The Trek

The Routes: There are mainly three routes to Sannidhanam. Devotees from Trichy, Tanjore district would generally go by the Erimeli Route. You caught the Shengotta Passenger and got down at Punalur, the nearest rail head to Erimeli. There was a philanthropist and an ardent devotee of Ayyappa Sri. Punalur Subramanya Iyer who used to feed any and every pilgrim free of cost. In those days it was perhaps the last and fulfilling proper meal one had till he reached home after the Sabarimala Yatra.

From Punalur you would catch a rickety bus to reach Erimeli , crossing Rani Vaykal, which was at that time the last motorable destination. You had a night halt at Erimeli There is a Sastha Temple and a mosque of “Vavar “ or “Vabarar” considered as a friend of the Lord. All first timers who are called “Kannis” perform a ritual known as “Pettai Thullal”. In this they smear their faces in colours and dance. (This may be a corrupted form of "Vettai Thullal" which means "Hunting Dance")

Then you took bath in the river and visited the Sastha Temple to seek his permission to undertake the Yatra and his blessings for a safe trip. Symbolically you carry an arrow and a mace as you do in Ramlila and walk the “Poongavanam”. The arrow and mace are later on discarded as you reached the Sannidhanam.

The hygiene discipline was very strictly enforced by the “Guru” in those days. For relieving yourselves, you walked up the jungle, ease yourselves by making a shallow pit and cover it with earth later. This was not only to ensure that the hills are not polluted but also poisonous insects, flies and wild animals did not catch the scent and attack your party. It was forbidden to pollute the river and if any one was found violating the rule, the other devotees would more or less assault him.

Generally about 30 to 50 devotees clubbed together to form a group and remain as such till they concluded the Yatra. This ensured cohesiveness, brotherhood, motivation and encouragement for weaklings. Since there were no medical or hospital facilities, if by chance some got hurt or sprained an ankle, the batch would make sure to assist him by sharing his load. No one would be left behind even if the group had to slow down.

From Erimeli you started your trek to “Perur Thodu”, a mild climb of about five to seven kilometers. Though you always followed the beaten path, the paths used to get eroded or filled with stones and debris brought down by monsoon rains. You balanced your “Irumudi” on your head, you had a kitbag on your shoulder and a staff or walking stick in your hand. In Perur Thodu, a devotee is supposed to offer flowers and pray. Now a days giving alms at Perur Thodu has become a ritual but in early sixties there were none to receive alms as you would not find any one else except devotees beyond Erimeli.

From Perur Thodu after a fairly ardous trek of 10 to 12 kilometers one reached “Kalai Katti”. In tamil “kaalai” means “Bull” and “katti” means “fastened”. Legend says that this was the place where Nandideva, the carrier of Lord Shiva,was fastened by Lord Shiva who came to witness the war dance of Lord Ayyappa dancing after he slayed an asura called “Mahishi” in battle. You would generally break for the night around here since the next day's trip to “Azhutha “ would be very demanding and could not be undertaken in fading or poor light.

Next day you reached Azhutha River which is about 2 to 3 Kilometers from Kalai Katti. You took bath in the river and took a small pebble from the river to cast off at “Kallidum Kunnu” ( Meaning the “Rock where you drop the pebble”) later. The ascent from Azhtha river uphill is one of the toughest. In tamil “Azhu” means “ to shed tears”. One would literally shed tears climbing this hill. You reached the summit “Kallidum Kunnu” and dropped the pebble there. This is in the belief that like the mortal remains of “Mahishi” was cast of here and filled with stones, your bad habits, bad thoughts, bad karmas are also cast off. You then reached “Injiparai Kotta” which is comparatively an easy trek. Here you offered Prayers to Sastha and broke a coconut . You had your night halt here.

Next morning you reached “UdumbariKotai”. Vyagrapatha, is the presiding devatha here. A slippery descent to Mukkuli covering about 4 kilometers and then on to “Kariyilam Thodu” after crossing the river Puduchery tested the strength of one's knee joints. You had a break here to give rest to the tired limbs.

The most strenuous part is climbing the “Karimala” ( Black Hill), which is usually undertaken in stages. It is a steep ascent covering about 5 to 6 kilometers. It tests the grit and determination of every devotee who continuously crys out for the Lords mercy. By divine grace you reached the Summit of Karimala, where there is a shrine for Karimalanathar, Kochukaduththa Swamy and Karimala Bhagwathi. After praying in this shrine, you camped for the night at the fairly flat summit of Karimala. You kept a campfire to ward off elephants and kept a vigil.

Next morning you undertook the equally steep descent to “Peryanai vattam” on the way to Pampa. Covering a distance of about seven kilometers in arduous descent, you reached Pampa by night fall. Your limbs would have reached their limit of endurance and each part of your body cried for a massage. You had covered more than 40 kilometers of difficult mountain trekking without foot wear and proper camping equipment. You took a dip in the icy and crystal clear waters of “Pampa” and lo and behold, you found all your pains had vanished and you felt fresh and energetic. This mystery has to be experienced personally to believe it! At Pampa you would find a larger congregation of devotees of previous batches as well as those returning. After the bath and prayers, you had a sound sleep knowing full well that the Sannidhanam was just one more day's trek.

It is said that those who stay for three nights on the banks of “Pampa” attain all Siddhis and performing “pitru tharpanam” here is considered very sacred.

Next morning after a bath in Pampa and visiting the temples on its banks, you undertook an equally hard ascent of “Neeli Malai” and reached Sabari Peedam where Lord Rama met Sabari on his way to annihilate Ravana. You offered prayers to Sabari Durga by breaking coconuts and then reached “Sarankuthi”. There under a Banyan tree the 'kannis' would leave the wooden arrows and maces they brought from Erimeli.

You had almost reached the sacred 18 steps leading to the “Sastha's abode” which is about a short walk of thirty minutes from Sarankuthi . You offered prayers to the Eighteen steps, Karuppa swamy and Kaduththa Swamy. (In those days, one would break the coconut on the stone step depending on the number of the pilgrimage he was then undertaking. Kannis would break on the first step and so on . The steps used to be littered with sharp pieces of broken shells and become highly slippery due to the coconut water causing undue misery. Now that the steps have been gold plated, this practice has stopped. )

On climbing the 18 steps you came face to face with the LORD.

You opened up the front part of the “irumudi” and offered the items you brought for Swamy's abhishekam. You could even do “Angapradkshinam” if the crowd was meagre and manageable. After praying to Lord Ayyappa, Kannimoolai Ganpathi you retraced your steps through 18 steps facing lard Ayyappa. ( I doubut whether this practice exists now due to heavy crowd). Then you visited the temple of Malihaipuram ,Nagarajas and Vavarar.

In those days it would take about an hour or so of waiting in queue to reach the Eighteen steps. There were no pushing and jostling. But as the years rolled by and communication especially road network up to Pampa river has been laid, the devotees have swelled beyond manageable limit.

One of the main reason for the stampede of 2011 is that the devotees have forgotten the spirit of brotherhood and helpful attitude. Why should one panic in the presence of GOD. In those days, when there was no medical or ambulance services, if a devotee hurt himself or fell sick, it was for the others in his batch to help him or even carry him. People would take turn for keeping a night look out or for gathering fire wood or making meals. People would hear blare of elephants and noise of strange animals but would never panic and run helter- skelter. The environment was kept clean by self discipline and fear of God. There was no packaged water or ready to eat foods. There was no taxi or bus service up to Pampa. Now many people fly up to Madurai , hire an SUV and reach Pampa by evening. Others hire all modes of road transport to complete the Yatra as a packaged tour in a matter of two or three days from any part of the country. The number of pilgrims has reached a few crores. While I am not suspecting or castigating their devotion, the spirit of “Sabari yatra” and intensity is gone.

The Dewaswom Board must look into these aspects and find ways and means of regulating the number of visitors during Makara Sankaranti and Vishu. With improved communication facilities, the temple could be kept open for more number of days throughout the year barring heavy monsoon period. Public also need to be educated and convinced that visiting Sabari Mala during any part of the year is equally sanctified as that done during Makara Sankaranthi . During Makara Sankaranthi and Vishu, permission should only be granted to those pilgrims who trek through Erimeli route by foot and prohibit vehicles in all other routes. This will indirectly restrict the crowd during these times. A true devotee is supposed to trek through the same path as the Lord himself undertook which is through Erimeli, covering almost 60 kilometers by foot over five days. Then and only then he would realise his weaknesses and the greatness of God.

For the convenience of the pilgrims visiting Sabarimala during all times, Dewoswom Board must lay better road network connecting Sannidhanam with Pampa,Chalakkayam, Vandiperiyar etc. Camp huts may be established where pilgrims will have facilities for over night stay. Permanent and mobile toilet facilities all along the trekking route with adequate water supply will ensure that the sanctity of the hills, the rivers and the shrines all through the routes is not compromised.  Making use of solar powered lights, installing  biogas plants, solar water heaters and purifiers will ensure that natural and available resources are fully utilised without harming the environment.