Book Reference: 1
Quotes
from book Native Life in Travancore by Samuel Mateer.
Talanani was a priest or oracle-revealer of the hunting
deity, Ayappan, whose chief shrine is in Savarimala, a hill among the
Travancore Ghats. The duty of Talanani was to deck himself out, in his sword,
bangles, beads, &c., and highly frenzied with excitement and strong drink,
dance in a convulsive horrid fashion before his idols, and reveal in uneathly
shrieks what the god had decreed on any particular matter. He belonged to the
Hill Arayan village of Eruma-para (the rock of the she-buffalo), some eight or
nine from Melkavu, and was most devoted to his idolatry, and rather remarkable
in his peculiar way of showing his zeal. When the pilgrims from his village
used to go to Savarimala — a pilgrimage which is always, for fear of the tigers
and other wild beasts, performed in companies of forty or fifty—our hero would
give out that he was not going, and yet when they reached the shrine of their
devotions, there before them was the sorcerer, so that he was both famous among
his fellows and favored of the gods. Now, while things were in this way,
Talanani was killed by the neighboring Chogans during one of his drunken bouts,
and the murderers, burying his body in the depths of the jungle, thought that
their crime would never be found out; but the tigers—Ayappan’s dogs—in respect
to so true a friend of their master, scratched open the grave, and, removing
the corpse, laid it on the ground. The wild elephants found the body, and
reverently took it where friends might discover it, and a plague of small-pox
having attacked the Chogans, another oracle declared it was sent by Sastavu
(the Travancore hill boundary god, called also Chattan or Sattan) in anger at
the crime that had been committed; and that the evil would not abate until the
murderers made an image of the dead priest and worshipped it. This they did,
placing it in a grave and in a little temple no bigger than a small dog kennel.
The image itself is about four inches high, of bronze. The heir of Talanani
became priest and beneficiary of the new shrine, which was rich in offerings of
arrack, parched rice, and meat vowed by the Arayans when they sallied out on
hunting expeditions. All the descendants of Talanani are Christians, the
results of the Rev.. Henry Baker’s work. The last heir who was in possession of
the idol, sword, bangle, beads, and wand of the sorcerer, handed them over to
the Rev. W. J. Richards in 1 88 1, when he had charge for a time of Melkavu.
Book Reference : 2
BUDDHISM
AND SASTA WORSHIP IN KERALA
Sastha Worship in Kerala
”Iyyeppan or Sastha is believed to be the supreme God and
highest ruler among the non-Aryan aborigines in Southern India. He is rightly called
Sastha (ruler) or Iyyappan (respectable father) and the chief of the bhutas or
ghosts, whom he restrains from inflicting harm on human beings. He is in this
respect identified with Siva, who is called Bhuthesa or Bhutha nadha, the chief
of the ghosts. Worshipped by all castes of people in Southern India,
especially, in Malabar, Cochin, and Travancore, he is more revered and feared
by the low castes in rural parts. He is often represented as mounting on an elephant
or on a horse. He rides with sword in hand over hills and dales to clear the
country of all obnoxious spirits. Followed by his return during midnight, he
goes for hunting, armed with swords and surrounded by torch-bearers. Anyone who
meets the hunting party on the road is sure to meet certain death. When not
riding, he is supposed to be in a sitting posture as a red-skinned man, his
head he wears a crown, on his forehead are painted the three lines of vibhuthi
(holyashes), and on his tuft-like locks hang strings of pearls which adorn also
his ears and neck. Ornaments cover his arms, hands, feet as well as waist. As
an emblem of his royal authority, he carries a scepter in his hand, and a
girdle encircles his waist and left leg. He wears no clothing on the upper part
of his body, but covers his loins with a gay colored cloth.
Brahmin Stories about Sastha to inculcate local deity to Hinduism
There lived in
ancient times a demon, named Bhasmasura, who by his severe penance gained the favor
of Iswara, and got from him a boon that, whatever he touched with his hand should
be turned to ashes. Receiving this, he wished to test it on Siva himself, who
ran away and concealed himself in the flower of a plant growing in a tank. He then
prayed to Vishnu to rescue him, who thereupon appeared to the demon in the form
of a mohini (damsel). At the sight of her, his passions overpowered him, and he
lost control of his senses; the virgin consented to yield to his wishes, if he
would rub oil on his head and bathe in the water of the tank close by. The
demon did so and was reduced to ashes, as his hand touched his head. Siva then
left his hiding place, and saw Vishnu in the form of a handsome virgin. Seeing
her thus, his passions became uncontrollable. The result of this union of Hari
and Hara was the birth of Sastha. The above story appears to be the invention
of the Brahman priesthood to destroy the old idea of non-Aryan gods which still
influences the masses.
Sastha as Local Diety for Common People in Hilly and Forest regions in Kerala and Tamilnadu
There is hardly any place in the rural parts of Malabar, Cochin,
and Travancore, which does not possess a small temple (with or without roof) or
shrine beneath a shady tree or by the side of a brook, dedicated to the worship
of Sastha. As people, especially, the Sudras and the lower castes were largely
agricultural, and fond of hunting, and as they had to live and work in forests,
they began the propitiation of this deity for protection against demons and all
kinds of illness. He thus became the favored deity of the Sudras. Brahmans also
must have borrowed the worship of this god from them. There are special things,
to be used in the worship of this deity, and Wednesdays and Saturdays are
auspicious for the adoration of this chief and ruler of the demons. During the
last ten days of the Mandalam, a festival in honor of him is celebrated. In
some parts of the country, when children are afflicted with maladies, parents
make to him offerings of rice boiled in milk and sugar (payasam), fruits, etc.
There are temples for this deity where pujas are performed and daily offerings
given by the Sudras, who never offer animal sacrifices.
Sasthampattu
Their special songs called
Sasthampattu (songs in honor of Sastha) are sung to favor him in order to avert
any infectious disease, prevailing in the villages, to prevent failure of
monsoons, and to keep off evil demons. In fulfillment of certain vows, Sudras
go to Chourimala, a hill in Travancore, to adore him and make offerings to him,
as he is supposed to reside there. After recovery from illness or to
commemorate any piece of good fortune (acquisition of wealth or the birth of a
son) in a Sudra family, the members thereof celebrate e festival in honor of
Iyyappan by inviting. Band of Sudra songsters well versed in the songs in
praise of him. A small structure in the form of a temple is made in a
conspicuous part of the house, and a small stool with an image thereon, is placed
in the temple. The figure of Iyyappan is also drawn on the floor, pujas are performed,
and offerings of rice boiled in milk, sugar, plantains, fruits, etc., are made
to him. The song lasts for the whole night and is accompanied by tabor beating.
One of them turns velichapad at the end, and dances or walks up and down in an excited
manner amid the noisy music, while an attendant sings songs describing the
deeds of demons. He finally succumbs in a frenzied fit and gives out oracular
responses to tiny enquiries addressed to him. Most of the by-standers consult
him as to their wants and destinies.
Subordinates of Sastha
Some of the minor demons whom the castemen
worship are Kuttichathan, Parskutty, Karinkutty, Muni, Mundian, and Kandakaranan.
These are believed to be subordinate demons under him. Nature of these demons
ever excites the fear of the people of the lower castes to such a degree that
they, the descendants of the non-Aryan aborigines, always seek their protection
by doing pious Worship and by making offerings to them. These demons take
possession of the bodies of living men, produce unpleasant affections of all
kinds or even death, cause other misfortunes in their families, or impel them
to frantic movements in which all devils delight. They are believed to assume
the form of any animal they choose. Hence, every village has its own peculiar
demon or demons to whose attacks they believe themselves to be exposed. It is
on this belief that small temples and shrines are erected for them in rural
parts, which are often frequented for worship, and where festivals are
celebrated every year. It is also probable that these places of worship have
been in existence long antecedent to the introduction of the Aryan faith. In
the simplest acceptation of the term, it is the worship of a power or force
personified as a goddess with a view to possess supernatural powers for the
achievement of anything desired through her help.
Piligrimage Centers of Sastha
SASTA is one the most popular deities of Kerala. There are
sasta shrines at Sabarimala, Achenkoil, Kulathupuzha and Arienkavu. But besides
these there are numerous insignificant shrines in the different villages of
Kerala dedicated to Sasta. The most popular Sasta temple is the one at
Sabarimala a place in the midst of the dense Sahya Mountains, fifty miles
distant from the western littoral boundary of Travancore. The period from the
middle of November to the middle of January is devoted by thousands of Hindu
devotees in Travancore to this great forest pilgrimage. The pilgrimage is
indeed a very hazardous one. The Sabarimala temple is in the thick of the Reserve
forests of Ranni in the Manimala Range and is inaccessible except by foot. - It
is said that in no other part of the world is there such e perilous pilgrimage
of utterly unarmed multitudes to such a shrine situated among distant,
unchartered, uninhabited. High mountains abounding in wild animals like the tiger,
the bear, the leopard, the elephant and the -bison. Some scholars have
expounded the view that Sasta is only a Hinduised form of the Buddha and that
the modern Sasta pilgrimage is only Buddhist pilgrimages of ancient Kerala .The
famous Sasta temples now existing sabarimala,Takali and other places in Travancore
were originally none other than temples dedicated to Buddha, This view has been
opposed recently by many scholars; the relationship between Sastha worship and
Buddhism is now a subject of great controversy.
Traditions and customs to follow for visiting Sastha Temples
Sasta, is ‘described as‘Hariharasutan’
or son of Vishnu end Siva. In Hindu the Keralolopathy says that after creating
Kerala Parssurama built temples in the eastern forests for Sasta. Sasta was
made the guardian of the eastern slopes and he was to be propitiated for the
defence of the land frontier against the incursion of foreigners into the country.'
The Sabarimala pilgrims have to take strict vows of ahimsa’ and vegetarianism
for a, period of two months. They are allowed to arm themselves with nothing
but absolute faith in God Sasta and with it short and frail wooden arrow or a club
which is merely the emblem of their temporary monasticism. The pilgrims have to
be pure in thought, word and deed. They have to observe-strict celibacy and moderate
in food and drinking for at least 55 days. During this period they must be
constantly thinking of Sasta and calling out his name aloud. Sasta is called by
different names like Harihara Sutan, Ayyan, and Ayyappan etc. Pilgrims are
expected “to live, move and have their being in him completely identifying themselves
and everything else with him. During this period of preparation for pilgrimage
the pilgrim will refer to himself and other devotees as ‘Ayyappan” or‘ Swamy ’
and not by name. He will be wearing rosarytulasi beads round his neck and also colored
dress (usually blue, saffron or yellow). “Just before they start on the
pilgrimage they gird themselves with an arrow belt of black cloth which is held
to be as sacred as a Brahmin’s thread, and as they got along they will be seen
carrying on their heads a long heavily hanging double kit-bag in the fore part
of which is a husked cocoanut ceremoniously filled with ghee and with the divine
immanence of Sasta. This bag will contain provisions strictly vegetarian—-to
last for about a fort-night. The bag will be worshipped by the pilgrims and is
considered to be very sacred One distinctive feature about this pilgrimage is that
the pilgrims, do not observe any caste distinctions, during the period of their
vow. It is indeed a happy sight to see high caste Kshatriyas and Brahmins
mingling freely and eating with pilgrims even from the lowest castes. All the
pilgrims feel that they belong to the sastaic fraternity where there is no
place for any individual distinctions. The Sabarimala pilgrim will always have one
prayer on his lips, and that is “Saranam Ayyappa.”‘(Thou art my refuge oh!
Ayyappen.) During the months of December and January one can see» thousands of
Sabarimala pilgrims with their vociferous' sing-song repetition of “ Saranem Ayyappa”
streaming along all the lanes and roads of the country. The pilgrims are from
both sexes, but in the case of women they must be either above fifty or below ten.
‘The traditional orthodox pilgrim route followed by the sanction of several
centuries extends eastward for about 35 miles from Erumeli and inhabited
village near the western edge at the Cimmerian woods. Erumeli is the rendezvous
where all the pilgrims meet on a fixed date. Novices have to buy a painted wooden
arrow which can be had at a very small cost and those who go for the second
time have to buy a. wooden club. Both of which have to be religiously retained
all through their journey. They will be deposited at the foot of an old tree
near the Sasta temple. Before the pilgrims start from Erumeli sometimes they smear
their bodies with charcoal paste, ashes, turmeric, etc. dance together and worship
at the Sasts. Shrine Erumeli.
Sabarimala Temple
Sabarimala temple is situated on plot of ground
about one square mile in area surrounded by a wide and deep moat-Besides Sasta
there are some deities like Ganapathi,Subramaniya, etc., in the main temple.
The Sasta image is on specially prepared ground about 25 cents in area and
there are 18 sacred steps of stone leading to this. Very few pilgrims mount all
the steps and come near the image for worship. Only veteran Ayappans cover the
18’steps. These 18 steps are considered very sacred by pilgrims and the prayer
“.Pattinettam-padiye Saranam Ayyappa" is very common among them. Outside
the raised ground occupied by Sasta there are other deities called Vavar ,
‘Karuppan’ ‘Kadutta. Etc.-There is also a. female deity and all of them are
placed within the moat—encircled area. The Sabarimala temple, it is said,
originally belonged to the Raja of Pantalam (a place in CentralTrevancore). The
Pantalam kings are scions of the ancient Pandyan royal family of Madura. Till a
few decades ago the Pantalam Rajas were entitled to all the proceeds from the
offerings to the temple. Even now they have a right to certain emoluments from
the Sabarimala shrine. The valuable gold ornaments of Sasta are kept by the
Panthalam Rajas in their place, “On the day previous to the annual festival at
Sebarimala these ornaments will be taken from the Pantalam“palace through the
forests in one non-stop races accompanied by the entranced revealer
(“.Velichappadu ”)with his weapons and placed on the image.
Sasta Worship and Buddhism
‘Now let us proceed
to examine the relationship between Sasta worship and Buddhism.
Argument:1
One important
argument in support of the theory that Sasta is a Hinduised form of the Buddha
is that Sasta is given as one in the synonyms of the Buddha in the
Amarakosa.
The Amarakosa gives the following synonyms for Buddha:
Sarvajna,Sugata,Buddha,Dharmaraja,Tathagata,Samanta,bhadra, Bhagavan,Marajit,Lokajit,Jina;Sadabhijna,Dasabala,Advayavadi, Vinayaka,Munindra,Srighna,Sasta,Muni,Sakyamuni,Sakya,Simha, Sarvarthasiddha, Sauddhodani,Gautama, Arkabandhu,Mayadevisuta.
Sasta is the agent known of
‘Sas’ which means‘to command’; Sasta means one who commands, rules or teaches. The
word Sasta can be applied in this sense to any deity whose functions are protecting,
guarding, instructing, etc. A mere mention of the word ‘Sasta’ as one among the
‘numerous synonyms of the Buddha cannot be taken as an evidence in support of
the theory that Sasta and Buddha are the same. If so, it must be contended that
Vinayaka and Sasta are the same because Vinayaka is mentioned as one of the
synonyms of Buddha.
Arguement :2
Some scholars argue that the sing song repetition of “
Saranam Ayyappa ” by the pilgrims is reminiscent of the triple saranam formula
of the Buddha, Dharina and Sangha. Of the Buddhists. ‘Saranam’ means ‘refuge
’and it is contended that this invocation is peculiar to the Buddhists. Saranam Ayyappa is an expression which
is common to all Hindus Whenever the appeal is to a God exercising grace. “It
is not so clearly established that the idea of seeking the protection of a
saviour is an idea peculiar to the Buddhists or originated with the Buddha and
the Buddhist teacher- No doubt the Buddhists have the notion of Trisaranam but
that does not necessarily mean that that is the earliest or the first.
Arguement :3
The
location of some of the famous Sasta temples in the interior of forests is
considered as an argument in support of the Buddha theory bee .Buddhists
generally prefer to live in secluded places. But it should be pointed out that
there are innumerable Sasta shrines in places other than forests-Perhaps the
chief Sasta shrines are in the forests, but one can come across Hundreds of
Sasta shrines in other parts of the country. Also it cannot be said that only Buddhists
had a special liking for forests. –Forest had been the place of ‘tapas’ or
meditation for Hindu saints as well.
Arguement :4
A very strong argument in favor of the Buddha
theory is that Sasta. Worship has many Buddhist features. The vow of ‘ ahimsa ’
which all pilgrims have to take, their fasting and abstinence from worldly
pleasures and above all the absence of caste distinctions among the pilgrims
are pointed out as distinctiveBuddbistic features. Here again it must be
pointed out that ‘ahimsa’ is not a pure Buddhistic doctrine. No doubt the
Buddhists lay special emphasis on it; but it is not alien to the Jains and the
Hindus the Hindus often toke vows of ‘ahimsa.’ and fasting and they observe
these things when they go on pilgrimages. Pilgrims usually have it code of conduct
different from others. They have to renounce of the pressures to which they are
accustomed and to subject themselves to a good deal of discipline. Abstinence
from Worldly pleasures and renunciation of luxurious meals and attractive
dresses during times of pilgrims has been recommended by Hindu saints also and
we cannot say that these were exclusively Buddhist features. The object of
these restrictions is to enable the pilgrim to concentrate more on his soul
than on his body. After all the pilgrimage is for the solace and ‘salvation of
his soul.
Buddhist Infuences
'We do not rule out the possibility of the forms of Sasta worship
having been influenced by Buddhism. In fact all the forms of worship, pilgrimages,
festivals etc. in Kerala beer stamps of strong Buddhistic influence. The Sasta
pilgrimage also shows some clear Buddhistic influences. The stress on ‘ ahimsa’
and the absence of caste distinction among the pilgrims etc may be cited as
examples. But one cannot conclude from these alone that Sasta worship is only
form of Buddha worship.
Arguement :5
It must be pointed out here that Saste has been
considered to beat deity taking special interest in the arts of warfare‘ Yatrakkali’
‘ Chathirakkali’ ‘Sangakali are plays prevalent in ancient Malabar were specially
devised to propitiate deities like Sasta and Durga ‘Pana’ was a short offering
or ‘Puja’s to these deities made by the warriors who were about to proceed for
war. Sasta was the presiding deity in most of the village ‘Kalaries'or fencing
schools. It is said that soldiers used to enter the battle field only after a
formal puja to their war deities the chief of whom was Sasta. This practice was
prevalent even in very ancient times and is traced back to the period of the
‘Raksha Purushanmar’, what is important in our discussion, is the association
of Sasta with warfare and gymnastics. This is a strong argument against the theory
‘that Sasta and Buddha was one. It is difficult to accept that Sasta who ‘took
great delight in war fare and gymnastics and the Sakya-muni who preached and
practiced ‘ahimsa’ were one and the same.
Arguement :6
Some scholars point out that there is
a striking resemblance between the ‘figures of Sasta and Buddha “in posture as
well as in form. But the modern image of Sasta does not strictly conform to the
features of the Buddha. It is said that after the decline of Buddhism in Kerala
the Buddha image at Sabarimala was replaced by or altered ‘into the modern
Sasta image. But there are numerous other images of Sasta in Travancore, and so
far, we have not come across any Sasta image strictly conforming to the
features of the Buddha; The author of this thesis has visited some of these
Sasta shrines and can say with confidence that the images as they are found at
present don’t have any resemblance to the images of the Buddha, Since the
alleged resemblance between the figures of Sasta and Buddha have given strength
to the theory that both are the same, it is necessary to examine this question
in detail and see whether there is any similarity between the two images from
the point of view of iconography. The descriptions of the image of Sasta are
found in the Amsumabhedagama the Suprabhedagama and theKaranagama. The
Amsumabhedagama says that the figure of Sasta should have four arms and three eyes
and a peaceful countenance, its color should be golden yellow and it should be
draped in silk garments. It must be seated upon a Padmasana. The Suprabhedagama
says ‘that the figure of Shasta should have only two arms and two eyes and a
dark complexion. It should be adorned with ornaments. The arms and legs should
be kept folded, in the right hand there should be a crooked stick and in the
left, fruits and tender leaves of plants. The body should be like that of a
Bkuta with a big belly. He should be represented as playing with dogs, sheep
and fowls. The Karanagama says that the Sasta should have only two arms and two
eyes and a dark complexion. He should be seated on a Pitha with his left leg'
hanging down the seat and the right one folded and rested upon the seat
vertically. The hair of his head should be like blue black ink and be spread
out- His vehicle is the elephants also is the crest or his banner. At the end of the description it is mentioned
that the color of Sastamight be blue, white or dark, his vehicle the bull, that
he might have four anus and that the crest on his banner a cock. Thus we note
that there are important differences in the descriptions of Sasta images found
in the different authorities. ‘Many of the images of Sasta found in Kerala
satisfy the features described in these authorities. But it is quite clear that
the descriptions of the Sastaimages given in none of these authorities agree with
those of tlle Buddha. The Buddha images must have the following features.1:— they
may be sculptured either as standing or seated upon a Simhasan or other seats.
The figure of the Buddha should be of white colour with a broad smiling face,
the earlobes (which are to be pierced) hanging, having broad and long eyes,
prominent nose, long ‘arms, beautiful chest slightly fat limbs and a somewhat
hanging belly. The image of Buddha should have only two eyes and a pair of arms.
Its head should possess the ushnisha which should be done up in the shape of a
Kirita. The case of a standing image the legs must ‘be placed straight.
Whether seated or standing the image must he clothed in yellow robes. None of
the Sasta images in Kerala can be said to be conforming to these features
prescribed for the Buddha. A comparison of the features prescribed for the
Buddha and Sasta will convince us that from the point of view of iconography
they are quite different from each other.
Conclusion:
Modern scholars are inclined to
identify Sasta withAiyanara village deity commonly worshipped on the east coast, Aiyanar is a non-Aryan deity. We have to accept the view that Aiyappan and Aiyanar are the Same, he was incorporated into the Hindu Pantheon as a result of
the fusion between the Aryan and non-Aryan cults in South India.
Aiyanar and Sasta
Aiyanar is described
as the chief male deity among the village Gods. He is known by the names ‘of
Sattan, Aiyan,Aiyappan, Hariharaputran and Sasta. One can come across
innumerable images of Aiyanar in various forms and shapes in the various
villages of the east coast. The Aiyappan images found on the west coast bear a very
striking resemblance to these Aiyanar images. Aiyanar is sometimes seen with
long curly hair a crown and earrings of gold leaves. He is dark in color and is
sometirnes represented as sitting on a throne below a banyan tree. The
Sabarimala image Wears a crown and also jewels and ornaments like the Aiyanar.
The images of Aiyanar seen at different places in the East coast vary from one
another in many details. So also the images of Sasta in travancore. In the
Sasta temple at Vettavila.near Pongode,Suburb of Trivandrum, the Sasta is
represented see riding on a. horse. A figure of Aiyanar (metal) from represents
him also as riding on horse.‘ The Sasta. Image at Puthechantai has at female figure
on either side sculptured in stone. They are said to be purnamba and
pushkalamba, the consorts of Sasta. Aiyanar is said to have two wives by name
Purnai and Pudugalai. The Sasta image at Thycaud at trivandrum shows the Sasta
in the Sukhasana‘ posture with a tapering crown on his head. These similarities
between the images of Sasta. and Aiyenar strengthen the theory that they are
the same. It is very significant that the ‘synonyms’ given for Sasta and Aiyanar
are the same (eg.) Aiyan, Aiyappan,
Hariharaputren, Sattan etc. Further it may be
pointed out that both Sasta and Aiyanar are forest deities. Temples dedicated
to Aiyanar and Sasta, in the west coast are generally found in Kevus or forests.
Even in regard to the function of these two deities there is great resemblance Sasta
like Aiyanar is a protecting deity of the villages .He is considered by the
Malayalees as the guardian of the land. The eight mountain tops along the
Western Ghats are surmounted by eight temples in which are set up images of the
Shasta to protect the country from all the misfortunes, and external evils.
Sasta is essentially an indigenous deity. It is important to remember that Sasta
worship is not familiar to the inhabitants of Northern-India. This deity which
is very popular in Malabar does not appear to have been even known tothe
regions north toi the Grodavari. Sasta is not mentioned in any of the early Sanskrit
works The story in the keralolpathy that Parasuram instituted Sasta Gods in the
Eastern frontiers of Kerala only refers to the iaot of Sasta being incorporated
into the Hindu pantheon. It must be pointed out here thatSasta worship in
Kerala is not very popular among thebrahniins. It is also significant that in
some Sastashrines, the priests are not brahmins, but only low caste Hindus.
These facts clearly prove that Sasta was a typical Dravidian deity.We have
examined above the various argumentsin support of the view that the Buddha and
Sasta are the same. On the whole we are inclined to come to the conclusion that
Sasta was an indigenous Dravidian deity. As we have stated already, we do not
ignore theinfluence of Buddhism on the development of the Sastacult in Kerala.
But We cannot accept the View that sasta is only a Hinduised form of the
Buddha.
Notes:
- In connection with the churning of Palazhi--the milk ocean-Vishnu disguised as a beautiful woman by name Mohini. Siva became enamoured of Mohini and as a result of the conjugal union between Siva and-Mohini Sesta. Was born. There is another story about the origin of Saste. It is as follows :-—Badrakali killed Mahishasuran His sister Maliishi performed tapas and obtained from Brahma the boon that she would conquer the Devas and that she could be killed only by a son of Hari and Ham who has spent twelve years as the ' dasa ’ of a man. Strengthened by this and other ' Varams ’she began to oppress the Devas. They complained - to Brahma, Vishnu and Siva. In response to their Prayers Sasta was born. ‘This blessed child lived with Siva at Kailas. When he grew up Siva told him that he was born to kill Mahishi and to achieve that he should live as a ' dasa ’ of the Pantalalruiking for twelve years and sent him with his blessings to achieve his mission.
- It is however strange that the front part of this sacred satchel bears the conspicuous figure of the crescent, a muslim emblem. The Ayyappans' bag is supposed to consist of all the requirements he may need on his way to Sabarimala. The tying up the bag Kettumurukku" is an important ceremony. The 'Kettu' or bag usually consists of three pockets. The front “one is. Loaded with raw rice, cocoanut with ghee, camphor etc., which are gifts to be offered to Sasta. The back pocket contains rice and other articles of food for the Ayyappan. The middle pocket contains vessels, spoons etc.-
- There are various legends associating the Pantalam royal family with the origin of the Sabarimala shrine- One legend is as fo11ows; _The Pantalam Raja was deeply interested in religious meditations. The Raja had dependent by name Aiyappa who by his pious habits had earned his favour. The Queen became jealous of Aiyappan's and hatched up plot to do away with Aiyappan. She pretended serious illness and made the Court physician to prescribe tigers milk to save her 1ife_Aiyappan was deputed to achieve the impossible via bringing tiger milk.But Aiyappan to the surprise of all returned from the forests riding on the back of tiger with a peck accompanying him. Aiyppan was assigned an august place on the Sabari hills where the Raja promised to go and worship him annually. The paintings of Aiyappan on the tiger’s back are very common in Travancore
- There is a quaint custom called ‘Pettathullal, is "reminiscent of Sastas hunting expedition and return with spoils of the chase after killing Mahishasuri. The votaries blacken their faces and bodies Plantains and other curry stuffs are tied in a blanket and slung on their shoulders. The first Kauai Ayyappan is armed with an arrow and the second with a, club. With the loads on their shoulders they run towards Petta, Sastu’.temple where they 'Worship' the deity. They then worship Vavar to whom offerings in cash are made. The blackening of the face is emblamatical of the Original inhabitants of the forests who accompanied Sasha. The worship of Vavar indicates the early association of a Mahammudian saint With Sasta. the tolerance and discrimination exercised in the choice of associates and worship by all Hindu devotees without any caste distinction-"
- The following is a GOD description of Aiyanar: The chief male deity among the Grama-devatas is Aiyar or Aiyanar. He is also named Harihara putra Vishnu -Siva/s son because he is said to owe his origin to the union of Siva and Vishnu when the latter took the female form called Mohini. Aiyanaris represented by a human form in a sitting posture with red skin, a crown on his head and pearls in his locks. On his forehead he wears the sacred ashes, pearls on his ears and neck and assort of ribbon on his breast. The arms, hands, feet and the whole body are full of jewels and ornaments. In his right hand he holds a scepter to indicate that he is the chief among the village gods. Round his body and his left leg he wears a kind of belt called Bahupaddi which is also used by sages and others when they sit. From his shoulders garlands hang down. The upper part of his body is uncovered whilst the lower is covered with amotely garment. Aiyanar's two wives Puranai [on the right) and Putkalai(on the left) are represented as having natural bodies of a yellow colour with crowns on their heads and flowers in their hands Puranai wears on her forehead the mark of musk (Kasturi) and Putkalai the sacred ashes. The temples of Aiyanar stand usually at some distance west of villages in agrove. Close by the temple on both sides of it are figures of clay among which are Aiyanar's generals called Palaiyakkar. Aiyanar is never asked for any positive good. He only protects from harm and his worship consists Like Ganesa and Skanda, the popular deity Aiyanaris a lord and leader of demon host and his province is to guard the fields, crops and herds of the peasantry and to drive away their enemies , outside every village in Southern India may be seen shrines of ‘Aiyanar surrounded by rude clay or terracotta figures of horses and other animals of life size on which he is supposed to ride when keeping guard. His image is roughly curved sometimes in a sitting posture and at other times on horseback When properly represented he to have a crown on his head the Siva mark on his forehead, a scepter in his hand and ornament on his peers.
