of Maha Vishnu and respected by all Devatas, I also happen to be the

son of this leader of ogres, ghosts and other horrendous ephemerals! When there are very pleasing and

loveable names of Siva as, Sankara, Easwara, Sambo, Pasupathi, Nataraja and so on, the very selection of the

name ‘Bhootesha’ is derogatory.

If there can be a leader who could control those horrendous ephemerals it is

an honour indeed showing the power of command of Easwara and the son of

such a person can really be proud of it! Parameswara ensures that, the power

of these unsavoury elements are not given a free reign of play but, kept under

a tight leash and made use of for the welfare of the society. So he is

Bhootesha. It is worthwhile noting that Parameswara is also Mahadeva as the

head of all Devatas! Out of his three sons, one son is made responsible for the

Army of all Devatas. That is SubrahmaNya the Deva Senapathy. All others other

than the Devatas have been divided into two parts and Siva made his other two

sons responsible for them. So PiLLaiyar is ‘Bhoota GaNaadi sevitam’ GaNapathi.

Saasta Ayyappa has a name as Bhootanaatha as the Gayatri Mantra in his name

is, “bhoota naathaaya vidmahe bhava nandanaaya deemahi tanno saastaa

prachodayaat”.

To control and command the Bhoota forces is a matter of pride for Saasta. The fact that these mischievous

trouble creators are kept disciplined under a commander like Saasta, outside the villages as the security

guards for the living area of human beings, is a great social service done by Saasta. Since Tatachariyaar was

not aware of the good works of the forces under Siva and his administration, thinking this to be a matter to

be ashamed of, he conveniently made it look as though it is a disgrace for Saasta and thus completed his

sloka: “Though I am proud to be the son of Maha Vishnu, equivalent in name and fame to that of Brhma the

creator, respected by all the Devatas; as the son of the leader of the Bhoota GaNaas – ‘eteir bhooteir vruta:’ –

as surrounded by these Bhootas, –‘chintyateeha saasta’ – Saasta is feeling bad with shame and worry!” –

finished Tatachariyaar!

But Tatachariyaar’s poem did not cause the Saasta’s statue to take off its index finger from the nose! As we

have analysed, Saasta as the commander of the Bhoota forces cannot possibly be ashamed of his position

and status.

The sloka by Tatachariyaar, though was having literary merit, was not evidently factually very correct. So

there was no reaction on the statue of Saasta. The King now looked at Appayya Deekshidar and he gave out

his version as to why the statue of Saasta was seemingly thoughtful. He also answered as though it was the

thought process by Saasta.

Appayya Deekshidar said these words as though spoken by Saasta, “ambeti gowreem aham aahvayaami

patnya pitru – maatara eva sarva: I katam nu lakshmeem iti chintayantam saastaaram eede sakalaarta

siddhyai II”


As per Deekshidar’s poem, Saasta is thinking, “I call (aahvayaami) Gowri as (amba + iti = ambeti) Mother, as

she is Siva’s wife. All my Father’s wives are my mother-s as Maha Vishnu in Mohini Avatara is also my mother

only.” That is how Vigneswara considered Ganga as a mother. “Having Easwara as the father and Maha

Vishnu as mother, I do not have to be confused about my relation to Gowri as all my father’s wives are my

mother only - ‘pitru – maatara eva sarva:’. So Parasakti Gowri is also my mother

– ‘ambeti gowreem aham aahvayaami’. But the question that remains to be

answered is, “What is my relation to Vishnu’s wife Lakshmi?” ‘katam nu

Lakshmeem?” We also cannot give a suitable answer to this question!

Who is Lakshmi? She is the wife of Maha Vishnu. It is Maha Vishnu in the

Avatara as Mohini, the mother of Saasta. Now, what is your relationship with

your Mother’s wife? One of the names of Saasta is Harihara Putra. So now, what

is the relationship between Saasta and Lakshmi? This is the puzzle. We have

heard of many relationships such as, uncle, auntie, brother, sister, step-father,

step-mother and so on. Especially in Tamil, we have special names for more

intricate relationships such as, chitti, chittappa, periappa, periyamma, athai,

athimber, shaddagar, chakkalathi and so on, without parallels in other

languages! Only Saasta has this peculiar relation of having a mother’s wife! “katam nu Lakshmeem?” This ‘nu’

is the question mark. I pray to this Saastaa who is deep in thought as to what is this relationship of his with

his mother’s wife is to be taken as, “iti chintayantam saastaaram sakalaartha siddhyai eede”! “Let him clarify

this situation, as he is capable of granting all blessings”, saying so, Deekshidar finished his sloka.

We were discussing PiLLaiyar and suddenly how have we deviated to this Ayyappa episode? There in the

sloka about PiLLaiyar, it finished with the statement that he is capable of ‘sarvaarth pratipaadana chathura:’

and here too Ayyappa is described as capable of granting all ‘sakalaartha siddhim’! So they are both well

connected. So also, the authors of both the slokas are related as great-grandfather and great-grand son!

Deekshidar in his sloka has not ridiculed or looked down on any one. He has exhibited his superior

intelligence, word power and also deep devotion to all the Gods! When we do not know as to why Saastaa is

in a state of quandary, with due humility he says with clarity that Saastaa will solve the puzzle also! By so

saying Deekshidar is also indicating his humbleness that without God’s blessings, by brain power alone we

cannot solve this puzzle or any puzzle!

More than all this, you will agree with me that what Deekshidar has pointed out as the puzzle about which

Saastaa is thoughtful, seems to be the correct interpretation. So in truth it is this question that could have

seized the attention of Saastaa as seen by the Sthapathi when he sculptured the statue. So when Deekshidar

correctly identified the problem, the hand of the statue removed the index finger from the nose and resumed

the same form as seen anywhere in any temple! When one stone statue moved and removed the index finger

from its nose, I am sure all the bystanders at the scene must have put their index fingers on their respective

noses!

When we talked about PiLLaiyar that he has a special name as having two mothers, ‘dwai mathura’, it came

to my mind that Shanmuga has six mothers and that led to a discussion about Ayyappa’s quandary.


It is good that thinking of the eldest son of Parvathy – Parameswara as a couple, we could think of all the

three sons of theirs.

தெய்வத்ெின் குரல் (முெல் பாகம்) - ஐயப்பன்

தரத்ர ஒன்றந சறணரகவும் ரரணரகவும் ரூதம் ரிக்கறநது. சறணரக

இருக்கும்றதரது ஞரண னெர்த்றரக இருக்கறநது. ரரணரக இருக்கும்றதரது றனரக

மம்க்ஷம் தசய்கறநது. இப்தடிச் தசய்ரல் சறனும் ிஷ்ணுவும் னற்நறலும் றறு றறு என்றநர, அல்னது தரறலன ஒட்டிச் தகரஞ்சம் றற்தட்டரற் றதரனறருக்கறந

றலனில் சறனுக்குப் தரிதரனன் சக்ற இல்லன என்றநர, ிஷ்ணுவுக்கு ஞரண சக்ற இல்லனதன்றநர அர்த்றல்லன. அர்கள் ஒவ்தரருரும் னக்கறரகச் தசய்கறந

அநுக்கறகத்லற குநறப்திட்றடன்.

ஆன ிருத்றன்கலறர, தணிலன உச்சற ீறர சறததருரன் றீ்நறருக்கறநரர். உடதனல்னரம் ினறப் னச்சு. னனறத்றரலன இடுப்தில் கட்டி, ரலணத்றரலனப் றதரர்த்றிருக்கறநரர். லனிறன ஜடரனடி, அது ஸ்ரூதம், அனங்கரம், ரசஸ்ரணம் எலப் தரர்த்ரலும் ஞரணிகளுக்கு உரிரக இருக்கறநது. அர் கத்றறனற ஞரண னத்றல ரங்கறிருக்கறநரர். ஆத் றரணத்றல் ஆழ்ந்றருக்கறந அது சந்றற ஒற

சரந்ரக இருக்கறநது. த சத்றத்லப் றதரறக்கறந தகுரு அற. அந்ப் தி சத்றனம் அறன்நற றநறல்லன. இந் உதறசம் ஞரணிின் தரறல்.

றனரக க்ஷம் என்தது ரஜரின் கடல. அணரல்ரன் ரரலண ஸ்ரீ

லகுண்டத்றல் சக்கர்த்றறதரல் றரணிக்கறறநரம். தீரம்தம், தகௌஸ்துதம்,

ணரலன, கறரீட குண்டனங்கள் ரித்து, சரக்ஷ£த் கரனக்ஷ்றல ரர்திறன

லத்துக்தகரண்டு, ரஜரறரஜணரக இருக்கறநரர் ஸ்ரீ கர ிஷ்ணு.

ஆசர சலனரக ரிறகலபப் றதரல் ஈஸ்னுக்கு எப்றதரது தரர்த்ரலும் ஸ்ரணம் தசய்றல் திரிம். அணரல்ரன் டறசத்றல் ஈஸ்ன் றகரில்கபில் எல்னரம்

சறனறங்கத்றன் றல் எப்றதரது தரர்த்ரலும் ஜனம் தகரட்டிக் தகரண்டிருக்கும்தடி ரர தரத்றத்லக் கட்டி லத்றருக்கறநரர்கள். சக்கர்த்ற றதரன்ந கரிஷ்ணுவுக்றகர அனங்கரத்றல் திரிம் அறகம். அருக்குப் தட்டும் ததரன்னும் னலணந்து கறழ்கறறநரம்.

அனங்கரப் ப்ரிறர ிஷ்ணு : அதிறகப்ரிறர சற :

என்றந தசரல்ரர்கள்.


ஈஸ்ணின் அகு ணத்ல அடங்கச் தசய்கறந சரந் ஸ்தரம் ரய்ந்து. ஸ்ரீ ந் ரரின் தசௌந்ரிறர ணத்ல றரகறக்கச் தசய்து ஆணந்க் கூத்ரடச் தசய்து. ிஷ்ணுின் றவ்ி ரூதத்றனறருந்து லத் கண்ல ரங்க னடிரல் எரும் தசரக்கறக் கறடக்க றண்டிரிற்று.

ஸ்ரீ ரணரகவும், கறருஷ் தரத்ரகவும் அரித் றதரதும், இந் ஜகன்றரகண தசௌந்ரிம் அல ிட்டு ீங்கரறன இருந்றருக்கறநது. இப்தடிப்தட்டர் றரயறணி என்றந ஒர் உரும் தகரள்ளும்றதரது எத்லண அகரக இருந்து, எல்றனரர் உள்பங்கலபனேம் றரயறக்க லத்துக் தகரள்லபக் தகரண்டிருப்தரர். த ஞரணிரக,

றதரரக ஜ்னறத்துக் தகரண்டிருந் தறசுணின் ணத்லக்கூட கரிஷ்ணுின் றரகறணி ரூதம் க்கற ிட்டது என்று னரங்கள் தசரல்கறன்நண. றரகறணிரக ந் ரரின் கருண் னரண்னம் தறசுணின் சரந் ஞரணனம் ஒன்று றசர்ந்வுடன் ஒரு கர றஜஸ் - ஒரு ததரும் றஜரற திநந்து. இந்த் றஜறம ஐப்தணரக உருக் தகரண்டது.

யரிய னத்றன் என்றும், ஐணரர் என்றும் தசரல்து இந் ஐப்தலணத்ரன்.

ஐன் என்தது ஆர் என்தறன் றரின. ஆர் என்நரல் றப்னக்குநற என்று ததரருள். சரக்ஷ£த் தறசுனுக்கும் ரரனெர்த்றக்கும் ஜணித் குந்லலிட றப்னக் குலநந்ர் எருண்டு. ஞரணனம் தசும் கனந் ிஷ்ணுின் க்ஷத் அம்சம் இண்டுற ரம் உய்வு ததந அசறரகும். யரிய னத்ணரகற ஐப்தணிடம் இலதல்னரற ஒன்று றசர்ந்றருப்தரகக் தகரள்றரம். இணரல்ரன் றதரனறக்கறநது. சறததருரணின் ற்ந இருதரனர்கலபப் திள்லபரர் என்றும் குன் என்றும் குந்லகலபக் குநறக்கறந தசரல்னரல் குநறப்திட்டரலும், அது னென்நரது னத்றரண சரஸ்ரல ட்டும் றப்னக்குநறரக - ஆர்ரக - ஐணரரகக் குநறப்திடுகறன்றநரம். ஆர் எந்ததுரன் அய்ர் என்ரிற்று. னனற - னனறரர், தசட்டி - தசட்டிரர் ரறரி அய்னுக்கு ரிரலப் தம் அய்ணரர். இறறன ஒரு றடிக்லக. ததரதுரகத் றழ் ரட்டில் அய்ர் (குருக்கள்) னஜறக்கர கறரக் றகரில்கபில் உள்ப ஸ்ரறரன் அய்ரக - அய்ணரரக இருக்கறநரர். தகரஞ்சம்கூட இப்றதரது றதசப்தடுகறந இண ித்றரசங்கள் னன்றண இல்லன என்தற்கு இதுற ஒர் அலடரபம்.

சதரிலனில் ஒரிடத்ல ஆரிங்கரவு என்று ஆரினுலட கரடரகற தசரல்கறநரர்கள். றசத்றல் எத்லணறர ஸ்ரறகளுக்குக் றகரில் இருந்ரலும் சரஸ்ரலத் ி எருக்குற அய்ர், ஆரின் என்ந ததர்கள் இல்லன.

சரஸ்ர என்தற றறல் சரத்ன். றழ் ரட்டில் இருக்கப்தட்ட அறக சரத்னூர்கபில் னக்கறரண தய்ம் ஐப்தன்ரன்.


றழ்ரட்டில் கறரத்துக்குக் கறரம் ஐணரர் றகரில் உண்டு. றகபத்றல் கறர றலரக இல்னரல் றறு ித்றல் ஐப்தன் றதரடு தகுரகப் தி பர்ந்றருக்கறநது.

அர் ம்லக் கரல் னரிகறந தய்ம். கரற்று கருப்ன னனரண தனி ீசக்றகபினறருந்து ம்லக் கரப்தரற்றுதர். இதல்னரற்றுக்கும் றனரக ரரணிடறருந்து ம் ரழ்க்லகலற தரிதரனறக்கும் சக்றலப் ததற்நறருக்கறநரர். ஈஸ்ணிடறருந்து க்கு ிறரசணம் ருகறந ஞரணத்ல அபிக்கும் சக்றனேம் ததற்நறருக்கறநரர்.

சுந்ற இந்றரில் ஐப்தன் தரம்த தரம்தக் கறரற ததற்று ருகறநரர். சுந்ற சரமணம் (Constitution) அபித்றருக்கறந றதச்சுத் சுந்றத்லப் தன்தடுத்றக் தகரண்டு ஒரு தக்கத்றல் ரஸ்றகப் திச்சரம் டனடனரக டக்கறநறதரற, றுதக்கத்றல் அது எடுதடர அபிற்கு ஐப்த தக்ற ரளுக்கு ரள் அறரகரக ிருத்றரக்கறக் தகரண்டிருக்கறநது.

றகரபத்றல் எட்டரக் லகில் சதரிலனில் இருக்கறந ஐப்தன் தகரஞ்சம் தகரஞ்சரகத் றழ்ரடு, ற்ந ரஜ்ங்கள் ீதல்னரம் கூடத் ம் ரஜரணில ிஸ்ரித்துக் தகரண்றட ருகறநரர்.

இது றகவும் உற்சரகபிக்கறந ிம். ரஸ்றகப் திச்சர ித்லத் டுக்கறந அருருந்ரக ந்றருக்கறநது ஐப்த தக்ற.

அது கறருலதல ரடி, அற்குப் தரத்றர்கபரக ரழ்றரரணரல் ரனம், உனகனம் சறநப்னற்று ிபங்குது றச்சம்.

Divine Voice of Sri Kanchi Maha Periva

http://www.mixcloud.com/kanchiperiva/periva-on-saastha/

http://www.mixcloud.com/kanchiperiva/periva-on-saivam-and-vainavam/

http://www.mixcloud.com/kanchiperiva/periva-on-saastha/

http://www.mixcloud.com/kanchiperiva/periva-on-saivam-and-vainavam/


Lord Ayyappan - Birth & History

The members of Pandya dynasty ousted by Thirumala Naicker the ruler of the erstwhile Pandya Empire

spanning Madurai, Thirunelveli and Ramanathapuram lived in places like Valliyur, Tenkasi, Shengottah,

Achankovil and Sivagiri. They had also established their supremacy in parts of Travancore, and some of them

belonging to Chempazhanattu Kovil in Sivagiri were given the right to rule the country of Pandalam by the

King of Travancore, some eight hundred years ago. King Rajashekara, the foster-father of Lord Ayyappan

belonged to this dynasty.

A just and precocious sovereign King Rajashekara was held by his

subjects in high esteem. Under him, the region was witnessing a

goldenage. But the king had one sorrow – he was childless and thus

had no heir to inherit his throne. Both the hapless king and his queen

prayed ceaselessly to Lord Shiva for a child.

Around the same time, a demon by the name of Mahishasura

undertook severe penance (tapas) and consequently Lord Brahma

was forced to grant his wish that nobody on earth could annihilate

him. Emboldened by Brahma’s boon, Mahishasura commenced systematic destruction of people and

pulverized tribes and communities. Terrorised and fearing his wrath, people fled to distant lands. Realizing

that only a superhuman power could exterminate the wayward Mahishasura, the devas appealed to Goddess

Durga, who killed him in a bloody battle.

Determined to avenge her slain brother, Mahishi, the sister of Mahishasura secured a boon from Lord

Brahma that no being except the offspring of Vishnu (Hari) & Shiva (Haran) could slay her. In due course of

time, Mahishi went to Devaloka and began harassing the Devas who in turn implored Lord Vishnu to

intervene.

As the boon was that nobody except the son of Lord Shiva & Vishnu could kill Mahishi, Lord Vishnu assumed

the female persona of Mohini who helped devas prize Amrit away from asuras; it was decided that the male

child born out of the union of Mohini and Lord Shiva would be placed under the care of Lord Shiva’s childless

devotee, King Rajashekhara of Pandalam.

On one of his hunting trips to the forests near River Pampa, as King Rajashekara reclined on the banks of river

mulling over the natural beauty of the surroundings and waterfalls, he heard an infant’s wails from the forest.

Astounded, he followed the sounds and came upon a beautiful child furiously kicking its feet and arms.

The king stood there, perplexed – he longed to take the child home to his palace.


Whilst King Rajashekhara beheld the divine child, a sadhu appeared from nowhere and instructed him to take

the infant to his palace. Also the mendicant assured him that the child would mitigate his dynasty’s sufferings

and that when the boy turned twelve, Rajashekhara would be

aware of his divinity.

As the child was wearing a gold chain, the sadhu directed the King

to name him ‘Manikandan’ – one with a golden neck.

Ecstatic, Rajashekhara took Manikandan home and narrated the

happenings to his queen. They both felt that they had been blessed

by LordShiva himself. All except the Diwan who had entertained

hopes of becoming king after Rajashekhara, rejoiced in the royal couple’s happiness.

As a child, Manikandan was very intelligent and precocious. He excelled in martial arts and shastras and

surprised his guru with his brilliance and superhuman talents. Peace and prosperity reigned in Pandalam.

Eventually, Ayyappan’s guru concluded that the boy was no ordinary mortal but a divine being. Upon

completing his studies, Manikandan went up to his teacher to offer guru dakshina and seek his blessings in

turn.

As he approached his spiritual master for ashirwaadams, the guru explained to Manikandan what he had

already surmised about him, that he was a divine power destined for superhuman glory. The guru then

beseeched him to bestow vision and speech upon his son who was

blind and dumb. Manikandan placed his hands on the guru’s son and

the boy immediately gained eyesight and speech. Requesting that

this miracle be revealed to none, Manikandan returned to the royal

quarters.

Meanwhile the Queen had given birth to a male child who was

named Raja Rajan. Sensing these miraculous turn of events were

somehow inextricably linked to Manikandan, Rajasekara, decided to

crown him King; he obviously considered Lord Ayyappan his eldest son. Everbody with the exception of the

King’s Diwan, rejoiced. This wily minister, who secretly nursed kingly ambitions, hated Manikandan and

devised manifold plots, including poisoning of food to exterminate the divine avatar. Manikandan had a few

narrow escapes, yet his body bore an injury that none could cure. Finally, Lord Shiva himself in the garb of a

healer cured the young boy.

His plans foiled, the Diwan told the Queen that it was highly improper for Manikandan to succeed Rajasekara,

as her own son was alive. Since Arthasastra justifies any misdeed with a noble end, he instigated her to feign

illness; he assured the Queen that he would make his physician proclaim that she could be cured only by the

application of tigress’ milk. Manikandan would be impelled to go to the forest where he would fall a prey to

wild animals, or even if he returned home without accomplishing the task, Rajasekara’s love for him would be

the same as before.


Blinded by her devotion to her own son, the Queen vowed to help the Diwan and pretended as though she

were suffering from a terrible headache. The King grew alarmed and summoned his physicians who were

unable to revive the seemingly ailing Queen. Eventually the Diwan’s accomplice declared that she would be

cured of the malady only if the milk of a lactating tigress were made available. Rajasekara proclaimed that he

would hand over half his kingdom to anybody who could cure the hapless Queen.

The team of soldiers sent by Rajasekara with the sole purpose of getting the milk returned empty-handed.

Manikandan offered to help, but the King would not heed his pleas to go to the forest, citing the boy’s tender

age and impending coronation as reasons. Unperturbed, Manikandan requested his father to do him a

favour. Rajasekara, ever the indulgent parent relented immediately; the boy seizing the opportunity pressed

him to let him collect the milk.

Manikandan stalled Rajasekara’s efforts to organize a band of brave men to accompany him into the forest;

he argued that the tigress would leave silently upon seeing the crowd of soldiers. Reluctantly Rajasekara bid

farewell to his favourite son and made him take food stocks and three-eyed coconuts, in honour of Lord

Shiva.

The Panchabuthas of Lord Shiva closely followed Manikandan as he entered the forest. But on the way, he

chanced to witness the atrocities of the demoness Mahishi in

Devaloka. His sense of justice outraged, Manikandan hurled Mahishi

onto the earth below; she fell on the banks of the Azhutha River. A

bloody battle soon ensued and at the end, Manikandan mounted

Mahishi’s chest and commenced a violent dance that reverberated

within the earth and the Devaloka.

Even the Devas were frightened. Mahishi realized that the divine

being on her was the son of Hari and Haran, chastened, she

prostrated before the young boy and died.

This dance was witnessed by Lord Shiva and Mahavishnu from a place called Kalakatti (It is said that Leela,

daughter of Kavalan, a Karamban, with a face of Mahishi and freed herself from the curse and obtained

Moksha by the grace of Shri Dharma Sastha, which is described in Sabarimala Temple as Malikapurathu

Amma, by which name she has a temple there)

Following his confrontation with Mahishi, Manikandan entered the forest for tigress’ milk. He had a darshan

of Lord Shiva who informed him that even though he had fulfilled the divine plan, he still had one major task

to accomplish.

Manikandan was reminded about his grief-stricken father and ailing mother; also he was assured of Lord

Indran’s assistance in obtaining the much prized tigress’ milk.


Manikandan made his way to the Royal palace on Lord Devendran, disguised as a tiger; they were

accompanied by female devas in the guise of tigresses and male devas as tigers.

The people of Pandalam panicked upon seeing the boy and the tigers

and hurriedly sought shelter. Soon after, the Sanyasi, who had first

materialized before Rajasekara in the forest, when he heard a child’s

wails appeared again and revealed Manikandan’s true identity to the

wonder-struck Sovereign.

The King grew silent and pensive, as Manikandan approached the

palace gates with the tigers.

The boy descended from the tiger’s back and informed the solemn King that he could get the milk from the

tigresses and cure the Queen of the mysterious ailment. Unable to contain himself any longer, Rajasekara fell

at the lad’s feet and begged for forgiveness, he had finally seen through his Queen’s pretence; her malady

had ceased the moment Manikandan had left for the forest. On the day he returned from the forest,

Manikandan turned twelve years old.

King Rajasekara decided to punish his Diwan as the latter was

responsible for his son’s exile into the forest. Manikandan, however

advised restraint; he held that all had unfolded in accordance with the

divine order, through the will of God. Also he reminded his father that

as he had accomplished the task for which he had created himself, he

would return to Devaloka without fail.

Before his departure, the lad told the King that he as he was pleased by

the latter’s unflinching faith and devotion, he would grant him whatever

boon Rajasekara requested for. Immediately, the King Rajasekara told him that they wanted to construct a

temple in his memory and beseeched him to suggest a suitable place for the temple.

Manikandan aimed an arrow which fell at a place called sabari, where in Sri Rama's era a Sanyasini called

sabari observed Dhavam. Lord Manikandan told the King to build the temple in that place and then he

disappeared.

Later, acting upon the advice of Saint Agasthya King Rajasekara laid

the foundation stone of the temple at Sabarimala. Lord Manikandan,

had stated emphatically that he would grace only those devotees who

offer Darshan after observing fortyone days’ penance or vrtha that

involves strict abstinence from family desires and tastes; the devotees

are expected to adhere to a way of life akin to that of a brahmachari,

constantly reflecting on the goodness of life.


Whilst they make their way up the steep slopes of Sabarimala, they adorn themselves with three-eyed

coconut and foodstuff/Aantha Garland in their heads, as the Bhagwan did when he went to the forest to

fetch tigress milk, and bathed in River Pampa raising slogans of Saranam and climb the eighteen stairs.

King Rajasekara, in due course of time completed the construction of the shrine and the sacred eighteen

stairs leading to the temple complex.

As the King mulled over the seemingly perplexing task of placing

Dharmasastha's idol in the temple for darshan, he was reminded of

the words of the Lord himself - the River Pampa is a holy river as River

Ganga, Sabarimala is as holy as Kasi - Dharmasastha sent

Parasuraman, who resurrected the land of Kerala from the bottom of

the ocean, to Sabarimala; it was he who carved the figure of Lord

Ayyappa and installed it on the day of Makarasankranthi.

Every year, millions converge upon Sabarimala irrespective of caste or

creed, with garlands and irumudis, chant paeans to Lord Ayyappa, bathe in holy river Pampa, climb up the

eighteen stairs, hoping to catch a glimpse of Lord Ayyappa, the Dharmasastha.

The Jewel Casket is carried on head from the ancestral residence of the royal family of Pandalam to the

Shrine on the day. A Garuda, the Brahaman kite, follows this ornaments-carrying procession, hovering about

in the sky, After these ornaments are worn on the Lord the bird circles the temple in the sky three times and

disappears.

Excited by this sight the devotees begin to chant "Swamiye Saranam Ayyappa". A Star never seen before in

the sky appears on the day of Makarajyothi day before the sighting of the Jyoti. A Jyoti is seen for a little time

on the hilltop showing the presence of Swami Ayyappan gracing his devotees.

Four Asanas

Lord Ayyappa grants darshan with four Asanas – 1) Dhyanabindu with Abhaya

Chinmudra, 2) Gruha Nareeya Peetasana with Yogaprana Mudra, 3) Kudhabada

Sreshtasana with Apaana Banda Mudra and 4) Ashtakona Sasthasana Yoga

Badrasana Mudra.

It is noteworthy that Lord Ayyappa is the only deity granting darshan in such

four forms. As shown in the illustration the triangle upward denotes the male

form, the triangle downward the female form. The combination of the two

shows His bearing the entire universe as its protector.


Lord Muruga came from the six sparks from the forehead eye of Lord Shiva. His symbol is six triangles –

Shatkona.

When split into two there will be two triangles, one up and the other down representing Ayyappa’s symbol in

His penance form-Yoga form. Lord Shiva imparts wisdom. Lord Vishnu imparts Moksha-salvation. Lord

Ayyappa-Harihara Putra imparts both. It may be noted that Lord Ayyappa is in Dhyana form as the Udukkai of

Lord Shiva and with open eyes as Lord Vishnu protecting the beings.

It may not be correct to say that the binding of the two knees are meant to show His determination not to

get up even if Lord Shiva and Mother Pavarvathi appear before Him. A close observation of His sitting form

would show that Lord Ayyappa is sitting by binding His backbone with His legs and his lower waist part and

feet touching the ground. This ensures peace of mind, clear thoughts, mental power to win and achieve

Asthamasiddhi - eight powers. One has to press the belly, control the breath, trigger the Kundalini power

from the Asana part up to Sahasrara the head, see things and people with open eyes. This is the Yoga form of

Ayyappa gracing the devotees in huge numbers with open eyes in this Kaliyuga too.

Lord Ayyappa’s Chinmudra in the right hand indicates the union of Jeevatmama with Paramatma. The Mudra

in the left hand signifies the philosophy of surrendering at the feet of Paramatma. No ordinary human can

practice this yoga. It requires severe fasting, clean eyes and a totally controlled mind with a high degree of

discipline.

He is called Sarva Roga Nivarana Dhawantharamurthi or the one who cures all diseases. Ayyappa is also

known as Anna Dana Prabhu and Akhilanda Koti Brahmandanayakam. He is believed to be the one who

protects us from all the evil propensities of Kaliyuga. Ayyappa is also known as Ayya, Ayyan, Appan or

Kaliyuga Varadan.

Pilgrimage to Sabarimala

A pilgrim attending the Mandala puja observes austerities for 41 days. During this period pilgrims abstain

from non-vegetarian food and cardinal pleasures. They set out in groups with a leader and each pilgrim

carries a cloth bundle called Erumudikettu, containing traditional offerings.

Every year during Makara Vilakku, the golden idol of

Ayyappa is decorated with ornaments specially

brought in from the Pandalam Palace where Lord

Ayyappa is said to have spent his childhood.

By observing stringent vruthams (austerities), the

Ayyappa devotees called Ayyappas and

Malikappurams, purify their body, mind and intellect

and achieve the ultimate sanctity to make pilgrimage


to Sabarimala carrying on their head the Irumudi containing the Pooja items, to climb the 18 holy steps and

have the Darsan of Lord Ayyappa.

Devotees committed to Sabarimala pilgrimage should wear the Mudra Mala of Rudraksha or Tulsi beads

before a Mandalam covering 48 days beginning on Karthikai month-day one- (November-December) in the

presence and blessings of a Guru either at his residence after a puja or in a temple.

Supposing the devotee has no Guru, he has to wear it in a temple, after placing the mala at the feet of the

Lord, perform archana through the priest offering him Dakshina, consider the Lord Himself as Guru and then

wear the mala.

Things the devotee has to carry with him

The devotee should carry some important worship materials with him in a bag, black or blue in colour which

will have two compartments. It is spacially made so that it will give a good balance on both sides of the head.

This bag is called Irumudi.He has to carry the following materials in one part.

1 .Turmeric powder – minimum 100 gms to be offered to Bhagawathi, Manjamatha.

2 .Sandal powder packet

3. Kum kum packet

4 .Coconut filled with ghee

5. Pure cow ghee

6. FIve coconuts to be broken at Erimeli, Sabari Peetam, Saranguthi, and two while ascending and descending

the 18 steps at the shrine

7. Small rose water bottle

8. Camphor packet

9. Raw rice

Besides things in the Irumudi bag, he may carry some other things for general use on the way.

Ten disciplines to be rigidly followed during the commitment period

1. The most important is Brahmmacharya – celibacy - during the period.

2. He has to bathe in cool water only (Sabarimala pilgrimage occurs in winter) twice a day – morning and

evening and worship Lord Aiyappa with a determined mind.

3. They should scrupulously avoid non-vegetarian food, liquor and tobacco and drugs.

4. They have to use dresses in black, blue, green or saffron colours only.

5. The Mala worn with the blessing of Guru should not be removed even during bathing.


6. In case of any sad incidents in the family as death of blood-bond relatives as father, mother, sisters and

brothers, the mala should be removed with the consent of the Guru before joining the funeral rituals.

7. He cannot go to the hill that year.

8. They should not participate in functions for women or visit a house where a child is born.

9. They can accept food from women only after completion of 7 days of their menstrual period.

10. They should not dine in any house except in the house of a co-pilgrim so committed for Sabari pilgrimage.

They can accept fruits and milk from others.

How the name Sastha came in

People of southern districts in Tamilnadu pronounce Sastha as Saththa meaning a congregation. No one can

go to Sabarimala alone, they have to go in groups. Being worshipped by a crowd, the deity came to known as

Sastha. In those days the maximum number of devotees in a group was about 60 or 70. It was not in lakhs as

today, not even in hundreds.

They took with them some weapons as axe and sickles too to face wild forest animals. Of the group only

about 10 or 15 will return safely while other die on the way or killed by animals. The surviors became Gurus.

Why ghee?

The tradition of taking ghee to Lord Aiyappa started with his adopted father the king of Pandala. When

Aiyappa expressed His wish to part with him to the jungle, the father, with tears in eyes asked Him how he

could come to see him through the dark jungle and rocky hills. Lord told him that Garuda the eagle would

guide him safely through the journey.

During the difficult journey, sitting at some spots completely exhausted the king cried Ayo, Appa an

expression of weariness. This sound became the name Aiyappa, according to some traditional story. Garuda

guidance has a great significance.

A father cannot go to see a beloved son with an empty hand. He has to take something to offer him. He chose

ghee that does not go junk shortly. He took with him preparations made of ghee to preserve the freshness

and taste till he reached his son after a long journey consuming many days. This is the philosophy behind the

ghee coconut being taken in the Irumudi bag by the devotees.


The Eighteen Holy Steps

Sri Ayyappa Temple has 18 Holy Steps from the ground level to the sanctum sanctorum where the deity

resides. These steps are considered holy because they are regarded as the extension of sanctum sanctorum.

The number 18 itself has great significance in Hindu philosophy. There are 18 chapters in Bhagavad Gita;

there are 18 Puranas; there are 18 battle techniques; Kurukshethra battle lasted for 18 days; Four Vedas, 6

Sutras, 5 Senses and 3 deities add up to 18. There are different interpretations to the significance of the 18

Holy Steps.

In one interpretation, the first seventeen steps symbolize the seventeen Vasanas

(human traits) and the eighteenth step, symbolizes the last stage of evolution to

the status of a Gnani. (An individual who has achieved the ultimate state of

enlightenment.

The bad Vasanas have accumulated for generations and have to be eradicated by a

slow and steady process. The good Vasanas have to be carefully cultivated. The

combination of the elimination of the bad Vasanas and the development of the

good Vasanas enables one to attain the level of a Gnani. To achieve the level of

Gnani, one should have Internal Purification and External Purification.

Agnana (Ignorance) or Avidya(Illiteracy) - In this stage a person is equivalent to an

animal. The only way to evolve from this stage is by association with people better

than oneself.

False Prestige - Every human being is different from the next, and maybe inferior or superior to every other

person in one way or another. However no one should have the opinion that one is superior to anybody else.

This is a bad vasana, which has to be eliminated in the early stages of a person's evolution, which is why it

represents the second step.

Dambh (pride) - Elimination of this bad vasana is the next stage, symbolizing the third step.

Spite - Human beings have a tendency to blame others for any and all misfortunes and harbor ill will towards

others as a result of this misconception. The sooner a person can get rid of this vasana the better of he will

be.

Crookedness is the next vasana which has to be overcome. This trait is said to be developed as a result of

one's previous karma (deeds/misdeeds) and the only way to attain freedom from this vasana is by

worshipping God.


Kama(sensuousness) is the next vasana which has to be curbed by exercising extreme physical and mental

discipline.

Kroth(anger) is a bad vasana and to surmount this tendency one should worship God and seek His Grace and

Guidance. Bhayam(fear or cowardice) is bad vasana which very difficult to control. Absolute faith in the God

Almighty can help to surmount fear. Shokam(sorrow) is caused by the tendency of human beings to be

attached to worldly possessions and the weak minded are more susceptible to this vasana. Spiritual

development can destroy this vasana.

Kshama(patience) is a good trait which can be attained only by the Grace of the Lord Almighty and can be

sustained by continual worship of the Lord Almighty.

Daya(kindness), another good vasana. By simply practicing the philosophy that someone else's need is

greater than one's own, a person can attain this good vasana, which is represented by the ninth step.

Shanthi (calmness) is the sister vasana of kshama, which can be achieved by satsanga(company of the good).

Janapriathwam(to love all people alike) is achievable through Agnana yoga(enlightenment).

Akrodham(no anger) is very difficult to achieve and God's Grace can help one to attain this stage Vairagyam.

This vasana has two interpretations. It is the absence of worldly desires or passions , indifference to the world

, asceticism, or it could mean sincerity of purposes, in which case a person would be successful in whatever

activity he undertakes. In either case it is good vasana to have.

Nirlobha, which is the ability to be able to do the right thing at the right time, to the right degree, without

overestimating or underestimating.

Datha(charity) is a trait which should be cultivated to such an extent that one should be willing to sacrifice

one's owns needs to fulfill the needs of another. Charity should not be exercised as a means to gain name

and fame.

Gnanam(Enlightenment) This final stage, symbolized by the eighteenth step, is attained when one is in tune

with Brahma.

The 18 Holy steps are the holy pathways for the Jeevaatma to reach the Paramaatma. Jeevaatma has to cross

the 18 virtues to merge with paramaatma.

The Holy steps 1, 2, 3, 4, and 5 represent the 5 Panjendriams: (Smell, Hearing, Sight, Taste and Touch).

The Holy steps 6, 7, 8, 9, 10, 11, 12, and 13 represent the 8 Ashtaragas: Kamam, Krodham, Lobham, Moham,

Madam, Matsaryam, Thanbha and Asuya.

The Holy steps 14, 15 and 16 represent 3 Gunas: Thamas, Rajas and Satva.

The Holy step 17 represents Vidya and the Holy step 18 represents Avidya.


Deities of 18 steps

01. Vinayaka

02. Shiva

03. Parvathi

04. Muruga

05. Brahmma

06. Vishnu

07. Ranganathan

08. Kali

09. Yama

10. Sun – Surya

11. Chandra – Moon

12. Sevvai – Mars

13. Budha – Mercury

14. Guru – Jupiter

15. Shukra – Venus

16. Sani – Saturn

17. Rahu – dragon’s head

18. Ketu – dragon’s tail

Slokams

Sri Sastha Dasakam [ten verses about Sastha]

Loka Veeram Maha poojyam,

Sarava raksha karam Vibhum,

Parvathi hrudayanandam,

Sastharam pranamamyaham 1

I salute that God Sastha,

Who is the hero of the world,

Who is greatly noble,

Who is the lord protecting everyone,

And who gives happiness to the heart of Parvathi.

Vipra poojyam, Viswa Vandhyam,

Vishnu Shambho priyam sutham,

Kshipra prasada niratham,



Who is being worshipped by Brahmins,

Who is saluted by the universe,

Who is the darling son of Vishnu and Shiva,

And who is becomes pleased very quickly.

Matha mathanga gamanam,

Karunyamrutha pooritham,

Sarva vigna haram devam,




Who walks like a vigorous elephant,

Who is filled with nectar of mercy,

And who is the God who removes all obstacles.

Asmad kuleshwaram devam,

Asmad Shathru vinasanam,

Asmad ishta pradha daram,



Who is the god of my family,

Who destroys my enemies,

And who fulfills all my wishes.

Pandyesha vamsa thilakam,

Kerale Keli vigraham,

Artha thrana param devam,



Who is the greatest of the clan of Pandyas,

Who is the playful god of Kerala,

And who is the God who looks after the oppressed.

Traymbaka puradheesam,

Ganadhipa Samanvitham,

Gajaroodam aham Vande,



Who rides on an elephant,

Who is the king of Tryambaka,

And who is near to Lord Ganesa.

Siva veerya samud bhootham,

Sreenivasa thanudbhavam,

Siki vahanujam Vande,




Who is the personification of power of Shiva,

Who was born out of the body of Sreenivasa,

And who is the brother of him who rides the peacock.

Yasya Danwantharir matha,

Pitha devo Maheswara,

Tham Sastharamaham vande,

Maha Roga nivaranam. 8

I salute that Sastha,

Whose mother is Dhanwanthari,

Whose father is Lord Shiva,

And who cures all diseases.

Bhoothanatha, sadananda,

Sarva bhootha daya para,

Raksha raksha maha baho,

Sasthre thubham namo nama. 9

Salutations and salutations to that Sastha,

Who is the lord of all beings,

Who is perennially ever happy,

Who shows mercy towards all beings,

And I pray, Protect me great hero.

Ashyama komala vishala thanum Vichithram,

Vasoavasana arunothphala dama hastham,

Uthunga rathna magudam, kutilagra kesam,

Sastharamishta varadam saranam prapadhye. 10

I seek the protection of Sastha who loves his devotees,

Who has the peculiar pretty black body colour,

Who lives till the end of the world,

Who has dawn like hands which resemble lightning

Who has tall crown made of costly gems,

And Who has curly and pretty hair.

Watch this sloka on Youtube: http://youtu.be/nAwW-BbTnu4

http://youtu.be/nAwW-BbTnu4


Harivarasanam

This is an Ashtakam (poem having eight stanzas) sung in front of the Lord at Sabarimala by the priest just

before the closing of the Srikovil after Athazhapooja (the final pooja of a day) and Sribhootabali. Devotees

believe that Lord Ayyappa is lulled to sleep by the Harivarasanam song.

Harivarasanam Viswamohanam

Haridadhiswaram Aaradhyapadhukam

Arivimardhanam Nithyanarthanam

Hariharathmajam Devamashraye

Saranam Ayyappa Swamy Saranam Ayyappa


Repository of Hari’s boons,

Enchanter of universe,

Essence of Hari’s grace,

He whose holy feet is worshipped,

He who kills enemies of good thought,

He who daily dances the cosmic dance,

Son of Hari and Hara,

I take refuge in thee God.

My refuge is in you Ayyappa,

My refuge is in you Ayyappa.

Saranakirtanam Bakhtamanasam

Bharanalolupam Narthanalasam

Arunabhasuram Bhoothanayakam




He who likes song of refuge,

He who is in the mind of devotees,

He who is the great ruler,

He who loves to dance,

He who shines like the rising sun,

He who is king of all beings,






Pranayasathyakam Praananayakam

Pranathakalpakam Suprabhanjitham

Pranavamanidram Keerthanapriyam




He whose soul is truth,

He who is the darling of all souls,

He who created universe,

He who shines with a glittering Halo,

He who is the temple of “OM”,

He who loves songs,





Thuragavahanam Sundarananam

Varagadhayudham Vedavavarnitham

Gurukrupakaram Keerthanapriyam




He who rides a horse,

He who has a pretty face,

He who has the blessed mace as weapon,

He who bestows grace like a teacher,

He who loves songs,





Tribuvanarchitam Devathathmakam

Trinayanam Prabhum Divyadeshikam

Tridashapoojitham Chinthithapradam





He who is worshiped by the three worlds,

He who is the soul of all gods,

He who is the lord of Shiva,

He who is worshipped by devas,

He who is who is worshipped three times a day,

He whose thought is fulfilling,





Bhavabhayapaham Bhavukavaham

Bhuvanamohanam Bhoothibhooshanam

Dhavalavahanam Divyavaranam




He who destroys fear,

He who brings prosperity,

He who is enchanter of universe,

He who wears holy ash as ornament,

He who rides a white elephant,





Kalamrudusmitham Sundarananam

Kalabhakomalam Gathramohanam

Kalabhakesari Vajivahanam




He who blesses with enchanting smile,

He who has is very pretty,

He who is adorned by sandal paste,

He who has a pretty mien,

He who is a like a lion to the elephants,

He who rides on a tiger,






Srithajanapriyam Chinthithapradam

Sruthivibhushanam Sadhujeevanam

Sruthimanoharam Geethalalasam




He who is dear to his devotees,

He who fulfills wishes,

He who is praised by Vedas,

He who blesses life of ascetics,

He who is the essence of Vedas,

He who enjoys divine music,





Listen to this beautiful rendition of Dr K J Yesudoss: http://youtu.be/nyBZL1TxnPs

Swamiye Saranam Ayyappa!

http://youtu.be/nyBZL1TxnPs


Acknowledgements

We gratefully acknowledge the following blogs and websites which contained a treasure of information for

compiling this Ebook on Lord Ayyappan.

1. www.kamakoti.org

2. http://advaitham.blogspot.in

3. http://temple.dinamalar.com

4. http://www.sabarimalaayyappan.com

5. http://www.sabarimala.nt

Jaya Jaya Shankara, Hara Hara Shankara!

http://www.kamakoti.org/

http://advaitham.blogspot.in/

http://temple.dinamalar.com/en/procedure.php

http://www.sabarimalaayyappan.com/lordayyappan.htm

http://www.sabarimala.net/thiruvabharanam

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