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Ayyappa (deity)

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"Ayyappa" redirects here. For other uses, see Ayyappa (disambiguation).

Ayyappa
God of righteousness and celibacy
Ayyappa seated on a tiger
AffiliationHinduism
AbodeSabarimala
MantraSvāmiye Śaraṇam Ayyappa[1]
WeaponBow and arrow, sword
SymbolsBell, bow and arrow
DaySaturday
MountTiger
TextsBrahmanda Purana
GenderMale
FestivalsMakaravilakku
Genealogy
Born
Manikandan
Parents

Ayyappa, also known as Dharmasastha and Manikandan, is the Hindu deity of truth and righteousness. His worship is more prevalant in South India. Although devotion to Ayyappa has been prevalent earlier, his popularity rose in the late 20th century. According to Hindu theology, he is the son of Vishnu in the form of Mohini and Shiva thus representing a bridge between Shaivism and Vaishnavism.

Ayyappa is depicted as a youthful man, riding or near a Bengal tiger, carrying a bow and arrow. Most iconography of Ayyappa depict him in a yogapattasana, a seated position. His abode is in Sabarimala which is located in the forests of the Western Ghats on the banks of river Pamba, and is a major pilgrimage destination, attracting millions annually.

Names and etymology

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A painting of Ayyapppan in a seated yogic position

Ayyappa is literally derived from "Ayyan" and "Appan" both meaning "father" and the root names might denote Mohini (the female form of Vishnu) and Shiva, respectively.[2] An alternate theory links it to the Malayalam word acchan and Tamil word appa both meaning "father", with Ayyappa connoting as "Lord-father".[3][4] The proposal is supported by the alternate name for Ayyappa being Sasta, a Vedic term that also means teacher or guide.[4] However, the word Ayyappa is not found in the medieval era Puranas, while the words Sastha and Dharmasastha in the sense of a Hindu god are mentioned in the Puranas.[5] Ayyappa is also known as Hariharasudhan, meaning the "son of Harihara" or a fusion deity of Hari and Hara, the names given to Vishnu and Shiva, respectively.[6] He is also called Manikanda with Mani meaning bell and Kanda meaning neck in Sanskrit, translating to the wearer of a bell on the neck.[6]

Iconography and depictions

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Ayyappa is a warrior deity and is revered for his ascetic devotion to Dharma, the ethical and right way of living, to deploy his military genius and daring yogic war abilities to destroy those who are powerful but unethical, abusive and arbitrary.[1] He is usually represented as a celibate young man with a bow and arrow, riding a bengal tiger.[7] In some representations, he is seen holding an upraised bow in his left hand, while holding either an arrow or sword in his right hand placed diagonally across his left thigh.[8] Other iconography of Ayyappa, generally shows him in a yogic posture wearing a bell around his neck.[9] In some representations, such as in Sri Lanka, he is shown riding an Indian elephant or a horse.[10]

Theology and historical development

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The legend and mythology of Ayyappa varies across regions, reflecting a tradition that evolved over time.[11] According to Sribhutanatha Purana, Ayyappa is mentioned as an incarnation of Hariharaputra, the son of Shiva and Mohini. While this interaction between Shiva and Mohini is mentioned in the Bhagavata Purana, Ayyappa is not mentioned by name.[12]

According to Malayalam folk songs, Ayyappa is presented as a warrior prince of Pandala kingdom.[13] As the royal family was childless, the king of Pandalam found a baby boy in a forest.[9][14][15] The king named the boy Manikantha and raised him his own son, on the advice of an ascetic.[13] When Manikantha was 12 years old, the king wanted to formally anoit him as the heir. However, the queen objected to it, favoring her younger biological child.[13] The queen feigned an illness, asking for the milk of a tiger to cure her illness and demanded that Manikantha be sent to obtain the same. Manikantha volunteers and goes into the forest, where he confronts the demoness Mahishi, whom he kills and returns back riding a tigress.[13] The king realizing Manikantha's special ability recognizes him to be a divine being and resolves to make a shrine for him. Manikantha transforms into Ayyappa and shoots an arrow to denote the place for the shrine.[16] There are minor variations in the story in certain versions with Ayyappa renouncing the kingdom and becoming an ascetic yogi in a forested mountain.[17] In some versions, he was raised by a childless royal couple Rajashekara Pandian and Koperundevi, and grew up as a warrior yogi.[9][18][19]

In the later years, the stories of Ayyappa expanded. One such version has roots between the 1st and 3rd century CE, where Ayyappa evolves to be a deity who also protects traders and merchants from enemies such as robbers and plundering outlaws.[20] His temple and tradition inspired Hindu yogi mercenaries who protected the trade routes in South India from criminals and looters, restoring Dharmic trading practices.[20] In another version, Ayyappa is portrayed as a child of a priest whose father was murdered by a fearsome outlaw. The outlaw kidnaps a princess and Ayyappa makes a daring rescue, while killing the outlaw in the process.[20] In a variation of the story, Ayyappa forms an alliance with the Muslim warrior Vavar against the outlaw Udayanan, which forms the basis for worshiping both in a mosque and then in the Hindu temple before starting a pilgrimage to Ayyappa shrine.[20]

According to Paul Younger, supplementary legends appeared in the late medieval times that linked other Hindu deities and mythologies to Ayyappa heritage.[20] The divine beings Datta and Leela came to earth as humans. Datta wanted to return to the divine realm, but Leela enjoyed her life on earth and wanted to stay on earth.[21] Datta became angry and cursed her to become a Mahishi, or water buffalo demoness. Leela in turn cursed him to become a Mahishi, or water buffalo demon. They both plundered the earth with their evil acts. Mahishasura was later killed by goddess Durga, while Mahishi was killed by Ayyapan, ending the terror of evil and liberating Leela who was previously cursed.[22] These legends, states Younger, syncretically link and combine various Hindu traditions around Shaivism, Vaishnavism and Shaktism.[22] According to Eliza Kent, the legends in the Ayyappa tradition seem to be "artificially mixed and assembled into a kind of collage".[23] Ruth Vanita suggests that Ayyappa probably emerged from the fusion of a Dravidian god of tribal provenance and the Puranic story of Shiva and Mohini's interaction.[24] In some regions, Ayyappa and Tamil folk deity Ayyanar are considered to be the same with similar characteristics, a reason for his large following amongst Tamils.[25]

Worship

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Ayyappa temple at Sabarimala

Although devotion to Ayyappa has been prevalent earlier, his popularity rose in the late 20th century.[26] While there are many temples in South India whose presiding deity is Ayyappa, the most prominent Ayyappa shrine is at Sabarimala, nestled in the hills of Western Ghats on the banks of river Pamba in Kerala. It is a major pilgrimage center, attracting millions of Hindus every year.[27][28][29] The temple is open only on select days of a year.[30]

Pilgrims carrying irumudi in Sabarimala

Pilgrims begin preparations weeks in advance by leading a simpler life, remaining celibate, eating a vegetarian diet or partially fasting and wearing a black or blue dress. These weeks of rituals are termed as Vrutham which is signified by wearing a Tulsi or Rudraksha.[27] The pilgrims do not recognize any form of social or economic discrimination and form a fraternity treating each other as equals.[31][29] The pilgrims call each other by the same name Swami meaning "God".[29][32] The pilgrims bath in the Pamba river and embark on a trek to the top of the hill on barefoot while carrying an irumudi (a bag with two compartments containing offerings) on the head.[27][28] Then they climb the 18 steps in front of the shrine, each representing a dharmic value.[27][28] The shrine priests and devotees bring flowers and scatter them near the shrine, all the while chanting shlokas.[33] As Ayyappa is believed to be a celibate deity, women in their fertile age are not allowed to enter the shrine.[9][27][28] The most significant festival linked to him is the Makaravilakku, observed around the winter solstice.[14][34] Harivarasanam is a Manipravalam ashtakam composed in praise of Shiva but sung as a lullaby for Ayyappa.[35]

Other temples include Kulathupuzha Sastha Temple, Aryankavu Sastha Temple, Achankovil Sastha Temple, Erumely Sree Dharmasastha Temple and Ponnambalamedu temple. While Ayyappa temples typically show him as a celibate yogi, a few temples such as the one at Achankovil Sastha Temple depict him as a married man with two wives Poorna and Pushkala, as well as a son Satyaka.[36][37] Some of Ayyappa temples are believed to have been established by Parashurama.[38]

Vavar's mosque on the way to Sabarimala

Ayyappa remains one of the few deities in Hindu tradition, who is respected by other religious communities, including Muslims and Christians.[9] He is also revered by Muslims in Kerala due to his friendship with Vavar.[15] In this mythology, Ayyappa confronts the plunder-driven pirate robber Vavar in the jungle with Ayyappa defeating Vavar, who then becomes Ayyappa's trusted lieutenant helping fight other pirates and robbers.[39] In another version, Vavar is stated to be a Muslim saint from Arabia, who works with Ayyappa.[39][40] A mosque dedicated to Vavar stands next to the Kadutha swami shrine at the foot of the pilgrimage path, both as a form of guardian deities. Pilgrims offer a prayer to both, before beginning the trek towards Sabarimala.[39] According to Kent, the mosque does not contain mortal remains of Vavar though the mosque near Sabarimala includes a grave, and no one can date Vavar nor provide when and where he lived, so he may be a myth. The Vavar legend and palli shrines may reflect the Hindu approach to accepting and co-opting legendary figures or saints of other religions within its fold.[41]

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A number of Indian films have been made about Ayyappa. These include: Sabarimala Ayyappa (1961) by S. M. Sriramulu Naidu, Swami Ayyappa (1975) by P. Subramaniam, Saranam Ayyappa (1980) by Dasarathan, Arul Tharum Ayyappa (1987) by Dasarathan, Shiv Putra Swami Ayappa (1990) by P.S. Mani, Sabarimala Sri Ayyappa (1990) by Renuka Sharma, Engal Swamy Ayyappa (1990) by Dasarathan, Ayyappa Swamy Mahatyam (1991), Ayyappa Deeksha Mahimalu (1992) by Guda Rama Krishna, Swami Ayappa Shabarimalai (1993) by K. Shankar, Jai Hari Hara Putra Ayyappa (1995), Bhagwaan Ayyappa (2007) by Irajaral Bhakhta and V. Swaminathan, Swami Ayyappa (2012) by Chetan Sharma and Mahesh Vettiyar, Om Sharanam Ayyappa (2015) by K. Sharath, Sri Omkara Ayyappae (2016) by Sai Prakash, Ayyappa Kataksham (2019) by Rudrapatla Venugopal and Malikappuram (2023) by Vishnu Mohan.[42][43]

Asianet launched a Malayalam series named Swami Ayyappa in 2006. Other series include Swami Ayyappa Saram (2010), Sabarimala Shri Dharmashasta (2012), Sabarimala Swami Ayappan (2019) and Malikappuram: Apathbandhavan Ayyappa (2023). The story of Ayyappa is dictated by Parvati to Ganesha in the Indian TV show Vighnaharta Ganesh.[44] The story of Ayyappa was adapted as a comic in the 673rd issue of the Indian comic book series, Amar Chitra Katha.[45][46]

See also

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References

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  1. ^ a b Younger 2002, pp. 21–25.
  2. ^ Paul Williams; Anthony Tribe; Alexander Wynne (2012). Buddhist Thought: A Complete Introduction to the Indian Tradition. Routledge. p. 62. ISBN 978-1-136-52088-4.
  3. ^ Mikhail Sergeevich Andronov (1996). A Grammar of the Malayalam Language in Historical Treatment. Otto Harrassowitz Verlag. p. 49. ISBN 978-3-447-03811-9.
  4. ^ a b Johannes Bronkhorst; Madhav Deshpande (1999). Aryan and non-Aryan in South Asia: evidence, interpretation, and ideology; proceedings of the International Seminar on Aryan and Non-Aryan in South Asia. Harvard University, Dept. of Sanskrit and Indian Studies. pp. 177–178. ISBN 978-1-888789-04-1.
  5. ^ Roshen Dalal (2010). The Religions of India: A Concise Guide to Nine Major Faiths. Penguin Books. p. 43. ISBN 978-0-14-341517-6.
  6. ^ a b Jackson, Chris; Kozlowski, Frances (2013). Driven by the Divine: A Seven-Year Journey with Shivalinga Swamy and Vinnuacharya. BalboaPress. ISBN 978-1-45257-893-4.
  7. ^ MN Srinivas (2002). Collected Essays. Oxford University Press. p. 352. ISBN 978-0-19-565174-4.
  8. ^ Williams, Joanna Gottfried (1981). Kalādarśana: American Studies in the Art of India. Brill. p. 72. ISBN 9004064982.
  9. ^ a b c d e "Ayyappan – Hindu deity". Encyclopaedia Britannica. 2014.
  10. ^ D. P. Dubey (1995). Pilgrimage Studies: Sacred Places, Sacred Traditions. SPS. pp. 136–137. ISBN 978-81-900520-1-6.
  11. ^ Younger 2002, pp. 18–25.
  12. ^ Goudriaan, Teun (1978). "The Māyā of the Gods: Mohini". Māyā divine and human. Motilal Banarsidass Publ. pp. 42–43. ISBN 978-81-208-2389-1.
  13. ^ a b c d Younger 2002, p. 18.
  14. ^ a b Denise Cush; Catherine A. Robinson; Michael York (2008). Encyclopedia of Hinduism. Routledge. p. 78. ISBN 978-0-7007-1267-0.
  15. ^ a b Constance Jones; Ryan James (2014). Encyclopedia of Hinduism. Infobase Publishing. p. 58. ISBN 978-0-8160-5458-9.
  16. ^ Younger 2002, pp. 18–19.
  17. ^ Devdutt Pattanaik (2014). Pashu: Animal Tales from Hindu Mythology. Penguin Books. pp. 109–111. ISBN 978-81-8475-692-0.
  18. ^ Jeffery D. Long (2011). Historical Dictionary of Hinduism. Scarecrow Press. p. 78. ISBN 978-0-8108-7960-7.
  19. ^ Younger 2002, pp. 17–21.
  20. ^ a b c d e Younger 2002, pp. 20–21.
  21. ^ Younger 2002, p. 21.
  22. ^ a b Younger 2002, pp. 21–22.
  23. ^ Eliza Kent (2013). Lines in Water: Religious Boundaries in South Asia. Syracuse University Press. pp. 80–83. ISBN 978-0-8156-5225-0.
  24. ^ Ruth Vanita; Saleem Kidwai (2000). Same-Sex Love in India: Readings in Indian Literature. Springer Publishing. p. 94. ISBN 1137054808.
  25. ^ Pillai, V. Narayana (1939). "Śāsta Cult in Travancore. Is It a Relic of Buddhism ?". Proceedings of the Indian History Congress. 3: 230–240. ISSN 2249-1937. JSTOR 44252378.
  26. ^ Chandra, Suresh (1998). Encyclopaedia of Hindu Gods and Goddesses. Sarup and Sons. p. 28. ISBN 8176250392.
  27. ^ a b c d e Fred Clothey (1978). Bardwell L. Smith (ed.). Religion and the Legitimation of Power in South Asia. "Brit"LL Academic. pp. 3–9 with footnotes. ISBN 90-04-05674-2.
  28. ^ a b c d Younger 2002, pp. 18–23.
  29. ^ a b c Diana L Eck (2012). India: A Sacred Geography. Random House. pp. 13–14. ISBN 978-0-385-53191-7.
  30. ^ "Mandala Puja 2022: All you need to know about Mandala Kalam". The Times of India. 17 November 2022. ISSN 0971-8257. Retrieved 15 December 2023.
  31. ^ Eliza Kent (2013). Lines in Water: Religious Boundaries in South Asia. Syracuse University Press. pp. 14–15. ISBN 978-0-8156-5225-0.
  32. ^ E. Valentine Daniel (1987). Fluid Signs: Being a Person the Tamil Way. University of California Press. pp. 244–262. ISBN 978-0-520-06167-5.
  33. ^ Stephen Knapp (2009). Spiritual India Handbook. Jaico. pp. 416–419. ISBN 978-81-8495-024-3.
  34. ^ Roshen Dalal (2010). Hinduism: An Alphabetical Guide. Penguin Books. pp. 238, 350. ISBN 978-0-14-341421-6.
  35. ^ "This Sabarimala season, an updated lullaby for Lord Ayyappan". The Hindu. 19 November 2017. ISSN 0971-751X. Retrieved 25 December 2023.
  36. ^ K. Srikumaran (2005). Theerthayathra: A Pilgrimage Through Various Temples. Bharatiya Vidya Bhavan. pp. 103, 120. ISBN 978-81-7276-363-3.
  37. ^ Pattanaik, Devdutt (9 January 2014). The Man Who Was a Woman and Other Queer Tales from Hindu Lore. Routledge. p. 127. ISBN 9781317766308.
  38. ^ Maria A. David (2009). Beyond Boundaries: Hindu-Christian Relationship and Basic Christian Communities. ISPCK. p. 9. ISBN 978-81-8465-001-3.
  39. ^ a b c Eliza Kent (2013). Lines in Water: Religious Boundaries in South Asia. Syracuse University Press. pp. 81–86. ISBN 978-0-8156-5225-0.
  40. ^ Kumar, KP Narayana. "Before arriving at Sabarimala temple in Kerala, devotees visit a mosque". The Economic Times.
  41. ^ Eliza Kent (2013). Lines in Water: Religious Boundaries in South Asia. Syracuse University Press. pp. 84–88. ISBN 978-0-8156-5225-0.
  42. ^ Rajadhyaksha, Ashish; Willemen, Paul (1999). Encyclopaedia of Indian cinema. "Brit"tish Film Institute. ISBN 9780851706696.
  43. ^ "Ayyappan now in toon avatar". The Hindu. 20 June 2012. Retrieved 21 June 2014.
  44. ^ "Ep. 608 - Story Time For The Kids - Vighnaharta Ganesh". SonyLIV. Archived from the original on 31 December 2019. Retrieved 31 December 2019.
  45. ^ Shyamala Mahadevan (1975). Ayyappan: The Lord of Shabarimala. Amar Chitra Katha.
  46. ^ "Ayyappan". Amar Chitra Katha. Retrieved 1 June 2024.

Bibliography

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  • Media related to Ayyappan at Wikimedia Commons
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