Makara Jyothi

Makara Jyothi

There are so many illusions, allusions and allegations about the Makara Jyothi. Actually it is the shining of a star at the evening of one day on which the sun passes from equator to the south on its journey from the north. It had been imagined that the gods in the heaven were lighting the heavenly lamps at the same time of the Deeparadhana of Ayyappa. However the Makara Jyothi, by its own uniform and regular practice of arising there, reveals a spiritual importance more than physical.

Philosophically the Makara Jyothi is related to the ‘Yoga Sasthra’ like 18 steps have been related. The existence and the longevity of the body of a person depends upon through pulses (Nadies) called ‘Ita, Pingala and Sushumna’. These three nadies are found situated inside the back bone. Ita is on the left side and Pingala is on the right side of the Sushumna. Ita is also called Chandra Nadi (Nadi related to the moon). Pingala is called Suriya Nadi(related to Sun) and the Sushumna is called Agni Naadi(related to fire).

According to the ancient sciences Agni has seven tongues, viz, Suriya Chandra, Agni, Nakshatra, Vidut, Bodha and Eswara. The first five of them are visible. The aforesaid seven agnies are uthara Yana(Surya), Dakshinayana(Chandra), Sankrama Sandhya(Agni), Makarajyothi(Nakshatra), Adbhuta Anubuthi(Vidyut) like the evolution continues as the awakening of the devotee as the six Agni and the sympathy of God as the seventh Agni.

The Makara Samkrama Sandhya is a great propitious time of self sacrifice at which the seven tongues of the Jnana Agni receives the havish(offering to Agni in Yaga) of heart of love of devotees who offers it as fire of camphor in the Yagakundam of Dharmasastha.

In the evening of Sankarama Day, at the time of Deeparadhana, when Makara Jyothi is enlighten in the bodies of all the devotees who have arrived at Sannidhanam, may have the experience of Eswara Jyothi and the awakening of the Sushumna Nadi. The awakening may be reflecting as a star on the circumference of the sky as the consciousness of ourselves.

This may be stipulated that millions of old pilgrims who had observed hard vows and achieved the spiritual powers, who had been watching Ayyappa who is on the Jnana Peedham of emancipation, for so many years, presenting themselves in numerous at a time and chanting Manthras have created an atmospheric vibration all over the eighteen Sabarimalas, may be the cause of the rising of the Makara Jyothi.

The Knowledge of the Divine Truth Of 18 Steps

Padunettambadi

Sabarimala, which is surrounded by 18 great mountains, having thick forests in the sides and valleys. In midst of these forests , the divine steps and after the 18 steps the idol of the illuminated One likes folklore.

In the story of spirituality the 18 has some importance. In the Hindu Dharma, there is a samkalpa of one, zero and eight. This 108 has a great spiritual effect.. The one is the Paramathma, the zero is the Maya the eight is the eight formed natural Jivathma. This is represented by a necklace having 108 pearls, 108 names of god, totality of 4 Vedas, 20 Smrutis, 18 Purnas, 64 Tanthra Sasthras, and two epics and so on. There are 18 chapters in the Mahabharata and also in Gita. 

If the zero in the middle of the 108 is removed and 1 and the 8 come close together as 18.. Threveals, if the zero, i.e. maya is removed from between, the 8 is the Jeevathma and the 1 i.e. the Paramathma and they can easily rejoin together. Therfore, we can understand that 18 the number for realization of God. The 18 epics also reveal the Reality. The 18 mountains around the Sabarimala and the 18 steps to reach the abode of Ayyappa also reveal the Reality. 

According to the Tantricism and Yogaic sciences, within the back bone of a human being there is a Nadi (a pulsate vein) called Sushumma. There are six Chakras (circles or points) related to sushumma from its bottoms. Mooladhara, Swadhisthana, Manipuraka, Anahatha, Visuddhi, and Aajna. At the far end of the top of these charkas, there is a seventh one called Sahasrara over the head. There is a small Charka or Upachakra, viz., Lambika between Anahatha and Visudhi. From the Aajna charka, in the middle of the forehead, go a head measuring a width of finger each, the 12th point is the centre of the head, and this plate is the Sahasrara. 

Therefore the 7th Chakra, the Sahasrara, according to the Thantricism, is called “Dwadasanthyam”. At the far end of the six charkas and the 12 points, the abode of the ‘Paramathma ‘is revealed. This secret of Yoga sasthra is concealed by the 18 steps (12+6) in front of Dharma Sasta.

Importance of 18

• Puranas 18
• Battle of Mahabharath 18 Days
• Chapters of Bhagawadgeetha 18
• War between Lord Rama & Ravana 18 Days
• Peetahms18
• Mahabharath Episodes18
• Akshowhins participated in battle of Mahabharath 18 
• Famous Languages 18

18 Hills in the premises of Sabarimala Shrine 

1. Kaalaikatti 
2. Inzippaarakota 
3. Pudhucherimala 
4. Karimala
5. Neelimala 
6. Thalapparaimala 
7. Nilakkalmala 
8. Sreepaadhamala
9. Devarmala 
10. Mayilaadummedu 
11. Chitrambalamedu 
12. Kalkimala
13. Maathangamala 
14. Sundaramala 
15. Naagamala 
16. Goundanmala
17. Sabarimala 
18. Ponnambalamedu 

Mandala Pooja

Mandala Pooja

• Mandalam- Makaravilakku festival starts at Sabarimala Ayyappa temple on first day in the Malayalam month of ‘Vrischikom’. Mandalakalam starts from that day. For that the sanctum sanctorum opens at 5.30 p.m. on the same day.

• The sanctum sanctorum is opened by new Melsanthis at 5 a.m. on that day. The rituals for Mandalam- Makaravilakku start with ‘Ashta Dravya Ganapathi Homom’ at 5 a.m. followed by ‘Neyyabhishekom’ at 5.15 a.m. The ‘Mandalapuja’ and ‘Uchapuja’ are performed at the Ayyappa temple on the last day of mandalakalam and then ‘Mandalam’ festival ends with ‘Athazhapuja’ in the afternoon

• The temple will reopen on December 30 for the ‘Makaravilakku’ festival and will end with 20 January 2009. The procession of carrying the Thiruvabharanam (Royal Ornaments)to Sabarimala Ayyappa temple will start from Pandalam Valiyakoickal Sastha Temple on January 12. The Makara Jyoti, star shows up on the Makaravilakku day, will be seen on January 14. The ending of Makaravilakku festival is marked by the Darshan of the representative of the Pandalam Royal Family.

The Chinmudra Yoga patta

The Chinmudra Yoga patta

• The images of the Gods or Goddesses are always encarved in four types, viz. Pathmasan, Siddhasan, Vajra and Gomugha. There are some secret and minute aspects in creating idols according to the Thantricism. The idols on which the power of God is to be consecrated; the imagination about the Murthi, should be in the image of eyes opened and awakened form.. This state is called Vishranthibhaava or Jagratho Bhaava. 

• When a new idol is brought, its eyes might not have been opened earlier. It is only opened by the Architect at the time of consecration poojas. Among other deities, the image of Ayyappa is very different. The style of this Asana (state of sitting) may be called Arddha Asana, Yoga Padasana or Yoga ruddha Siddhasana, but reveals the mood of ascerticism, the Tapobhava. Why there is binding of knees with a cloth in the style of sitting of Ayyappa while he is holding the Yogamudra?. The feet of a Yogi who is in Tapovruthi (in the ascetic calmness) will never let deviate his legs.

• When a man or a woman bends his or her legs whether it is on the right or left, there is a hidden meaning which is worldly related. A male God when he is seen holding his left leg folded, may be considered that he is willing or expecting to sit his lady over it. The left side is considered as for wife. The wife is imagined to be seated on the left thy of husband. If it is the right leg folded it may be considered as for the son or for the daughter. The idols for goddesses are also carved in such a sense of thinking. 

• In our Devatha Sankalpas most of them may be with the imagination of Saparivara (having spouse and off springs on both sides). But the concept of Ayyappa is in the imagination of Brahmachari. Thus he has no need to fold his legs because he has no wife or off springs. Since Ayyappa is a Brahmachari and an ascetic, his idol is made in the form of sitting but the legs have been risen a little and it reveals that his legs has been given to nobody to sit aside. He has also bound his two knees and his back with Yoga Patta. 

• Almost all the gods and goddesses (in images) are seen sitting on ‘Simha Asana’ ( the royal chair with two images of lions on both sides). But Ayyappa sitting on a peedam. There is a difference in sitting on a chair and on a peedam on the feet. The man who sits on a chair feels comfortable that his hips are in safety to keep the whole body in a balance. That kind of sitting is in one way ‘Bhoga Roopa’ (enjoyful). But the man who is sitting on his feet is not in a joyful way but in a Yoga Bhava (in the mood of ascerticism or Dhayana Bhava). 

• What is Jnana Mudra or Chin Mudra?. You might have heard of the word Sachidananda. This word is constructed with three words, viz., Sath Chit and Ananda. Sath means real, Chit means energetic and dynamic, Ananda means the experience of all the comforts and calmness. 

• The mudras are unavoidable in the Pooja performances. One of these Mudras is Jnana mudra or Chin mudra. From the little finger on the right palm, the second and the third respectively, held upright withbending, the tips of the fourth finger and the thumb gets closed and touched, this position of mudra is called Jnana Mudra. The right hand of Ayyappa is adorned with this mudra. The three unbent and straight fingers represent Sath, Chit and Ananda, the features of Athma. When we see the palm, we see that from the little finger to the middle one, are similarly taller than each other and the fourth and thumb gradually reduce in length. Every matter in this world goes upward to a certain extent, then it recedes eventually. Whether it is like happiness, luck or gaining, the nature teach this principle through the gesture of hands – The Chinmudra. 

• Sri.Ayyappa, squatting over the Peedam with his right hand in Chinmudra declares this:- “I am the Sath, Chith and Ananda. I am the soul embodied. I immerse myself in the spiritual blissfulness. I am free from the three blemishes of this World. Whoever confronts me, I am revealed as Ananda Swarupa. I will provide him the blessing of AthmaJnana and mental power and he will enjoy all the pleasures, plentiness and calmness form the past, in the present and in the future”. Therefore, a devotee who is willing to go to see Ayyappa should have Brahma Chariya nishta, Athma Jnana and voluntary avowed experience, at least for a Mandala”.

Interpretation of “Tatwamasi"

Interpretation of “Tatwamasi"

• Thath Thwam Asi= Thou art you. This word of message is from the Chando gyopanishat, means “That is you” The diffusion of the word is Thath. Thwam. Asi. Thath means that thwam means ‘you and Asi means is.. 

• When we stand in front of a mirror and point out to that, the reflection of us will also point out in return. The thing which is in front of a mirror is the image and the same which is seen on the mirror is the reflection. The idol of Eswara is called image. The image of god sees the reflection of us on the mirror of world. 

• The reflection on the mirror has no life or existence and it is not real. But we feel that it has life and existence and it is real. This phenomenon is called Maya. It is not only for us but for even the universe has no reality. The God is the only real one. All are its manifestations. It is only the reflection of God and his reality of it is felt as You and Yourself. Thath is consciousness of the oneself and it is also the God itself. 

• As per the laws of creation of universe the God has not created any difficulties or grievances or problems. A lot of problem occurs in the worldly life. The reason for that is, not other thing but the thought of your “SELF”, which you cannot avoid anyway. 

• It is the only one thing that is ‘YOU’ which creates all the problems form the within of you. The reality beyond the experience of our life reveals truth saying ‘Thou art you’. Otherwise, the feeling of your ‘Self or ego is really the Thath i.e., god. If you felt your ego, that is your inner most soul or consciousness or Eswara. 

• It is the man’s own desire for existence creates impediments in the flow of life and un-comfortfulness. It is the ‘You’ creates problems against your life; think ‘Thathwamasi’. Provide light to destroy shade. 

• To avoid darkness or shade of all the difficulties and grievances form your life which are created by your own ego, self or pride, you have to go to the light of God. For this satisfaction, all the people arrive at the light of Sri. Ayyappa to destroy their own ahantha, the egotism and all will end in bliss.

The Ayyappa and Dharma Sastha

The Ayyappa and Dharma Sastha

• Sarva Mangala Dayagane Saranam Ayyappa: When we make an enquiry about the abode of the eternal and emancipative Sabarimala, at the outset itself, it is curious for a person to think about the imagination behind the consecration of the Ayyappa and Dharma Sastha.

• Most of the people keep doubts, whether the Ayyappa and Dharma Sastha are one and the same or different. Since it is prime factor, the same may be depicted in the beginning itself.

• The word Ayyappa is exactly South Indian. The name Ayyappa is derived in Malayalam language from the word ‘Ayya’ means ‘the big man’ (the great man) in Tamil. The name Dharma Sastha is exactly a Sanskrit word. In the traditional way the meaning of Ayyappa and Dharma Sastha are different. The incarnated Ayyappa, who was pet named as Manikantan and noble son of lord Shiva and Vishnu, arises in the memory of every Indian. There is no need to explain the exemplary and exuberant wanton sports (leelas) of Ayyappa.

• Exactly the history of Ayyappa gives very high experience when he finally reached the top of the Sabarigiris, the forehead of Solitude-ness, to merge into the contemplation. This is the Sree Ayyappa who dwells in the minds of Malayalees. Having with long and uncut off hair, claded in barks of woods, in the state of Yogi holding his hands in Chinmudra, the incarnation of Ayyappa in this style; and in another style, the Dharma Sastha adorns in the excellency of a royal king and having two wives in both sides named Poorna and Pushkala, though having differences, are having certain equalities also. How this happened? Why Manikantan is given poojas or offerings with Dharma Sastha’s contemplation (Dhyanam) spells (Mantras) and Gayatri in the imagination of Sankalpa of Dharma Sastha, while Dharma Sastha himself is only revered rarely in the Mantra sastras ( sciences of spells and offerings). This subject and its reasons should be known by all the Ayyappa devotees

• There is description in the authentic books like Mantra Grantha (like Manthramahodathi) about a Sivite God in the name of Sastha is depicted as the God who uses a horse as his conveyance, seeks bliss in hunting in forests, desires drinking water in the mid-days having three eyes and surrounded by the Boothaganas.

The Irumudikkettu

The Irumudikkettu

• Irumudikettu is not an ordinary bundle of things for climbing over the mountain ranges. It may once more be elucidated in a spiritual level of things. It is the Karma-(action) and its Bhala(result of actions) and the Bhoga(consumption of its result) are the main reason, which make a man not to reach the God and to swallow in the mud of nature and its sufferings. He is bound with all the miseries. 

• Therefore, through the self withdrawal from the Karma Bhala Bhoga is only the way to be released from the miseries of the world and to be reached to the state of emanicipation. Therefore, man has to renounce Karma Bhala Bhoga. 

• It is very difficult for a man to renounce the entire Karmas and to be idle. The results of Bhalas of Karma are having dualistic emotions like good and bad, auspicious or inauspicious, virtuous or virtueless. 

• A devotee who follows Ayyappa accepts a fast method which is to surrender the Karmabhalas in front of Ayyappa. This is an exception from the functional activities related to other gods. That is why the devotee go to Ayyappa with a bundle having two heads(Irumudi) and is called the Irrumudi Kettu. 

• The message is that the virtues and sins derived from the Bhalas of one’s entire Karmas are bound in two heads placed over his head with repudiating all the Bhalas in front of the Bharmam in anticipation of getting blessings.

Brahmachariya

The Brahmachariya

• In ancient times, there had been four Asramas( restricted and ordained life system which is adhered to in life span, which had been considered as worldly orders) they are Brahmacharya, Grahastya, Vanaprastha and Sanyasa. The safety of the worldly creations and the thirst for ralisation of God is the reason behind this.

• It is the God who is the creator of this universe, who himself ordained this laws. The GRUHASTHA ASRAMA is established for achieving the worldly pleasures and durability of life and the SANYASA ASRAMA is for the spiritual welfare after the death. The BRAHMACHARYA is a preparatory period before the GRUHASTHA AND VANAPRASTHA is also the same period before the SANYASA.

• A man can act on only one aspect at a time, but the gods can many. This is the result of Yoga Sakthi in the Gods, which differs man from gods. Since having this power the god becomes God. All the incarnations are the one and the same God. All the stories are related to spiritual truths. 

Eighteen Dont's

Eighteen Dont's

The content is taken From the book SHRI MAHASASTRA POOJA KALPAM 

(Written by Shri Bala Dandayudhapani Swamigal in the year 1942)

There are thirty six rituals to be observed and followed for the SABARI MALA YATRA, out of which eighteen(18) DOs and eighteen(18) DONOTs are there..



Eighteen Dont's :-

• While speaking with others, do not address in singular forms. i.e., HE, SHE, IT etc. 

• From the date of Maladharan and the commencement of Vratham, till reaching home after Darsanam and removing of Mala, do not consume any alcoholic, intoxicating substance and avoid eating non-vegeterian food. 

• Avoid oil bath, smoking and chewing of pan during this period. 

• Never get angry under any circumstances. 

• Do not tell lies.

• Do not hurt others feelings either by word or action 

• Do not take part in death ceremony. After the Mala dharan during the Vratham period, if any close relatives passes away, adhere to your family traditions and as far as possible avoid performing the Yatra this time. As per the advise of Guruswamy, late poojya Shri. Kambamkudi Meenakshisundaram, if it is of distant relatives, you can remove the Mala, take bath observe the morning for that period without removing the deeksha and on the completion of the said period, take bath, ,keeping three times very little cow dung every time and then chant SARANAM 108 times or if you had GAYATRI MANTRAM upadesam already, chant 108 times and wear the Mala after purifying it with Panchagavyam, through Guruswamy or in the temple. 

• Do not tease anybody or any living things 

• Do not earn illegal money.

• Do not scold any Ayyappa even they are your disciple. 

• Do not point out other’s mistakes 

• Do not take part in Court Cases and stand surety for anybody during this period. 

• Do not take part in Dramas or in Cinemas in which you have to act in undesirable scenes and avoid seeing such Cinemas. 

• Either knowingly or unknowingly, do not commit sins. 

• Do not go near or touch ladies who are in monthly period. If it happens it is advised to have bath immediately and to take “PANCHAGAVYAM” if available or chant SARANAM 108 times before attending other works. 

• Do not have shaving and hair cuttings during this period. 

• Avoid sleeping day time and to avoid sleeping long time in night. 

• As far as possible avoid taking solid food outside and consume only fresh food. If you have to take food outside, due to unavoidable circumstances, have it after bath and avoid spending money lavishly.

Note :- After having Dharsanam and after reaching home only remove the Malas. On reaching home, breaking coconut at entrance, keep the  Prasadam at your Pooja place at home, take bath, do Harathi for the Prasadam with Naivedyam, distribute the Prasadam for the entire family of  yours and then remove the Mala yourself, duly chanting Saranam or chanting the Manthras for the removal of Mala, if you know it. Removing the Mala en-route is not advisable.


OTHER POINTS COMMONLY TO BE OBSERVED :

• As you have to spend atleast two nights in the forest, during your Yatra and as you won’t get comfortable beds, it is advised to practice by sleeping on mats without pillows.

• In the book form which the above rituals are copied, there is no information about the particular kind of dress to be own during this period. But for identifying as Ayyappas, it has become a custom to wear either black, blue or saffron color dresses 

• As the route through out the forest is slippery as well as with smooth rocks, it is advised to practice walking without foot wear during this period..

Eighteen DO's

Eighteen DO's

The content is taken From the book SHRI MAHASASTRA POOJA KALPAM 

(Written by Shri Bala Dandayudhapani Swamigal in the year 1942)

There are thirty six rituals to be observed and followed for the SABARI MALA YATRA, out of which eighteen(18) DOs and eighteen(18) DONOTs are there..

Eighteen Do's :-

Maladharanam:- For SABARIMALA YATRA, the prime duty is Maladharanam. The Mala can be of either Rudraksham or Tulasi. The Mala should be worn through Guruswamy with whom the Bhaktha is intend to perform the Yatra. If Guruswamy could not be contacted or unavailable, the wearing of the Mala can be had through his mother or father or at any temple Sannidhanam.


Mandala Vratham:- As a main principle, Mala should be worn first and then the VRATHAM starts which should be observed for a minimum of 41 days and to be completed before the commencement of the Yatra.


Nitya Pooja :- From the day of Maladharan and commencement of Vratham, the Bhaktas should take bath twice every day, i.e., early in the morning and after Sun set and to do small pooja at both the times. Also should chant Ayyappa Swami Saranams before the end of the daily Pooja.


Brahmacharyyam:- Should be observed very strictly during the entire 41 days of Vratham and continue till the end of Dharsanam, Abishekam at Sabarimala & mala visarjanam.


Mita Aharam:- During the Vratham period, Bakthas should take only limited food as required to subside the hunger.


Mita Bhasha & Satya vaakku:- During this period always speak TRUTH and Talk LESS.


Karye Daivam:-What ever may be your daily work, you have to do for your livelihood, do it with full devotion on Lord Ayyappa and discharge it in the correct manner.


Sarva Prani Samanatvam:- Treat all living creatures with love, as they are also created by the GOD, like us.


Taraka Mantram:-While talking with others (whether they are Ayyappa Swamis or not) the main Taraka Manthram, i.e. Swami Saranam should be uttered with every sentence you use.


Swami Samuham:- As far as possible try to be in the company of small Ayyappa group so that you will not be deviated and also can gain more knowledge about swami miracles, Yatra and Vratham.


Swami Bhajana:- During this period, as far possible, try to take part in the Poojas and Bhajans.


Annadanam:-Before the date of commencement of Yatra, within your capacity, if possible, do a small Pooja and do a small scale ANNADANAM to poor and needy people. The guidance in all the connected books clearly says that Ayyappas should do ANNADANAM to poor. Feeding Ayyappas Bhakthas with big feast, assuming that we are satisfying Lord Ayyappa, is a great Sin, as during this period the Ayyappa Bakthas should have restricted food.


Nigraham:- Try always to be calm and even when you are being provoked by others, control your temper and say the only word “ SARANAM AYYAPPA”


Maligapuram & Manikanta:- Address all men as “Ayyappa or Swami” (Not only Vratham Ayyappas) and ladies and girls, including your wife as “MALIGAPURAM” and boys as “Manikanta”. Especially the Muslims should addressed as VAVAR SWAMY.


Sarvamata Samanatvam:-The main principle of Ayyappa Deeksha is, that all religions and castes are to be treated as ONE. Any body (Whether they are Christians, Muslims or other religion) having faith in Ayyappa, can worship Him. Ladies can participate in Poojas and Bhajans, but only girls below 10 years who have not attained Maturity and Ladies who have reached menopause, after certain age, can very well perform the Yatra duly observing the Vratham.


Manasa-Vaacha-Karma:- Manasa, Vaacha and Karmana (with mind, word and duty) have full devotion to Lord.


VastraDharanam:- Though there is no prescribed dress to wear during this Vratham and Yatra period, to distinguish you as Ayyappa on Deeksha either black, blue or saffron dresses can be worn.


Mukhalankarana:- As your mind is always occupied with devotion, it is desired to have always atleast Viboothi or Kumkumam or Chandanam or Namam on the forehead.

The Black Dothi & Mala

The Black Dothi & Mala

• Five Basic Roots: There are five basic roots of signs of creations, according to Thantricsm, Niram(colour), Gunam(feature/quality), Rupam(figure), Bhavam(nature) and Kriya(action). Each and every creation in this Universe has a colour or mixed colours and Gunas will also be along with colours. Everything has a Rupa(shape or figure).

• Bhavas: Bhavas come out of the above factors. All the actions are depending upon the Bhavas.

• The Creator: All the creations project their own Gunas and they may be understood by us. When we look to a baby deer and a snake, for example, we will feel the nature of both the creatures. The Creator has no such features and He is Swambhu (originated without any cause). He has no Niram, no Roopam, no Bhavam and no Karma and he is out of all these characteristics.

• Five Colours Vs Nature: When we think about colours, there are five of them as basis in the creations, which are white, yellow, red, blue and green. These colours represent respectively sky, air, fire, water and earth.

• Blackness: Thantricism declares the basic important colour is black. The black may be considered as colourlessness, like night. The real colour of the Universe is deep black. The blackness is the symbol of eternity and spirit. Kali is black and Krishna is also black.

• Chandanam & Tulasi: It is to reveal the Saiva-Vaishnava relation by a devotee of Ayyappa by wearing Rudrakshas as necklace, the necklace of basil and the marking of Bhasma, Chandanam on the forehead. The Bhasma awakens the self realization and Chandanam helps to keep Dharma. Rudraksha makes Viruthi(repudiation) and self control and the Thulasi retains the thinking of God.

• Total renunciation of Bhoga: Not to cut the hair and the beard is the reflection of total renunciation of Bhoga. The thing of body denies Bhakthi. To be pious, we have to renounce body consciousness.

41 days Deeksha

41 days Deeksha

• Mandala Vratham: In religious concept Mandala is forty one days. The thirty days from the prathipada, after the full moon to the next full moon day and eleven days to the Ekadasi is the period of Mandala. How is the Mandala deeksha is related to the devotional activity of Shri Ayyappa?

• Hariharathmajam: The concept of Ayyappa is HARIHARATHMAJA, i.e, a molecular re-union of Hari and Hara.

• 41 Days significance: In the digit forty one, four symbolises Vishnu and the One symbolises Siva. The morph of Vishnu is having four arms, having bodily resemblance of four Vedas. The number of letters in the Mantras related to Lord Vishnu is also in the multiples of four like 8,12,16 and 32. The "one" is the real Sivaswarupa. The Lord Siva or Mahadeva is the one who has no transformation, unrelated to any aspects, God or Gods and dwells in the solitude as the single and unrealized form,from the time before the creation of the world and after the merge( Pralaya).

• Other Mandalas: The Universe can be called a Mandala ( Akhilanda Mandala), the pooja Mandala, the Vayu mandala and other mandalas are in use.

• 4+1=5, 4-1=3, 3,4,5: Eka, the one, as the meaning of the truth or reality, i.e., Eswar or Omkara. This is a word of Sri SHANKARA. The forty one is very important number in the mantra sastra. When we add four and one get five, if one is reduced from four get three. The 3,4,5 are the formulae of the Universe. The "three" is the form of time (like yesterday, today and tomorrow), the four is the form of the world( four directions) and the five is the form of Panchaboothas used to create this Universe, viz., sky, wind, water, fire, and earth.