The conception of God has diverse interpretations in the Hindu philosophy. The people of India saw in places of scenic splendour the very presence and manifestation of God 's creative activity, which made them worship God at such places. These abound in natural beauty, perennial rivers, water falls, forests, vegetation, etc. and as such became important in the religious concepts of India .

One such place is Sabarimala temple of Sasta , popularly known as Ayyappa. It is located in a deep valley in the high ranges of the western ghats in Kerala, the land which is said to have ben reclaimed by Parasurama from the Western sea. This mountain peak is also supposed to have the ancient abode of the tribal lady Sabari, the mythical devotee of Sri.Rama. Great saints like Matanga are also associated with this hill.

Sabarimala had become famous from the ancient times due to other reasons also. According to ‘Keralotpathi', the legendary founder of Kerala, Parasurama is believed to have established eighteen Sasta temples on various hills on the Sahya ranges. Similarly, it is believed that he established eighteen Devi shrines also in the newly created coast to protect the land and the people who had settled there.

Though it is not possible now to locate all these temples consecrated by Parasurama, the Ayyappa temples of Sabarimala, Acchankoil, Aryankoil, Kulathupuzha and Sasankotta have been identified. All there are on the hills. There is one shrine of Sasta at Tagazhi which is 6 kms. from the sea.

Of all these Ayyappan temples. The one at Sabarimala in course of time became very famous and important. It is located in the Rani reserve forest of the Manimala Range of Tiruvananthapuram. Each year, a few laks of devotees cover the arduous route to Sabarimala and have ‘Darshan' of Ayyappa Sasta. The shrine is an unimposing structure situated about 300 metres high up, and the path traverses through precipitous hill slopes and dense deciduous and evergreen forests infested with wild animals. The distance has to be covered on foot and occasions when a pilgrim party is attacked by wild elephants or tiger are not rare. In the olden days, the temples on the hills was not easily accessible, being about 40 kms. south-east of the forest station at Peruthode. The journey to the temple used to be very hard and though lightly equipped, would take three to four days to cover the distance. During the last five decades, good roads have been made in the interior and the approach distance on foot has been decreased. In the olden days, the worship of Sasta was confined to the extreme south, particularly Kerala. During the last fifty years, the cult has spread to many parts of South India and to some States of the north also.

The origin of Sasta forms one of the delightful romances of Hindu mythology. According to the epics, ambrosia (Amrutha) was required by the Gods so as to enable them to overcome the demons (Rakshasas). When Amruta appeared, the Devas wanted to take it away without the knowledge of the demons. Vishnu appeared in the form of Mohini to do this job. it is said that Shiva became so much attracted towards Mohini and out of their union was born the child Sasta.

Another story relates that Vishnu came in disguise as Mohini to destroy the demon Bhasmasura who was chasing Shiva. After the destruction of Bhamasura, the union between Shiva and Mohini resulted in the birth of Sasta. There is yet another account which presents Sasta as a boy archer, spotted by a royal hunter in the desolate forest and then adopted him as his son. The story further goes to say that the Pandyan king who found the infant Sasta in the forest took him to the palace where he grew up as Prince Manikanta.

In due course, he became the commandant of the army. The common ground in all these stories is that the jealousy of the courtiers was excited by the superior accomplishments of Manikanta in all the fields. The courtiers poisoned the mind of the queen and induced her to pretend to suffer from a severe stomach ailment. This was used as a pretext to set Manikantan on the perilous task of fetching the prescribed medicine for the ailment for the queen, which was the milk from a tigress. Manikantan, however, by his divinity brought a herd of tigers and tigresses and other wild animals into the palace.

The contrite queen and courtiers then realised the powers of Manikantan and surrendered to him. But Manikantan bade them farewell, telling them that he would be found in the forests. At the request of Parasurama, whom he met in the forest, he made Sabarimala as his abode and revealed that he has Dharma Sasta. From then on, Manikanta came to be known as ‘Harihara Putra' and ‘Ayyappa'.

The original temple of Ayyappa at Sabarimala was put up by the king at Pandalam. Even today, a representative of the Pandalam ruler visits the temple every year. In course of time, Sabarimala temple became the most important shrine of Ayyappa. Here, Lord Ayyappa is resplendent facing east and is seated in ‘padmasana' in a yogic posture for any deity in this country. At the north-western corner of the temple and significantly outside is a small ‘Mandapam' for Malligapuram, the Mother Goddess.

Principles of Hindu philosophy are fully implied in the pilgrimage to Sabarimala to a greater extent than any other pilgrimage. To see Vedanta in real life, it is found in these Sabarimala pilgrims. In no other pilgrimage do we find the yogic austerities mentioned in the Bhagavat Gita, so strictly followed. From the moment of taking the vow to undertake the pilgrimage, everything that he sees, hears or experiences is believed to be the manifestation of Ayyappa. The rich and the poor, the lord and the common man, the Brahmin or the Harijan, all regard each other as Ayyappa, on a perfectly equal basis; this is particularly important in a society so steeped in castes and sub-castes.

The pilgrim whose ego is effaced and who has submitted everything to Ayyappa ascending the Karimala hill chanting ‘Saranam Ayyappa', presents the very picture of the real seekerof truth. Nowhere else can we find a real follower of Hinduism than in the Sabarimala pilgrim, who is withdrawn from the illusions of the world though for a short period. It was the incarnation of Ayyappa that led the way to this transformation.

The pilgrimage to Sabarimala takes place thrice a year, the first during ‘Vishu' in April, the Second (mandalam) in the month of December and third on ‘Makara Sankramana' day of January. Of these pilgrimages, the Makara Sankramana is considered as the most sacred pilgrimage.

It is significant that all along the pilgrimage the devotees spontaneously help each other, maintaining perfect equality, both in status and in appearance, because all are clad alike. There is no other centre of pilgrimage where such equality and the ideal of socialism are maintained as a matter of principle and part of religious observance. ‘Service above self', tolerance and patience, come to play so naturally.

Climbing of the sacred eighteen steps from the foot of the temple to reach the‘sanctum sanctorum' for the ‘darshan' of the sacred jewellery (‘Thirvabharanam) is considered to be an important privilege of every devotee. The Jewellery for the decoration of the deity is brought all the way from pandalam on foot by specially deputed priest who arrives at Sabarimala along with his guards just in time for the ‘Pooja' at sunset on Makara Sankramanam day. The priest who carries the box of jewels on his head actually runs on foot without stopping anywhere on the way. This is the only day when the idol is worshipped with the jewels.

It has been the experience that a person who visits Sabarimala temple once observing the strict discipline is tempted every year to undertake the pilgrimage despite the hardships involved. And this is the faith-giving factor, finding and acquiring consolation and relief in absolute surrender.

The devotees of Ayyappa have to undergo a period of discipline, known as ‘Vritam'. Sasta is very frigid in his tastes and a stern disciplinarian. A man can qualify himself as a votary by being under a vow for forty one days from the fist day of Vrischigam (middle of November), the date of commencement of the ‘Mandalam'. the Ayyappa devotee wears the ‘Mudra' of ‘Japamala' as a token of his vow and determination for the observance of celibacy. He should lead a clean life and avoid meat and drinks of alcohol and spirits. From that day he is expected to consider every other follow pilgrim as Ayyappa, according to the conception that a Bhakta becomes one with the Bhagavan. Wherever pilgrims meet, they great each other saying ‘Swami Saranam'. This deciliter gives the pilgrim sufficient stamina to with stand the rigours and arduous journey to Sabarimala.

All the pilgrims to Sabarimala are dressed in black or blue, growing beards, proceed on foot up to the main temple through the thick forests. They carry on their head the sacred bundles known as ‘Irumudi Kettu'- a two compartment cloth bag, one side of which contains the coconut filled with ghee for ‘Abhishekam'to the deity and the other containing the pilgrim frugal necessities for the severe austerity and penance. A woman also is bound by the same injunctions. Besides only girls below the age of twelve years and old women are allowed to go on a pilgrimage to Sabarimala. Women votaries are called Malikapurams.

During the period of the vow, they propitiate the Sasta, Karuppaswamy, Kochukadutha, Vavar, Ganapati and crests of hill with Vellamandi. It is intended to avoid all mishaps on the way to the hill and to attract more votaries. Discipline permeates in another way among the rank and file of the votaries, who go in batches, led by the most senior man. Seniority is reckoned on the largest number of times a votary has gone to Sabarimala. All the votaries are called Ayyappans or swamis, and the head of the fraternity is called ‘Peria Swami', whose word is law. First, Kanni Ayyappans are initiates; the Periaswami leads the initiates. Any disobedience is visited with fine or repeating Sasta's name a certain number of times. The fraternity of Ayyappan is not hide-bound by any caste distinction and their fraternal greetings are worthy of emulation.

Ayyappan swamy stands in no terms of indebtedness to others during his march to the hills. He is self contained, and with the Kettu on his head, he wends his way to the hills and goes by measured stages. Every pilgrim, no matter his status, he should carry this load; he should not engage any servant.

There are two routes to the Sabarimala Temple . One route which passes through Erumeli is the old one. This is more arduous, traditional and prescribed route. Even now, the pristine route through Erumeli forest is taken by several pilgrims covering a much more wearing some 64 kms. of a single lane beaten track through dense jungles. Convention demands new pilgrims, ‘Kanni Ayyappans' to take the Erumeli route.

‘Petta Thullal' is an important function at Erumeli. It is related to the rejoicing of the people at the killing of the demon ‘Mahisha' by Ayyappa. From Erumeli the first stop is generally at ‘Azutha' from where the pilgrims proceeds to Pamba. One of the base camps is on the banks of the Pamba river, which will resemble small town ship during these days. There is also a shorter route which takes off from mount estate, about 16 kms. from ‘Vandi Periyar' on the Kottayam-Kumbali-Cumbam road. From here, to Sabarimala, one has to negotiate the steep ascent of ‘Neelimalai'. Most of the pilgrims take this traditional route. To the elders pilgrimage to sabarimala is the consummation of a long cherished vow. To the younger elements, there is also the thrill of an adventures journey. The pilgrim's journey has now been reentered less strenuous with the laying of new roads through forests. Even then, the pilgrim has to plod a weary 12 kms. to reach the temple.

The ‘Pamban Vilakku' forms one fot eh most enchanting scenes at right. It is said to be in honour of Sasta, who is supposed to be present there among the Ayyappans is disguise and resting there for the night on this way to Sabarimala. Ayyappans set a float domes of reeds over which are lit tabloids of camphor in rows. Myriads of such domes are set afloat in the waters of the Pamba at Pambakadavu. Thousands of glittering oil lamps also are let into the stream by the pilgrims. After performing oblations to the ancestors and enjoying a grand feast, the devotees march to Sabarimala.

The temple at Sabarimala is an ancient one and said to be more than a thousand years old. The temple is neither vast nor a treasure house of masterly sculpture as many South Indian temples are. In the early years, the temple at this place was only of thatch, covered with reeds and grass. Many years ago, accidentally, it caught fire when large quantities of camphor was being lighted, and was totally destroyed. It was rebuilt in stone masonry work. Again in 1950 following very bad desecration by Vandals, the temple was reconstructed with strong stone and cement reinforcement and a new idol of Ayyappan was installed. Originally, the temple and a new idol of Ayyappan was installed. Originally, the temple was on a high platform without a parapet wall. Pilgrims going there fifty years ago had to stay on the platform under open sky and were afraid of coming down after sun set for fear of wild elephants and tigers. Since then, a deep moat has been dug and a parapet wall erected.

At the temple, the initiated pilgrims gain entry into the shrine up the steep ‘Paththinettu Padi'- eighteen steps. These eighteen steps, represent the eighteen stages every man has to pass through to attain salvation (moksha). Before climbing the sacred steps, every pilgrim has to break a coconut in dedication at the first step.-a symbolism of attaining salvation. A solid cube of rock has been chiseled diagonally to form the steps which are narrow and steep to prevent elephants from coming up.

A few other shrines are also found near the Sabarimala temple. The are Bhadra Kali, Vavaru Swamy and Kadutha Swamy. The latter two are said to be Muslim devotees worshipped by all the pilgrims. Even now, a Muslim representative of Vavaru Swamy waits in the forest route and guides the pilgrims to Sabarimala.

The most spectacular event at Sabarimala is the sighting of ‘Makara Jyothi' on evening of Makara Sankramana after the last ‘Pooja'. The location of this phenomenon is not yet known, and yet it appears as a bright light between the distant mountains on the east at dusk. This is a very strange phenomenon observed only in Sabarimala, the Divine Light to be seen far off Ponnanbala Medu. Lakhs of pilgrims assemble at the temple to see the Jyoti. Such a light is never repeated on any other day either at Sabarimala or anywhere else in the world.

The most notable aspect of Ayyappa worship is the transcendence of all barriers of castle and creed. Ayyappa is considered a deity of the Dravidians and is a Shaivite. Certain rituals observed in the shrine have a Buddhist touch which has given rise to a theory that Ayyappa is of Buddhist origin. In Tamilnadu, Ayyanar is a village deity considered equivalent Ayyappa.

Unlike in all other temples where daily Pooja is a must as followed by the ‘Aganas', at Sabarimala, the worship and ‘poojas'are done only five days in a month. The schedule is so arranged that two successive five day periods are dovetailed. This is evidently because of the difficult terrain.

Since all cannot visit Sabarimala as pilgrims, every fortunate one who has worn the black dress and ‘Japamala' is seen off ceremoniously after a grand feast in scores of village enroute. Ayyappa worship which has always been popular in Kerala is much more today. Perhaps one probable attribute to this popularity is the noble conception of universal brother-hood among Ayyappa pilgrims.

Thiruvananthapuram ( Trivandrum ) is the nearest airport which is 180 kms. away by road. By rail route is via Karukkachal, Maniamala, Ranni, Plapalli and Chalakkayaam. The temple authorities have built a few cottages but they are not sufficient by any measure.

Most of the pilgrims come in batches by tourist buses or vans and return soon after ‘darshan'. Special trains with all comforts operate during the season from many stations in the country to Kottayam.