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AyyappanSwami AyyappanMalayalamഅൻAffiliationHinduismAbodeSabarimalaMantraSwamiye Saranam AyyappaWeaponBow and arrow, SwordSymbolsBell, Bow and ArrowMountHorse, Elephant, TigressTextsSribhutanatha Purana, Brahmanda PuranaParentsShiva, and Part of a series onShaivism DeitiesParamashiva(Supreme being) Murugan Sastha Shiva forms Others Scriptures and texts (Svetasvatara) Agamas and Shivasutras Vachanas Philosophy Three Components Pati Pashu Pasam Three bondages 36 Practices Panchakshara Bilva - -Linga- Schools Adi Margam Pashupata Margam Saiddhantika Siddhantism Non - Saiddhantika Kashmir Vama Dakshina : Trika-Yamala- -Netra Others Inchegeri / Siddharism Sroutaism Indonesian Scholars Utpaladeva Nirartha Sharana Srikantha Appayya Related Tantrism Shiva Temples vte Part of a series onVaishnavism Supreme deity () / / / Important deities Parasurama Rama Krishna Buddha Other Nara-Narayana Mohini Balarama Consorts Bhūmi Alamelu Nila Related Holy scriptures Vedas Upanishads Agamas Divya Prabandha Vishnu Naradiya Garuda Padma Sri () Brahma (Dvaita, Acintyabhedabheda) Rudra () Kumara (Dvaitadvaita) Teachers– Desika Nimbarka Madhva Chaitanya Harivansh Related traditions Bhagavatism Thenkalais Vadakalais Munitraya Varkari Sahajiya Ekasarana Gaudiya ISKCON Radha-vallabha Ramanandi Balmiki Dadu panth Pranami portalvte Part of a series onHinduism History Origins History Indus Valley Civilisation Historical Vedic religion Śramaṇa Tribal religions in Main traditions Shaivism Smartism Swaminarayanism Deities Брахма Вишну Шива Другие крупные Девы / Девис Ведический Индра Агни Праджапати Рудра Деви Сарасвати Ушаш Варуна Ваюна Пост-Ведик Дурга Ганеша Хануман Кали Кришна Лакшми Парвати Радха Рама Шакти Сита Сваминараян Концепции мировоззрения индуистской космологии Бог в индуизме Бога и гендерной жизни Варна Брахмана Вайша Шудра Ашрама (этап) Брахмачарья Грихаста Ванапраста Санньяса Purusharthas Дхарма Артха Кама Мокша Mind Antahkarana Праманас Гуна Ахамкара (Приложение) Упарати (Самоуправство) Титикша (Терпение) ) Шама (Equanimity) Дама (Темперанс) Дхьяна (Серенити) Мокша (Освобождение) Вивека (Дискриминация) Вайрагия (Бесстрастность) Самадхана (Полная концентрация) Шрадда (Вера) Шадрипу (Шесть врагов) Освобождение Атман Майя Карма Saṃsāra Этика Нити Шастра Яма Родха Эрджава Сантосха Тапас Свадхья Шауча Митахара Данна Источники Дхармы Освобождение Бхакти йога Янана йога Карма йога ПрактикиВораство Пуджа Шраута Храм Мурти Бхакти Бхаджана Яджна Храма Врата Праяшитта Тирта Тирта Тирта Матха Yoga yoga Yoga Arts Manipuri Pandav Lila Rites of passage Simantonayana Vidyarambha Ritushuddhi Samavartana Vivaha Antyeshti Ashrama: Brahmacharya Festivals Shivaratri Durga - Dussehra Bandhan Janmashtami Makar Kumbha Mela Philosophical schools Six Astika schools Yoga Mimamsa Vedanta Advaita Dvaita Vishishtadvaita Akshar-Purushottam Darshan Other schools Pasupata Saiva Pratyabhijña , saints, philosophers Ancient Bharadwaja Gotama Pāṇini Vashistha Medieval Nayanars Basava Jñāneśvar Chaitanya Gorakshanath Kabir Kumarila Бхатта Мацьендранатх Махаватар Бабаджи Мадхусудана Мадхва Харидаса Тхакур Намдева Нимбарка Прабхакара Рагхунатха Сиромани Романуджа Санкардив Пурандара Даса Канака Дапрасад Сен Джаганнатха Даса Вьясарая Шрипадарайя Рагавандра Свами Гопала Desika Vachaspati Mishra Vallabha Modern Swaminarayan Pramukh Maharaj Mahant Swami Maharaj Aurobindo Chinmayananda Dayananda Mahesh Yogi Prabhupada Radhakrishnan Sarasvati Sivananda U. 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According to Hindu theology, he is the son of (Mahavishna in the form of Mohini) and Shiva. Ayappan is also referred to as Ayappa, Sashtawa, Hariharastoun, Manikantan, or Dharma Shasta and Sabari. Ayappan's iconography portrays him as a beautiful celibacy god, a fatherly yogi, and an embodiment of dharma that wears a bell around his neck. In the Hindu pantheon his legends are relatively recent, but varied. He is revered by Muslims in Kerala, with legends in which Ayappan wins and receives the worship of the Muslim robber Wawar. In the Hindu tradition popular in the Western Ghata he was born with the forces of Shiva and Vishnu to resist and defeat the shape of the shifting evil Buffalo DemoMagic. He was raised by childless royal couple Rajashekara Pandian and Koperendevi, and grew up as a yogi, champion of ethical and dharma life. In the South Indian version, Ayappan's photographs show him riding a , but in some places, such as , he rides a white elephant. The popularity of Ayippon has grown in many parts of India, and Ayappan's most famous shrine is in , located in the hills of Patanamtitta in Kerala. The shrine receives millions of pilgrims each year in late December and early January, many of whom prepare for weeks before and then climb the hill barefoot, making it one of the largest active pilgrimage sites in the world. The pilgrimage attracts a wide range of devotees, from different social or economic backgrounds, with the exception of women at their fertile age, because Ayappan is considered a celibacy deity. Ayappan may have a common historical relationship with the Tamil deity Ayanar. The most significant holiday associated with it is (Makara Sankranti), observed around the winter solstice. Names and iconography of Ayappan at the Temple of Mrdanga Sayleswari, Muzakkunnu, Kannur. The name Ayappan (sometimes spelled as Ayyappa or Ayappan) may be associated with a similar-sounding ancient term arya. The term Arya (Pali: Aria) is found in the ancient texts of Hinduism and Buddhism, where it means spiritually noble, extraordinary, precious. However, the word Ayappan is not found in the South Indian versions of the medieval Puranas era, leading scientists to hypothesize that Ayappan may have roots elsewhere. An alternative theory links it to the word Malayali Achan and the Tamil word appa, which means father, while Ayappan means Lord Father. The alternative proposal is supported by the alternative name of Ayappan as Sastah (Sasta, Sashta, Sastra), a Vedic term that also means Teacher, Guide, Lord, Ruler. The words of Sast and Dharmasast in the sense of the Hindu god are in the Pumanas. Ayappan is also known as Hariharasudhan, which means son of Harihara or deity of confluence and Hara, names given to Vishnu and Shiva respectively. It is also called Manicanta from Mani, Sanskrit - a gem, a canta, Sanskrit for the neck. In some regions, Ayappa and Ayanar are considered one deity, given their similar origins. Others consider it different because their methods of worship are not the same. Ayappan is a warrior deity. He is revered for his ascetic devotion to the Dharma - an ethical and correct way of life, the deployment of his military genius and the daring abilities of a yogic war to destroy those who are strong but unethical, offensive and arbitrary. It Usually shown with a bow and arrow upraised in his left hand, while in the right he holds either a bow or a diagonally through the left thigh. Other images of Ayappan, in particular the paintings, usually show him in a yogic pose in a bell around his neck, and sometimes shown riding a tiger. In life and legends, legends and legends about the life and mythology of Ayyappa differ throughout the region, as do other Hindu gods and goddesses, reflecting a tradition that has evolved and enriched over time, sometimes in contradictory ways. For example, the text of Sribhutanate Puran presents Ayappan as the embodiment of the Hindu deity Hariharaputra, the son of Shiva and Mohini. This interaction between Shiva and Mohini is mentioned in Bhagavat Purana, but Ayappan is not mentioned. In the oral tradition presented by the folk songs of Malayalam, Ayyappa is presented as a warrior hero of the kingdom of Pandala. According to Eliza Kent, legends in the Ayyappa tradition seem artificially mixed and assembled into a kind of collage. Ruth Vanita suggests that Ayappan probably originated from the confluence of the Dravidian god of tribal origin and the Puran story about the sexual interactions of Shiva and Mohini. The main story there was once the kingdom of , where Ayappan originated. The royal family was childless. One day King Pandalam found a boy in the woods. The king took the child to the woods to learn about the boy. Ascet advised the king to take the child home, raise him as his own son, and that 12 years later he would know who the child was. The royal family did so by naming the baby Manikantha. It is believed that Ayappan, also called Hariharaputra, was born from the union of Shiva and Mohini. At the age of 12, the king wanted to officially invest Manicunthu as heir to the prince (Euraji). However, the queen objected under the influence of the evil minister. The Minister advised the queen that only her youngest biological child should be the next king. The younger child was disabled and was unable to perform the duties of king, something that the scheming evil minister thought would make him a de facto ruler. The minister persuaded the queen to feign illness, to ask for tiger milk to cure her illness, and to demand that The Manicant be sent for milk from the forest. Manikantha volunteers, goes into the woods and returns riding a tigress. The king, realizing the special ability of Theanikanta, recognizes the adopted son as a divine being, decides to make a shrine for him. For the location, Manikantha shoots an arrow that lands thirty kilometers away. Then the boy turns into Ayappana. The place where the arrow landed is now the shrine of Ayappa, a place of major pilgrimage, which is especially popular for the visit of Makara Sancranti (around January 14). Above history is shared wherever Ayappan is revered in India. Sometimes the story is a little different or expanded, for example, the younger son of the queen is not disabled, Ayappan brings tiger milk for the queen riding a tiger, but after that Ayappan abandons the kingdom, becomes an ascetic yogi and returns to live as a great warrior in a wooded mountain. Ayappan's medieval interpretations are usually the god of celibacy. In some places he is the same as Ayanar, shown above with the wives of Poor and Pushkala. In the medieval era, Ayappan's history expanded. One story has roots between the 1st and 3rd century AD, where Ayappan evolves to be a deity that also protects merchants and traders from enemies such as robbers and robbery criminals. Ayappa began to be portrayed as a military genius. Its temple and traditions inspired Hindu mercenary who protected trade routes in southern India from criminals and looters, restoring dharma trade practices. In one of the stories Ayappan is depicted as a child of a priest whose father was killed by a formidable criminal Udayanan. The criminal also kidnaps the princess. Ayappan then makes a daring rescue, attacks and kills the evil Udayanan. In another version of this story, the rulers of Pantalam themselves sent Ayappan as a mercenary to the rulers of Pantia, with whom the ruler of Pantalama was associated. In another late medieval variation of history, Ayappan forms an alliance with the Muslim warrior Wawar against Udayan, the basis for some devotees worshipping in both the mosque and the before beginning the pilgrimage to the Ayyappan shrine. Ayappan Temple (Dharma Sast) in Vadakkekkar, Changanaseri. According to Paul Yamern, by the late medieval times there were additional legends that connected other and mythology with Ayippe's heritage. One such story links Ayappan to the demon buffalo Mahishasura and the buffalo-demoness Mahishasuri. The divine beings Datta and Lila came to Earth as human beings. Datta wanted to return to the divine kingdom, but Laila enjoyed her life on earth and The Company of Dutta. She wanted to stay on the ground. Datta became angry and cursed her to become Mahisha, or buffalo demonstration. Lila, in turn, cursed him to become Mahisha, or a buffalo demon. They plundered the earth with their evil deeds. The buffalo demon Mahishasur was killed by the goddess Durgoa, while mahishasuri's water demonstration was killed by Ayapan, putting an end to the horror of evil and freeing the divine Laila, who had previously been cursed. These legends, the States of the Younger, synchronously link and unite the various Hindu traditions around Shiva (Shayvizm), Vishnu (Vaishnavism) and (Shaktism). Sri Ayyappa Swami temples in Koduru, Krishna district, . The entrance depicts Ayappan riding a tiger. There are many temples in Kerala whose the deity is Ayappan, the most famous of which is the Temple of Sabarimal. Padinettes Padi Karuppan is the Keeper of the Ayapp Temple. The temple attracts millions of visitors each year during the mandala season from mid-November to mid-January. Other important temples include the Kulathuja Sast Temple, the Aryankawu Sast Temple, the Sri Dharmasastha temple, the Eumamel Sre Dharmasast temple and the Ponnambalamedu Temple. Ayapp temples usually show it as celibacy yoga. However, in several important temples, such as the Temple of Achankovil Sri Dharmasat near Travancoir, he is depicted as a married man with two wives, Poor and Pushkala, as well as the son of Satyak. Some of the Ayapp temples are believed to have been founded by Vishnu 's . Pilgrims of Sabarimala Ayappan walk barefoot to the shrine of Sabarimala. Ayappan has roots in Kerala, but its influence and popularity has grown among Hindus in the South Indian states. Of its many temples, the most significant is Sabarimala (also spelled Sabarimalai), set in the forests of the area of the Western Ghats on the banks of the , southeast of . It is a major pilgrimage that attracts millions of Hindus each year, especially Malayali, Tamil and Telugu heritage. The crowd in front of the Temple of Ayappana, Sabarimala Many begin training months ahead by leading a simple life, doing yoga, abstaining from sex, eating a vegetarian diet or partial , wearing a black or blue or sadha-style dress for forty-one days, and then hiking as a group to the shrine. The group does not recognize any form of social or economic discrimination, such as caste, and all devotees form a brotherhood, welcoming each other as equals. Pilgrims call each other the same name during the campaign: Swami. After a long walk of about 18 miles, they swim in the Pamba River, then climb 18 steps to the Sabarimal Shrine, each of which is of dharma value (ethics, or inner gods). Priests and devotees of the shrines bring flowers from all the western geniuses and scatter them near the sanctuary, all the time chanting schlers. To organize the movement of people, Ayapp devotees reserve and prescribe a day of pilgrimage from one of the 51 days of pilgrimage, and every day sees more than 100,000 pilgrims walking. Girls and older women are welcome and join the journey with men, but women between the ages of 10 and 50 are strictly forbidden in sabarimala. Because of the belief that Lord Ayappan is a celibacy warrior-yoga deity. The devotees wear a simple dress on the day of the pilgrimage up the hills and through the forest, many walking barefoot, carrying irumudi (a cane for regional Hindu yogis with two compartments of a small bag, sometimes worn on the head), wearing tulasi leaves and Rudraksha beads around their necks for Vishnu and Shiva), while other Hindus gather along the hiking path, cheering and helping them complete their journey. For Ayapp pilgrims, says E. Valentin Daniel, the pilgrimage is part of their spiritual journey. Other Ayapp temples in India 1. Ayappa Temple, Puram, New Delhi 2. Temple of Noida Ayappa 3. Temple of Lord Ayappa, Lucknow 4. Ayappan Temple, Chennai 5. Shri Ayappa Swami Temple, Hyderabad 6. Lord Sri Ayappa Temple - Gandinagar 7. Ayyappa Temple - Jabalpur Wawara Mosque on the way to Sabarimala. He is also revered by Muslims in Kerala because of his friendship with Vawar, who is identified as a Muslim robber in local versions of the Ayipappan myth. In this mythology, Ayappan confronts a pirate robber, Vavar, ruled by a robbery, on the way to get the milk of a tigress. They're fighting. Ayappan defeats Vawar, and Vavar changes his path, becoming a trusted lieutenant Ayappan, helping to fight other pirates and robbers. According to another version, Vavar is considered a Muslim saint from Arabia who works with Ayappan. The mosque dedicated to Lieutenant Ayappan Vawar Swami stands next to the shrine of Kaduta Swami at the foot of the pilgrimage path as a form of the guardian deities. Some pilgrims pray to both before trekking through the Sabarimala forest and trekking to the mountains. According to Kent, the mosque does not contain the remains of Wawar Swami, although the mosque near Sabarimal includes a grave, and no one can meet with Vavar and not provide when and where he lived, so it can be a myth. The Vavar legend and palli shrines may reflect a Hindu approach to accepting and co-opting legendary figures or saints of other religions. Films and TV shows The Divine Ayappan have appeared in several regional television and film films as a character, such as Swami Ayappan in several languages. The story of Lord Ayappa is also dictated by Mawa Parvati to Lord Ganesha in the weekly SonyTV show Vighnaharta Ganesh from Episode 608, i.e. from December 19, 2019. See also Achankovil Alappancode Aranmula Kottaram (Aranmul Palace) Gurunatanmukadi Harivarasanam Maalikapurathamma MakarA Jiothi Pallikal Kavu Sabarimal Tajamon Mad Temple of Kerala Links , Suresh (1998). Encyclopedia of Hindu gods and goddesses. Sarup and sons. page 28. ISBN 8176250392. a b c d e f h i Ayyyappan - Hindu deity. Encyclopedia Britannica. 2014 - b c d e Denise Cush; Katherine A. Robinson; Michael York (2008). Encyclopedia of Hinduism. Routledge. page 78. ISBN 978-0-7007-1267-0. a b c e Constance Jones and Ryan James (2014), Encyclopedia of Hinduism, Infobase Publishing, ISBN 978-0-8160-5458-9, page 58 - Hindu pilgrims pray at mosques in Kerala - Latest news and updates in the Daily News and analysis. January 12, 2010. Jeffrey D. Long (2011). Historical Hinduism. Scared The Press. page 78. ISBN 978-0-8108-7960-7. Junior 2002, 17-21. M.N. Srinivas (2002). Collected essays. Oxford University Press. page 352. ISBN 978-0-19-565174-4. D.. Dubey (1995). Pilgrimage: Sacred Places, Sacred Traditions. Sps. 136-137. ISBN 978-81-900520-1-6. - Junior 2002, page 22-24. - Press Trust of India (June 23, 2011). A safety manual for Sabarimal has been prepared. New Indian Express. 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Religions of India: A brief guide to the nine main denominations. Penguin Books. page 43. ISBN 978-0-14-341517-6. Kumar, quoted by the referee author (Sekar 2009, 479-84) - Junior, p.22 and maNi. Sanskrit dictionary for colloquial Sanskrit. spokensanskrit.org. Received on 27 August 2017. Junior 2002, page 21-25. Williams, Joanna Gottfried (1981). Kaladarana: American studies in the art of India. page 72. ISBN 9004064982. Swami Ayappana Mountain is a tiger. media4news.com. - Junior 2002, page 18-25. a b Eliza Kent (2013). Lines in the water: Religious borders in South Asia. Syracuse University Press. 80-83. ISBN 978-0-8156-5225-0. - Goudriaan, Teun (1978). Maya of the Gods: Mohini. Maya is divine and human. Motilal Banarsidass Publ. 42-43. ISBN 978-81-208- 2389-1. Ruth Vanita; Salim Kidwai (2000). Same-sex love in India: reading in Indian literature. Springer Publishing. page 94. ISBN 1137054808. b c d e f Junior 2002, page 18. Eliza Kent (2013). Lines in the water: Religious borders in South Asia. Syracuse University Press. 79-80. ISBN 978-0-8156-5225-0. Junior 2002, page 18-19. Junior 2002, 18-22. Devdutt Pattaneik (2014). Pasha: Tales of animals from . Penguin Books. 109-111. ISBN 978-81-8475-692-0. a b c d e Junior 2002, page 20-21. Younger than 2002, page 21. a b Young 2002, K. Srikumaran (2005). Theerthayathra: Pilgrimage through various temples. Bharatiya Bhavan. page 103, 120. ISBN 978-81-7276-363-3. Pattanaik, Devdutt (January 9, 2014). A man who was a woman and other strange tales from The Hindu Laura. Routledge. page 127. ISBN 9781317766308. Maria A. David (2009). Beyond borders: Hindu-Christian relations and mainstream Christian communities. ISPCK. page 9. ISBN 978-81-8465- 001-3. a b c d e Fred Clothey (1978). Bardwell L. Smith (religion and legitimization of power in South Asia. BRILL Academic. 3-9 with footnotes. ISBN 90-04-05674-2. Junior 2002, 18-23. a b c Diana L Ek (2012). India: Sacred Geography. It's a random house. 13-14. ISBN 978-0-385-53191-7. Eliza Kent (2013). Lines in the water: Religious borders in South Asia. Syracuse University Press. 14-15. ISBN 978-0-8156-5225-0. b E. Valentin Daniel (1987). Signs of fluid: Being human tamil way. University of California Press. 244-262. ISBN 978-0-520-06167-5. a b c Junior 2002, page 18-23. Stephen Knapp (2009). The Handbook of Spiritual India. Jaiko. 416-419. ISBN 978-81- 8495-024-3. Mohammad, Malika (August 23, 2017). The basics of composite culture in India. Aakar Books. Received on August 23, 2017 - via Google Books. Caroline Osella; Osella, Filippo (August 23, 2017). Men and masculinity in southern India. Anthem Press - via Google Books. a b c Eliza Kent (2013). Lines in the water: Religious borders in South Asia. Syracuse University Press. 81-86. ISBN 978-0-8156-5225-0. Eliza Kent (2013). Lines in the water: Religious borders in South Asia. Syracuse University Press. 84-88. ISBN 978-0-8156-5225-0. Jayan, Arun (December 17, 2012). Toon 'Swami Ayappan' is all set to get into theaters. New Indian Express. Received on June 6, 2014. Ayappan is now in toon avatar. Hindu. June 20, 2012. Received 2014-06-21. Ep. 608 - History Time for Children - Vighnaharta Ganesh. SonyLIV. The bibliography of the Younger, Paul (2002), Master of the Deity: Festival of Religion in The South Indian Tradition, Oxford University Press, ISBN 0195140443 Kumar,. Pratap (2014). Modern Hinduism. Routledge. ISBN 978-1317546351. External media links associated with Ayyappan in the Commons Sree Ayyappa Temple, RK Puram Delhi Historic and Mythological Details about Swami Ayap O Lord Swami Ayappa Malaysian Lord Ayappa Charity and Social Welfare Organization Oldest Site on Lord Ayappan (Non-profit Organization) Lord Ayappan History (Non-profit organization) Lord Ayappan History (Non-profit organization) Nigdi, Pune Ayappan Temple, UK Satsta Ayanar and Ayappan Asta Sast Temple Songs at Ayappan Battle with King Udayan and Mukkal Vettom Temple extracted from swami ayyappan story malayalam pdf. swami ayyappan story in malayalam pdf download

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