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Home > Temples of Kerala > Sabarimala Temple > The meaning of Hariharatmakatwa The meaning of HariharatmakatwaThe hallow of Sri Ayyappa depends on his Hariharatmakatwa. Hariharanandana or Ayyappa is the son of Hari (Vishnu) and Hara (Siva). The story of the incarnation of Sasta is famous. The churning of Palazhi, the raising of the Nectar, its stealth by the Asuras, Mahavishnu incarnates as Mohini, the Asuras know the cheating, the transformation of Rahu and Ketu, the arrival of Siva to the Vaikundha requests Vishnu to be once more in the image of Mohini, the presentation of Vishnu as the beauteous Mohini, Siva gets tempered with sexual aspirations, a baby is born from the glittering energies of Gods, the necessity in this world to end Mahishi the sister of Mahishasura who had been against the worldly orders, the arrival of that baby to the world, reaches to a king as an adoption, the killing of Mahishi all these are in the history (epic). In this story there are two stratums. The one is the world of gods which is invisible and unbelievable. The other which is around us today. Therefore no need to search for the importance of this world. But the spiritual world in this story has some importance. More over that, since the god Sasta has been approved even by the puranas like the Skandapurana a philosophical analysis is must. The beginning is from Palazhi. The churning of Palazhi was in a far ancient period. We may think that, millions of years ago at the time of Palazhimathan, the mingling of Siva and Vishnu formulated, but the birth of that child is at a period of recent history. Why this discrepancy can be believable? Since there are so many contrary evidences existing, we have to repudiate its gross side and come forward to its subtle points. We can understand the sense of history and feel it beautiful, if the Haritharatmakatwa of Ayyappa is explained. Hari is Vishnu and Hara is Siva. Hari or Hara means ‘make it not’ (to destroy the existence). Hara is Samharaswarupa (the power which is capable of annihilating all the creations). At the time of Pralaya (total annihilation) Hara opens his third eye and makes to perish the worlds into ashes. That ashes is worn by him on the forehead. But Vishnu the preserver of the world, how becomes a destroyer? He destroys only the anti elements of the nature who are active in unrighteousness and all sins of his devotees also. The one annihilates for the end of the world, and the other annihilates for the protection of the world. To destroy the periodical usnvirtues of this world is the duty of Hari. At the same time to destroy all the virtues as well as the unvirtues, in accumulation, without any balance and at an instance is the duty of Hara. This activities or nature of both can be considered as for the emancipation of the world. Two kinds of annihilations arise in our life. We overcome the difficulties which give us grief with prudence. We try to root out the powerful difficulties which cannot be suffered. Here, our first response was in the Vishnubhava and the second was in the Saivabhava. We use the intellect and the energy to overcome the difficulties caused by the unvirtues. Both are Hari and Hara. The intellect is Vishnu and the energy is Siva. Spiritually the intellect is wisdom and the energy is the mental power i.e. the Jnana and the Tapa. Jnana is the intellect and Tapa is the power of control. The Jnana and the Tapa are essential enthusiastic powers which present two types of Samharas for the victory and continuity of life. Hari or Vishnu in the Jnana and Hara or Siva is the Tapa. Siva has enbudded feeling of thirst for Mohini, the Vishnumaya means that the thirst for the achievement of realization. The Tapa is unavoidable for the realization. We can say that Tapa (Siva) is used for Iswarajnana (Vishnu) or the Tapa has ardent desire for Jnana. Without Tapa Jnana will never be achieved. The Saiva Vaishnava Sankalpas in the epics also reveal this principle. Vishnu holds plenty of incarnations to depart various knowledge; but Siva dwels in the field of wisdom in the mood of great Tapa. Our consciousness is always preparing for the knowledge of good realization and even ready to confront all the sufferings. Siva had ardent temptation in getting Mohini of Vishnu, philosophically reveals the meaning of the ardency of Tapa to join with the Jnana. When the Sivatatwa which is in the taporupa, joins with the vishnutatwa the Jnanarupa derives the Hariharanandana, Ayyappa. We may call this Ayyappa the Brahmajnani Ayyappa is the symbol of realization of Brahmam. The Cinmudra, Yogapatta, Jata (hair locks), brahmacaritwa, Dhyanasthiti all are the symbols of Brahmajnani. When the powers of two annihilators join together a creation of the protector is happened. Two negatives are one positive according to the arithmetical theories. Ayyappa the hariharatmaja destroys all the physical and spiritual ailments of those devotees and gives them plentiness and comforts of life for all the duration of their life span. This is the principle of Hariharatmaja.
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