Author Saroj Harikrishnan Nair meticulously unravels and refutes the controversial claims.
The blessed period of Mandalakalam has arrived, and the devotees of Lord Ayyappa are in their preparation to seek refuge in their Lord. While Ayyappa Bhakthas, like myself, are ardently keeping the traditions alive, there are ongoing attempts from the side of Left Liberals to attack this tradition in whatever way possible. Now, they have come up with malicious claims to strip Ayyappa of his Hindu identity and present a concocted story that Ayyappa was Buddha, apparently appropriated by the so-called “Brahmanical hegemony”. So let’s waste no time and delve into some of their claims and debunk them.
1. Shastha Title and Hindu Heritage
They claim that Ayyappa’s title “Shastha” refers to his underlying Buddhist identity since Shastha is also a title of Buddha. Shastha means a “Guide, Teacher”, he who gives “Shasanas” or “instructions”. The term was used to refer to a variety of tutelary Hindu deities in the Sangam and post Sangam Era. The earliest reference to Aiynar-Shasta is from the Arcot district in Tamil Nadu. The stones are dated to the 3rd century C.E. They read “Ayanappa; a shrine to Cattan.” This is followed by another inscription in Uraiyur near Tiruchirapalli which is dated to the 4th century C.E.
Literary references to Aiyanar-Cattan are found in Silappatikaram, a Tamil work dated to the 4th to 5th centuries C.E. The Tamil Sangam classics Purananuru, Akananuru etc. refer to Ayyanar and “Cattan” in many poems. There are numerous references to Shasta in Sangam works. Some Tamil inscriptions of the Sangam period and a few of the later Pallava and Chola period coming in from various parts of the kingdoms refer to him as Sevugan and Mahasasta. The hymns of some Alvars like Tirumangai Alvar and Nammalvar in temples like Tirumogur near Madurai refer to Shasta. Thus, the title Shastha is not unique to Buddha, instead various figures held that title.
2. Saranam Mantras: A Hindu Philosophical Perspective
Another argument they put forth is that The three Saranam mantras (Swamiye Saranam Ayyappa) refer to the three Saranam mantras in Buddhism. They claim that the “Sharanam” mantras refer to the three Saranam mantras of Buddhism( Buddham Saranam Gacchami, Dhammam Saranam Gacchami, Sangham Saranam Gacchami).
Let’s examine the term “Saranam”. Saranam is a term used in the Hindu religious vocabulary extensively. “Saranya” or “She who gives refuge” is the name of Mother Durga. In the Bhagavad Gita, Lord Krishna tells Arjuna “Sarva Dharman Parithyajya, Mam Ekam Saranam Vraja”. (Give up all forms of religions and Take Refuge in Me Alone). Tamil Shaivaites use the Term “Esane Saranagathi” meaning, “Shiva is the Way of Refuge!”.
The number three is sacred to Hindus as well, we say “Om Shanthi Shanthi Shanthi”. Ayyappa devotees go to Sabarimala to seek refuge in Ayyappa, and thus, the term “Saranam” is more apt. The symbolism of Sabarimala is to carry the responsibilities of one’s actions -punya and papa- represented by the two knots aka “Irumudikettu” and cross the mountains of difficulties in life, and seek refuge in the Lord. The three here correspond to seeking refuge from the three modes of nature that cause dualities-Satva, Rajas, and Tamas. Only a person who crosses the three modes of nature can be freed of all materialistic dualities and become one with Ayyappa. (Tat Tvam Asi).
Thus, the very premise of the Saranam mantra in Ayyappa tradition is based on Hindu Vedantic philosophy. Besides, the crux of Buddhist philosophy are the three jewels( Buddha, Sangha, Dharma), the Eight Noble truths, and the Five precepts. None of these philosophies have any parallel that can be categorially traced to, the Ayyappa traditions or Ayyappa sankalpa. In fact, the first of the Five Precepts in Ayyappa tradition is “Not Killing”, which is diametrically opposite to Ayyappa traditions, since Ayyappa himself is a Warrior deity, and his incarnation aims to kill Mahishi and establish Dharma. This concept is unheard of in Buddhism. So, there is no basis for claiming that Ayyappa is an appropriation of Buddha from a theological /philosophical basis. Both are poles apart
3. Tribal Deity Contention
Another claim they put forth is that the Tribal people of nearby regions claim that the deity in Sabarimala is “Puthanar” referring to Buddha. In their view, Ayyappa is a Tribal Deity and a Tribal version of Lord Buddha.
The problem is, that the term “Puthanar” never existed historically in the tribal vocabulary of Kerala. Tribal deities in Kerala are mostly forms of Hindu deities such as Siva and Vishnu and most importantly, Kali. They worship deities such as Mariamman, Kali, Siva, Karuppan, Bhagavati, Atiraplan, etc. None of them bears any resemblance to Buddha. Furthermore, tradition holds that they were ardent Hindus with their own sampradayas.
Their Vanjippattu songs included in their literature are used in their art forms such as Kolakali and Ivarkali. The presence of such songs which are exclusively used in the Aranmula tradition could be because Malayarayars were once the vama/Kaulachara “Karmis” of Aranmula Appan or Mahavishnu as attested by “Thirunizhalmala,” one of the oldest poems in Malayalam language and it’s creator Ayiroor Govindan. Malayarayars praise “Thiruvaranmula Appan” and “Ayiroor Bhagavati” in their traditional songs. They are believed to have left the plains for mountains after their defeat at Chotty sometime between AD 1407 and 1419. Malayaraya/ Malaya country known as “Maleam” in certain 17th century European maps of Malabar lying east of Chotti was transferred to Poonjar by the victorious Thekkumkur rajas. The Malayarayas keep a literary tradition that records some historical instances, but none of them have Any reference to any Buddhist past or any reference to Lord Ayyappa as a ‘Buddha’.
4. Coconut Sapling Tradition: A Cultural Tapestry
They claim that the tradition of planting coconut saplings is a cultural imprint of the Buddhist past since according to them Ezhavas were Buddhist migrants to Kerala, brought by a certain Cheraman Perumal for tending coconut trees. This story is probably a legend only. Ezhavas were not just Coconut tree climbers, as these left liberals suggest, but were mainly warriors and physicians.
The genetic studies conducted on Ezhavas showed that all their Haplogroups are found in India only, some in Tamil Nadu and some others in North West India. They also have an F3 Haplogroup, which they share with Nairs, Bunts, etc.. This is absent in Sri Lanka, and these Haplogroups are specific to Indo-Scynthian groups.
Besides, the significance of coconut sapling is not evidence in any way for any exclusive Buddhist past. Coconuts also play an important role in Hindu religious ceremonies. Hindus break coconuts to remove Vighnas in front of Lord Ganesha. Coconut flowers are planted into a vessel of uncooked rice, as a symbol of prosperity and auspiciousness in Hindu ceremonies in Kerala. In fact, Sabarimala pilgrims carry Neythenga – a coconut filled with clarified butter. Rituals such as Neeraanjanam for Lord Ayyappa include small-sized sized half broken coconuts as lamps. Thus, the use of coconuts has significance in Hinduism.
Thus, here we have analysed, dissected and debunked some of the predominant claims put forth by Left-Liberal historians to delink Ayyappa traditions from Hinduism. What we realise is that Left Liberals have come up with a variety of alternative explanations for Sabarimala traditions to uproot them from their Hindu base. One only needs to closely examine their claims to reveal the validity of their merit.
Swamiye Saranam Ayyappa 🙏
Written by Saroj Harikrishnan Nair for IndiQ Live