18 steps of ayyappa is related to adviatham?

[Guest guest]

Dear Raghu,

 

One website on Iyappa says thus aptly(http://www.ayyappan-ldc.com/ayyappan.info_the18steps.html):

 

 

 

 

 

 

"There are many mythology associated with the holy Patinettampadi. Some believe the eighteen steps denotes 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 sacred 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."

 

 

 

I have a question then:

 

"You lose everything and gain the state of going beyond "Knowledge and Ignorance"(17th and 18th step).Then, why again get down?

 

So, does that mean that again you embrace gnAna and agnAna and then the thrigunAs,ashtarAgAs,etc and become a dumbster?!

 

Im not belittling the generally accepted explanation of the pathinettAmpadi but seek to throw more light on the same from shAkthAdhwAitham perspective with first a reference to kundalinI.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The chakras Nepal 17th century gouache on paper

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

7. Sahasrara

 

6. Ajna

 

 

 

5. Vishuddha

 

 

 

4. Anahata

 

3. Manipura

 

2. Svadhisthana

 

1. Muladhara

 

 

 

 

 

For each chakrA there are 3 sub-chakrAs which need to be conquered.

Chakras are in the Linga Sarira (astral body).

 

Linga Sarira is of 17 Tattvas, viz., 5 Jnanendriyas (ears, skin, eyes, tongue and nose); 5 Karmendriyas (speech, hands, legs, genitals, anus); 5 Pranas (Prana, Apana, Vyana, Udana, Samana); Manas (mind); and Buddhi (intellect).

 

These have corresponding centres in the spinal cord and the nerve-plexuses in the gross body. Each chakrA has control and function over a particular centre in gross body.

 

Some foolish doctors search for the Chakras in the physical body. They cannot find them there. Since they cannot find any Chakra in a dead body, they lose faith in Shastras and Yogic Kriyas.

 

 

Sukshma Prana moves in the nervous system of the Linga Sarira (astral body). Sthula Prana moves in the nervous system of the gross physical body. The two courses are intimately connected. They act and react upon each other. The Chakras are in the astral body even after the disintegration of the physical organism to death.

According to a school of thought, the Chakras are formed during concentration and meditation only. This is not possible. The Chakras should exist there in a subtle state, as the gross matter is the result of the subtle matter. Without the subtle body, the gross body is impossible. The meaning of this sentence should be taken to be that one can feel and understand the Sukshma Chakras during concentration and meditation only.

 

 

 

 

Wherever there is an interlacing of several nerves, arteries and veins, that centre is called Plexuses. The physical gross plexuses that are known to the Vaidya Shastra are Hepatic, Cervical, Brachial, Coccygeal, Lumbar, Sacral, Cardiac, Epigastric, Esophageal, Pharyngeal, Plumonary, Lingual, Prostatic, etc. Similarly there are plexuses or centres of Sukshma Prana in the Sushumna Nadi. All the functions of the body, nervous, digestive, circulatory, respiratory, genito-urinary and all other systems of the body are under the control of these centres in Sushumna. These are subtle centres of vital energy. These are the centres of consciousness (Chaitanya). These subtle centres of Sushumna have their corresponding centres in the physical body. For example, Anahata Chakra which is in the Sushumna Nadi has its corresponding centre in the physical body at the heart (Cardiac Plexus).

 

The subtle centres in the Sushumna Nadi are otherwise known as Lotuses or Chakras. A particular Tattva preponderates at every Chakra. There is a presiding deity in each Chakra. In every Chakra a certain animal is represented. It denotes that the centre has the qualities, Tattvas or Gunas of that particular animal. There are six important Chakras: Muladhara, Svadhisthana, Manipura, Anahata, Vishuddha, and Ajna. Sahasrara is the chief Chakra. It is in the head. These 7 Chakras correspond to the Lokas (Bhuh, Bhuvah, Svah, Maha, Jana, Tapa, and Satya Lokas). Muladhara to Vishuddha are the centres of Pancha Bhutas (five elements): earth, water, fire, air and ether.

 

When Kundalini is awakened it passes on from Muladhara to Sahasrara through all the Chakras. At every centre to which the Yogi directs the Kundalini, he experiences a special form of Ananda (Bliss) and gains special Siddhis and knowledge. He enjoys the Supreme Bliss when Kundalini is taken to Sahasrara Chakra..

 

 

The following are some other Chakras: Adhara (another name of Muladhara Chakra), Amrita, Ananda, Lalita, Balvana, Brahmadvara, Chandra, Dipaka, Karnamula, Gulhaha, Kuladipa, Kundali, Galabaddha, Kaladaada, Kaladhvara, Karangaka, Kalabhedan, Lalana, Mahotsaha, Manas, Talana, Mahapadma, Niradhara, Naukula, Prana, Soma, Triveni, Urdhvarandhra, Vajra, etc. Some of these names refer to the six important Chakras only. There are also many minor Chakras. Some Hathayogis say, that there are 21 minor Chakras besides 13 major Chakras and some other Hathayogis hold that there are forty-nine Chakras while the ancient Yogis taught that there are 144 Chakras. Talana Chakra with its twelve red petals is located near the base of the palate and Manas Chakra with its six petals closely associated with sensations, dreams and astral travelling.

 

So, when the pathinettAmpadi explanation was given officially,they mentioned the tathwic commentary a bit but renegaded the kundalinI explanation because the masses would not understand or relate to it.

 

The "Guru" cuts through these 17 chakrAs fast and you reach the paramapada chakrA of bliss and unmani beyond the sahasrAra and merge into the guru-chakrA through the process of self-identification with guru.

 

At the culmination of each of such tathwic chakrA,the ego is sundered apart decrementally by the Guru(shAshtA) and this is depicted by the breaking of the coconut.

 

Kundalini shakthI merges with the guru finally which is Her 'sivA"(prAna as in vAsi yOgA).When this happens,there is paripakvathA to the sAdhaka.Mere raising the kundalinI to the sahasrAra and bringing it down would do nothing.Many think,opening the kundalinI and bringing it to the sahasrAra is the ultimate goal.

 

This is but foolish! As there are chakrAs beyond the sahasrAra and only a bonafide guru can direct the sAdhaka from the basal chakrA to the higest ones,easily.

 

In all this,even after the "iykkiyA"(union),one comes down to the earth(like say Shirdi Sai Baba or other avatArAs) to help humanity.They never lose sight of the "Guru" in them and this is denoted by the piligrims seeing the deity while coming down.

 

They stay in total unmanI even in their bodies after reaching the Highest and merging with the guru-chakrA.

 

 

The irumudi is not left both in the ascent and the descent mode.

 

 

 

 

 

 

 

 

Irumudi is a 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 while the rear-part is meant to hold the piligrims personals.

 

 

 

This indicates that in the spiritual journey both during ascent and descent one must never forget sagunOpAsana(imagery worship)(even Shirdi Sai Baba(who belonged even beyond the alakshyAniranjanA panthI followed a form-worship) followed a form of sagunOpAsana) and taking care of the divya-dehA(divine body).

 

The moment a gunA is attributed to the human frame,the need for sagunOpAsanA comes so as to not make it waver.So, the sAdhakA who goes down spreads the word of mahA-shAshthA to all with the "Irumudi" bearing heavily on His head.

 

This is signified by the Irumudi being on the head.The removal of the irumudi comes as a means of final merger into the cosmic of the sAdhaka when He leaves his sthula-shareera after working out His spiritual fate/work in the earthly plane.

 

After 18 such divine births,the sAdhaka becomes a mahAyOgi(as in Shirdi Sai ith hi previous incarnations as in Kabeer,Auliya,etc).Then he plants a sapling (denoting His total surrender and permanent merger with the divine as opposed to savikalpA or nirvikalpA samadhi-sthithis) in the domain of the "Guru-tathwA".This is what the planting of the sapling denotes in a deep-way.

 

The Holy eighteen steps that lead to the shrine have been figuratively called Ponnu Pathinettampadi. ''Ponnu'' as an epithet denotes the holy touch of the Lord's feet(gurupAdhukA pUjA as denoted in the AvaranA).

 

But now the epithet ''Ponnu'' has become literally true because the steps have been covered with gold coloured Panchaloham. Only those who observe 41 days(roughly a mandalam period) of penance and carry ''Irumudi Kettu'' can climb these divine steps.

 

It takes one graha-mandala circumambulation for the chakrAs to raise in the sAdhakAs body as it is all an interconnected system.

 

The pathinettampadu lie in the eastern exit of the shAshta-pandalam temple in sabari.This denotes the merger with the final "Sun" in kundalini terminology.

 

 

 

All this information,Im sure you will not be able to find in any book or website and am revealing for satiating devotees' quest.

 

There is more to the 18 steps(and connection with ambA),which can be gotten only from the Lotus feet of an authentic mahA-shAshta upAsaka.

 

I think this much of information would suffice for now.I need to study now.Felt,needed to give a posting..its been a long time,so took your query as a posting and posted it.(Thankyou for raising an interesting topic).

 

Also, just yesterday I was thinking(suddenly--etheric thought vibe??) about my friend Aravind Subramaniam who authored the book "Mahashashtha Vijayam" and my promise to him to do the translation in English and Telugu and today lobehold! you ask me this question.

 

I have tried my best to answer it despite my busy study schedule.Hope you find it useful.

 

 

 

PathinettAmpadi sharanam pon ayyappA.

SabarigireeshA saranam Pon Ayyappa...

Yours Yogically,

Mythreya

 

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(Email: Mythreya.Mythreya)

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Jaya Sarvamangala! Jaya Raajaraajeshvari!

May ambA rAjarAjeshwarI de'vI bless all of us abundantly!

 

 

"Let what comes, come; let what goes, go; find out what remains"--Ramana Maharshi

--- On Sat, 4/24/10, raghu kotaru <kotaruraghu wrote:

raghu kotaru <kotaruraghu18 steps of ayyappa is related to adviathammythreya.mythreyaReceived: Saturday, April 24, 2010, 4:03 PM

sri mathre namaha, sir i will read every e-mail of yours without fail because as i read the e-mail i am developing my spirtual world faster ever and ever with certain cautious suggestions given by you. i have a doubt regarding the 18 golden steps of ayyappa swamy temple and please give me the details that what these 18 steps are for and what are the essence we can know through these steps that can develop spiritually and how to see these 18 steps through the spectacles of ADVITHAM and is there any relation between 18 steps of ayyappa and ADVITHAM. it is the doubt that running in my mind like an insect. yours raghu.