Observing the Vratam

A Guruswami (also called Guru Swami) is a senior devotee who has completed the Sabarimala pilgrimage many times, traditionally at least 18 years, and who guides other devotees through the Deeksha and the yatra. He usually leads a group of devotees on the pilgrimage, and for a Kanni Swami (first-time pilgrim) his guidance is especially important.

The role of the Guruswami in Ayyappa worship:

• Places the mala on the devotee with prayers, marking the start of the Deeksha.
• Teaches the rules of the vratam and helps devotees keep them correctly, answering their doubts along the way.
• Conducts the Kettunira (Irumudi Kettu) ceremony, where the Irumudi is filled and placed on the devotee’s head.
• Leads the group on the pilgrimage, guiding the Saranam chanting and the customs at Erumeli, Pamba and the Sannidhanam.
• Removes the mala at the end of the pilgrimage, completing the vratam.

Devotees treat their Guruswami with deep respect. By passing on what he has learned from his own Guru, he keeps the traditions of Sabarimala alive from one generation of Swamis to the next.

When we wear the mudra mala, we are indeed making a physical, mental and spiritual commitment - with the Divine Self within, to prepare our body/mind/intellect for the arduous journey through the forests to reach His Divine abode, and to get His darshan. We commit to observing the vrata for at least one mandalam (of six weeks), go on the pilgrimage and present our Irumudi at HIS Holy Feet - for HIS divya darshan.

Given below are the shlokams we chant at the time of receiving our mudra mala from our guru, after having worshipped the Holy Feet of our Supreme Guru, Swami Ayyappa.

1. JnAna mudrAm, shAstra mudrAm, guru mudrAm namAmyaham | vana mudrAm, shuddha mudrAm, rudra mudrAm namAmyaham ||
2. ShAnta mudrAm, satya mudrAm, vrata mudrAm namAmyaham | shabaryAshrama satyena mudrAm pAtu sadApi me ||
3. Guru -dakshiNayA poorvam tasyAnugraha kAriNe | sharaNAgata mudrAkhyam tvan mudrAm dhArayAmyaham ||
4. Chin mudrAm, khechari mudrAm, bhadra mudrAm namAmyaham | shabaryAchala mudrAyai namas-tubhyam namo namaha ||

Let us explore the meaning and the significance of these four shlokams:

1. My salutations to this symbol representing wisdom, the sacred scriptures, the Guru, the forest (representing life itself, through which we take the journey towards attaining moksha), purity and the ever-present God.
2. I offer my salutations to this symbol of peace, truth, penance. May the Truth of Sabari's hermitage ever protect this symbol.
3. After seeking and securing the compassionate grace and blessings of my Guru, O Lord, I will wear this symbol of my complete surrender, and seek refuge in You.
4. I offer my salutation to this symbol of pure intellect, the celestial beings, and auspiciousness. O symbol of the sabari hill, I offer my salutations to you again and again.

There are a few important words and concepts to understand and appreciate in these shlokams. First, the word 'mudra'. Literally, mudra means a symbol, a seal (as in a royal seal, a seal of authority), a special sign (as mudras used in tantric rituals and our puja), and a special pose conveying specific meanings (e.g. classical dance has numerous mudras).

To devotees of Swami Ayyappa, the mudra mala is a seal of approval they have received from HIM, their Supreme Guru, through the compassionate grace and blessings of their guru swami. It is the honorable duty of the guru swami to ensure that the mudra mala is given only to the deserving. It is also the guru swami's duty to guide the devotee through out the vratam, and help through the journey to attain our Lord's darshanam. Thus, each mudra mala represents a symbol of the guru swami's authority, commitment and responsibility to the devotee.

The shlokams detail the many aspects/attributes which the mudra mala symbolizes, from wisdom all the way to total surrender of the self (ego) and finally seeking refuge at the Holy Feet of our Lord. It is equally important to appreciate that this surrender of self is not just at the feet of our Lord, but also at the feet of the guru swami.

It is also important to understand the expanded meaning of 'guru' or preceptor. It is said we have three preceptors who lead us to realization of the Divine Self within. The first of these is our mother, who bears us and nourishes us. The second is our father, who traditionally initiates us into Gayathri upaasana and leads us to the next preceptor - the one who imparts Vedic knowledge to us, preparing us for the Atma-vichaarana needed for realizing the Divine Self. Thus, it is essential to get the blessings of one's parents before approaching the guru swami for wearing a mudra mala and starting on the austerities leading to the yatra and the experience of bliss in His divine presence.

Which brings us to the next three key words: dakshina, anugraha and sharanaagati. The word dakshina has several meanings - but the most important of them is, "Compassionate, ignorance-destroying glance/communication". Our Lord is called Dakshinaamoorthi, as HIS compassionate glance and the chin-mudra HE shows completely dispels the nescience of the greatest of sages who had been in penance for thousands of years at HIS feet to attain knowledge of the Self.

The guru dakshina we offer to our guru is a very humble and a miniscule token offering in exchange for this divine compassion we receive. In fact, in order to be truly deserving of this grace, we need to do a lot more, there is a shlokam:

dhyAna moolam guror moortihi, pujA moolam guror padam mantra moolam guror vAkhyam, moksha moolam guror krupA

The foundation of meditation is the form of our guru; the foundation of worship are the holy feet of our guru. His words are the foundation of mantrams to us. (By being so) HIS grace becomes the foundation for liberation from earthly bondage. There is another shlokam that describes the dakshina to be given to a guru:

guru shushrUshayA vidya, pushkalena, dhanena cha athavA vidyayA vidyA, chaturthi nopalabhyate

In order to gain knowledge from a guru, you have to serve the guru (caring for the guru), and offer the guru all forms of wealth including money. Else, you should be able to impart to the guru some knowledge being sought by the guru (for example, I will teach you German, if you will teach me French). There is no fourth way (for gaining knowledge from a guru).

And Taittreeya Upanishad urges: 'AchAryAya priyam dhanam Ahrutya ...' give as much as needed to please the preceptor. It also states: shraddhayA deyam, a-shraddhayA a-deyam, shriyA deyam, hriyA deyam, bhiyA deyam, samvidA deyam - with reverence should offerings be given, never with irreverence, and given with liberality, modesty, fear and in friendliness.

So, with the dakshina of our guru secured, and through guru's 'anugraha' - which means, through the guru's decision to shower you with grace and blessings - you surrender your ego and seek refuge (sharaNAgati) at the Holy Feet of the Supreme Guru, our Lord Ayyappan. Note that this shlokam is directly addressing Lord Ayyappan - while the other three shlokams are focused on the mudra mala itself. The word literally means 'brought closely along' - the guru 'carries' you through the process from start to finish, till you are brought to the Divine presence of the Lord.

My prayers to Lord Ayyappan to bless us, his devotees with HIS mudra mala on the day of vrischika sankramaNam, be our constant inspiration and guide through the manDala vratam and our journey to HIS Divine sannidhAnam.

Welcome, Kanni Swami! Here is the usual path:

1. Find a Guruswami. This is an experienced devotee who has made the pilgrimage many times. He will guide you through the rules, help prepare your Irumudi, and usually leads your group to Sabarimala. If you don't have one, see I don't have a Guruswami or priest.
2. Pick your start date. Count back 42 days from the day you plan to have darshan.
3. Buy the mala and clothes. The mala is usually made of tulasi or rudraksha beads (108 or 54) with an Ayyappa locket. Also get two or three black, blue, saffron or white dhotis.
4. Wear the mala. On the chosen day, take a bath, go to an Ayyappa temple (or any temple), and have your Guruswami or the temple priest place the mala around your neck while you recite the Mala Dharana mantra. Some families do this at home in front of the puja room, with parents giving the mala.
5. Begin the Deeksha rules from that moment.
6. Join group bhajans and pujas during the 42 days, and attend as many as possible. They are a big part of the experience.
7. Prepare the Irumudi with your Guruswami before you leave for Sabarimala. Kanni Swamis traditionally have a few extra customs (such as the Kanni puja), and your Guruswami will explain these.

This is common, and it shouldn't stop you from taking the vratam. Devotees in your position usually do one of the following:

• Go to a temple. Any Ayyappa temple will have a priest who places malas for devotees during the season, often on the first day of Vrishchikam. You don't need to know him beforehand; you can just walk in. If there's no Ayyappa temple nearby, a priest at any Hindu temple (Ganesha, Shiva, Murugan or Vishnu) can do it.
• Have a parent or elder do it. In many families, the mother or father places the mala around the devotee's neck in front of the home puja room. This is considered just as sacred.
• Wear it yourself before Ayyappa. Take a bath, light a lamp in front of a picture of Lord Ayyappa, place the mala at his feet, pray, and then wear it yourself while reciting the Mala Dharana mantra or simply chanting "Swamiye Saranam Ayyappa." Tradition holds that Ayyappa himself is the ultimate Guru, so devotees in this situation accept him as their Guru.

Even if you wear the mala on your own, try to join a local Ayyappa bhajan group or a group traveling to Sabarimala during your 42 days. An experienced Swami is important for the practical parts: preparing your Irumudi (kettu nira), Kanni Swami customs, and guiding you on the trek. Ayyappa temples and Ayyappa seva sanghams can usually connect you with a group. If you live outside India, ask at your local Hindu temple.

Most devotees wear the mala on the first day of the Malayalam month of Vrishchikam, which falls in mid-November. This lines up the 42 days with the Mandala Puja in late December.

You don't have to start on that exact day, though. The general rule is to start 42 days before the day you plan to visit Sabarimala. For example, if your group plans to go for Makaravilakku in mid-January, you would start around the first week of December. Choose an auspicious day suggested by your Guruswami and confirm the date with him.

Yes. You can begin the observances of the vratam, such as vegetarian food, celibacy, bathing twice a day in room temperature water (avoiding hot water to condition our body in preparation for the Yatra) and daily prayer, before the mala is placed on you. Some devotees do this for a few days to prepare themselves, or when constraints such as travel keep them from reaching their Guruswami or a temple right away.

Talk to your Guruswami to plan your start date (count back 42 days from the day of your yatra) and fix a day with him to wear the mala.

The traditional and recommended period is 42 days, and many Guruswamis insist on it, especially for a Kanni Swami going to climb the 18 steps with an Irumudi.

You can also observe Deeksha for more than 42 days if you wish. Some devotees go to Sabarimala several times a year and stay in an extended period of vratam across those visits.

Anything shorter than 42 days is not the full vratam. If your work or family situation makes the full 42 days difficult, discuss your constraints with your Guruswami; do not decide on your own.

If a full vratam is not possible this year, you can also visit Sabarimala for darshan without the mala and Irumudi. You simply cannot climb the holy 18 steps; you use the alternate path instead.

Traditionally, devotees walk barefoot for the entire 42 days as an act of humility and discipline.

Practically, many working Swamis need footwear, for example for safety reasons at factories, construction sites, labs, hospitals, or because of a long commute. Common approaches are:

• Go barefoot at home, at the temple, and wherever else you reasonably can.
• If your workplace requires safety shoes, wear them. Safety comes first, and most Guruswamis accept this.
• Remove footwear as soon as you no longer need it, and wash your feet before prayers.
• Avoid leather accessories including footwear, belt, etc. if possible.
• Tell your Guruswami about your work situation when you take the mala so he can guide you.

No. During Deeksha, devotees do not shave, cut their hair or trim their nails. This is a sign of giving up attention to physical appearance during the vratam. You can resume after the pilgrimage, when the mala is removed.

This applies at work too. Many Swamis tell their colleagues that they are observing the vratam and grow a beard for its duration.

Traditionally, the whole household follows a vegetarian diet while a Swami is observing Deeksha, and eggs count as non-vegetarian. Many families also avoid alcohol and smoking at home during this period, because the Swami's surroundings are expected to stay pure.

This is common for students and young professionals, and you can still observe the vratam well with a little planning:

• Talk to your roommates. Explain the vratam and how long it lasts. Most people are happy to help once they understand.
• Keep your own cookware. Use separate pots, pans, plates and utensils, and store your food separately.
• Cook at a different time. Agree on a time when you have the kitchen to yourself, and clean the stove and counter before you start.
• Keep a clean space for prayer. Set aside a corner of your room for a lamp and a picture of Ayyappa.
• Eat with fellow Swamis when you can. Many temples serve annadanam during the Mandalam season, and group bhajans and pujas usually end with prasadam.
• Avoid eating out. Restaurant kitchens handle meat and vegetarian food together. Simple, fresh meals you cook yourself are better.

What matters most is your own discipline. Do your best with the space you have, and ask your Guruswami if you need guidance.

Yes, you can observe the vratam fully while living in the US, with a few practical adjustments.

The core principle

A senior Guruswami who has been going to Sabarimala for over half a century holds one principle above all: Lord Ayyappa is our bosom friend. Surrender completely to Him (sharanagati) and keep Brahmacharya; follow everything else in the spirit of the vow.

Every day

• Bathe twice a day in room temperature water, avoiding hot water, and pray or meditate after each bath.
• Recite the Namaskara Shlokam (Loka Veeram) and chant as many Saranams as you can. Each Saranam tells Lord Ayyappa that you surrender to Him.
• Pray before each meal and thank Ayyappa, the Annadhana Prabhu, for your food.
• Practice patience in everything, from driving to talking with family and coworkers. The trek to Sabarimala will test it.

At work

• It is fine to wear shoes at work; take them off whenever you can. See Can I wear shoes or chappals?
• Do not shave or cut your hair. Many devotees tell their colleagues about the vratam and grow a beard.
• Keep your mind on God and on your work, and stay calm and patient with everyone.

At home and on weekends

• Wear a black, blue, saffron or white dhoti.
• Walk barefoot, and sleep on the floor or a mat without a pillow.
• Avoid parties, and visits to the homes of people who are not observing the vratam.

Food

• Follow the food rules in What can I eat during the vratam? No onion, garlic, drumstick or any food that is considered to be an aphrodisiac.
• Don’t eat at restaurants unless you are traveling.

Temple and community

• Visit temples as many times as possible during the Deeksha period.
• Attend Ayyappa pujas and join Ayyappa bhajans in your area. Lord Ayyappa loves songs and bhajans, as the many devotional albums released in His praise each year show.
• Look for opportunities to help organize pujas and assist fellow devotees. At Sabarimala all are equal: the Swami trekking beside you could be a company CEO or a labourer, and you would never know.

Above all, keep your mind pure and your thoughts on Ayyappa. Your Guruswami can guide you on anything specific to your situation.

Yes. Many devotees outside India do this, and it is a widely accepted practice. Still, nothing can replace going to Sabarimala and climbing the holy 18 steps.

Wearing the mala and observing the vratam is no problem anywhere in the world. The 42-day Deeksha is a personal discipline, and many Ayyappa devotees abroad observe it fully while living and working overseas.

Irumudi without going to Sabarimala is where practice varies. Traditionally, the Irumudi is made for the Sabarimala pilgrimage: you carry it on your head up the holy 18 steps, and the ghee-filled coconut is offered to Ayyappa there. Outside India, many Hindu temples with an Ayyappa shrine hold an Irumudi ceremony during the Mandalam season, often around Mandala Puja or Makaravilakku. Devotees prepare the Irumudi (kettu nira) with the temple priest and carry it into the temple (some temples set up symbolic 18 steps for this). The ghee is offered for abhishekam to the Ayyappa vigraha, and the mala is then removed at the temple, completing the vratam.

How it is viewed:

• Many priests and Guruswamis see this as a sincere and valid way to complete your vow when travel to India isn't possible. The devotion and discipline of the 42 days are what matter most.
• Some traditionalists believe the full Irumudi pilgrimage can only be completed at Sabarimala. Devotees who share this view observe the vratam locally and complete it with a temple offering without an Irumudi, saving the Irumudi for when they can travel to Sabarimala.

What to do next:

• Contact Hindu temples near you and ask whether they hold a Mandala Puja or Irumudi ceremony and whether they have an Ayyappa shrine. Many temples outside India do, and they usually announce dates around October or November.
• Ask the priest how they guide first-time devotees. They can help you wear the mala, prepare the Irumudi, and remove the mala at the end.
• Ask about local Ayyappa devotees or bhajan groups. They often organize these ceremonies together.

Many Swamis travel for work during the Mandalam season, and the vratam can continue on the road with a little preparation.

At the airport

• A tulasi or rudraksha mala rarely sets off security scanners, so you can usually keep it on. If an officer asks to check it, explain calmly that it is a religious item. If you must take it off, hold it in your hand or keep it in a clean pouch, and put it back on with a Saranam straight after.
• Wearing shoes while traveling is fine. Take them off whenever you can, such as in your hotel room.
• Keep up your morning and evening prayers. Many airports have a quiet multi-faith prayer room, and a small picture of Ayyappa fits in any bag.

On the flight

• Pre-order a vegetarian meal when you book. Choose Asian Vegetarian (AVML) or Jain Meal or Vegan (VGML). Avoid the “Hindu meal” (HNML), which usually contains meat.
• Carry dry snacks such as nuts, roasted chana or khakhra. Finish any fresh fruit before landing, as many countries do not allow it through customs.

At your destination

• Look for “pure veg” Indian or South Indian restaurants, which keep meat out of the kitchen.
• Book a hotel room with a kettle or kitchenette, and pack quick foods such as instant upma, poha or oats.
• Visit a local Hindu or Ayyappa temple if there is one. Many serve prasadam or simple meals.
• At business dinners, politely decline meat, eggs and alcohol and mention that you are observing a religious vow. Colleagues almost always respect this.

If a long trip falls close to your yatra, talk to your Guruswami beforehand about planning your Deeksha around it.

There are no restrictions on performing Tharpanam or Shraddham for your ancestors during Deeksha. In fact, performing these rituals during Deeksha is a must. Devotees also perform these rituals during the Yatra at Pamba, Azhutha or other river banks before climbing Neelimala.

In many traditional homes, the Swami keeps some distance from women in the household during their periods, as part of the purity rules of the vratam. How strictly this is followed varies a lot between families and regions. Common practical arrangements include:

• The Swami or another family member looks after the puja room and lamp during those days.
• The Swami prepares his own food, or another family member cooks for him.
• Separate sleeping arrangements, which are simple since the Swami already sleeps on the floor or a mat.
• Keeping separate plates and utensils for the Swami, if your family follows this custom.

In the past, devotees in Keralam often stayed in the temple mandapam during the Mandalam season, because homes did not have room for this separation. That is no longer expected; you do not need to leave home.

Above all, handle this with care and respect. The women in your family are supporting your vratam, so plan the arrangements together in advance, and ask your Guruswami how your tradition handles it.

Congratulations on the new arrival. A birth brings a shorter period of ritual impurity (sutakam, called vallayma in Keralam) for close relatives, usually about 10 days. Unlike a death, a birth is an auspicious event, so it does not normally require you to give up the vratam.

• Before you wear the mala. Wait until the sutakam period is over and the house has been purified, then choose your start date with your Guruswami.
• While you are wearing the mala. Most Guruswamis say you may keep the mala on. Keep up your daily prayers and observances, and take part in the family’s joy with care. If you are a close relative (such as the father or a grandparent), it is customary to avoid cooking for the household, to avoid ceremonies and temple rituals in the house until the purification is done, and to follow your Guruswami’s advice on visiting the mother and baby.
• Before your yatra. If the birth falls close to your departure, finish the sutakam period (and the purification ritual, if your family follows one) before you leave for Sabarimala. If the dates clash, ask your Guruswami whether to delay the trip.
• A distant relative or friend. Continue the vratam as usual. Visiting after your bath and prayers is generally fine.

We are sorry for your loss. A death in the family brings a period of ritual impurity (pula) for close relatives, usually observed for 10 to 16 days depending on the community. Traditionally, this affects the vratam as follows:

• Before you wear the mala. Wait until the pula period and the final rites are complete. Your Guruswami can help you choose a new start date.
• While you are wearing the mala. If a close family member passes away, the usual practice is to remove the mala, with your Guruswami’s guidance, so you can take part in the funeral and rites. After the pula period you can begin the vratam again if there is still time before your yatra, or plan for the next season.
• A distant relative or friend. Many devotees continue the vratam but do not attend the funeral or visit the house of mourning while wearing the mala.
• Loss of a parent or spouse. Some families do not undertake the pilgrimage until the first year of mourning is over.

Customs vary widely here, so speak to your Guruswami as soon as you can. Above all, take care of your family at this time; Ayyappa understands.

Yes, women can wear the mala, but what is traditionally followed depends mainly on her age. Female devotees are called Malikappuram (or "Mataji" in some regions).

If she is under 10 or over 50: She can wear the mala and do the full vratam and pilgrimage, including the Irumudi and climbing the holy 18 steps. Many young girls and older women go to Sabarimala every season. The vratam rules are the same as for men: vegetarian food, prayers twice a day, black, blue, saffron or white clothes and simple living.

If she is between about 10 and 50: By long-standing tradition, women of this age group do not go to Sabarimala or take the mala for the pilgrimage. The tradition is linked to Lord Ayyappa's form at Sabarimala as a Naishtika Brahmachari (eternal celibate). Women in this age group often take part in the season in other ways:

• Observing the vratam disciplines at home (vegetarian food, daily prayers, bhajans) alongside the family Swamis, without wearing the mala.
• Helping with Irumudi preparation and pujas at home.
• Worshipping at local Ayyappa or other temples during the Mandalam season.

Outside India, some temples allow women devotees to take part in Mandala Puja ceremonies at their local Ayyappa shrine. Practices vary a lot, so it is best to ask the temple priest directly.

Whatever her age, speak with your Guruswami or temple priest about how they guide women devotees.