All About Sabarimala

Sabarimala (ശബരിമല) is a Hindu pilgrimage center located in the Western Ghat mountain ranges of Pathanamthitta District in Kerala. It is the largest annual pilgrimage in India with an estimated 45–50 million devotees visiting every year.Sabarimala is believed to be the place where the Hindu God Ayyappan meditated after killing the powerful demoness, Mahishi. Ayyappan’s temple is situated here amidst 18 hills. The temple is situated on a hilltop at an altitude of 468 m above mean sea level, and is surrounded by mountains and dense forests. Temples exist in each of the hills surrounding Sabarimala. While functional and intact temples exist at many places in the surrounding areas like Nilackal, Kalaketi, and Karimala, remnants of old temples survive to this day on remaining hills.
Sabarimala is linked to Hindu pilgrimage, predominantly for men of all ages. Women between the ages of 10 and 50 are not allowed to enter the temple, since the story attributed to Ayyappa prohibits the entry of the women in the menstrual age group. This is because Ayyappan is a Bramachari (Celibate). The temple is open for worship only during the days of Mandalapooja (approximately November 15 to December 26), Makaravilakku (January 14- “Makara Sankranti”) and Vishu (April 14), and the first six days of each Malayalam month.
The devotees are expected to follow a vratham (41-day penance) prior to the pilgrimage. This begins with wearing of a special Mala (a garland made of Rudraksha or Tulasi beads). In general from then they are to refrain from non-vegetarian food of any kind (except dairy) alcohol, and tobacco, engaging in sex, using foul language, hair-cuts and shaving. They are expected to bath twice and visit the local temples regularly and only wear plain black, blue or saffron coloured traditional clothing. The visit to Sabarimala is thought for settling the shani-dasha to make the planet give better life and lifespan. This is according to astrological principles of controlling shani-dosha.
Hundreds of devotees still follow the traditional mountainous forest path (approximately 52 km) from Erumely, believed to be taken by Ayyappa himself. The part starts from Erumely to Aludha river, then crosses the Aludha mountain to reach Karivilam thodu. Now comes the sacred Karimala crossing, from there to Cheriyanavattom, Pariyanavattom and finally Pamba River. Then have claim neeleemala and we enter into the ganesh bettam ,shreeram betta padam.Aranmula kottaram is one of the halt place of holy journey ‘thiruvabharana khosayatra’. But many people use vehicular traffic which can go till the Holy Pamba River by an alternate road. Thereafter, all the pilgrims have to follow a mountainous forest trekking path approximately nine kilometers up a steep hill (Neeli Mala) to Sabarimala. This path, now developed, with shops and medical aid by the sides, used to be a mere trail through dense forest.
Sabarimala Sree Ayyappa Temple is one of the most ancient and prominent Sastha temples in the country. Located in the Western Ghat mountain ranges of Pathanamthitta district in Kerala, Sabarimala Sri Dharmasastha Temple is one of the few Hindu temples in India that is open to all faiths. The shrine of Sabarimala is one of the most remote shrines in southern India yet it still draws three to four million pilgrims each year. Surrounded by mountains and dense forest Sabarimala is believed to be the place where Ayyappan meditated. Perhaps the best known pilgrimage destination in Kerala is Sabarimala. Sabarimala Sri Dharmasastha Temple is the most famous and prominent among all the Sastha Temples. It is believed that “Parasurama Maharshi” who retrieved Kerala from the sea by throwing his axe, installed the idol of Ayyappa at Sabarimala to worship Lord Ayyappa.

The pilgrimage begins in the month of November and ends in January. The temple attracts pilgrims not only from the southern states of India, but also from other parts of the country and abroad. The shrine gets thronged with devotees especially during the main pilgrim season from November to January. Mandala pooja (November16,2009) and Makaravilakku(Jan.14th) are the two main events of the pilgrim season. The temple stays closed during the rest of the year except for the first five days of every Malayalam month and during Vishu (April).

Certain customs are to be strictly observed if one has to undertake a pilgrimage to Sabarimala. A pilgrim attending the Mandalapooja should observe austerities for 41 days. During this period, the pilgrim should abstain himself from non vegetarian food and carnal pleasures. Pilgrims set out in groups under a leader, and each carry a cloth bundle called Irumudi kettu containing traditional offerings. Unlike certain Hindu temples, Sabarimala temple has no restrictions of caste or creed. The temple is open to males of all age groups and to women who have either passed their fertility age and those before reaching the stage of puberty. The easiest route is via Chalakkayam, by which one can reach the banks of the river Pamba by vehicle. Pamba is the main halting point on the way to Sabarimala. From here one has to trek 4 to 5 kms to reach the temple.

Sabarimala temple is one of the oldest existing temples in India. Historians and Archaeologists have studied deeply about the temple, its construction pattern the interpretation of the legends associated with Sabarimala etc… and suggested that the temple is at least 4000-4250 years old. But according to popular beliefthe temple is 4800-5000 years old

Sabarimala was known in other 2 different names in pre-historic times. One is Madanga Mala as the sage Madanga was staying there. The other name of the place is Potalaka which derives from ‘Pottu’ and ‘Ulaka’. Pottu means light in ancient Tamil and Ulaka means place. The references of this place are in the old scriptures starting from Ramayana who came to meet the Sabari, the tribal devotee of Ram and disciple of Swamy Madanga.

The name ‘Sabarimala’ came to that place because of an incident between the devotee Sabari and Sri Ram. In Ramayan, this episode is clearly narrated. When Sita was missing from Ashram where they were living, Ram and Lakshman went frantically in search of her. They later came to know that Sita was kidnapped by Ravana. They came to the southern parts of Bharat in search of her. They took the help of Sugriva and Hanuman who were Vanaras. Here one thing should be reminded about Indian mythology.

One feature about Indian mythology is that they are written in symbolic and exaggerated language. For eg: Hanuman is picturised as a Monkey, but the fact is that he is a ‘Vanara’ which is Vana-Nara. Vana means forest, and Nara means Man, means he is a Vana Nara, forest man. Hanuman was a forest man, not monkey. But as time progressed, his picturisation were all about being a monkey. Or Ravana having 10 heads, it only means that he had intelligence of 10 heads.

Ram and Lakshman took the help of Vanara army. At that time, the episode of Sabari took place. Sabari was the disciple of the sage Madanga. She had heard a lot about Sri Ram who was ruling Ayodhya and was a devotee. Sabari wanted to see Ram. Ram and Lakshman on her request came to her Ashram. Sabari gave a fruit to Ram after taking a bite on it. Lakshman was so angry to see this and he asked her how dare she give her remains to Sri Ram and insult him? But Ram pacified Lakshman and said it is not insulting, the tribal women Sabari was checking whether the fruit was damaged or not and Ram considered the act as that of great bhakti. This incident became famous and became a symbol of the devotion shown by Sabari. After this incident the place which was earlier called Madanga Mala got the name Sabari Mala.

There are some references of Sabarimala and the river Pampa in Indian mythology. One is the Ram-Sabari incident earlier mentioned, another is Ram seeing Pampa and being sad in the memory of Sita. This is beautifully picturised in the poem “Pushkara patrakshan kausalya putran”

LORD AYYAPPAN THE LEGEND
King Rajasekara

The descendants of Pandya dynasty were living scattered in places like Valliyur, Tenkasi, Shengottah, Achankovil and Sivagiri and in parts of Travancore, where they were the ruling dynasty. The descendants of Pandya dynasty belonging to Chempazhanattu Kovil, living in Sivagiri were given the right to rule the country of Pandalam, by the King of Travancore eight hundreds years ago. King Rajasekara was the direct descendant of this dynasty.

King Rajasekara was a very talented, courageous and just ruler in all his dealings. People were living happily and prosperously during his regime. However, the king was very unhappy that he had no children and his subjects were also worried that he had no heir to inherit his kingdom. As per the wish of the queen, both of them prayed to Lord Shiva for blessing them with a child.

Ayyappan

Lord Shiva, answered Rajasekara’s prayer and ordered Dharmasastha to take the avathar of Ayyappan . Ayyappan took the form of a baby with a golden chain and bell around his neck and placed himself near the Pamba river.

(Dharmasastha born to Lord Shiva and Lord Mahavishnu who was in the disguis of Mohini to get back the Amrutham from the asuras and restore to the devas.)

King Rajasekara who was returning after hunting in the forest adjoining the banks of River Pampa, along with his men, heard a child crying from somewhere in the forest. Surprised, he went round and reached the banks of River Pampa. There he saw a beautiful and divine child (i.e. Ayyappa) kicking its legs and crying out, and was in a dilemma whether to take the child to the Palace or leave it there itself.

While the King was engrossed in his thoughts, a Sanyasi (Yogi) appeared before him and told the King that he need not be afraid of the child and take him to the Palace and that the child belonged to Kshatriya dynasty capable of mitigating all sufferings. The Sanyasi further stated that since the Child had a gold bell around his neck, his name be called “MANIKANDAN” and when the child completed twelve years, the King would know his divine history. After uttering these words, the Sanyasi disappeared.

The King of Pandalam was very joyous; he took the child to his Palace and briefed the Queen about the incident. The King and the Queen, having prayed to Lord Shiva, for a child, were very happy that they had been blessed with a child. The people also felt happy that a heir to inherit the Kingdom after the King, had been found.

The Diwan

However, the Diwan of the Kingdom who was thinking that he would be the next crown after Rajasekara was worried.

The Study period of Ayyappan

He was taught all martial arts and sastras and the Guru was surprised at his brilliance and agility and the extraordinary talents. The Guru came to the conclusion that he was not an ordinary child, but a divine power. After completing his education under the Guru, Manikandan approached the Guru to offer his Guru Dakshina.

When Manikandan went to his Guru for his blessings, the Guru told him that he already knew that he was a divine power and he was blessed for having been given an opportunity to have Manikandan as a student. The Guru further told Manikandan that he had one request to make and that was that his only son who was dumb should be given the ability to speak. Manikandan called the Guru’s son and put his hands on his head and immediately thereafter the Guru’s son began to speak. Manikandan requested the Guru not to reveal this to anyone and went to the Palace.

Birth of RajaRajan

In the meanwhile, the Queen gave birth to a male child and the child was named RajaRajan.

Enthronement

King Rajasekara, impressed with the talents of Manikandan, decided to crown him, treating him as his eldest son. He ordered the Diwan to make arrangements for the same.

The Diwan’s plot

The Diwan started devising plans to prevent Manikandan from being crowned to the throne and to annihilate him. He tried various methods including poisoning of food, but failed in all these. However, Manikandan’s body bore an injury due to these and ordinary physicians could not cure it. Lastly, Lord Shiva disguising himself as a physician, treated Manikandan’s injury and cured him.

Having failed in all his attempts to kill Manikandan, the Diwan approached the Queen and told her that as she had her own son, it was not correct to crown a person who came from the forest. He further told the Queen that since Arthasastra itself has justified any misdeed if it was done to extract a good thing, he would suggest that the Queen should pretend as if suffering from severe headache and stomach pain and he would make the physician tell that only a tigress’ milk should be brought to cure the Queen and since Manikandan would only go to the forest to bring the milk, he would be in danger from the wild animals and even if Manikandan returned without bringing the tigress’ milk, the King’s love for him would not be as before. The Queen, became a prey to the Diwan’s plot and agreed to do what he told, so that her son could succeed the King to the throne.

The queen’s sickness

The Queen, as told by the Diwan, cried out loudly that she was suffering from severe headache and stomach pain and the King, believing this, called the Diwan to bring in the best physicians to treat her. The Physician, brought by the Diwan examined the Queen and told the King that the Queen had been suffering from a dangerous disease and it could be cured only by applying Tigress’ milk .The King sent several of his men to the forest for bringing this milk. The King understood that it was an impossible task and wanted his dear Queen to be cured at any cost and offered half of his Kingdom to anybody who brought the Milk.

Manikandan’s persistence

Manikandan asked the King to let him go to the forest promising to bring the milk. However, the King told him that he was awaiting to be crowned to the throne that he was also not of age and hence refused to let him go. Manikandan told the King, in spite of his refusal, he had to go lest he would be cursed for not curing the Queen. Since the King persisted in his refusal Manikandan wanted the King to promise to do something he wanted. The King gave the promise and asked him what he wanted and immediately Manikandan asked the King to permit him to go to the Forest. The King felt disappointed that he had been tricked and with no other alternative permitted Manikandan to go to the forest.

The arrangements

King Rajasekara made arrangements to send a group of his loyal men along with Manikandan, which however was refused by Manikandan on the ground that the tigress might run away seeing the crowd of soldiers.

King Rajasekara sent along with Manikandan necessary foodstuffs and coconuts with three-eyes, in remembrance of Lord Shiva. The Panchabuthas, sent by Lord Shiva, accompanied Manikandan to Forest.

Visiting Devaloka and destroying Mahishi

However, on his way Manikandan, came to know the atrocities of Mahishi in the Devaloka, he went there and fought a battle with Mahishi. During the conflict, Manikandan threw Mahishi down to earth from devaloka and she fell on the banks of Azhutha River. Manikandan clashed with her at Azhutha river again. At the end, of the battle between Mahishi and Manikandan at Azhutha River banks, Manikandan climbed up on her chest and danced violently. The impact of his dance was felt on the Earth and Devloka and the Devas were afraid. Mahishi knowing that the divine power dancing on her body was none other than the son of Hari and Haran, prostrated before Manikandan and died.

(Mahishi- blessed by Lord Brahma that nobody , except the son created out of the union of Vishnu (Hari) and Shiva (Haran), would be able to kill her. She wanted to take revenge upon the devas who killed her brother)

Malikapurathu Amma

This dance was witnessed by Lord Shiva and Mahavishnu from a place called Kalakatti. (It is said that Leela, daughter of Kavalan, a Maharishi, due to her husband’s curse,was born as daughter of Karamban, with a face of Mahishi and freed herself from the curse and obtained Moksha by the grace of Shri Dharmasastha, which is described in Sabarimala Temple as Malikapurathu Amma, by which name she has a temple there)

Comfort to the King Rajasekara

After killing Mahishi, Manikandan went to the forest for the tigress milk, when Lord Shiva appeared before him and told him that though he had done good for the Devas, still there was one main task and that was to give comfort to the King Rajasekara who was very concerned about him. Lord Shiva further told him that he could go to the Palace with Lord Devendran in the form of a tiger. With Manikandan on the tiger, all female devas in the disguise of a tigress and male Devas, as tigers started their journey to the Palace.

When Manikandan, with the tigers, approached the Palace, the people who ridiculed him when he started his journey to forest if he wanted a toy tigresses etc , really got panic seeing the violent bunch of animals and started running helter shelter.

Revealing of Manikandan’s identity

Just then, the same Sanyasi who appeared before King Rajasekara when he picked up Manikandan at the forest as a baby, appeared again at the palace and told King Rajasekara the real identity of Manikandan.

Hearing this, the King stood in great surprise and silence. He saw Manikandan riding a tiger and people running away. Seeing the King, Manikandan descended from the Tiger and told him that since the tigresses were there, he could get the Queen cured with their milk. King Rajasekara, fell at his feet and asked to forgive him for whatever happened without his knowledge, and asked him to send back the tigers as the Queens ailment had been cured the moment Manikandan went to the forest. On that day Manikandan reached the age of twelve.

The temple

King Rajasekara told Manikandan that the Diwan was responsible for all these things and hence he should be punished. However, Manikandan told the king that he need not punish the Diwan and all had happened only through the will of God, and he told further that time had come for him to go to Devaloka since the task for which he took avatar himself on the Earth is completed and asked the King what boon he wanted from him and he was ready to give it as he was much pleased by his devotion.

Immediately, King Rajasekara told him that they wanted to raise a temple in his memory and 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.

Foundation stone for the building the Sabarimala Shrine and the purpose

As per Saint Agasthya’s advise, King Rajasekara laid the foundation stone for the building the Sabarimala Shrine.

Bhagwan Manikandan, had made it clear that he would grace only those devotees who offer Dharshan after performing Vritha for fortyone days keeping themselves isolated from family desires and tastes and leading a life like Brahmacharya, thinking of good things always, and that while coming for his darshan, they shall carry the holy irumudi on 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.

The completion of the temple

As graced by the Bhagwan King Rajasekara completed building of the temple with eighteen steps to reach it. When the King was thinking how to put Dharmasastha’s figure in the temple for darshan to devotees, he recalled the words of the Bhagwan, the River Pampa was a holy river as River Ganga, Sabarimala was a holy place as Kasi. Dharmasastha sent Parasuraman to Sabarimala who carved the figure of Lord Ayyappa and installed it on the day of Makarasankranthi, the day on which the Makara Jothi appears.

Every year lakhs and lakhs of people throng to Sabarimala irrespective of caste or creed and adorn themselves with garlands and irumudis, chants slogans on Lord Ayyappa, bathe in holy river Pampa, climb up the eighteen steps and get the grace of Lord Ayyappa, the Dharmasastha.

Adorning the jewelleries on Ayyappan on the Makarasankranthi day

The Jewel Casket is carried on head from the ancestral residence of the royal family of Panthalam to the Shrine on that 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 Makara Jothi day before the sighting of the Jyoti. A Jyoti is seen for a little time on the hilltop showing the presence of Swamy Ayyappan gracing his devotees.

Prasadams

The prasadam at Sabarimala temple is Aravana payasam and Appam. These are prepared by using rice, ghee, sugar etc. The rice needed to prepare prasadam at Sabarimala is supplied by Chettikulangara Devi Temple, the second largest temple under Travancore devaswom board situated at Mavelikkara.
Harivarasanam is recited before closing the temple door at night. Harivarasanam song, which is sung today at Sabarimala as a lullaby at night (Urakkupattu) was composed by Sri Kambangudi Kulathur Srinivasa Iyer. It is said that Srinivasa Iyer used to recite the composition, after the Athazha Puja, standing in front of the shrine of Ayyappa in the main temple. With the efforts of Swami Vimochanananda, it came to be accepted as the lullaby by the Thantri and melshanthi. The composition has 352 letters, 108 words in 32 lines (8 stanzas).
Though there have been many versions of this song sung by many renowned vocalists, the temple plays the rendition by K. J. Yesudas, which is in the ‘Madhyamavati’ raga of Indian Karnatic music.
Neyyabhishekam

This significant ritual involves pouring sacred ghee brought by pilgrims in their Pallikettu or Irumudi (A two compartment bag made of handwoven cotton cloth used to bear the offerings for Sabarimala Temple by the devotees and carried on their heads)on the idol of Lord Ayyappa. It symbolically means the merging of Jeevatma with the Paramatma.While a Saffron coloured Irumudi is used by a pilgrim on his first journey(Kanni Ayyappan) to Sabarimala, others use black or Navy Blue coloured Irumudi.
Aham Brahmasmi and Tattvamasi

The important message given at the temple is the ultimate knowledge that each individual is a God unto himself/herself, Tat Tvam Asi in Sanskrit meaning “That is you”. Due to this pilgrims call each other Swami. Kantararu Maheshwararu of Thazhamon family is the Thantri (Head Priest) of Sabarimala.
Tat Tvam Asi, meaning “That Thou Art” is the message that is given out by the Lord. It means, in short, you are part of the Universal Soul (in Sanskrit “Paramatma”) which is the quintessence of Advaita philosophy. It also means for reaching Paramatma or Universal Soul. this mahavakya suggested by swami chinnmayananda(1916–1993) in end of 70′s.

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Historicity of the Ayyappa Temple

The Pandalam Royal Family has its roots in Tamil Nadu. The members of the Pandalam Royal Family are descendants of the Pandya dynasty of Madurai. The Pandya Kings fled to today’s Kerala in two groups, after losing the battle against Malik Kafur, the General of the then Delhi Sultan Alauddin Khilji. One group settled down in Punjar (Kottayam Dist) and the other in Pandalam in 1202 AD. The then ruler of Venad helped them establish the Kingdom of Pandalam. The Kingdom of Pandalam extended to over 1,000 square miles. The royal family of Pandalam belongs to the ‘Bhargava Gothra’ while other Kshatriya families in Kerala belong to the ‘Viswamithra Gothra’. Secularism was one of the prime principles of Pandalam dynasty and they helped the other religious followers to build a mosque at Kadakkad and a church at Kudassanad. It is also believed that those who settled down in Pandalam had sympathies toward the Buddhist beliefs.
There is no clear evidence as to when did the pilgrimage to Sabarimala begin. After the installation of the temple, it was mostly unreachable for about three centuries. One of the kings in the later generation rediscovered the traditional paths to reach Sabarimala. He had many followers with him, including the descendants of the Vavar family. They refreshed their resources at Erumely and this marked the beginning of the famous Petta Thullal at Erumely. They laid down their arms at the place today known as Saramkuthy. Those who are on their maiden visits to Sabarimala thrust arrows at this place. The temple was then renovated. In 1821 AD, the kingdom of Pandalam was added to Travancore. 48 major temples including the Sabarimala temple were also added to Travancore. The idol was erected in 1910 . The temple conflagrated in 1971 and underwent a major revamp.

AYYAPPAN know as AYYAN who belonged to the Vellalar Kulam, was the army chief of the Pandalam royal family. He lived with his uncle Perisseri Pillai of Erumeli, Kottayam dist, Kerala. This was about ten generations ago.

Ayyan was instrumental in the defeat of Udayanan, who attacked Sabarimala and tried to demolish the ancient Sastha temple in the thick forest of present Pathanamthitta district.

Meanwhile the Royal family of King Pandya had migrated from Tamilnadu about 800 years back. The King reconstructed the destroyed Sastha temple at Sabarimala with the help of Ayyan, Vavar, a Muslim youth from Kanjirappally, Kadutha, a Nair youth from Muzhukeer, Chenganoor, Alapuzha dist.

During a clash, Ayyappan got killed. His uncle,Perissery Pillai, constructed the KOCHAMPALAM – an old small Sastha temple – at Erumeli, opposite the VAVAR PALLY (MOSQUE), constructed by Muslims in memory of Vavar swamy.

After the demise of Ayyappan people thought that he was the avathar of Lord Sastha and began to worship him. Later Ayyappan and Sastha became synonymous.

Some say that Ayyappan was the son of a Brahmin but Nalankal Krishna Pillai in his book “Mahashekthrangalkkumunpil” states that Brahmins never had the name AYYAPPAN or AYYAN.

In the age old “Elavarsevampattu” it was clearly mentioned that Ayyan belonged to “Vellalar kulam, Near Erumeli, Kottayam, Kerala.There still exists a vellala house called Puthenveedu in Erumely. In the same compound there is a 300 year old, thatched, depleted, mud house, the house of Perissery Pillai, Ayyappan’s uncle and the Vellal Chieftain of Erumeli. There even today one can see the ancient sword used by Ayyappan to kill the monstrous ERUMA- mahisham. The place where the “eruma” was killed became Erumakolly and later Erumeli.

Sabarimala pilgrimers ,Ayyappans, conduct the Erumeli PETTAITHULLAL (Pettatullal is painting the face with colours and dancing with wooden weapons to make one look odd. The essence of this practice is to give up ones ego and surrender to Lord Ayyappa. )This is to commemmorate the killing of mahisham by Ayyan and is celelebrated during the month of December-January every year. “Ayyan / Ayyappan” Pillai is very common name among vellalas of Kottayam, Alapuzha, Pathanamthitta, Idukki and Ernakulam districts of Kerala. A number of Ayyappan kovils were constructed by Vellalas who migrated from Tamilnadu to Kerala e.g. Erumeli, Kanam etc.

Lakhs and lakhs of Tamilian Ayyappan devotees called the “Ayyappans” – come to Sabarimala every year to worship Tamil origin “VELLALAR KULA JHATHAN AYYAN AYYAPPAN”.
SANNIDHANAM
The layout of the Ayyappa temple is believed to have originated from the specific instructions of the Lord himself, who wanted Malikappurathamma, on his left a few yards from Sannidhanam, and his trusted lieutenants Vavur and Kadutha to be positioned as his guards at the foot of the holy 18 steps. The pilgrims worship in this place also. This exemplifies the unique feature of the temple. The temple is open to all faiths. The divine qualities like equality, fraternity, tolerance, humanity etc.. are shining well in the pilgrims.

Ayyappa cult gives much importance for the secularism and communal harmony and has turned out to be a model for the whole world. Another significant aspect of the pilgrimage is that all the pilgrims whether rich or poor, learned or illiterate holding position or not master or servant are all equal before LORD AYYAPPA and all address each other as AYYAPPA.

The pilgrims on their sojourn to Sabarimala worship at Erumeli Sree Dharma Sastha Temple and conduct “Petta Thullal”. They also worship in the mosque at Erumeli as a part of their pilgrimage.

According to legend, the temple of Sabarimala and the deity of Ayyappa have always been regarded as the Pandalam Raja’s very own. So permission from the King has to be attained before proceeding to the temple. To make it easy for pilgrims to obtain the necessary permission, a representative of the king sits with all the royal insignia, on a raised platform at the base of the Neelimala Hill. The pilgrims offer a token amount (not necessary) to the royal representative, and receive vibhuti from him.

This marks the beginning of the steepest climb of the pilgrimage, the 3 km trek up the majestic Neelimala Hill, atop which sits Lord Ayyappa in all his glory. The pilgrims wind their way up the difficult trail in an unending stream, the hill reverberating with the constant chanting of thousands.

At the first sight of the Patinettampadi, the holy eighteen steps, a full throated cry goes up from the devotees, “Swamiye Saranam Ayyappa!” It is the realisation of a mission.

The shrine of Lord Ganapati: To the south-west of the main temple is the shrine of Lord Ganapati, known as Kannimula Ganapati. The special offering to this deity is Ganapati homan.

Homakunda: There used to be a large homakunda in front of the shrine, which burned constantly, fed by the coconut shells thrown by the devotees, after offering the ghee. As the coconut shells gets consumed by the fire, the sins of the devotees are believed to be cleansed. Due to the growing crowds in the temple, the homakunda has now been shifted to a location below the temple.

Bhasma Kulam: About a 100 metres away is the shrine of Malikappurathamma. En route to the shrine is the temple tank, Bhasma Kulam, in which hundreds of devotees take a holy bath in memory of the tapaswini Sabari who entered a fire to end her mortal life. It is after her that the peak is named Sabarimala.On account of the number of people who bathe in the tank, the water is frequently drained out and refilled with fresh water.

Malikappurathamma: Situated on a small hillock, the Malikappurathamma temple houses the shrines of the Devi and Kaduthaswamy. Devotees also worship a trident and lamp here, and offer coconuts. The coconuts are not broken, however, but are just rolled on the ground .

To the left of this temple are the shrines of the snake god and goddess, Nagaraja and Nagayakshi. Here, tribals beat on drums, play stringed instruments and sing sarppa pattu to protect devotees and their progeny from the harmful effects of snakebites.

Shrines of Kaduthaswamy and Karuppaswamy: At the foot of the Patinettampadi are the two shrines of Kaduthaswamy and Karuppaswamy, who stand like dwarapalakas or guardians of the holy steps, to ensure that they are not polluted by those who tread on them without fulfilling the rigid austerities required of them. They are also believed to protect the devotees from the evil spirits of the forests.

According to legend, Kadutha was a great warrior who helped the Pandalam king defeat the armies of Udayanan and other enemies. When the king came to Sabarimalai to reconstruct the temple, Kadutha came with him to protect him. Ultimately, he became so attached to Ayyappa that he decided to spend the rest of his days with his Lord.

Also near the Patinettampadi is the shrine of the Muslim Vavurswami. While there are several accounts of identity of Vavur, it is generally believed that he was a warrior who was defeated and subdued by Ayyappa, and later became a close associate. It is believed that Lord Ayyappa himself instructed the Pandalam king to build a mosque for Vavur at Erumeli and a shrine at Sabarimalai.

Renovations Done:

Golden 18 Steps:

Built on a plateau about 40 feet high, the Ayyappan temple commands a lofty view of the mountains and valleys all around. The ancient temple has been rebuilt after a fire in 1950, consisting of a sanctum sanctorum with a copper-plated roof and four golden finials at the top, two mandapams, the belikalpura which houses the altar,and the flag-staff. Replacing the earlier stone image of the deity is a beautiful idol of Ayyappa in panchaloha, an alloy of five metals, about one and a half feet.

The original granite steps were badly damaged due to continuous breaking of coconuts on the steps by pilgrims climbing the steps. The Devasom Board with the approval of Lord Ayyappan through a devaprasanam, covered the steps with panchaloka. The work was completed by 15th November 1985. Later on these steps were covered with gold.

Several myths persist regarding the significance of the Pathinettu thripadikal or the 18 holy steps, but almost all of them stress the importance of the number, 18. According to a popular belief, the first 5 steps signify the five indriyas or the senses (eyes, ears, nose, tongue and skin), the following 8 the ragas (tatwa, kama, krodha, moha, lobha, madha, matsraya, and ahamkara), the next 3 the gunas (satwa, rajas and thamas) followed by vidya and avidya. Climbing these would take the devotee closer to self-realisation. The act of crossing the 18 steps is so sacred that nobody can mount them without undertaking the rigorous 41 day fast and carrying the irumudi. It is also widely assumed that the pathinettu padikal symbolize the 18 puranas; others believe that they connote the 18 weapons with which Lord Ayyappan obliterated evil. An Ayyappa devotee crosses the Pathinettaam padi only twice during his sojourn on Sabarimala – for entering the temple and to go downhill. Before ascending or descending the steps, pilgrims break coconut as an offering to the steps. One needs to have the sacred Irumudi on head while going up or down the 18 steps and while descending the steps the devotees climb down backwards facing the sanctum sanctorum.
18 HOLY STEPS
Pathinettapadi (18 divine steps) to the sanctum sanctorium is divine in all aspects. The first three steps depict “Bhoomi, Agni, Vayoo & Akash”, 6 to 9 steps for Karmendriya, 10 to 15 for Jhanandriya, 16th for mind 17th Intelligence and 18th Jeevathma Bhava. Those who cross all these steps are believed to achieve “Punyadarshan”. The steep steps are so important and holy that no one can climb them without fasting for 41 days and carrying the holy irrumudi on ones’ head.There are many mythological stories associated with the holy Patinettampadi. Some believe the eighteen steps denote the 18 puranas. Some say that 18 weapons with which Lord Ayyappa destroyed the evil denotes the 18 steps. Others are of the belief that the first five steps denotes the indriyas (eyes, ears, nose, tongue and skin). The next eight steps signifies the ragas (tatwa, kama, krodha, moha, lobha, madha, matsraya, and ahamkara. The next three steps signifies the gunas (satwa, rajas and thamas). The seventeenth and the eighteenth denotes vidhya and ignorance.

The Patinettampadi can be used only twice – once for ascending the temple and once for descending below leaving the hill. Before ascending or descending the steps, pilgrims break coconut as an offering to the steps. One needs to have the sacre Irumudi on head while going up or down the 18 steps. While descending the steps the devotees climb down backwards facing the sanctum sanctorum.

One who climbs the Patinettampadi for 18 times shall plant a sapling of coconut in Sabarimala.

Built on a plateau about 40 feet high, the Ayyappan temple commands a lofty view of the mountains and valleys all around. The ancient temple has been rebuilt after a fire in 1950. Within the confines of the sanctum sanctorium with a copper-plated roof and four golden finials at the top, two mandapams, the belikalpura which houses the altar, the flag-staff replacing the earlier stone image of the deity, sits a beautiful idol of Ayyappa in panchaloha, an alloy of five metals, about one and a half feet tall.

The history behind the worshipping methods.
The customs of the pilgrims to Sabarimala are based on five worshipping methods; those of Shaivites, Shaktists and Vaishnavites. At first, there were three sections of devotees – the devotees of Shakti who used meat, liquor and drugs to worship their deity, the devotees of Vishnu who followed strict penance and continence, and the devotees of Shiva who partly followed these two methods. Another name of Ayyappa is Sastha. All these can be seen merged into the beliefs of pilgrims to Sabarimala. The chain the pilgrims wear comes from the Rudraksha chain of the Shaivites. The strict fasting, penance and continence is taken out of the beliefs of the Vaishnavites. The offering of tobacco to Kaduthaswamy can be considered to be taken from the Shaktists.

VAVUR SWAMI

Near the Patinettampadi is the shrine of the Muslim Vavurswami. While there are several accounts of identity of Vavur, it is generally believed that he was a warrior who was defeated and subdued by Ayyappa, and later became a close associate. It is believed that Lord Ayyappa himself instructed the Pandalam king to build a mosque for Vavur at Erumeli and a shrine at Sabarimalai.

The Vavur deity is believed to be as old as the original deity of Ayyappa himself, and records show that the shrine was renovated sometime in 1905. Here, the poojas are conducted by a Muslim priest. There is no distinguishable idol, but a carved stone slab that represents the deity. A green silken cloth is hung across one wall, and there is also an old sword. The special offering here is green pepper. Many devotees also bring a goat to offer to Vavurswami, mainly in the belief that pilgrims accompanied by a goat will reach the temple safely. These goats are later auctioned by the temple authorities.
SACRED IRUMUDI
lrumudi is the only travelling kit which a pilgrim carries on his head during the pilgrimage. Only those who observe fasting for 41 days are allowed to carry it. Without the Irumudi one is not allowed to step onto the holy 18 steps at the Sannidhanam.

This bag is in two compartments – the Munmudi (the front part) and the Pinmudi (the back part) & the opening at centre.

The front portion is reserved for keeping all the puja articles and offerings to the deity.

The rear part is meant to hold the pilgrims’ personal requirements for the journey.

Front portion contains

Mudra bags, consisting of 2 – 3 in numbers – one for the GheeCoconut and the other two for the remaining offerings(Vazhipadu) at the Sannidhanam are as under:

Coconut filled with ghee for Abhishekam (bathing the idol of the Lord)+

Coconut (vidalai thengai) 2 to 4 nos.

Beetel leaves, Beetel Nut, coins for offering

Jaggery (achuvellam), Cashew, Raisins, Dry ginger, Poha (thin & thick variety), Cardamoms, Dates, Honey, Avil(beaten rice), Kadhi Chakkar .

Dried turmeric tubers, Turmeric powder, Blouse piece, Kumkum, Vibhooti, Sandal paste, Sambarani, Camphor, Agarbathi (Incense stick), Rosewater, Lemon, Rice and Dal for offering.

Coconut for ghee Abhishekam : Well before the Kettunira time, select a medium size coconut. Clean and polish the outer shell using a polishing paper. With a pointed instrument, open one eye of the coconut and empty the coconut water. Close it with a cork of correct size. The coconut is now ready for the Kettunira.

Coconut (Vidalai Thengai) one each to be broken at Erumeli, Sharam Kutti and two for Padinettampadi (the sacred 18 steps – once while climbing up for Shasta Darshan with the Irumudi and 2nd while returning after the worship.

Part of the jaggery, cashew, raisin, cardamom, honey and dates can be used to make Panchamrutam for the Neivedya; part of the jaggery, dry ginger and cardamom can be used for preparing ‘Panagam’ as Neivedya

Back Portion contains

Items for use of the pilgrim from the day of commencement of the journey after Kettunira till his return and is kept in the back compartment(Pin Mudi), which are as under :

Some snacks which one may require now and then during the trip and other raw materials for food items to be prepared during the journey. And pulses and rice needed for cooking can be included in Pinmudi.

Harivaraasanam- The sanctum sanctorum closes with this song, each day.

Harivaraasanam Viswamohanam
Haridhadheeswaram Aaradyapaadukam
Arivimardhanam Nithyanarthanam
Hariharaatmajam devamaasraye

Sharanakeerthanam Sakthamaanasam
Bharanalolupam Narthanaalasam
Arunabhaasuram Bhoothanayakam
Hariharaatmajam devamaasraye

Pranayasatyakaa Prananaayakam
Pranathakalpakam Suprabhaanchitam
Pranavamandiram Keerthanapriyam
Hariharaatmajam devamaasraye

Thuragavaahanam Sundaraananam
Varagadhayudham Devavarnitham
Gurukripaakaram Keerthanapriyam
Hariharaatmajam devamaasraye

Thribhuvanaarchitham Devataatmakam
Thriyanam Prabhum Divyadesitham
Thridasapoojitham Chinthithapradam
Hariharaatmajam devamaasraye

Bhayabhayaavaham Bhaavukaavaham
Bhuvanamohanam Bhoothibhooshanam
Dhawalavaahanam Divyavaaranam
Hariharaatmajam devamaasraye

Kalamrudusmitham Sundaraananam
Kalabhakomalam Gaathramohanam
Kalabhakesari Vaajivaahanam
Hariharaatmajam devamaasraye

Sithajanaproyam Chinthitapradam
Srithivibhooshanam Saadhujeevanam
Sruthimanoharam Geethalaalasam
Hariharaatmajam devamaasraye.

108 SHARANA GHOSHAM
Say ‘Saranam Ayyappa’ after saying each line.

1. Swamiyae
2. Harihara sutane
3. Kannimoola ganapati bhagavaanae
4. Shakti vadivelan sodaranae
5. Maalikappurattu manjammadevi lokamathavae
6. Vaavar Swamiyae
7. Karuppanna Swamiyae
8. Periya kadutta Swamiyae
9. Siriya kadutta Swamiyae
10. Vanadevata maarae
11. Durga bhagavati maarae
12. Achchan kovil arasae
13. Anaatha rakshakanae
14. Anna dhana prabhuvae
15. Achcham tavirpavanae
16. Ambalathu arasanae
17. Abhaya daayakanae
18. Ahandai azhippavanae
19. Ashtasiddhi daayakanae
20. Andinorai aadarikkum deivamae
21. Azhutayil vaasanae
22. Aaryangaavu Ayyaavae
23. Aapad baandhavanae
24. Ananda jyotiyae
25. Aatma swaroopiyae
26. Aanaimukhan thambiyae
27. lrumudi priyanae
28. lnnalai teerppavanae
29. ega para suka daayakanae
30. idaya kamala vaasanae
31. Eedillaa inbam alippavanae
32. Umaiyaval baalakanae
33. Oomaikku arul purindavanae
34. Oozhvinai akatruvonae
35. Ookkam alippavanae
36. Engum niraindoenae
37. Enillaa roopanae
38. En kula deivamae
39. En guru naathanae
40. Erumeli vaazhum kraada -shaastaavae
41. Engum nirainda naada brahmamae
42. Ellorkkum arul puribavanae
43. Aetrumaanoorappan maganae
44. Aekaantha vaasiyae
45. Aezhaikkarul puriyum eesanae
46. Aindumalai vaasanae
47. Aiyyangal teerppavanae
48. Opillaa maanikkamae
49. Omkaara parabramamae
50. Kaliyuga varadanae
51. Kan.kanda deivamae
52. Kambankudiku udaiya naathanae
53. Karunaa samudramae
54. Karpoora jyotiyae
55. Sabari giri vaasanae
56. Shatru samhaara moortiyae
57. Sharanaagata rakshakanae
58. Sharana ghosha priyanae
59. Shabarikku arul purindavanae
60. Shambhukumaaranae
61. Satya swaroopanae
62. Sankatam teerppavanae
63. Sanchalam azhippavanae
64. Shanmukha sodaranae
65. Dhanvantari moortiyae
66. Nambinorai kaakkum deivamae
67. Narttana priyanae
68. Pantala raajakumaaranae
69. Pambai baalakanae
70. Parasuraama poojithanae
71. Bhakta jana rakshakanae
72. Bhakta vatsalanae
73. Paramashivan puthiranae
74. Pambaa vaasanae
75. Parama dayaalanae
76. Manikanda porulae
77. Makara jyotiyae
78. Vaikkathu appan makanae
79. Kaanaka vaasanae
80. Kulattu puzhai baalakanae
81. Guruvaayoorappan makanae
82. Kaivalya pada daayakanae
83. Jaati mata bhedam illathavanae
84. Shivashakti Aikya svaroopanae
85. Sevippavarku aananda moorthiyae
86. Dushtar bhayam neekkubavanae
87. Devaadi devanae
88. Devargal tuyaram teerppavanae
89. Devendra poojitanae
90. Naaraayananmynthanae
91. Neiabhisheka priyanae
92. Pranava svaroopanae
93. Paapa samhaara moortiyae
94. Paayaasanna priyanae
95. Vanpuli vaagananae
96. Varapradaayaganae
97. Bhaagavatottamanae
98. Ponambala vaasanae
99. Mohini sutane
100. Mohana roopanae
101. Villan villaali veeranae
102. Veeramani kantanae
103. Sadguru nathanae
104. Sarva rokanivaarakanae
105. Sachithananda sorupiyae
106. Sarvaabheestha thayakanae
107. Saasvatapadam alippavanae
108. Patinettaam padikkutaiyanaadhane

Swamiye Saranam Ayyappa

Om Adiyen terindum teriyaamalum seida
sakala Kutrangalaiyum poruttu kaattu rakshittu
arula vendum, Shree satyamaana ponnu
patinettaam padimel vaazhum om Shree
Harihara sutan kaliyugavaradan aananda
chittan ayyan Ayyappa Swamiye Saranam Ayyappa

Other famous temples near Sabarimala

Sree Dharma Sastha Temple Ranni-Perunad
Lord Murugan Temple, Erumpoonnikara, Erumely, Kottayam
Nilakkal Temple, Pathanamthitta
Malayalappuzha Temple, Pathanamthitta
Aranmula Parthasarathy Temple
Rektha Kanda Swamy Temple, Omallur, Pathanamthitta
Mahadeva Temple, Chengannur
Srevallabha Temple, Thiruvalla
Kaviyoor Anjaneya Temple, Thiruvalla
Chettikulangara Devi Temple, Mavelikkara
Mannarasala Temple, Harippad
Subramanya Temple, Harippad
Kattuvallil Dharma Sastha Temple, Mavelikkara
Shri Dharma Sastha Temple, Sasthamcotta, Kollam
Chakkulathukavu Temple, Thiruvalla
Kandiyoor Mahadeva Temple, Mavelikkara
Chunakkara Mahadeva Temple, Mavelikkara
Padanilam Parabrahma Temple, Padanilam
Oachira Parabrahma Temple, Oachira,Kollam
Thrikuratti Maha Deva Temple, Mannar
Perumpetty Sree Mahadevar Temple, Perumpetty
Ayroor Rameswaram Sree Mahadeva Temple [ Ayroor ]
Ayroor Puthiyakavu Devi Temple [ Ayroor ]
Ayroor Madam Sree Subrahmanyaswami Temple [ Ayroor ]
Edappavoor Devi Temple [ Ayroor ]
Putan Sabarimala Temple [ Ayroor ]
Bhagavathikunnu Devi Temple [Elanthoor]
Ganapathi Temple [Elanthoor]
Sree Dharmasasthra Temple [Elanthoor]
Sree Dharmasasthra Temple Ranni-Perunad

Nymphalidae

Members of this family are generally brush-footed butterflies, this refers to the reduced pair of the first legs or forelegs that are covered in dense hairs. The front pair of legs is inconspicuous and much smaller that the other four. They are not used for walking or holding but for cleaning their antennae and other parts of their body. Butterflies in this family have a distinctive way of flying, after every wingbeat, they hold their wings stretched out from their body and glide for a while without moving their wings.

Apaturinae

Eulaceura osteria kumana
(Purple Duke)

Charaxinae

Charaxes solon echo
(Black Rajah)

Polyura hebe plautus
(Plain Nawab)

Danaus chrysippus chrysippus
(Plain Tiger)

Danaus genutia genutia
(Common Tiger)

Danaus melanippus hegesippus
(Black Veined Tiger)

Euploea camaralzeman malayica
(Malayan Crow)

Euploea crameri bremeri
(Spotted Black Crow)

Euploea eyndhovii gardineri
(Striped Black Crow)

Euploea midamus singapura
(Blue Spotted Crow)

Euploea mulciber mulciber
(Striped Blue Crow)

Euploea phaenareta castelnaui
(King Crow)

Euploea radamanthus radamanthus

(Magpie Crow)

Euploea tulliolus ledereri
(Dwarf Crow)

Idea leuconoe chersonesia
(Mangrove Tree Nymph)

Idea stolli logani
(Common Tree Nymph)

Ideopsis vulgaris macrina
(Blue Glassy Tiger)

Parantica agleoides agleoides
(Dark Glassy Tiger)

Acraea violae
(Tawny Coster)

Cethosia cyane

(Leopard Lacewing)

Cethosia hypsea hypsina
(Malay Lacewing)

Cethosia penthesilea methypsea
(Plain Lacewing)

Cirrochroa orissa orissa
(Banded Yeoman)

Cupha erymanthis lotis
(Rustic)

Phalanta phalantha phalantha
(Leopard)

Terinos terpander robertsia
(Royal Assyrian)

Vidula dejone erotella
(Cruiser)

Limenitidinae

Doleschallia bisaltide ?bisalitide var.
(Autumn Leaf)

Doleschallia bisaltide pratipa
(Autumn Leaf)

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Hypolimnas anomala anomala
(Malayan Eggfly)

Hypolimnas bolina bolina
(Great Eggfly)

Hypolimnas bolina jacintha
(Jacintha Eggfly)

Hypolimnas misippus misippus
(Danaid Eggfly)

Junonia almana javana
(Peacock Pansy)

Junonia atlites atlites
(Grey Pansy)

Junonia hedonia ida
(Chocolate Pansy)

Junonia orithya wallacei
(Blue Pansy)

Vanessa cardui
(Painted Lady)

Vanessa indica indica
(Indian Red Admiral)
Satyrinae

Papilionidae

Members of this family are generally large striking fliers. They are also the largest butterflies in the world. Although commonly known as Swallowtail Family, some of the species are tailless.

Papilioninae

Chilasa clytia clytia

(Common Mime)

Graphium agamemnon agamemnon

(Tailed Jay)

Graphium doson evemonides(Common Jay)

Graphium evemon eventus

(Blue Jay)

Graphium sarpedon luctatius
(Common Bluebottle)

Pachliopta aristolochiae asteris

(Common Rose)

Papilio demoleus malayanus

(Lime Butterfly)

Papilio demolion demolion

(Banded Swallowtail)

Papilio iswara iswara

(Great Helen)

Papilio memnon agenor
(Great Mormon)

Papilio polytes romulus
(Common Mormon)

Papilio prexaspes prexaspes

(Blue Helen)

Pathysa antiphates itamputi

(Five Bar Swordtail)

Troides amphyrysus ruficollis

(Malayan Birdwing)

Troides helena cerberus

(Common Birdwing)

Kingdom: Plantae
Order: Zingiberales
Family: Zingiberaceae
Genus: Curcuma
Species: C. aromatica
Curcuma aromatica (common name- wild turmeric,yellow cedary) is a member of the Curcuma genus belonging to the family Zingiberaceae. Botanically close to Curcuma australasica, wild turmeric has been widely used as a cosmetic herbal in South Asia and nearby regions.
This aromatic and pretty ginger is probably the most useful among the gingers. It is recognized as a medical herb with strong antibiotic properties. Increasingly, its values to prevent and cure cancer are recognized.In an effort to remove cell accumulations such as a tumors, curcuma is often utilized. There are two species commonly used in cancer therapy that, like ginger, have a spicy taste.
Curcuma aromatica is one of them called yujin by the Chinese, after its affect on stagnation (yu means stagnation; jin refers to the golden color and to its ability to treat the lungs, the organ system associated with the metal element, for which gold is a symbol). It contains aromatic volatile oils that help to remove excessive lipids from the blood, reduce aggregation of platelets (sticking of the blood cells to form masses), and reduce inflammation.
In addition, the herb’s oily components enhance fibrinolysis (the process that breaks down fibrous proteins, such as those that protect tumors from the immune system), and promote secretion of bile, which helps to clear congestion of the liver, promote digestion of fats, and aid intestinal peristalsis (intestinal movements that help evacuation). Thus, these essential oils help to get rid of many types of accumulation.
Wild turmeric has rhizomes with a peculiar fragrance and attractive deep yellow color. The rhizomes are often used in cosmetic herbal medicines and as a culinary ingredient in limited quantities as a food flavor. Leaves are broad and very decorative, elliptic with a leaf stem running as long to the tip of the blade. A fresh stalk with flowers and leaves, cut to proper size and shape, can be used as a floral indoor decoration in vase for up to 10 days.
Wild turmeric is recognised as a medical herb with strong antibiotic properties. It is believed to play a role in preventing and curing cancer in Chinese medicine. In an effort to remove cell accumulations such as a tumors, Curcuma aromatica is often used. There are two species commonly used in cancer therapy that, like ginger, have a spicy taste.

Kingdom: Plantae
Order: Lamiales
Family: Lamiaceae
Genus: Vitex
Species: V. negundo
Synonyms
Vitex cannabifolia Siebold & Zucc.
Vitex incisa Lam.
Vitex incisa var. heterophylla Franch.
Vitex negundo var. heterophylla (Franch.) Rehder
Vitex negundo, commonly known as the five-leaved cheste tree, is a large aromatic shrub with quadrangular, densely whitish, tomentose branchlets. It is widely used in folk medicine, particularly in South and Southeast Asia.
It is known under a variety of names in different languages: Tamil: nochhi; Hindi: nirgundi; Sanskrit: sindhuvara; Filipino: lagundî; Sinhala: nika; and Bengali: Nishinda
Vitex negundo is an erect shrub or small tree growing from 2 to 8 m (6.6 to 26 ft) in height. The bark is reddish-brown. It leaves are digitate, with five lanceolate leaflets, sometimes three. Each leaflet is around 4 to 10 cm (1.6 to 3.9 in) in length, with the central leaflet being the largest and possessing a stalk. The leaf edges are toothed or serrated and the bottom surface is covered in hair.The numerous flowers are borne in panicles 10 to 20 cm (3.9 to 7.9 in) in length. Each is around 6 to 7 cm (2.4 to 2.8 in) long and are white to blue in color. The petals are of different lengths, with the middle lower lobe being the longest. Both the corolla and calyx are covered in dense hairs.The fruit is a succulent drupe, 4 mm (0.16 in) in diameter, rounded to egg-shaped. It is black or purple when ripe.Vitex negundo is native to tropical Eastern and Southern Africa and Asia. It is widely cultivated and naturalized elsewhere.Countries it is indigenous to include Afghanistan, Bangladesh, Bhutan, Cambodia, China, India, Indonesia, Japan, Kenya, Madagascar, Malaysia, Mozambique, Myanmar, Nepal, Pakistan, the Philippines, Sri Lanka, Taiwan, Tanzania, Thailand, and Vietnam.
Vitex negundo are commonly found near bodies of water, recently disturbed land, grasslands, and mixed open forests.
Uses
Medicinal Importance
Folk medicine
The leaves of V. negundo possess discutient properties and are applied to rheumatic swellings of the joints and in sprains. They may be applied locally to swellings from rheumatic arthritis and sprain.
The juice of the leaves is used for the treatment of fetid discharges. The principal constituents the leaf juice are casticin, isoorientin, chrysophenol D, luteolin, p–hydroxybenzoic acid and D-fructose. The plant has anti-inflammatory, antibacterial antifungal and analgesic activities. These properties are useful in the treatment of superficial bruises, injuries, sores and skin infections.
The essential oil of V. negundo has been used to reduce inflammation and swelling of joints due to rheumatism and injuries.The main constituents of the oil are sabinene, linalool, terpinen-4-ol, β-caryophyllene, α-guaiene and globulol constituting 61.8% of the oil.
Vitex negunda is used for treating stored garlic against pests in the Philippines.
Herbal medicine, rather than merely curing a particular disease, aims at returning the body back to its natural state of
health. The phytochemical components of medicinal plants often act individually, additively or synergistically
in improvement of health . After having analyzed the various chemical components present in different parts of
Vn, it is imperative that focus shifts to the medicinal applications of the plant. Myriad medicinal properties have
been ascribed to Vn and the plant has also been extensively used in treatment of a plethora of ailments. These
properties have been categorized under three heads – traditional medicine, folk medicine and pharmacological
evidence.
Traditional medicine
Traditional medicine mainly comprises of Indian Ayurveda, Arabic Unani medicine and traditional Chinese
medicine. In Asia and Latin America, populations continue to use traditional medicine as a result of historical
circumstances and cultural beliefs. Traditional medicine accounts for around 40% of all health care delivered in
China. Up to 80% of the population in Africa uses traditional medicine to help meet their health care needs.
Ayurveda
The plant finds mention in the verses of the Charaka Samhita which is unarguably the most ancient and
authoritative textbook of Indian Ayurveda. Vn has been designated as an anthelminthic and is
prescribed as a vermifuge in the exposition on the Charaka Samhita by Sharma.
Other Ayurvedic uses of Vn are described by Tirtha. People sleep on pillows stuffed with Vn leaves to dispel
catarrh and headache and smoke the leaves for relief. Crushed leaf poultice is applied to cure headaches, neck gland
sores, tubercular neck swellings and sinusitis. Essential oil of the leaves is also effective in treatment of venereal
diseases and other syphilitic skin disorders. A leaf decoction with Piper nigrum is used in catarrhal fever with
heaviness of head and dull hearing. A tincture of the root-bark provides relief from irritability of bladder and rheumatism.
Jadhav and Bhutani report the Ayurvedic use of Vn in dysmenorrhea. Patkar refers to the formulations
described in Anubhoga Vaidya Bhaga, a compendium of formulations in cosmetology, in outlining the use of Vn
leaves along with those of Azadirachta indica, Eclipta alba, Sphaeranthus indicus and Carum copticum in a notable
rejuvenation treatment known as Kayakalpa.
Unani medicine
Khare outlines the applications of Vn, commonly known as Nisinda in Unani medicine. The seeds are
administered internally with sugarcane vinegar for removal of swellings. Powdered seeds are used in spermatorrhoea
and serve as an aphrodisiac when dispensed along with dry Zingiber officinale and milk.
Chinese medicine
The Chinese Pharmacopoeia prescribes the fruit of Vn in the treatment of reddened, painful, and puffy eyes;
headache and arthritic joints.
Folk medicine
Folklore systems of medicine continue to serve a large segment of population, especially those in rural and tribal
areas, regardless of the advent of modern medicine.The entries regarding the multifarious applications of Vn in
folk medicine have been grouped regionally to emphasize the ethnobotanical diversity and ubiquity of the plant.
Anti-inflammatory and analgesic activity
Yunos et al. and Jana et al. established anti-inflammatory properties of Vn extracts in acute and subacute inflammation. Anti-inflammatory and pain suppressing activities of fresh leaves of Vn are attributed to
prostaglandin synthesis inhibition, antihistamine, membrane stabilising and antioxidant activities
Effect on oxidative stress
Leaf extracts of Vn were determined to possess anti-oxidant potential by. The extracts were useful in
decreasing levels of superoxide dismutase, catalase and glutathione peroxidase in Freund’s adjuvant induced
arthritic-rats . The extracts also possess the ability to combat oxidative stress by reducing lipid peroxidation
owing to the presence of flavones, vitamin C and carotene. Rooban et al.evaluated the antioxidant and
therapeutic potential of Vn flavonoids in modulating solenoid-induced cataract and found it to be effective.
Enzyme-inhibitory activity
Root extracts of Vn showed inhibitory activity against enzymes such as lipoxygenase and butyryl-cholinesterase
; α-chymotrypsin; xanthine-oxidase and tyrosinase . Woradulayapinij et al. reported the
HIV type 1 reverse transcriptase inhibitory activity of the water extract of the aerial parts of Vn.
Effect on reproductive potential
The flavonoid rich fraction of seeds of Vn caused disruption of the latter stages of spermatogenesis in dogs
and interfered with male reproductive function in rats. It must however be noted that these findings are in
sharp contrast with the traditional use of Vn as aphrodisiac. Hu et al.determined that ethanolic extracts
of Vn showed estrogen-like activity and propounded its use in hormone replacement therapy.
Histomorphological and cytotoxic effects
Tandon and Gupta studied the histomorphological effect of Vn extracts in rats and found the stomach tissue
to be unaffected even by toxic doses; while dose-dependent changes were observed in the heart, liver and lung
tissues. Cytotoxic effect of leaf extracts of Vn was tested and affirmed using COLO-320 tumour cells. On
one hand, Diaz et al.found the chloroform extracts of Vn leaves to be toxic to a human cancer cell line
panel while on the other; Yunos et al.reported that Vn extracts were non-cytotoxic on mammary and
genito-urinary cells of mice.
Drug potentiating ability
Administration of Vn extracts potentiated the effect of commonly used anti-inflammatory drugs such as
ibuprofen and phenylbutazone; analgesics such as meperidine, aspirin, morphine and pethidine;
sedative-hypnotic drugs like pentobarbitone, diazepam and chlorpromazine; anti-convulsive agents
such diphenylhydantoin and valporic acid.