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{{Short description|Hindu folk deity}}
{{Redirect|Ayyanar|the film|Ayyanar (film)}}

{{Hdeity infobox| <!-- Wikipedia:WikiProject Hindu mythology -->
{{Use dmy dates|date=August 2020}}
Image = AN4248.JPG
{{EngvarB|date=August 2020}}
| Caption =Aiyanar riding a white horse
{{Infobox deity<!--Wikipedia:WikiProject Hindu mythology-->
| Name = Aiyanar
| Devanagari =
| type = Hindu
| image = Tardo periodo chola, ayyanar, prov. sconosciuta, 1100-1350 ca.jpg
| Sanskrit_Transliteration = {{IAST|}}
| caption = [[Chola dynasty|Chola]] statue of Ayyanar
| Script_name = Tamil language
| name = Aiyanar
| Script = ஐயனார்
| script_name =
| Affiliation = Form of [[Sasta]], Harihara putra or [[Ayyappa]]
| God_of =
| script =
| god_of = Guardian deity
| Abode =
| Mantra =
| abode =
| Weapon =
| mantra =
| weapon = [[Chentu]] (whip), [[sceptre]], [[sword]]
| Consort =
| mount = [[White elephant (animal)|White elephant]], [[horse]], [[bull]]<ref name="pratima">{{cite book | title=Pratima Kosha : A Descriptive Glossary of Indian Iconography | publisher=Prof.S.K.Ramachandra Rao Memorial Trust | author=Rao, S.K.Ramachandra | author-link=Sasta | year=1988 | location=Bangalore | pages=206–210}}</ref>
| Mount = [[Horse]] or [[Elephant]]
| consort = Puranai, Puskalai
| deity_of = Guardian deity
| venerated_in =
}}
}}
'''Aiyanar''' ({{IAST3|Aiyaṉār}}, {{langx|ta|ஐயனார்}}) is a [[Dravidian folk religion|Dravidian folk deity]] venerated in [[South India]] and [[Sri Lanka]]. His worship is prevalent amongst rural [[Tamils|Tamil people]].<ref>{{cite book|last1=Narayanan|first1=Gita|last2=Thiagarajan|first2=Deborah|title=DakshinaChitra: In southern district thanjavur, place called Sathanur where old temple for ayyanar is in place( Palankulathu ayyanar).A Glimpse of South India|date=2001|publisher=Madras Craft Foundation|pages=40–41|url=https://books.google.com/books?id=vLkYAAAAYAAJ}}</ref><ref>{{cite book|last1=Kulendiren|first1=Pon|title=Hinduism a Scientific Religion: & Some Temples in Sri Lanka|date=2012|publisher=iUniverse|isbn=9781475936735|page=188|url=https://books.google.com/books?isbn=1475936753}}</ref><ref name = marg>{{cite book|title=Mãrg, Volume 37, Issues 3-4|publisher=Marg Publications|page=67|url=https://books.google.com/books?id=K93WAAAAMAAJ}}</ref> Some studies suggest that Ayyanar may have also been worshipped in [[Southeast Asia]]n countries in the past.<ref>{{cite journal|last1=Pal|first1=Pratapaditya|title=American Collectors of Asian Art|journal=Marg Publications|date=1986|volume=37|page=67|url=https://books.google.com/books?id=kP_pAAAAMAAJ}}</ref> He is primarily worshipped as one of the village deities of [[Tamil Nadu]].<ref>{{cite book|last1=Christa Neuenhofer|title=Ayyanar and Mariamman, Folk Deities in South India|date=2012|publisher=Blurb Incorporated.|isbn=9781457990106|url=https://books.google.com/books?id=7OTMoAEACAAJ}}</ref> Temples to Aiyanar in the countryside are usually flanked by gigantic colourful statues of him and his companions riding horses or elephants.<ref>{{Cite journal | title= Horse Shrines in Tamil India: Reflections on Modernity|author= Mark Jarzombek|author-link= Mark Jarzombek| journal= Future Anterior |year= 2009| url= http://web.mit.edu/mmj4/www/downloads/future_ant4_1.pdf | volume=4 | issue=1 | pages=18–36 | doi=10.1353/fta.0.0031|s2cid= 191627473| doi-access= free}}</ref><ref name="dalal">{{cite book|last1=Dalal|first1=Roshen|title=Hinduism: An Alphabetical Guide|date=2010|publisher=Penguin Books India|isbn=9780143414216|page=54}}</ref>
'''Aiyanar''' (also spelt '''Ayyanar''', '''Ayanar''' or '''Iyenar''') ({{lang-ta|ஐயனார்}}) is a [[Hinduism|Hindu]] [[Village deities of Tamil Nadu|village god]], worshipped predominantly in the [[India]]n state of [[Tamil Nadu]] and [[Sri Lankan Tamil people|Tamil villages]] in [[Sri Lanka]]. He is primarily worshipped as a guardian deity who protects the rural villages. His priests are usually non-[[Brahmins]], who belong to mostly the potter [[caste]], but other caste members also officiate in his temples. The temples of ''Aiyanar'' are usually flanked by gigantic and colorful statues of him and his companions riding horses or elephants. There are number of theories as to the origins of the deity as well as the etymology of the name. He is associated with god ''[[Aiyanayake]]'' by the [[Sinhalese people]] of Sri Lanka.


==Etymology and other names==
== Etymology ==
The [[Tamil language|Tamil word]] ''Ayyanār'' is derived from the root word ''Ayya'', a honorific used in a [[Tamil language]] to designate respected one.<ref>{{cite book|title=Indian Antiquary, Volume 2|date=1873|publisher=Popular Prakashan|page=168|url=https://books.google.com/books?id=w-_lAAAAMAAJ}}</ref><ref name="tamilsinsrilankap374">Indrapala, K., ''The evolution of an ethnic identity: The Tamils in Sri Lanka C. 300 BCE to C. 1200 CE'', p.#</ref> Some people propose that ''Aryan'' could be the Sanskrit version of Tamil word ''Aiyyan'' which means the same.<ref name=BLSmith6/> There is a well known [[Aryankavu Sastha Temple|temple dedicated to Sastha]] situated in a village of [[Kerala]], called "[[Aryankavu]]".<ref>{{cite book|last1=Pathmanathan|first1=S|title=Reflections on a Heritage: Historical Scholarship on Premodern Sri Lanka|date=2000|publisher=Central Cultural Fund, Ministry of Cultural and Religious Affairs|location=Sri Lanka|isbn=9789556131086|page=88|url=https://books.google.com/books?id=mA5WAAAAYAAJ}}</ref> Another name of Ayyanar, Sastha,<ref name = ame/> meets the same dispute. Although he appears as Sastha in Sanskrit scriptures, ancient Tamil records mention him as ''Chattan'' (சாத்தன், Cāttaṉ).<ref>{{cite book|last1=Cutantiran̲|first1=Ā Vēluccāmi|title=Temples of Nannilam Taluk: as iconographical masterpieces Volume 225 of Tamil̲p Palkalaik Kal̲aka veḷiyīṭu|date=2001|publisher=Thanjavur Tamil University|page=205}}</ref> Though Śāstā is the term especially used to indicate Ayyanar nowadays, there are two other deities known in the same name. [[Buddha]] is also called ''Sastha'' and ''Brahma-Śāstā'' is another name for [[Murugan]]. Sastha is a generic Sanskrit term for a teacher.{{Cn|date=December 2022}}
The [[Tamil language|Tamil]] word ''Aiyānar'' is derived from the root word ''Aiyā'' which is a title often used by [[Tamil people|Tamils]], [[Malayalees]] and [[Telugu people|Telugus]] to designate respectable people. There are number of conflicting etymologies for the word ''Aiyā'', generally it is thought to be derived from [[Proto-Dravidian]] term denoting an elder brother. It is used in that meaning in [[Tamil language|Tamil]], [[Telugu language|Telugu]] and [[Malayalam]].<ref name="tamilsinsrilankap374">Indrapala, K., ''The evolution of an ethnic identity: The Tamils in Sri Lanka C. 300 BCE to C. 1200 CE'', p.#</ref> Yet others derive the word Aiyā as a [[Prakrit]] version of the [[Sanskrit]] word ''[[Arya|Ārya]]'' which means '[[wiktionary:noble|noble]]'.<ref name=BLSmith6/> According to Fred Clothey, ''Aiyanar'' is a Tamil adaptation of ''Aiyan'', the chief deity of [[Velir|Ay]] [[Tribal chief|chieftains]] who ruled parts of [[Kerala]] adjoining [[Tamil Nadu]] when both areas were collectively known as Tamilaham. He also states that the term ''Aiyar'' meaning a [[cow herd]] and a protector is an appropriate appellation for both the ''Ay'' chieftains and their deity.<ref name=BLSmith6>Smith, B. L., ''Religion and Legitimacy of power in South Asia'', p.6</ref>


==Development==
Another name for the deity is ''Aiyanar-Sasta'' or ''[[Sasta]]''.<ref name=Kala62>Williams, J., ''Kaladarsana'', p.62</ref> ''Sasta'' is a generic [[Sanskrit]] term for a teacher. In South India ''Sasta'' became deified starting from 855 C.Es. ''Sasta cult'' is particularly well developed in the state of Kerala where independent temples to ''Sasta'' are known from the 10th century CE. Prior to that Sasta veneration was within [[Shiva]] and [[Vishnu]] temples who are the premier gods of the Hindu pantheon. ''Sasta'' is also used to describe number of other deities. ''Brahma-Sasta'' is another name for [[Murugan|Skanda]] and ''Dharma-Sasta'' is used to describe [[Ayyappa]]. ''Sasta'' also has a [[Sanskritisation|sanskriting]] legend that makes him the son of a union between Shiva and the female form of Vishnu.<ref name=BLSmith6/> Other names of ''Aiyanar'' include ''Gajavahana'' and ''[[Satavahana]]''.<ref name=Kala66>Williams, J., ''Kaladarsana'', p.66</ref>
There are very few pieces of evidence to reconstruct the origin and development of Ayyanar. Some researchers assume Chattan could have entered the Tamil country with [[Buddhism]].<ref>{{cite book|last1=Sadasivan|first1=S. N.|title=A Social History of India|date=2000|publisher=APH|isbn=9788176481700|page=121|url=https://books.google.com/books?id=Be3PCvzf-BYC}}</ref><ref name = marg/><ref>{{cite book|title=Annals of Oriental Research, Volume 24|date=1972|publisher=University of Madras.|page=380|url=https://books.google.com/books?id=79wNAAAAYAAJ}}</ref> The earliest references to Ayyanar were discovered in the [[hero stone]]s of hunting chieftains from [[Arcot, Vellore|Arcot]], [[Tamil Nadu]] dated back to the 3rd century C.E. The phrase in the inscriptions which could be translated into "Ayyanappan; a shrine to Cattan" confirms that Ayyan and Chattan were the names of a single deity.<ref name = ame>{{cite book|last1=Williams|first1=Joanna Gottfried|last2= Hunnington|first2=Susan L.|title=Kalādarśana: American Studies in the Art of India Volume 9 of Studies in South Asian Culture|date=1981|publisher=Brill|isbn=9789004064980|page=67|url=https://books.google.com/books?id=w-_lAAAAMAAJ}}</ref> A rock carving of a man and horse in the [[Isurumuniya]] Buddhist temple of [[Sri Lanka]], is identified with Ayyanar.<ref name = neer>{{cite book|last1=Pestman|first1=P. W.|title=Acta Orientalia Neerlandica: Proceedings of the Congress of the Dutch Oriental Society Held in Leiden on the Occasion of Its 50th Anniversary, 8th-9th May 1970|date=1971|publisher=Brill Archive|page=116|url=https://books.google.com/books?id=k84UAAAAIAAJ}}</ref> Sinhala Buddhists of Sri Lanka praise him in the form of a folk deity called ''Ayyanayake'' to the date.<ref>{{cite book|last1=Velu Pillai|first1=A.|title=Epigraphical Evidences for Tamil Studies|date=1980|publisher=Ulakat Tamil̲ārāycci Nir̲uvan̲am|page=113|url=https://books.google.com/books?id=PHoOAAAAYAAJ}}</ref>[[File:Isurumuniya_Man_and_the_Horse_Head.jpg|thumb|150 px|5th century CE [[Isurumuniya]] sculpture often identified with [[Ayyanayake]], [[Sri Lanka]]n Ayyanar.|alt=|left]][[File:Ayyanar with Poorna Pushkala IMG 20170813 170522 1.jpg|thumb|150 px|alt=Ayynar with his consorts Poorna and Pushkala, 7th century.]]


=== Sanskrit Sources ===
==Origins and development==
Sastha started to appear in Sanskrit sources from the 7th century CE after [[Brahmanda Purana]]. It narrates the history of Hariharasuta, son of [[Visnu|Hari]] and [[Shiva|Hara]], who was born to Shiva during his copulation with [[Mohini]], the feminised form of Vishnu, after the [[Samudra manthan|churning of the milk sea]].<ref name = ame/> [[Agama (Hinduism)|Sivagama]] corpus of southern [[Shaiva Siddhanta]] including ''Pūrva Kāraṇa, Amṣūmatbhēda, Suprabhēda'', also have many references to the iconography of Sastha. Other Hindu Saivite texts viz. ''Ishana Siva Guru Paddhati, Kulala Sastragama and [[Shilparatna]]'' explain his worship and iconography briefly.{{Cn|date=December 2022}}
[[Image:Ayyanar.JPG|thumb|Ayyanar idols near Gobi]]The earliest reference to ''Aiynar-Shasta'' includes two or more [[hero stone]]s to hunting chiefs from the [[Arcot|Arcot district]] in Tamil Nadu. The hero stones are dated to the 3rd century C.E. It reads "Ayanappa; a shrine to Cattan." This is followed by another inscription in [[Uraiyur]] near [[Tiruchirapalli]] which is dated to the 4th century C.E.<ref name=Kala67>Williams, J., ''Kaladarsana'', p.67</ref>


=== Tamil Sources ===
Literary references to ''Aiyanar-Cattan'' is found in [[Silappatikaram]], a [[Tamil language|Tamil]] [[Buddhist]] work dated to the 4th to 5th century C.E.<ref name="Kala66"/> From the [[Chola]] period (9th century C.E) onwards the popularity of ''Aiyanar-Shasta'' became even more pronounced.<ref name="Kala62"/>
[[File:Ayyanarappan.jpg|thumb]]
According to Fred Clothey, ''Aiyanar'' is a Tamil adaptation of ''Aiyan'', the chief deity of [[Velirs|Ay]] [[Tribal chief|chieftains]] who ruled parts of [[Kerala]] and [[Tamil Nadu]], the then [[Tamilakam]]. He also states that the term ''aayar'' meaning a [[herder|cow herder]] and a protector is an appropriate appellation for both the ''Ay'' chieftains and their [[Kuladevata|clan deity]].<ref name=BLSmith6>Smith, B. L., ''Religion and Legitimacy of power in South Asia'', p.6</ref> Tamil [[Sangam literature]] often mention poets and traders with the name ''Chattan'', who might have revered Sastha as their [[Kuladevata|clan deity]].<ref>{{cite book|last1=Venkataramaiah|first1=K. M.|title=A handbook of Tamil Nadu|date=1996|publisher=International School of Dravidian Linguistics|isbn=9788185692203|page=317|url=https://books.google.com/books?id=2pAMAQAAMAAJ}}</ref>


Tamil epic [[Silappatikaram]], probably dated to the 4th century CE, records the temples and devotees of Cattan.<ref name = ame/> [[Appar]] (7th century CE), [[Saivism|Saivite]] [[Nayanars|Nayanar]] and one of the initiators of the Tamil [[Bhakti movement]], praises [[Shiva]] as the father of Chattan in his [[Tevaram]] ([[Tirumurai]], 4:32:4).<ref>{{cite web|last1=Subramanya Aiyar|first1=V.M.|title=Songs with description of twelve holy composition|url=http://thevaaram.org/en/thirumurai_1/songview.php?thiru=4&Song_idField=40320&padhi=032&startLimit=4&limitPerPage=1&sortBy=&sortOrder=DESC|website=Thevaaram.org|access-date=2 December 2017}}</ref><ref name=Kala62>Williams, J., ''Kaladarsana'', p.62</ref> ''[[Periya Puranam]]'', a Tamil Saivite epic of the 12th century CE tells that Aiyanar at [[Thiruppattur, Tiruchirappalli|Tiruppidavur]] revealed the Tamil song of [[Rajashekhara Varman|Cheraman Perumal]], a Nayanar-cum -[[Chera]] king (800—844 CE) which was composed at [[Madhya Kailash]]. From the Chola period (9th century) onwards the popularity of Aiyanar became even more pronounced and so many bronze images of him are available from this period.<ref name = ame/> Tamil [[Nighantu]]s (proto-glossaries) such as ''Piṅkalantai'' (11th century CE) and ''Cūṭāmaṇi Nighaṇṭu'' (1520 CE) have explicitly recorded the characteristics of Sastha.{{Cn|date=December 2022}}
==Iconography==
{{Empty section|date=July 2010}}


''Kanda purānam'', 14th century Tamil version of [[Skanda Purana]] narrates the history of Aiyanar in {{transl|hi|Maha chattan patalam}} which seconds the story told in Brahmanda purana. Here Ayyan, Kanda puranam tells, sends his chief commander [[Mahakala]] to protect [[Shachi|Indrani]] from the demon [[Śūrapadmā|Surapadman]]. Mahakala chops down the hands of Ajamukhi, sister of Surapadman, who tried to abduct Indrani for her brother.<ref>{{cite book|last1=Sivaraman|first1=Dr.Akila|title=sri kandha puranam (english)|date=2006|publisher=GIRI Trading Agency Private|isbn=9788179503973|page=175|url=https://books.google.com/books?id=SXwDdBdMJPwC}}</ref>
An Aiyanar is usually represented either as a warrior on foot; or riding a white horse or elephant. He is also represented as seated between his two wives, carrying a sceptre or whip and wearing a meditation band, a cloth girdle circling the back and supporting the knees of a seated person, from the Sanskrit Yogapaţţa or Tamil Vāgupaţţai.<ref name = Dumont> [http://www.mylibrary.britishcouncil.org/knowledge-and-society/religion-in-india 'A Folk Deity of Tamil Nad' by L. Dumont, in Religion in India ed. T.N. Madan] </ref>


== Iconography ==
==Consorts and attendants==
[[File:Ayyanar on elephant.jpg|thumb|Bronze statue of Ayyanar on an elephant, 16th century CE, Tamil Nadu]]
[[File:Ayyanar idols near Gobichettipalayam.jpg|left|thumb|Ayyanar in wrathful guardian form shares Tantric iconography with [[Bhairava#Iconography|Bhairava]] who safeguards the devotee in eight directions (ettu tikku)<ref>Harper, Katherine Anne, and Brown, Robert L. (Eds) (2002). The Roots of Tantra. Albany: State University of New York Press.</ref> as well as with Vajrayana guardian deities like [[Acala]].<ref>{{cite book |last1=Sahi |first1=Jyoti |title=The child and the serpent: reflections on popular Indian symbols |date=1990 |publisher=Penguin Group |location=Canada |isbn=978-0140190816 |page=194 |url=https://books.google.com/books?id=VzpeqN8VrkoC&q=The+child+and+the+serpent:+reflections+on+popular+Indian+symbols |access-date= 3 January 2019}}</ref>]]
The famous iconography of Aiyan shows him alone, carrying a [[Chentu]] (செண்டு, crooked stick) in his right hand. Sometimes a whip, stick, sword or scepter can be seen in his hand. While he manifests in a squat position, A meditation band known as Yogapaţţam or Vāgupaţţai will present around his knees and waist.<ref name = Dumont>{{Cite web |url=http://www.mylibrary.britishcouncil.org/knowledge-and-society/religion-in-india |title='A Folk Deity of Tamil Nad' by L. Dumont, in Religion in India ed. T.N. Madan |access-date=2011-02-22 |archive-url=https://web.archive.org/web/20110224211847/http://www.mylibrary.britishcouncil.org/knowledge-and-society/religion-in-india |archive-date=2011-02-24 |url-status=dead }}</ref> ''Pingalantai Nighantu'', ''Kanda Puranam'' and Chola bronzes describe his mount as a white elephant. The horse is another mount abundantly seen in his local temples. Some texts have mentioned the blue horse and bull as his mount as well.<ref name="pratima"/> After the popularity of the Ayyappan cult, the tiger is also identified as the mount of Sastha.<ref name = tattva>{{cite book|title=Tattvāloka, Volume 16|date=1993|publisher=Sri Abhinava Vidyatheertha Educational Trust|page=246|url=https://books.google.com/books?id=6H9TAAAAYAAJ}}</ref>


According to ''Cūṭāmaṇi Nighaṇṭu'', Sastha wears black garments and reddish garlands. His body is smeared with yellow paste and he carries a sword in his hand. In ''Kārana Agama'', he sits on a throne with his right leg folded while his left leg is hanging down. He is usually depicted having blue or black complexion. Although his two armed form is common, some texts describe his forms with four or eight arms. ''Amsumadbheda Agama'' describes his four arms carrying [[Abhayamudra|Abhaya]], [[Varadamudra|Varada]], sword and shield. In ''Ishana Siva Guru Paddhati,'' he is visualized as carrying an arrow, bow, knife and sword.<ref name="pratima"/>
{{Empty section|date=July 2010}}


Other records on Ayyanar tell that he is accompanied by his two wives popularly known as Purana and Pushkala.<ref name = ame/> Purna (on his right) is dark complexioned and carries Varamudra in her right hand and blue lotus in the left. Pushkala (on his left) is yellow complexioned and holds a noose in her right hand. ''[[Shilparatna]]'' describes him with only one wife called Prabha and their eight years old lad known as Satyakan<ref name = tattva/>
The Aiyanar is often represented with an escort, usually composed of the god's vassals, sometimes comprising demons. Consistent with this practice, terracotta horses are usually placed outside the temple. These are given up to the god as steeds for his night time perambulations. The attendant priest for the Aiyanar is generally the potter who fashions idols and clay horses and is a non vegetarian. <ref name = Dumont />


Folklore regards Aiyan as the guardian of the villages, riding on either an elephant or horse. He carries a bow and arrow to save his devotees. [[Pavadairayan]], [[Karuppu Sami|Karuppasamy]] are his attendants. Aiyanar images installed in villages are usually gigantic and they are identical with the [[Bhoot (ghost)|Bhuta]] like iconography of Sastha given in ''Subrabheda Agama''.<ref name="pratima"/> In rural areas, Aiyanar is often represented with an escort, usually composed of the god's vassals, sometimes comprising demons. Consistent with this practice, [[terracotta]] horses are usually placed outside the temple. These are given up to the god as steeds for his night time perambulations.{{Cn|date=December 2022}}


== Connections with Ayyappan ==
== Worship==
{{multiple image
[[Image:Temple du dieu Aiyanar.jpg|thumb|Ayyanar idol near [[Madurai]].]]Ayyanar or Sathanar worship is a very ancient ancestral clan-based worship system linked to nature and fertility worship. The festivals of Ayyanars are celebrated in Sacred Groves during [[Spring (season)|spring]] season by all the related clan. Ayyanar shrines are usually located at the peripheries or boundaries of rural villages and the deity is seen riding a horse with a sword. Weapons such as a [[trident]] or a [[lance]] are also associated with the shrine. Most officiating priests are non-[[Brahmin]]s and derive from local [[lineage]]s that had initiated the cult centers generations ago.<ref>{{Cite journal | title= Horse Shrines in Tamil India: Reflections on Modernity|author= [[Mark Jarzombek]]| journal= Future Anterior | url= http://web.mit.edu/mmj4/www/downloads/future_ant4_1.pdf | volume=4 | issue=1 | pages=18–36 | postscript= <!-- Bot inserted parameter. Either remove it; or change its value to "." for the cite to end in a ".", as necessary. -->{{inconsistent citations}}}}</ref>
| align = right
| image1 = Aiyanar, South India, c. 14th century AD, bronze - Matsuoka Museum of Art - Tokyo, Japan - DSC07172.JPG
| width1 = 150
| alt1 =
| caption1 =
| image2 = Ayyapan(1).jpg
| width2 = 150
| alt2 =
| caption2 =
| footer = A 14th century Ayyanar sculpture (left) and depiction of Ayyappan at [[Sabarimala]] sanctum (right). Compare the meditation band ''Yogapattam'' around the knees of both deities.
}}
{{Main|Ayyappan}}


A deity named "Ayyappan" is not recorded in any early Tamil/Sanskrit sources though the name ''Ayyappan'' appears as synonymous with (Vediya) Sastha in [[Tiruvalla copper plates]] of the 12th century CE and Kanyakumari Guhanathaswami Kovil Inscription.<ref>{{cite book | url=https://books.google.com/books?id=NsPMtQ3UdmYC | title=Travancore Inscription: A Topographical List | publisher=New Delhi: Asian Educational Services | author=Poduval, R. Vasudeva | year=1990 | pages=76| isbn=9788120605558 }}</ref> Neither Ayyappa nor Sabarimala is known as a pilgrim spot in the Tamil region before the 1940s.<ref>Kajaerholm (1984), p.3</ref> According to researchers Eliza Kent, Ruth Vanita and Saleem Kidwai, the legends in the Ayyappa tradition seem to be "artificially mixed and assembled into a kind of collage"<ref name=kent83>{{cite book|author=Eliza Kent|title=Lines in Water: Religious Boundaries in South Asia|url= https://books.google.com/books?id=iYOiAgAAQBAJ |year=2013| publisher=Syracuse University Press|isbn= 978-0-8156-5225-0|pages=80–83}}</ref> and "he should have emerged from a [[Dravidian people|Dravidian]] god of tribal provenance".<ref>{{cite book|url=https://books.google.com/books?id=VbvIDAAAQBAJ&pg=PA94|page=94|title=Same-Sex Love in India: Readings in Indian Literature|publisher=[[Springer Publishing]]|author1=Ruth Vanita|author-link=Ruth Vanita|author2=Saleem Kidwai|author2-link=Saleem Kidwai|year=2000|isbn=1137054808}}</ref>
The worship pattern is non-[[Āgama (Hinduism)|agamic]] and is associated with [[sacrificial]] offerings of pure vegetarian food. However animals such as chicken and goats are offered to few of the selected 21 associate deities (Kaval deivangal) such as [[Karuppa samy]], [[Sudalai Maadan samy]] and some other [[Amman]] deities located within Ayyanar temple for favors. In return the local priest might offer holy flowers or ''Veeputhi'' (holy ash) to the worshippers. Folk Tales like [[Koothhu]] and Folk arts like [[Villupattu]] are enacted to bring out the message of the Ayyanar folk story to one and all.


It has been claimed that the above mentioned Dravidian tribal god is none other than Ayyanar.<ref>{{Cite journal |last=Pillai |first=V. Narayana |date=1939 |title=Śāsta Cult in Travancore. Is It a Relic of Buddhism ? |url=https://www.jstor.org/stable/44252378 |journal=Proceedings of the Indian History Congress |volume=3 |pages=230–240 |jstor=44252378 |issn=2249-1937}}</ref><ref name="dalal"/><ref>{{cite book|last1=Kent|first1=Eliza F.|title=Sacred Groves and Local Gods: Religion and Environmentalism in South India|date=2013|publisher=OUP USA|isbn=9780199895465|pages=79–119|url=https://books.google.com/books?isbn=0199895465}}</ref> Sabarimala Sthala Puranam, a recent purana, says that [[Ayyappan]] is the [[avatar]] of Ayyanar;<ref>{{cite book|last1=Devdutt Pattanaik|title=The Goddess in India: The Five Faces of the Eternal Feminine|date=2000|publisher=Simon and Schuster|isbn=9781594775376|url=https://books.google.com/books?id=IVsoDwAAQBAJ}}</ref> the name Ayyappan has been described as a combination of Ayyan (Ayyanar) + Appan (father).<ref>{{cite book|author=Mikhail Sergeevich Andronov|title=A Grammar of the Malayalam Language in Historical Treatment|url=https://books.google.com/books?id=H422cDV5qX4C&pg=PA49|year=1996|publisher=Otto Harrassowitz Verlag|isbn=978-3-447-03811-9|page=49}}</ref><ref name=bronkhorst>{{cite book|author1=Johannes Bronkhorst|author2=Madhav Deshpande|title=Aryan and non-Aryan in South Asia: evidence, interpretation, and ideology; proceedings of the International Seminar on Aryan and Non-Aryan in South Asia|url=https://books.google.com/books?id=EOdtAAAAMAAJ|year=1999|publisher=Harvard University, Dept. of Sanskrit and Indian Studies|isbn=978-1-888789-04-1|pages=177–178}}</ref> Yogapatta bar around the knees of Ayyappan is the distinct character that can be seen in the Ayyanar statues of the Chola period. The horse mount of Aiyanar is still visible in the flag staff of [[Sabarimala]] [[Ayyappan]] temple.{{Cn|date=December 2022}} The synonym Sastha of Ayyappan is obviously the same as that of Ayyanar.<ref>{{cite book|last1=Miller|first1=Roland E.|title=Mappila Muslims of Kerala: A Study in Islamic Trends|date=1976|publisher=Orient Longman|page=22|url=https://books.google.com/books?id=Z4QeAAAAMAAJ}}</ref><ref>{{cite book|last1=Dubey|first1=D. P.|title=Pilgrimage Studies: The Power of Sacred Places Issue 5 of Pilgrimage studies|date=2000|publisher=Society of Pilgrimage Studies|isbn=9788190052030|page=63|url=https://books.google.com/books?id=ywAQAAAAYAAJ}}</ref> Another important association is the presence of [[Karuppa samy]] in the worship of both deities.{{Cn|date=December 2022}}
In South India, Aiyanar God worshipped in open grounds surrounded by trees holds an important position in the local villages because of the values installed in family and community life. Aiyanar System is the base for forming large family clan associations and maintaining family values in rural areas.


Legend suggests that the image of Sabarimala Ayyappan was consecrated by [[Parashurama]]. However the Sanskrit inscription in the image says that it was installed in [[Malayalam calendar|Kollam Era]] 1085 (1910 CE) by Prabhakaracharya.<ref name="pratima"/> Tamil devotees did not discriminate Ayyappan with Ayyanar and they believe that Ayyappan is the avatar of Ayyanar.<ref name = marg/> It can be noted that Sri Lankan Ayyanar temples are being converted into Ayyappan temples following the outbreak of Sabarimala pilgrimage of Sri Lankan devotees in recent years.<ref>{{cite web|last1=Shutharsan|first1=S.|title=Arikaraputtira aiyaṉār (Tamil)|url=http://www.ourjaffna.com/temples/%E0%AE%85%E0%AE%B0%E0%AE%BF%E0%AE%95%E0%AE%B0%E0%AE%AA%E0%AF%81%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AE%BF%E0%AE%B0-%E0%AE%90%E0%AE%AF%E0%AE%A9%E0%AE%BE%E0%AE%B0%E0%AF%8D|website=Ourjaffna.com|publisher=Analaikkumaran|access-date=3 December 2017|archive-date=4 December 2017|archive-url=https://web.archive.org/web/20171204114549/http://www.ourjaffna.com/temples/%e0%ae%85%e0%ae%b0%e0%ae%bf%e0%ae%95%e0%ae%b0%e0%ae%aa%e0%af%81%e0%ae%a4%e0%af%8d%e0%ae%a4%e0%ae%bf%e0%ae%b0-%e0%ae%90%e0%ae%af%e0%ae%a9%e0%ae%be%e0%ae%b0%e0%af%8d|url-status=dead}}</ref>
Aiyanar worship represents a non-Vedic form of worship. Often community life and
family values are valued than individualist life mode. So a large number of gods at least 61 divine servant agents are present along with at least 18 to 21 associate deities. A family life or community life can be smooth and happy only if there is place to accept and accommodate every kind of people.


== Worship ==
Aiyanar is often pictured riding on a white horse, fighting against demons and evil gods that are threatening the village.
Many temples are dedicated to Ayyanar can be seen all over South India as well as Sri Lanka. Almost all villages of Tamil Nadu would have an Aiyanar kovil. Ayyanar shrines are usually located at the peripheries or boundaries of rural villages and the deity is seen riding a horse with a sword or whip. Ayyanar has both types of temples - temples constructed in [[Agama (Hinduism)|Agamic]] style and non-Agamic open air shrines. Ayyanar in Agamic temple is usually called Sastha or Dharma sastha.<ref name = neer/><ref>{{cite book|last1=Sivkishen|title=Kingdom of Shiva|date=2015|publisher=Diamond Pocket Books Pvt Ltd|isbn=9788128830280|url=https://books.google.com/books?id=kmVZBgAAQBAJ}}</ref> Kerala retains its Ayyanar temples as Sastha temples.<ref>{{cite book|last1=Menon|first1=A. Sreedhara|title=Cultural Heritage of Kerala: An Introduction|date=1978|publisher=East-West Publications|pages=17–28}}</ref> The attendant priest for Aiyanar is generally from the potter caste who fashions idols and clay horses, although it is not uncommon for priests from other castes to officiate in the Ayyanar temples.<ref name = Dumont/><ref name=Narasimhachary>Mudumby Narasimhachary (Ed) (1976). Āgamaprāmāṇya of Yāmunācārya, Issue 160 of Gaekwad's Oriental Series. Oriental Institute, Maharaja Sayajirao University of Baroda.</ref><ref>{{Cite journal | title= Horse Shrines in Tamil India: Reflections on Modernity|author= Mark Jarzombek|author-link= Mark Jarzombek| journal= Future Anterior |year= 2009| url= http://web.mit.edu/mmj4/www/downloads/future_ant4_1.pdf | volume=4 | issue=1 | pages=18–36 | doi=10.1353/fta.0.0031|s2cid= 191627473| doi-access= free}}</ref> Many castes of Tamil Nadu worship Ayyanar as their [[Kuladevata|Kula deivam]].{{citation needed|date=August 2020}}
The Aiyanar temple priests are often from the Velar caste; the potters of Tamil Nadu or within that particular community clan group which forms a large group of family associations. They inherit their role as priest from male family members, and it is not unusual that as many as eight family members hold the same position who often act in the role of Kodangi for solving local issues.


==Image gallery==
An Aiyanar temple, various clay figure and idols reflects the social hierarchy which
<gallery mode="packed" heights="150">
exists in the villages of Tamil Nadu. The gods are ranked according to the social and economical hierarchy in the village, and as in social life, the highest ranking gods are vegetarian, whereas the lower ranking ones are non-vegetarian. A temple is often not a building, but one or more figures giving importance to each and every ancestral local god who are collections of people belonging to various community groups.
File:Ayyannar Temple Horse.jpg|Front view of an Ayyanar Kovil, Perambalur, Tamil Nadu.

File:Aiyanar 2 épouses 01397.JPG|Ayyanar and his two consorts, 15–17th century CE, [[Musée des beaux-arts et d'archéologie de Châlons-en-Champagne|Châlons-en-Champagne French Museum]]
There are many kinds of festivities in connection with village temple festivals. At the temple for Conai (Sonai), one of the lesser deities associated with Aiyanar, a bull is brought in front of the temple. It is decorated with flowers and painted. A rope made of wet hay is
File:Ayyanar idols near Gobichettipalayam.jpg|Ayyanar sculptures at [[Gopichettipalayam]]
now tied to the bull, and some of the men challenge the bull to chase them.
File:Madurai si0704.jpg|Ayyanar on horse, Madurai

File:Mampatti Sri Kadukavalar Temple.jpg|White elephant mount at Agamic Ayyanar temple, Mampatti
==Legends==
File:Kattuvalli ayya view.JPG|Kattuvalli Ayyan Kovil, Kerala
{{Empty section|date=July 2010}}
File:Ayyannar Car.jpg|Ayyannar Car festival, [[Thungapuram]]
File:Kurukkalmadam Ayyanar.jpg|A name board of an Ayyanar Kovil at [[Kurukkalmadam]], [[Batticaloa district|Batticaloa]]
File:SRI AYYANAR TEMPLE COIMBATORE.png|Ayyanar with his consort ( digital image)
File:17th Century Aiyyanar Bronze.jpg|Ayyanar 17thcentury Bronze Statue
File:Ayyanar on elephant.jpg|17 th century Ayyanar statue seated on elephant
File:ஶீ இடை வீட்டு அய்யனார் கோவில் .jpg|Ayyanar statue
</gallery>


==See also==
==See also==
* [[Sangilikaruppan]]
* [[Ayyappan]]
* [[Karuppu Sami]]
* [[Madurai Veeran (Hinduism)|Madurai Veeran]]
* [[Village deities of South India]]
* [[Urumee]]
* [[Shasta (deity)]]
* [[Village deities of Tamil Nadu]]
* [[Ayyanayake]]
* [[Sri Perungaraiyadi Meenda Ayyanar Temple]]
* [[Thungapuram]] Aiyanar Temple


==Notes==
==Notes==
{{Reflist}}
<references/>


== References ==
==References==
* {{cite journal|last=Kajaerholm |first=Lars |title=Aiyanar and Aiyappan in Tamil Nadu: Change and Continuity in South Indian Hinduism |journal=Folk. Dansk Ethnografisk Tidsskrift Kobenhavn |volume=26 |pages=67–92 |year=1984 |url=https://www.hindu.dk/1d/ar/Ai-Ai1200.pdf |url-status=bot: unknown |archive-url=https://web.archive.org/web/20160304192826/http://www.hindu.dk/1d/ar/Ai-Ai1200.pdf |archive-date=2016-03-04 }}

*{{cite journal | last = Kajaerholm | first = Lars | title = [http://72.14.205.104/search?q=cache:agj1-bourGsJ:www.hindu.dk/1d/ar/Ai-Ai1200.pdf+Village+deities+of+Tamil+Nadu&hl=en&ct=clnk&cd=20&gl=ca Aiyanar and Aiyappan in Tamil Nadu: Change and Continuity in South Indian Hinduism] | journal = Folk. Dansk Ethnografisk Tidsskrift Kobenhavn | volume = 26 | pages = 67–92 | year = 1984}}
* {{cite journal | last = Valk | first = Ulo | title = Village deities in Tamil Nadu:Myth and legends|journal = Asian Folklore Studies | volume = 66 | pages = 179–199 | year = 2007}}
*{{cite journal | last = Valk | first = Ulo | title = Village deities in Tamil Nadu:Myth and legends|journal = Asian Folklore Studies | volume = 66 | pages = 179–199 | year = 2007}}
* {{cite book | last = Smith | first = B. L. | title = Religion and the Legitimation of Power in South Asia | url = https://books.google.com/books?id=x2Jzn_LuLasC&q=Aiyanar+and+Aiyappan&pg=PA1 | publisher = [[Brill Academic Publishers]]| year = 1978 | isbn =90-04-05674-2}}
* [[Mark Jarzombek]], [http://web.mit.edu/mmj4/www/downloads/future_ant4_1.pdf "Horse Shrines in Tamil India: Reflections on Modernity"], Future Anterior, (4/1), pp 18–36.
* {{cite book | last = Smith | first = B. L. | title = [http://books.google.ca/books?id=x2Jzn_LuLasC&pg=PA1&lpg=PA1&dq=Aiyanar+and+Aiyappan&source=bl&ots=oIUrdbputn&sig=Sf32rLUA9Gz0A5191B4twqKmjwo&hl=en&sa=X&oi=book_result&resnum=6&ct=result Religion and the Legitimation of Power in South Asia ] | publisher = [[Brill Academic Publishers]]| year = 1978 | isbn =9-0040-5674-2}}
* {{cite book | last = Bayly | first = Susan | title = Saints, Goddesses and Kings: Muslims and Christians in South Indian Society, 1700-1900 | url = https://books.google.com/books?id=siLzp_4Dwb4C&q=Aiyanar+and+Aiyappan&pg=PA31 | publisher = [[Cambridge University Press]] | year = 2004 | isbn = 0-521-89103-5 }}{{Dead link|date=January 2024 |bot=InternetArchiveBot |fix-attempted=yes }}
* [[Mark Jarzombek]], [http://web.mit.edu/mmj4/www/downloads/future_ant4_1.pdf "Horse Shrines in Tamil India: Reflections on Modernity"], Future Anterior, (4/1), pp 18-36.
* {{cite book | last = Bayly | first = Susan | title = [http://books.google.ca/books?id=siLzp_4Dwb4C&pg=PA31&lpg=PA31&dq=Aiyanar+and+Aiyappan&source=bl&ots=5HXzy94B9R&sig=AvB5bgFyCA2bC4by_4uCyIvtZOY&hl=en&sa=X&oi=book_result&resnum=3&ct=result Saints, Goddesses and Kings: Muslims and Christians in South Indian Society, 1700-1900] | publisher = [[Cambridge University Press]]| year = 2004 | isbn =0-5218-9103-5}}
* {{cite book | last = Clothey | first = Fred | title = Many Faces of Murakan: The History and Meaning of a South Indian God | url = https://books.google.com/books?id=0AevljBmCRQC&q=Aiyanar+and+Aiyappan&pg=PA201 | publisher = Walter De Gruyter Inc | year = 1978 | isbn =90-279-7632-5}}
* {{cite book | last = Clothey | first = Fred | title = [http://books.google.ca/books?id=0AevljBmCRQC&pg=PA201&lpg=PA201&dq=Aiyanar+and+Aiyappan&source=web&ots=StR8RyVAPG&sig=iWm0wEOiEA4cQVN4SQaaYePF4LI&hl=en&sa=X&oi=book_result&resnum=6&ct=result#PPA202,M1 Many Faces of Murakan: The History and Meaning of a South Indian God] | publisher = Walter De Gruyter Inc | year = 1978 | isbn =9-0279-7632-5}}
* {{cite book | last = Karthigesu | first = Sivathamby | title = Sri Lankan Tamil society and politics | url = http://www.tamilnation.org/heritage/sivathamby.pdf | publisher = New Century Book House | year = 1995 | isbn =81-234-0395-X}}
* {{cite book | last = Karthigesu | first = Sivathamby | title = [http://www.tamilnation.org/heritage/sivathamby.pdf Sri Lankan Tamil society and politics] | publisher = New Century Book House | year = 1995 | isbn =8-1234-0395-X}}
* {{cite book | last = Morris | first = Brian | title = Religion and Anthropology: A Critical Introduction | url = https://books.google.com/books?id=PguGB_uEQh4C&q=Aiyanar+and+Aiyappan&pg=PA128 | publisher = [[Cambridge University Press]]| year = 2005 | isbn =0-521-85241-2}}
* {{cite book | last = Morris | first = Brian | title = [http://books.google.ca/books?id=PguGB_uEQh4C&pg=PA128&lpg=PA128&dq=Aiyanar+and+Aiyappan&source=web&ots=8tGT01DBBZ&sig=cjxcoQ1hdNTWjlUo7tvBQeYam1I&hl=en&sa=X&oi=book_result&resnum=10&ct=result Religion and Anthropology: A Critical Introduction] | publisher = [[Cambridge University Press]]| year = 2005 | isbn =0-5218-5241-8}}
* {{cite book | last = Bastin | first = Rohan | title = The Domain of Constant Excess: Plural Worship at the Munnesvaram Temples in Sri Lanka | url = https://books.google.com/books?id=SMRJDhDxu38C&q=Aiyanar&pg=PA152 | publisher = [[Berghahn Books]]| year = 2002 | isbn =1-57181-252-0}}
* {{cite book | last = Bastin | first = Rohan | title = [http://books.google.ca/books?id=SMRJDhDxu38C&pg=PA152&dq=Aiyanar&lr=#PPT1,M1 The Domain of Constant Excess: Plural Worship at the Munnesvaram Temples in Sri Lanka] | publisher = [[Berghahn Books]]| year = 2002 | isbn =1-5718-1252-0}}
* {{cite book | last = Williams | first = Joanna| title = Kaladarsana: American studies in the art of India | url = https://books.google.com/books?id=-qoeAAAAIAAJ&q=Aiyanar+Hero+stones&pg=RA2-PA67| publisher = [[E.J. Brill]]| year = 1981 | isbn =90-04-06498-2 }}
*{{cite journal | last = Roberts | first = Michael | title = Tamil Tigers: Sacrificial symbolism and 'dead body politics' | journal = Anthropology Today | volume = 24 | pages = 22–23 | year = 2008 | issue = 3 | url=http://www.srilankaguardian.org/2008/09/tamil-tigers-sacrificial-symbolism-dead.html | doi=10.1111/j.1467-8322.2008.00587.x}}
* {{cite book | last = Williams | first = Joanna| title = [http://books.google.com/books?id=-qoeAAAAIAAJ&pg=RA2-PA67&dq=Aiyanar+Hero+stones&lr=#PRA2-PA64,M1 Kaladarsana: American studies in the art of India] | publisher = [[E.J. Brill]]| year = 1981 | isbn =9-0040-6498-2 }}
*{{cite journal | last = Roberts | first = Micheal | title = [http://www.srilankaguardian.org/2008/09/tamil-tigers-sacrificial-symbolism-dead.html Tamil Tigers: Sacrificial symbolism and `dead body politics'] | journal = Anthropology Today | volume = 24 | pages = 22–23 | year = 2008}}
* {{cite book | title=The evolution of an ethnic identity: The Tamils in Sri Lanka C. 300 BCE to C. 1200 CE| last=Indrapala| first=K.| pages=374| year=2007| publisher=Vijitha Yapa| isbn=978-955-1266-72-1}}
* {{cite book | title=The evolution of an ethnic identity: The Tamils in Sri Lanka C. 300 BCE to C. 1200 CE| last=Indrapala| first=K.| pages=374| year=2007| publisher=Vijitha Yapa| isbn=978-955-1266-72-1}}


== External links ==
==External links==
{{commonscat|Aiyanar}}
{{commons category|Aiyanar}}
* [http://www.hindu.com/mag/2006/11/05/stories/2006110500260200.htm A write-up on Ayyanar worship and the clay idol tradition]
* [https://web.archive.org/web/20071001061741/http://www.hindu.com/mag/2006/11/05/stories/2006110500260200.htm A write-up on Ayyanar worship and the clay idol tradition]
* [http://www.passionfruitcoaching.com/ayyanar_sculpture.htm Ayyanar Folk Sculpture]
* [https://web.archive.org/web/20070928013626/http://www.passionfruitcoaching.com/ayyanar_sculpture.htm Ayyanar Folk Sculpture]
* [http://www.hindu.com/mp/2006/10/07/stories/2006100700390400.htm Divine Guardians scaring away evil spirits]
* [https://web.archive.org/web/20070930225101/http://www.hindu.com/mp/2006/10/07/stories/2006100700390400.htm Divine Guardians scaring away evil spirits]
* [http://www.hindu.dk/1d/ar/Ai-Ai1200.pdf. Aiyanar to Ayappa (PDF)]
* [https://web.archive.org/web/20030328121034/http://www.hindu.dk/1d/ar/Ai-Ai1200.pdf Aiyanar to Ayappa (PDF)]


{{HinduMythology}}
{{HinduMythology}}
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[[Category:Regional Hindu gods]]
[[Category:Regional Hindu gods]]
[[Category:Tamil deities]]
[[Category:Tamil deities]]
[[Category:Children of Shiva]]

[[es:Ayyanar]]
[[fr:Aiyanar]]
[[nn:Ajjanar]]
[[pl:Aijanar]]
[[ta:ஐயனார்]]

Latest revision as of 12:41, 25 December 2024

Aiyanar
Guardian deity
Chola statue of Ayyanar
WeaponChentu (whip), sceptre, sword
MountWhite elephant, horse, bull[1]
ConsortPuranai, Puskalai

Aiyanar (IAST: Aiyaṉār, Tamil: ஐயனார்) is a Dravidian folk deity venerated in South India and Sri Lanka. His worship is prevalent amongst rural Tamil people.[2][3][4] Some studies suggest that Ayyanar may have also been worshipped in Southeast Asian countries in the past.[5] He is primarily worshipped as one of the village deities of Tamil Nadu.[6] Temples to Aiyanar in the countryside are usually flanked by gigantic colourful statues of him and his companions riding horses or elephants.[7][8]

Etymology

[edit]

The Tamil word Ayyanār is derived from the root word Ayya, a honorific used in a Tamil language to designate respected one.[9][10] Some people propose that Aryan could be the Sanskrit version of Tamil word Aiyyan which means the same.[11] There is a well known temple dedicated to Sastha situated in a village of Kerala, called "Aryankavu".[12] Another name of Ayyanar, Sastha,[13] meets the same dispute. Although he appears as Sastha in Sanskrit scriptures, ancient Tamil records mention him as Chattan (சாத்தன், Cāttaṉ).[14] Though Śāstā is the term especially used to indicate Ayyanar nowadays, there are two other deities known in the same name. Buddha is also called Sastha and Brahma-Śāstā is another name for Murugan. Sastha is a generic Sanskrit term for a teacher.[citation needed]

Development

[edit]

There are very few pieces of evidence to reconstruct the origin and development of Ayyanar. Some researchers assume Chattan could have entered the Tamil country with Buddhism.[15][4][16] The earliest references to Ayyanar were discovered in the hero stones of hunting chieftains from Arcot, Tamil Nadu dated back to the 3rd century C.E. The phrase in the inscriptions which could be translated into "Ayyanappan; a shrine to Cattan" confirms that Ayyan and Chattan were the names of a single deity.[13] A rock carving of a man and horse in the Isurumuniya Buddhist temple of Sri Lanka, is identified with Ayyanar.[17] Sinhala Buddhists of Sri Lanka praise him in the form of a folk deity called Ayyanayake to the date.[18]

5th century CE Isurumuniya sculpture often identified with Ayyanayake, Sri Lankan Ayyanar.
Ayynar with his consorts Poorna and Pushkala, 7th century.

Sanskrit Sources

[edit]

Sastha started to appear in Sanskrit sources from the 7th century CE after Brahmanda Purana. It narrates the history of Hariharasuta, son of Hari and Hara, who was born to Shiva during his copulation with Mohini, the feminised form of Vishnu, after the churning of the milk sea.[13] Sivagama corpus of southern Shaiva Siddhanta including Pūrva Kāraṇa, Amṣūmatbhēda, Suprabhēda, also have many references to the iconography of Sastha. Other Hindu Saivite texts viz. Ishana Siva Guru Paddhati, Kulala Sastragama and Shilparatna explain his worship and iconography briefly.[citation needed]

Tamil Sources

[edit]

According to Fred Clothey, Aiyanar is a Tamil adaptation of Aiyan, the chief deity of Ay chieftains who ruled parts of Kerala and Tamil Nadu, the then Tamilakam. He also states that the term aayar meaning a cow herder and a protector is an appropriate appellation for both the Ay chieftains and their clan deity.[11] Tamil Sangam literature often mention poets and traders with the name Chattan, who might have revered Sastha as their clan deity.[19]

Tamil epic Silappatikaram, probably dated to the 4th century CE, records the temples and devotees of Cattan.[13] Appar (7th century CE), Saivite Nayanar and one of the initiators of the Tamil Bhakti movement, praises Shiva as the father of Chattan in his Tevaram (Tirumurai, 4:32:4).[20][21] Periya Puranam, a Tamil Saivite epic of the 12th century CE tells that Aiyanar at Tiruppidavur revealed the Tamil song of Cheraman Perumal, a Nayanar-cum -Chera king (800—844 CE) which was composed at Madhya Kailash. From the Chola period (9th century) onwards the popularity of Aiyanar became even more pronounced and so many bronze images of him are available from this period.[13] Tamil Nighantus (proto-glossaries) such as Piṅkalantai (11th century CE) and Cūṭāmaṇi Nighaṇṭu (1520 CE) have explicitly recorded the characteristics of Sastha.[citation needed]

Kanda purānam, 14th century Tamil version of Skanda Purana narrates the history of Aiyanar in Maha chattan patalam which seconds the story told in Brahmanda purana. Here Ayyan, Kanda puranam tells, sends his chief commander Mahakala to protect Indrani from the demon Surapadman. Mahakala chops down the hands of Ajamukhi, sister of Surapadman, who tried to abduct Indrani for her brother.[22]

Iconography

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Bronze statue of Ayyanar on an elephant, 16th century CE, Tamil Nadu
Ayyanar in wrathful guardian form shares Tantric iconography with Bhairava who safeguards the devotee in eight directions (ettu tikku)[23] as well as with Vajrayana guardian deities like Acala.[24]

The famous iconography of Aiyan shows him alone, carrying a Chentu (செண்டு, crooked stick) in his right hand. Sometimes a whip, stick, sword or scepter can be seen in his hand. While he manifests in a squat position, A meditation band known as Yogapaţţam or Vāgupaţţai will present around his knees and waist.[25] Pingalantai Nighantu, Kanda Puranam and Chola bronzes describe his mount as a white elephant. The horse is another mount abundantly seen in his local temples. Some texts have mentioned the blue horse and bull as his mount as well.[1] After the popularity of the Ayyappan cult, the tiger is also identified as the mount of Sastha.[26]

According to Cūṭāmaṇi Nighaṇṭu, Sastha wears black garments and reddish garlands. His body is smeared with yellow paste and he carries a sword in his hand. In Kārana Agama, he sits on a throne with his right leg folded while his left leg is hanging down. He is usually depicted having blue or black complexion. Although his two armed form is common, some texts describe his forms with four or eight arms. Amsumadbheda Agama describes his four arms carrying Abhaya, Varada, sword and shield. In Ishana Siva Guru Paddhati, he is visualized as carrying an arrow, bow, knife and sword.[1]

Other records on Ayyanar tell that he is accompanied by his two wives popularly known as Purana and Pushkala.[13] Purna (on his right) is dark complexioned and carries Varamudra in her right hand and blue lotus in the left. Pushkala (on his left) is yellow complexioned and holds a noose in her right hand. Shilparatna describes him with only one wife called Prabha and their eight years old lad known as Satyakan[26]

Folklore regards Aiyan as the guardian of the villages, riding on either an elephant or horse. He carries a bow and arrow to save his devotees. Pavadairayan, Karuppasamy are his attendants. Aiyanar images installed in villages are usually gigantic and they are identical with the Bhuta like iconography of Sastha given in Subrabheda Agama.[1] In rural areas, Aiyanar is often represented with an escort, usually composed of the god's vassals, sometimes comprising demons. Consistent with this practice, terracotta horses are usually placed outside the temple. These are given up to the god as steeds for his night time perambulations.[citation needed]

Connections with Ayyappan

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A 14th century Ayyanar sculpture (left) and depiction of Ayyappan at Sabarimala sanctum (right). Compare the meditation band Yogapattam around the knees of both deities.
Main article: Ayyappan

A deity named "Ayyappan" is not recorded in any early Tamil/Sanskrit sources though the name Ayyappan appears as synonymous with (Vediya) Sastha in Tiruvalla copper plates of the 12th century CE and Kanyakumari Guhanathaswami Kovil Inscription.[27] Neither Ayyappa nor Sabarimala is known as a pilgrim spot in the Tamil region before the 1940s.[28] According to researchers Eliza Kent, Ruth Vanita and Saleem Kidwai, the legends in the Ayyappa tradition seem to be "artificially mixed and assembled into a kind of collage"[29] and "he should have emerged from a Dravidian god of tribal provenance".[30]

It has been claimed that the above mentioned Dravidian tribal god is none other than Ayyanar.[31][8][32] Sabarimala Sthala Puranam, a recent purana, says that Ayyappan is the avatar of Ayyanar;[33] the name Ayyappan has been described as a combination of Ayyan (Ayyanar) + Appan (father).[34][35] Yogapatta bar around the knees of Ayyappan is the distinct character that can be seen in the Ayyanar statues of the Chola period. The horse mount of Aiyanar is still visible in the flag staff of Sabarimala Ayyappan temple.[citation needed] The synonym Sastha of Ayyappan is obviously the same as that of Ayyanar.[36][37] Another important association is the presence of Karuppa samy in the worship of both deities.[citation needed]

Legend suggests that the image of Sabarimala Ayyappan was consecrated by Parashurama. However the Sanskrit inscription in the image says that it was installed in Kollam Era 1085 (1910 CE) by Prabhakaracharya.[1] Tamil devotees did not discriminate Ayyappan with Ayyanar and they believe that Ayyappan is the avatar of Ayyanar.[4] It can be noted that Sri Lankan Ayyanar temples are being converted into Ayyappan temples following the outbreak of Sabarimala pilgrimage of Sri Lankan devotees in recent years.[38]

Worship

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Many temples are dedicated to Ayyanar can be seen all over South India as well as Sri Lanka. Almost all villages of Tamil Nadu would have an Aiyanar kovil. Ayyanar shrines are usually located at the peripheries or boundaries of rural villages and the deity is seen riding a horse with a sword or whip. Ayyanar has both types of temples - temples constructed in Agamic style and non-Agamic open air shrines. Ayyanar in Agamic temple is usually called Sastha or Dharma sastha.[17][39] Kerala retains its Ayyanar temples as Sastha temples.[40] The attendant priest for Aiyanar is generally from the potter caste who fashions idols and clay horses, although it is not uncommon for priests from other castes to officiate in the Ayyanar temples.[25][41][42] Many castes of Tamil Nadu worship Ayyanar as their Kula deivam.[citation needed]

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  • Front view of an Ayyanar Kovil, Perambalur, Tamil Nadu.
    Front view of an Ayyanar Kovil, Perambalur, Tamil Nadu.
  • Ayyanar and his two consorts, 15–17th century CE, Châlons-en-Champagne French Museum
    Ayyanar and his two consorts, 15–17th century CE, Châlons-en-Champagne French Museum
  • Ayyanar sculptures at Gopichettipalayam
    Ayyanar sculptures at Gopichettipalayam
  • Ayyanar on horse, Madurai
    Ayyanar on horse, Madurai
  • White elephant mount at Agamic Ayyanar temple, Mampatti
    White elephant mount at Agamic Ayyanar temple, Mampatti
  • Kattuvalli Ayyan Kovil, Kerala
    Kattuvalli Ayyan Kovil, Kerala
  • Ayyannar Car festival, Thungapuram
    Ayyannar Car festival, Thungapuram
  • A name board of an Ayyanar Kovil at Kurukkalmadam, Batticaloa
    A name board of an Ayyanar Kovil at Kurukkalmadam, Batticaloa
  • Ayyanar with his consort ( digital image)
    Ayyanar with his consort ( digital image)
  • Ayyanar 17thcentury Bronze Statue
    Ayyanar 17thcentury Bronze Statue
  • 17 th century Ayyanar statue seated on elephant
    17 th century Ayyanar statue seated on elephant
  • Ayyanar statue
    Ayyanar statue

See also

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Notes

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  1. ^ a b c d e Rao, S.K.Ramachandra (1988). Pratima Kosha : A Descriptive Glossary of Indian Iconography. Bangalore: Prof.S.K.Ramachandra Rao Memorial Trust. pp. 206–210.
  2. ^ Narayanan, Gita; Thiagarajan, Deborah (2001). DakshinaChitra: In southern district thanjavur, place called Sathanur where old temple for ayyanar is in place( Palankulathu ayyanar).A Glimpse of South India. Madras Craft Foundation. pp. 40–41.
  3. ^ Kulendiren, Pon (2012). Hinduism a Scientific Religion: & Some Temples in Sri Lanka. iUniverse. p. 188. ISBN 9781475936735.
  4. ^ a b c Mãrg, Volume 37, Issues 3-4. Marg Publications. p. 67.
  5. ^ Pal, Pratapaditya (1986). "American Collectors of Asian Art". Marg Publications. 37: 67.
  6. ^ Christa Neuenhofer (2012). Ayyanar and Mariamman, Folk Deities in South India. Blurb Incorporated. ISBN 9781457990106.
  7. ^ Mark Jarzombek (2009). "Horse Shrines in Tamil India: Reflections on Modernity" (PDF). Future Anterior. 4 (1): 18–36. doi:10.1353/fta.0.0031. S2CID 191627473.
  8. ^ a b Dalal, Roshen (2010). Hinduism: An Alphabetical Guide. Penguin Books India. p. 54. ISBN 9780143414216.
  9. ^ Indian Antiquary, Volume 2. Popular Prakashan. 1873. p. 168.
  10. ^ Indrapala, K., The evolution of an ethnic identity: The Tamils in Sri Lanka C. 300 BCE to C. 1200 CE, p.#
  11. ^ a b Smith, B. L., Religion and Legitimacy of power in South Asia, p.6
  12. ^ Pathmanathan, S (2000). Reflections on a Heritage: Historical Scholarship on Premodern Sri Lanka. Sri Lanka: Central Cultural Fund, Ministry of Cultural and Religious Affairs. p. 88. ISBN 9789556131086.
  13. ^ a b c d e f Williams, Joanna Gottfried; Hunnington, Susan L. (1981). Kalādarśana: American Studies in the Art of India Volume 9 of Studies in South Asian Culture. Brill. p. 67. ISBN 9789004064980.
  14. ^ Cutantiran̲, Ā Vēluccāmi (2001). Temples of Nannilam Taluk: as iconographical masterpieces Volume 225 of Tamil̲p Palkalaik Kal̲aka veḷiyīṭu. Thanjavur Tamil University. p. 205.
  15. ^ Sadasivan, S. N. (2000). A Social History of India. APH. p. 121. ISBN 9788176481700.
  16. ^ Annals of Oriental Research, Volume 24. University of Madras. 1972. p. 380.
  17. ^ a b Pestman, P. W. (1971). Acta Orientalia Neerlandica: Proceedings of the Congress of the Dutch Oriental Society Held in Leiden on the Occasion of Its 50th Anniversary, 8th-9th May 1970. Brill Archive. p. 116.
  18. ^ Velu Pillai, A. (1980). Epigraphical Evidences for Tamil Studies. Ulakat Tamil̲ārāycci Nir̲uvan̲am. p. 113.
  19. ^ Venkataramaiah, K. M. (1996). A handbook of Tamil Nadu. International School of Dravidian Linguistics. p. 317. ISBN 9788185692203.
  20. ^ Subramanya Aiyar, V.M. "Songs with description of twelve holy composition". Thevaaram.org. Retrieved 2 December 2017.
  21. ^ Williams, J., Kaladarsana, p.62
  22. ^ Sivaraman, Dr.Akila (2006). sri kandha puranam (english). GIRI Trading Agency Private. p. 175. ISBN 9788179503973.
  23. ^ Harper, Katherine Anne, and Brown, Robert L. (Eds) (2002). The Roots of Tantra. Albany: State University of New York Press.
  24. ^ Sahi, Jyoti (1990). The child and the serpent: reflections on popular Indian symbols. Canada: Penguin Group. p. 194. ISBN 978-0140190816. Retrieved 3 January 2019.
  25. ^ a b "'A Folk Deity of Tamil Nad' by L. Dumont, in Religion in India ed. T.N. Madan". Archived from the original on 24 February 2011. Retrieved 22 February 2011.
  26. ^ a b Tattvāloka, Volume 16. Sri Abhinava Vidyatheertha Educational Trust. 1993. p. 246.
  27. ^ Poduval, R. Vasudeva (1990). Travancore Inscription: A Topographical List. New Delhi: Asian Educational Services. p. 76. ISBN 9788120605558.
  28. ^ Kajaerholm (1984), p.3
  29. ^ Eliza Kent (2013). Lines in Water: Religious Boundaries in South Asia. Syracuse University Press. pp. 80–83. ISBN 978-0-8156-5225-0.
  30. ^ Ruth Vanita; Saleem Kidwai (2000). Same-Sex Love in India: Readings in Indian Literature. Springer Publishing. p. 94. ISBN 1137054808.
  31. ^ 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.
  32. ^ Kent, Eliza F. (2013). Sacred Groves and Local Gods: Religion and Environmentalism in South India. OUP USA. pp. 79–119. ISBN 9780199895465.
  33. ^ Devdutt Pattanaik (2000). The Goddess in India: The Five Faces of the Eternal Feminine. Simon and Schuster. ISBN 9781594775376.
  34. ^ Mikhail Sergeevich Andronov (1996). A Grammar of the Malayalam Language in Historical Treatment. Otto Harrassowitz Verlag. p. 49. ISBN 978-3-447-03811-9.
  35. ^ 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.
  36. ^ Miller, Roland E. (1976). Mappila Muslims of Kerala: A Study in Islamic Trends. Orient Longman. p. 22.
  37. ^ Dubey, D. P. (2000). Pilgrimage Studies: The Power of Sacred Places Issue 5 of Pilgrimage studies. Society of Pilgrimage Studies. p. 63. ISBN 9788190052030.
  38. ^ Shutharsan, S. "Arikaraputtira aiyaṉār (Tamil)". Ourjaffna.com. Analaikkumaran. Archived from the original on 4 December 2017. Retrieved 3 December 2017.
  39. ^ Sivkishen (2015). Kingdom of Shiva. Diamond Pocket Books Pvt Ltd. ISBN 9788128830280.
  40. ^ Menon, A. Sreedhara (1978). Cultural Heritage of Kerala: An Introduction. East-West Publications. pp. 17–28.
  41. ^ Mudumby Narasimhachary (Ed) (1976). Āgamaprāmāṇya of Yāmunācārya, Issue 160 of Gaekwad's Oriental Series. Oriental Institute, Maharaja Sayajirao University of Baroda.
  42. ^ Mark Jarzombek (2009). "Horse Shrines in Tamil India: Reflections on Modernity" (PDF). Future Anterior. 4 (1): 18–36. doi:10.1353/fta.0.0031. S2CID 191627473.

References

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