The journey is physical, as well as a spiritual/mental process. 'Manasuddhi' and 'deha suddhi' are the two states of being the self owes its existence to that a devotee transforms into as he observes forty-one days of 'vratham' completing the full cycle of 'mandalam'. The vratham, a symbolic engagement, is transformative in function and demands a total suspension of indulgences that are profane. It serves to cleanse the mind and body in preparation for the realization of, and union with, the Infinite. Wearing the 'mala' or the bead, and the black robe symbolize a detachment from the physical-external, while the avoidance of carnal pleasures signifies abstinence from earthly desires. The union of the Self with the Infinite is attained through detachment from all earthly trappings.
Towards the end of the mandala vratham, the devotee prepares for the journey to Sannidhanam in Sabari hills. The Ayyappa swamis, as they are called, carry Irumudi, a headload of offerings to Sri Ayyappan, including coconuts filled with ghee for Neyyabhishekam. The final forty-one mile long trek from Erumeli, crossing over the imposing Karimala, Neelimala, and Azhutha hills, to the final destination braving the unknown, totally prepares the pilgrim to a complete surrender and abandonment of all attachments to unite with the Infinite!
Historically, the temple was open to pilgrims only during mandalam. For the rest of the year, the temple remained closed leaving Shastha to remain in a state of 'nidrayoga' so as not to be disturbed. During those months, only padi pooja (the eighteen steps symbolizing the various indriyas and bhoothas) is conducted. In recent years, due to popular demand, the temple has stayed open for five days during the beginning of each Malayalam month. Perhaps, the most auspicious ritual for Sri Ayyappan is the Sankrama pooja occuring on the eve of Makara masam of the Hindu calendar, the day when the Pandalam royalty is permitted to have darshan of the deity - a right granted by the Divine Son to his foster father.
During mandalam, a typical day breaks at three in the morning for worshippers to see the deity in 'nirmalyam' state, decorated with garlands from the previous day, followed by the most auspicious ritual of Neyyabhishekam and malar nivedyam until 7:15 AM. The next event of the routine is Usha Pooja, again followed by Neyyabhishekam. After Ucha pooja at noon, the sanctorum will close until the evening for deeparadhana and poovabhishekam. The hundreds of thousands of devotees offering flowers for abhishekam literally mean filling the sanctum sanctorum with flowers and is truly a sight to behold! In recent times, the chanting of Harivarasanam has been added when the priests extinguish the lamps in succession and the sanctorum is closed until day break, leaving the deity in nidra.
Undoubtedly, the presence of Swami Ayyappan has added to the fame and glory of Meenakshi temple,drawing thousands of devotees to the shrine each year. The conduct of rituals for Sri Ayyappan here is in accordance with the agama tradition followed in the Sabarimala temple. This year, the mandala pooja started on November 17th, the first day of Vrischika masam and completed the observance on December 27, 2011.
Sri. Sukumaran Nampoodiri who was blessed with that once-in-a-lifetime opportunity to serve at Sabarimala has only one message for all across the world - the one emanating from the divine abode of Dharma Shastha, attesting to the love for all humanity, regardless of class, caste, or religion. It is one that has universal social appeal, for, the truly Divine sees a world sans,
Jathi-matha bedham,
Ucha-neecha bedham,
Kuchela-Kubera bedham.
The Abode of Dharma Shastha through manifestation as Swami Ayyappan is the ultimate testimony to the idea of social equality unique to Sanatana Dharma.
Swamiye, Saranamayyappa!
Reported by: By Sarath Menon
Source: http://www.indoamerican-news.com