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Home > Temples of Kerala > Sabarimala Temple > The Secrets of Subtlety of Ayyappa The Secrets of Subtlety of AyyappaHow the concept of Ayyappa is derived? There are unprecedented, extraordinary peculiarities, when we analyse it. All the stories are subjective and technical. The history of Ayyappa is entirely having symbolic effects of spiritual realities like the realities in the Vedanta philosophies and the wanton sports (leelas) of the Iswaras. We can divide the history of Ayyappa in these perspective into three. 1. the realities of the universe and its powers The Ayyappa and the PurushaarthasHow Ayyappa can be similarised with this universe ? first of all we have to examine the shape of idol of Ayyappa which is conferred upon. The similarity in morph, physique, principle of Siva and Vishnu are evident in the morph of Ayyappa. This is an exceptional shape that this idol of Ayyappa has only two hands and they are in a peculiar possession than seen in other idol of gods. The right hand is risen upwards and holding the Cinmudra. While the other left hand is withered away. The legs are seen in such a possession to let everybody to doubt whether he is sitting or standing on his feet, but they are fixed appropriately. Over the head there is an abundance of hair. Hence, we may imagine that Ayyappa’s head is in the east, the left hand in the south, feet in the west and the right had holding the Cinmudra in the north. There had been a belief that the life of one person, its direction, time and aim had been related factors. His achievements are related to the four directions of east, south, west and north and they are the symbols of purushaarthas like dharma, artha, kama and moksha. The dharma confronts to the east, the artha to the south, the kaama to the west and the moksha to the north. The head and the hair locks are considered as the eastern direction, where the sun rising and the rising of all daily activities of humanity. The east is considered as the first and important direction. Therefore the east can be considered as the first purushaartha, the dharma. The root of dharma is ‘Tapah’. A symbol of Tapah is the jatah (bundle of hair locks) and the jatah of Ayyappa is the first purushaartha, the dharma. The second purushaartha is dhana means wealth, ideas and imaginations. Its direction is south. To achieve dhana with the aid of dharma and use it without any touchability to it is the aim of this purushaartha. We should be ready and willing to give up dhana to the others deserved. That is why the direction named dakshina became the same of dhana. In this direction it is the left hand of Ayyappa is seen dropped aimlessly downwards. We see the feet of Ayyappa in the third direction which are seen equated. The ankles are seen perpendicular and bound with Yogapattah. The feet represent the kaama. The equated feet shows the nature of equated feelings. All the duals like good and bad, happy and misery are considered as evens or parallels. The two poles of all the desires will be happiness or misery. The hindu sanyasi see all his desires from an equal distance. It is clear that the equated feet is not walking but shows the state of rest. That means do not walk from one desire to another, but about every desire. We have to confront with an equated or controlled mind. Otherwise it does not symbolize to tread to one desire to another with speedy and ardent mentality. The yoogapatta teaches us that every ardent desire can be controlled, if there is a will. The next and the last is Moksha. It is a Cinmudra in the right hand which is seen in this direction. It has already been said about the Cinmudra which is also called the Jnaanamudra. The Ayyapparupa and PrakrutipurushaThe universe is called the Prapancha, which means Mahavistara (the great expansion). The word prapancha, according to Tantricism, is combined with ‘pra’ sounds. The one meaning of it is para means the brahmam, the other is Purusha, the third is Prakruti. The universe is created by the Prursha with the help and the power of Prakruti. The purusha who creates himself as well as the other world. The purusha bigot himself before the other creations and was thus called the Swayambhu. All the purushas or men in the world of human beings have self creating power. The gunas are the basic materials for the creation of personality. According to the change of gunas the nature of character is converted. With the second power of creation latent in him creates offsprings. The prakruti is always related to purusha. This tendency can also be seen in the life of ladies. In the childhood, she is closed up to her father, after marriage to the husband and at the age of old to the sons. She is related to all the purushas with her soft imaginations of her own existence. She seeks help from the purusha to create this universe from the beginning itself. The combination of Prakruti – Purusha is seen in Ayyappa. The two creative aspirations of the Purusha and the dependability of the prakruti has been adjoined and existing in Ayyappa. He has created two personalities after his birth. He was given birth by Siva Mohini and protected by the King. When we think about the subtle imaginations of Ayyappa we can see that Ayyappa wears the emblems of Siva and Kesava at a rate of half each. In this way if we consider the great idol of Ayyappa it is very exciting as well as felt connected with a number of sciences.
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