Muthappan Theyyam as Lord Vishnu & Lord ShivaUnder the impact of Aryan religions, the cult of Theyyam had changed substantially incorporating new trends and sub cults along with its tribal character.In a different way, it can be stated that all prominent characteristics of a primitive tribal religious worship had widened the stream of Theyyam cult and made it a deep rooted folk religion of the millions. For instance, the cult of Mother Goddesses had an important place in Theyyam. Besides this, the practice like spirit-worship, hero-worship, masathi-worship, tree-worship, ancestor-worship, animal worship, serpent-worship, worship of the goddesses of disease and gramaadevata-worship are included in the main stream of Theyyam cult. Under the influence of Aryan myths and legends, a large number of Brahminical gods and goddesses had infiltrated as separate cults into Theyyam. Along with these gods and goddesses there exist innumerable folk gods and goddesses. Most of these goddesses are known as Bhagavathis as a matter ofsanskritisationDifferent branches of Brahminical religion such as Saktism, Vaishnavism and Saivism now dominate the cult of Theyyam. However the forms of propitiation and other rituals are continuation of a historical past. In several cult-centers, blood offering is forbidden under the influence of Buddhism, Jainism and Brahmanism. In such centres separate places outside the outer wall of the shrine are selected for blood offering and preparation of the traditional kalam known as vatakkanvathil. The Theyyam deities propitiated throughcock-sacrifice will not enter inside such shrines walls. This is a good example of a long-standing cultural synthesis of ‘little’ and ‘great’ cultures.
On account of the later origin of Vaishnavism in Kerala, it has no wide-spread influence on Theyyam cult. Only a few eities are available under this category. This may probably be due to the lesser influence of Vishnu on the village folkwho had an uninterrupted tradition of the worship of Mother goddess for fertility and the god Siva and his son Murukan for protection and security even during the Sangam age. Two major Theyyam deities of Vaishnavism are Vishnumoorthi and Daivathar. Vaishnavism was very popular in Tuluva country during the 13th century under Vishnuvardhana of Hoysalas. He was a great champion of Vaishnavism. Most probably he was deified as Vishnumoorthi and propitiated in the Bhoota cult of Tuluva and then propitiated as a prominent folk deity in the Theyyam also. The legend of Vishnumoorthi is identified the God’s migration from Mangalore to Kolathunadu.All other categories of Theyyam deities can be incorporated in Saivism and Saktism. Even ancestors, heroes, animals etc are deified and included in those categories. In brief Theyyam provides a good example for the religious evolution and its different stages in Hinduism.
On account of the later origin of Vaishnavism in Kerala, it has no wide-spread influence on Theyyam cult. Only a few eities are available under this category. This may probably be due to the lesser influence of Vishnu on the village folkwho had an uninterrupted tradition of the worship of Mother goddess for fertility and the god Siva and his son Murukan for protection and security even during the Sangam age. Two major Theyyam deities of Vaishnavism are Vishnumoorthi and Daivathar. Vaishnavism was very popular in Tuluva country during the 13th century under Vishnuvardhana of Hoysalas. He was a great champion of Vaishnavism. Most probably he was deified as Vishnumoorthi and propitiated in the Bhoota cult of Tuluva and then propitiated as a prominent folk deity in the Theyyam also. The legend of Vishnumoorthi is identified the God’s migration from Mangalore to Kolathunadu.All other categories of Theyyam deities can be incorporated in Saivism and Saktism. Even ancestors, heroes, animals etc are deified and included in those categories. In brief Theyyam provides a good example for the religious evolution and its different stages in Hinduism.
