Pranam 3 Nambutris were not born at kerala as the sons of that soil; they were migrated tribes of brahmins, from Thanjavur; Mahabharata war speaks about Chera king but nowhere about any nambudiri. I have already written here on Nambudiri, Ayyappan and Ayyanar , not from SK Iyer but from authentic history. Even B G speaks about the worshipping of lower Gods as not so equivalent to the path of travel towards the mokham. In Puja system, every object is worshippable, and so there is no rankings and Gradations; Parikara devathaigal and saguna brahman are two different concept; even today many types are deities are kept in a temple, in the outer sanctum as well as even in the walls of the temples and bottom lines of the gopuram; the naivedyam and pujas are held daily to all of them by higher to lower. Ayyanar is sivan and ayyappan is sivs-vishnu amsam. Pandalam is a later kingdom and an offshoot. Ayyappan worship was in vogue even around later BCE but only as a deity of family choice and not as a kuladeivam, which differed as far as the Ayyanar or sastha is concerned; the name sastha was seen only in skanda puranam:" Śāstā (शास्ता).—The presiding deity (idol installed) in the Śabarimala temple. *Birth.* Śiva fell in love with Mahāviṣṇu in his assumed form as Mohinī and Śāstā was the result of their union. (Kambarāmāyaṇa, Bālakāṇḍa). This story occurs in the 8th Skandha of Bhāgavata and the Asura kāṇḍa of Skanda Purāṇa, but only the Skanda Purāṇa refers to the child by name Śāstā. *" *तम् । नः । वाजाः । ऋभुक्षणः । इन्द्र । नासत्या । रयिम् । सम् । अश्वम् । चर्षणिभ्यः । आ । पुरु । शस्त । मघत्तये ॥ (R V 4 37 8) finds the word sasta meaning in praise recite and so on. Grama devata is described in an authentic book asa under:"India <https://www.wisdomlib.org/definition/india#history> is predominantly a rural country with a number of villages, and the rural folk depend mainly upon agriculture for living. Agricultural land, rain and epidemics which affect them as well as their cattle—these are the main concern of the villagers. Indians, from very ancient days, used to believe that each of the above has its own presiding devatās <https://www.wisdomlib.org/definition/devata#purana>. Such devatās are the grāmadevatās <https://www.wisdomlib.org/definition/gramadevata#hinduism>.
Devī <https://www.wisdomlib.org/definition/devi#purana> is the chief grāmadevatā <https://www.wisdomlib.org/definition/gramadevata#hinduism> of South India. Devī is called Durgā <https://www.wisdomlib.org/definition/durga#purana> and Kālī <https://www.wisdomlib.org/definition/kali#purana> also. But, Devī is worshipped in sixtyfour different forms or aspects. The gentle Devī, viz. in her gentle aspect or attitude has three forms, Kanyā <https://www.wisdomlib.org/definition/kanya#purana>, Kāmākṣī <https://www.wisdomlib.org/definition/kamakshi#purana>, and Mūkāmbikā. In Kerala <https://www.wisdomlib.org/definition/kerala#purana> Devī is called Bhagavatī <https://www.wisdomlib.org/definition/bhagavati#purana> also. Valiyaṅgāḍi Bhagavatī of Calicut is Lakṣmīdevī. Kālī temples in Karṇāṭaka <https://www.wisdomlib.org/definition/karnataka#purana> are called 'Koṭṭāpuraṃ Lakṣmī <https://www.wisdomlib.org/definition/lakshmi#purana> Kṣetras <https://www.wisdomlib.org/definition/kshetra#purana>'. There are such temples in Andhra <https://www.wisdomlib.org/definition/andhra#purana> also. Most of them are Jokulāmbikā temples. In Tamil <https://www.wisdomlib.org/definition/tamil#hinduism> Nadu <https://www.wisdomlib.org/definition/nadu#history> there are grāmadevatās called Mariyamma, Kālīyamma, and Draupadīyamma. Not the Draupadī <https://www.wisdomlib.org/definition/draupadi#purana> mentioned in the Mahābhārata <https://www.wisdomlib.org/definition/mahabharata#purana>; but the Kaṇṇakī of Cilappadikāra is the Devī worshipped in Tamil Nadu. There are two kinds of Devīs <https://www.wisdomlib.org/definition/devi#purana> called Saptamātṛs and Saptakanyās. Saptamātṛs have puruṣas <https://www.wisdomlib.org/definition/purusha#purana> (husbands) and saptakanyās have seven brothers for help and support. Devī pūjā <https://www.wisdomlib.org/definition/puja#hinduism> is very much prevalent in South India. The custom is supposed to be as old as 5000 B.C. Idols of Devī have been unearthed from Mohanjo-daro and Harappa. Even the Buddhists worship the Devīs called Yakṣī <https://www.wisdomlib.org/definition/yakshi#purana> and Hārītī. When in after years Hinduism <https://www.wisdomlib.org/definition/hinduism#hinduism> was revitalised these grāmadevatās got promoted as the great Devatās of the epics and the Purāṇas <https://www.wisdomlib.org/definition/purana#purana>. The Rāmāyaṇa <https://www.wisdomlib.org/definition/ramayana#hinduism> mentions the incident of the Devī called Laṅkālakṣmī driving away Hanūmān <https://www.wisdomlib.org/definition/hanuman#purana>. There are famous Kālī temples in Ujjayinī <https://www.wisdomlib.org/definition/ujjayini#hinduism> and Calcutta <https://www.wisdomlib.org/definition/calcutta#history>. It is believed that in the temple at Cidambaram also Kālī occupied a prominent place. But, according to legends, Śiva <https://www.wisdomlib.org/definition/shiva#purana> defeated Kālī in a dance competition and ousted her to her present temple at the outskirts of the city. Cāmuṇḍī <https://www.wisdomlib.org/definition/camundi#hinduism> is worshipped as the ancestral guardian deity in Mysore. The Kāmākṣī temple of Kāñcī <https://www.wisdomlib.org/definition/kanci#purana>, Mīnākṣī <https://www.wisdomlib.org/definition/minakshi#hinduism> temple of Madura <https://www.wisdomlib.org/definition/madura#hinduism> and Mūkāmbikā temple of North Karṇāṭaka may be cited as examples for the worship of the gentle form of Devī. Alarmel Maṅkattāyār temple at Tiruccānūr is a very important Devī temple. The 'Aditi <https://www.wisdomlib.org/definition/aditi#purana>' in the Vedas <https://www.wisdomlib.org/definition/vedas#hinduism> and Koṭṭravai of Tamil Saṅgha <https://www.wisdomlib.org/definition/samgha#hinduism> texts point to the very long past of the Devī in India. Kālidāsa <https://www.wisdomlib.org/definition/kalidasa#hinduism> and Kālamegha <https://www.wisdomlib.org/definition/kalamegha#hinduism> (a Tamil poet of the fifteenth century have worshipped Kālī. Śrī Rāmakṛṣṇa <https://www.wisdomlib.org/definition/ramakrishna#hinduism> Paramahaṃsa <https://www.wisdomlib.org/definition/paramahamsa#hinduism> and the great modern Tamil poet Bhāratī <https://www.wisdomlib.org/definition/bharati#purana> were devotees of Kālī. There are also grāmadevas worshipped like the grāmadevatās. Munīśvara and Karuppan are two prominent grāmadevas. In certain villages Bhairava <https://www.wisdomlib.org/definition/bhairava#purana>, Vīra <https://www.wisdomlib.org/definition/vira#purana> Irula <https://www.wisdomlib.org/definition/irula#history>, Kāṭṭeri and Noṅgi are worshipped as grāmadevas. In South Karṇāṭaka a set of Devas <https://www.wisdomlib.org/definition/deva#purana> called Bhūtas <https://www.wisdomlib.org/definition/bhuta#purana> are worshipped, Pañcuruli being one of them. Śāstā <https://www.wisdomlib.org/definition/shasta#purana> or Ayyappa <https://www.wisdomlib.org/definition/ayyappa#hinduism> is another grāmadeva. Śāstā is most popular in Kerala and in Tamil Nāḍu <https://www.wisdomlib.org/definition/nadu#history>. Buddha <https://www.wisdomlib.org/definition/buddha#purana> also is called Śāstā. In certain places idols of Śāstā with two wives, called Pūrṇā <https://www.wisdomlib.org/definition/purna#purana> and Puṣkalā <https://www.wisdomlib.org/definition/pushkala#purana> are also found. Śabarimala Śāstā is yogamūrti <https://www.wisdomlib.org/definition/yogamurti#hinduism> (in yogic pose). In most of the grāmadeva temples idols of the Devas are not found. A pīṭha <https://www.wisdomlib.org/definition/pitha#purana> (stool-like seat) is supoosed as the seat of the Deva <https://www.wisdomlib.org/definition/deva#purana> and it represents the Deva also. But, in some temples weapons like the sword, the club etc. are found. Offerings to the deity in grāmakṣetras and annual festivals are common in such temples. (Nām vaṇamguṃ daivaṃgal-Tamil). KR IRS 3322 On Thu, 3 Mar 2022 at 13:07, 'gopala krishnan' via iyer123 < [email protected]> wrote: > QUESTION ANSWER DIVINE 03-2022-03 > > Dear friends, > > These are information compiled as QA by me in 1998’s-2004’s and stored in > my computer. They are posted by *very learnt members*. > > *BEING COMPILATION THERE MAY BE ERRORS.* > > Sincerely, > > *R. Gopalakrishnan, 78, dated 03-03-2022* > > Q1 Everybody knows the story of Sage Durvasa giving a garland to Indra > and he puts it on Iravata’s neck and it got disturbed and pulled down and > threw the garland. Durvasa became angry and his curse led to the > decline of Indra and further led to Palazhimanthan. Question-What was the > context Durvasa gave the garland to Indra? > > A1 Indra, the king of Devas, grew arrogant once, and went to the extent of > using his weapon, Vajrayudha, against the Mount Kailasa the abode of Lord > Siva. Puffed up with pride he proceeded to the Mount on his vehicle, > Airavata, the divine elephant. > > *The sage Durvasas, who was pleased with Indra for his act of making > flying mountains stand still by cutting their wings (for, according to > Puranas the mountains had wings) with his weapon, gave him a divine garland* > made of the flowers of Kalpaka tree to Indra, who was seated on his > elephant, on his victorious journey to Kailas, placed the garland on his > elephant's head. > > The fragrance of the garland attracted wild beetles which troubled the > elephant who in fury pulled the garland down and tore it into pieces. > > Durvasa, the angry sage, cursed Indra and all his subjects to be the > victims of old age, which the divine beings never knew till then. > > This curse of Durvasa is the will of Lord Siva who was disturbed very much > as he saw Indra proceeding to Mount Kailas. > > Q2 Is there a version about Palazhimanthan that Asuras snatched the > nectar and went away and they were interrupted and got back the nectar by > Vishnu?Do nectar was butter?Do Lord Siva embraced Mohini? > > A2 The only way out to save the divine beings from growing old and > suffering from the pangs of old age was to taste Amrita, the `butter' of > the milky ocean > > And when the Amrita came out, the Asuras made away with it. In order to > get back the same for Devas, Lord Visnu took the form of an enchantress, > called Mohini, and approached Asuras > > Lord Siva heard the story of Vishnu taking the attire of Mohini. He wished > to see him in that attire. Vishnu, of course, discouraged him, but Siva > insisted upon his desire to see `Her', and Vishnu appeared before him in > the attire of Mohini and was embraced by the Lord. > > The puranic story ends with this incident. Lord Vishnu, it is said in > Puranas, somehow released himself from the emotional grip of Lord Siva and > ran away. Then Siva realised the folly and returned to Kailas. > > In `Narayaniyam' there is a reference of Lord Siva embracing Vishnu Maya > (Mohini), and Mohini running away from him. > > *Had Bhattatiri known about the origin of Ayyappa from Mohini, he would > definitely have referred to the same.* > > Q3 Do South Indian deities were not initially reccognised by Nampoothiries? > > A3 There are innumerable instances of Dravidian deities like *Kali, Nagas > (Serpents), Matan etc*, were not originally treated as first rate gods to > be propitiated directly by the Namputiri Brahmans. > > It took years of cold war between the Brahmans and Non-Brahmans for them > to come to an agreement in the matter of giving recognition to the > indigenous South Indian deities. > > *Even today there are many shrines in Kerala dedicated to the Dravidian > deities, where Non-Brahman priests perform the `Pujas'* > > Though some Namputiri homes have serpents as their family deities, it is > only once a year that the majority of serpent shrines spread all over the > country receive `puja' offerings from a Namputiri priest. > > *My note- Last part of the answer is not correct.* Temples like > Mannarsala, Vettikkot, Ameda, daily serpant worship is done by > Nampoothiries. > > Q4 How the Ayyappan cult would have been developed? > > A4 Naturally every village will have its guardian deity, Ayyanar, as we > have seen. And this Ayyanar is termed by Brahmins as Sasta. Today Sasta > has become a synonym to Ayyanar or Ayyappan, and both these names find no > difference in their implication. > > Q5 Do there any truth in telling that Ayyappan is the adopted son of > Pandalam king whom he obtained while on hunting in pamba area? > > A5 The history of the royal family of Pandalam clearly reveals the fact > that the Ayyappa episode connected with the families cannot be placed > before the 12th Century A.D. > > The principality of Pandalam came to existence only in the 12th century. > It happened definitely during or after the hundred years war waged between > Cholas and Pandyas. It is recorded in the family history of Pandalam that > it is an off-shoot of Pandyan royal family, settled in the forest area of > the Western ghats. > > The Sasta shrine at Sabarimala had been there from time immemorial as the > guardian deity of the people and rulers in and around forest area. > > When Pandalam dynasty was established the then king accepted the Sasta at > Sabarimala as his family deity and ruled the newly formed principality as a > devotee of Sasta. ( I just have a thinking why before SK Nair others > have not thought of it-( *Answer is from SK Nair’s write up)* > > It was at this time that a tribal chief Udayanan, whose fort was at > Karimalai Mount near Sabarimala destroyed the shrine of Sasta to bring down > the might of the king of Pandalam, for it was believed that the king of > Pandalam would be invincible as long as Sabarimala shrine remained in all > its sanctity and prosperity. > > His next intention was to attack the land of Pandalam, which was cleverly > and successfully battled by the timely interference of a Namputiri youth, > son of the chief priest of Sabarimalai shrine. > > Somehow Udayanan escaped with the sister of the king of Pandalam, who was > later on saved from the villain by the very same Namputiri youth.( In > Kerala earlier History Nampoothiri Brahmins have been told with warrier > culture ) The story thereafter, is really interesting and to some extent > mysterious too. > > It is said that the *Namputiri youth married the princess of Pantalam by > Gandharva system* and a son born to them was named after the deity of > Sabarimalai. He was known as Ayyappan Manikantan, and was brought up by the > parents living incognito in a cave at Ponnampala Mount, very close to > Sabarimala. > > Ayyappan was given adequate training both in scriptures and warfare by his > able father, the Namputiri. It was the intention of the father to bring him > up in perfect military discipline with sufficient background in spiritual > matters. > > When Ayyappan finished his spiritual and physical education his father > thought that it was the ripe time for him to be sent to his own palace. All > details about his birth and bringing up were written in a letter addressed > to the king of Pandalam. > > He sent Prince Ayyappan to his uncle's palace. Of course the king felt > over joyous when he came to know about his sister, believed to be lost for > ever. At the same time he could not recognize openly the prince Ayyappa as > his own nephew for fear of social ostracism. The king was thus forced to > keep to himself the identity of his own nephew. > > Ayyappan, the young prince was a pet to one and all except to the minister > and a few of his confederates > > When Ayyappan was declared as the 'Prince of Wales' by the king, the > minister received a shock, and thenceforth he began spreading scandals > about the prince > > It was at this time that Ayyappan had an encounter with the Muslim hero > Vavar, who became his best friend. He co-operated with the prince to do > away with the undesirable elements in the country. > > Once the minister was actually caught red handed by the twin brothers, > Ayyappan and Vavar, when he tried to establish alliance with Udayanan, the > villain of the story. Of course the minister was pardoned although he was > then marked as a fifth columnist by Ayyappan > > Alternating through the queen Knowing her mentality thoroughly well, the > clever and scheming minister conspired to her an ugly news that this *youth, > now being made the next heir apparent to the throne, was an illegitimate > son of the king* from a low caste Marava woman. > > This was beyond the endurance of the queen. At the instance of the > minister she agreed to be seriously ill with acute stomach ache. The wicked > minister, by the time, managed to influence an equally wicked physician who > prescribed a curious remedy, a cup of fresh milk of leopard. Every one was > startled at this, and the prince knowing the situation thoroughly > volunteered to bring any number of milch leopards. > > Prince Ayyappan could easily bring a few milch leopard to the palace. Every > one was so much surprised and terrified that all of them in one voice cried > out "Saranam Ayyappa' to mean `refuge at the feet of Lord Ayyappa'. > > Prince Ayyappa, then advised the king to install the idol de-consecrated > by Udayanan. On the first day of the month of Makaram when the sun moved from > the zodiac of Dhanus to that of Makaram, the re-installation of the idol > was ceremoniously conducted. > > Soon after the ceremony was over, it is said, the prince Ayyappa > disappeared and is still believed by the devotees that he has become one > with the Lord of Sabarimala. > > The presentation appear 100 % convincing as we have already incidents of > Andal, Mirabai ,Sankarachariar ,Ramalinga Adigal etc. Like this becoming > one with God > > Thence forth on this particular auspicious day the devotees led by the > king of Pandalam made it a regular routine to visit Sabarimalai and make > offerings to the Lord.Incidently there are no stories of earlier > Pilgrimage to sabarimali. > > > -- > You received this message because you are subscribed to the Google Groups > "iyer123" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/iyer123/915546270.379202.1646293020205%40mail.yahoo.com > <https://groups.google.com/d/msgid/iyer123/915546270.379202.1646293020205%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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