Visualizing Yakshi in the Religious History of Kerala
Sandhya M. Unnikrishnan1
1. Department of History, NSS College Manjeri, Malappuram, Kerala, India
(Email: sandh.t@gmail.com) Received: 30 October 2017; Revised: 24 November 2017; Accepted: 18 December 2017
Heritage: Journal of Multidisciplinary Studies in Archaeology 5 (2017): 757‐777
Abstract: Yakshi is a female goddess associated with the fertility of earth, love and beauty. She probably originated with the early Dravidians but have subsequently been absorbed in to the imagery of Buddhism, Hinduism and Jainism. She has been worshipped since pre historic times in Indian. T
he roles and functions of this deity went through dramatic changes over period of time. The cult is closely associated with the primitive mode of worship even before the development of philosophy and theological doctrines in the Hindu fold. This paper intends to analyse the development of Yakshi cult in Kerala and its prevalence in Kerala society.
The cult points of this deity are placed along the land routes of trade leading from Karnataka and Tamil Nadu into Kerala. A detailed survey of the midlands and low lands of Kerala testifies that the cult points were located along the water highways and interior land routes starting from the Western Ghats to Arabian Sea.
The cult is closely interlinked with the Gramadevatha concept and with folk deities. Keywords: Yakshi, Fertility, Cult Points, Jainism, Gramadevatha, Folk Deities, Kavu Introduction The word Yaksha, literally means somebody shining, may allude to human beings shining wealth and fame or superhuman beings shining with virtues. Yakshi may be regarded as the embodiment of feminine beauty.
The terracotta and ivory statuettes featuring bejeweled female figures were produced and widely distributed throughout India. Similar figures were sculptured in stone, either independently or paired with male figures, and placed on exterior walls, gateways and railings of Buddhist monuments all over the Indian subcontinent.
The figure’s numerous ornaments and floral design symbolize abundance and prosperity. The common drapery and ornaments were a girdle round the hips, two types of bangles and bracelets in the forearms, plain and circular anklets over a thicker decorated anklets, pendulous earrings, scanty transparent clothing revealing the contours of her body.
A circular pendant worn on her forehead has a prominent six petaled flower as its design. The lotus flower adorns most of her jewellery. A heavy, multi‐chained necklace with a triangular pendant shaped like a lotus flower falls in between her breasts. Two more lotus forms protrude from the necklace immediately below each shoulder. Similar terracotta figures were discovered from Karle in western India, Kousambi in northern ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 5: 2017
India, in the sites of Bhokardan and Ter in central India (Caspers 1979; Dwivedi 1976). It is not clear whether these figures are Srilakshmi, the goddess of beauty, abundance and prosperity. Yakshi is also dressed and ornamented in the similar manner. A similar figure on a plaque is kept in the Asuthosh Museum, Calcutta (Saraswathi 1957).
The female figure with an elaborate hair dress stands to front with her right hand akimbo and left hand stretched to her left pointing to a staff raising from a water reservoir and filled to a pole which is topped by a canopy over her head. On her feet is inscribed in Karoshti script as ‘Yakshi Jirambi’, meaning the mother of jeera (cumin seed).
On Paleographic ground, the inscription has been dated at 3rd century AD. The inscribed Yakshi clearly testifies to the concept of the prevalence of Yakshi cult in ancient India. One such terracotta figurine hailing from Temluk is kept in Asmolean museum in Oxford, Britain (Johnston 1988). Another terracotta plaque from Kosam is kept in the Indian museum, Calcutta.
A sculptural representation of the Yakshi is unearthed from Didarganj, near Patna, has become the national artistic icon of India (Takurta 2002). Sculptural representation of this goddess has also obtained from different sites in
Mathura, Amaravati, Haryana, etc. it is difficult to locate the exact chronology of the figures. However, by the beginning of first century AD, the colossal images of Yaksha and Yakshi disappear; small statuettes continue to be worshiped in the domestic sphere.
The bulk of archeological evidences point to the popularity and antiquity of this cult. Literary evidence also contributes to the YakshiYaksha tradition in the Indian subcontinent. The earliest reference to the word Yaksha is found in the JaiminiyaBrahmana where, ‘however, it means nothing more than a wondrous thing’ (Coomaraswamy 1971). In the later work we see them associate with Kubera (Grahyasutra). In the Manavagrahyasutra, Yaksha are considered as possessing spirit causing diseases to human being.
In the Satapathabrahmana, Kubera is a rakshasa and the lord of robbers and evil doers. But coming to Ramayana, Kubera is seen as the lord of riches. However, ancient Indian literature, Hindu, Buddhist or Jaina is full of references to Yaksha as also to other spirits like Naga, Apsara, Gandharva and so on.
These ideas and deities derive not from the iron tradition. “The mass of the people worshiped not of the abstract deities of priestly theology; but local genii, Yaksha, Naga, feminine divinities of increase and mother goddesses” (Shah 1953‐54).
These popular believes and cults were probably of non‐Aryan origin, at least a large number of them appear to be Dravidian, non‐
Aryan or indigenous origin. Ananda Coomaraswamy (1971) also expressed the same view that Kubera and other Yaksha are indigenous, nonAryan deities or genii, usually beneficent powers of wealth and fertility. V. S. Agarwala has stated that the Yaksha cult gained strength during the Janapada period, the Yaksha cult established its authority over the whole people as find in the Pali and Ardhamagadhi literature (Agarwala1971).
As matter of fact, the belief in the Naga and Yaksha was deep rooted in the soil. These deities were assimilated in the Hindu religion, and in this process of assimilation, a good deal of mutual borrowing took place. Unnikrishnan 2017: 757‐777
When Buddhism originated as a challenge to the existing religious system, Yaksha and Yakshi were welcomed to the Buddhist faith. Buddhism never questioned the preexisting cultic practices of the common people. The popular cult of Yaksha and
the religion of Buddha had established a close relationship with each other so that the people accepted both religion and paid homage to both of them (Agarwala1971). The earliest reference to a goddess of forest is found in Rigveda.
This goddess, ‘Aranyani’ is echoing in the forest as the twinkling of a bell. Her arrival is followed by the sweet smell of flowers and passes through in the night; she has benign as well as uncanny quality. She may be the earliest representation of Yakshi in the Vedic literature (Kinsley
1987). The Yakshi shrine in rajagriha is mentioned in Mahabharatha. She is connected with different traditions with different names as Nanda, Shashti, Revathi, etc. the people of rajagriha painted her picture in their home in which she was surrounded by children.
The Sabhaparva speaks of her as a blood thirst ogress; she was worshiped by offering flesh. In this tradition she was named as Jara. She joined the two split parts of
the fetus of Jarasandha, the son of Brihadratha, the king of Magadha. It is Brihadratha who made the cult of Jara popular in Magadha as gratitude towards saving the life of his son (Agarwala 1970). Still then, Jara continued to conceal children. When she was assimilated to the Buddist religion, she was renamed as Hariti.
When Buddha visited rajagriha, the people of rajagriha shared their fear about Hariti to Buddha. Buddha concealed her child and made her heart filled with motherly affection. Buddha preached her and she was converted to a protectoress of children in the Buddhist order. Mathura developed to be a great centre for the worship of Hariti.
Thus she became a trans‐local deity for the Buddhists. Shrines to this Yakshi were not to be found in rajagriha alone, but wherever Buddhist monks travelled. “Hariti was an upasika, a lay devotee, who according to some accounts, attained the stage of srothapatti, thereby entering the direct path to liberation, an early Mahayana treatise even calls Hariti, a great Bodhisatva (Peri 1917).
Thus Hariti was made portable local deity, a readymade institutionalized trans‐local basis for localization. At the same time Hariti may have insulted monks from local religious pressures, she also aided in localizing a sangha. A number of local deities and Yakshi were accommodated to the Buddhist order. But no other Yakshi has achieved the position of deity like that of Hariti.
All others were accommodated as decorative motifs in the railing pillars of Buddhist reliquaries and monasteries. Vrikshaka, Dohadha and Shalabhanjika are some of these motifs indicating the vrikshadevatha or fertility goddesses. These motifs were elegantly decorated seminude figures grasping the branches of trees. It is a symbolic representation of fertility aspect.
However these periods had not been raised to the realm of a worshiping deity (Coomaraswamy 1969). A contemporary religious sect that had originated as a rival to the existing religious systems had also accommodated the worshiping deities of laymen. The Jainism welcomed the Yaksha and Yakshi as the protective deities or sasanadevatha to ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 5: 2017
theerthankaras. Their introduction to Jaina pantheon as attendant deities of the theerthankaras was due to the belief that the Jaina could not be approached for fulfillment of worldly desires, as he was himself detached from all bondages (Shah 1987). So, for the sake of attaining material benefits and to achieve the desires fulfilled these deities were accommodated secondary to theerthankaras.
In the Jaina iconography, before the post‐Gupta age, we do not find any Yaksha or Yakshi figures with theerthankaras. But from 7th century onwards, we obtain representations of Yaksha and Yakshi as sasanadevatha (Shah 1953‐54). The Yaksha, being the presiding deities of wealth and Jaina community being the merchants, they endeared themselves to the cult of Yaksha and appropriated them to the class of higher deities.
Moreover, the influence of Hindu devotionalism and the introduction of tantric cult paved way for the worship of Yakshi in the Jaina order. In the process of their evolution, the Jains developed their own institution, cannons, and symbols for social appeal and popular attestation. By the 3rd century BC, the cosmopolitan and rationalistic outlooks were transformed due to royal patronage and vast number of followers.
Three centuries after its formation, Jainism developed its own canons and concepts of the defied theerthankaras and other spiritual beings which became the central focus of the religion. They also developed a monastic tradition with a linage of teachers after Mahaveera.
They also developed a sangha system represented by the monks, nuns and laymen and it became a strong base for their religion (Champalakshmi 2011). Kerala being a part of early Tamilakam, received Jaina immigrants from Tamil Nadu and Karnataka.
Both Buddhism and Jainism gained wide popularity among trading communities and merchants. When Buddhist had established their settlements along the coastal towns, the Jains did not enter into the wider trade enterprises and networks of the period.
They were confining to the interior trade routes and interior centres of exchange. The ruling families, rich merchant families, traders, craftsmen etc patronized Jainism. It was a period of intense trade activities, both inland and outside the state.
The social base of Jainism was the trading community (Champalakshmi 2011). But, post sangam age witnessed the decline of trade due to the development of a new agrarian order and the Kalabhra invasion.
However, it did not affect the interior trade and the Jains were also little affected. By the post sangam period, Jainism gained considerable influence in the Tamilakam. Vajranandhi established Dravida Sangha in Madurai, which become a landmark in the history of Jainism in south India (Champalakshmi 2011).
Moreover, the Jains adopted the temple as an institutional base for their survival as a socio‐economic force in south India. The growth of agrarian organizations with its focus the temple, determine the faith of Jainism and made the Jains able enough to survive against the Bhakthi movement. Jainism must have arrived in Kerala through Kasaragode, Wayanad, Palakad pass and Aruvamozhi pass.
The Jaina temples and bastis were located along these trade routes. They dealt with the collection and sale of luxury articles like precious stones, beads,
pepper etc. When the mercantile communities settled in Kerala; they selected the hillocks and riverbanks for their establishment. The religious atmosphere of Kerala was also favorable for the Jains to accommodate themselves. The Brahmins occupied the
upper strata of the society. The Brahmin religious system was imposed on a society which already possessed its own religious systems. This brought about a differentiation between Brahmin gods, the non‐Brahmin deities and spirits (Lemercinier 1984). The Nairs were following a mixed system in which the Brahmin gods, the war goddess Kottavai, the gramadevatas and the serpents were worshiped.
These deities worshiped in kavus and kalaries. The kavus and kalaries were the seats of the Kottavai and Gramadevata. The lower strata of the society including the Ezhavas worshipped the Kali, the cruel aspect of mother goddess. They followed Sakti worship
too. It is expressed in a violent form including offerings of fish, meet, toddy, mithuna symbolizing the union of man with divine. The toiling class of the society – the Pulayas – was worshiping mother goddess and other supernatural beings. In this context, Jainism underwent certain changes. The mother goddess being the
prime deity of the laymen, the Jains also followed the goddess worship. Thus, they tended to exalt the Yakshi, who were regarded purely as the sasanadevatha to theerthankara. The installation of Yakshi images became very popular in south India, especially in Kerala. Some of the cave temples and Yakshi images installed in Kerala were the Thiruchenattu hill in south Travancore, and Kallil temple in Perumbavur,
may be the best examples. The Jaina religious order mentions 24 theerthankaras and each one of them is having Yaksha and Yakshi as sasanadevatha. But only four Yakshi among them is commonly worshiped in Kerala namely Ambika, Padmavati, Chakreswari and Siddaika. Other Yaksha and Yakshi are not seen propitiated in Kerala. Moreover, the Yaksha cult did not gain popularity in the southern part of India.
The Jaina acharyas like Ajananthi, Aritanemi, Indranandi, Helacharya and the female devotees called Kurattiyar were responsible for propagating this cult in Tamilakam, including Kerala. The Yakshi cult became prevalent in Kerala by the 7th century A.D. the period of Cheras of Mahodayapuram was the golden period of Jainism in Kerala. The
epigraphs, temple architecture and iconography prove this beyond doubt (Warrier 1974). P. B. Desai (1957) has made an elaborate study about the south Indian Jainism. Dr. Chambalakshmi (2011) has studied the history of Jainism and the centers in Tamil Nadu. Dr. M. R. Raghava Warrier (2012) and T. A. Gopinatha Rao (1992) were the
authorities in Jaina Yakshi and their iconography. Based on their studies let us have a detailed survey of Jaina temples, structural temples, kavus and tharas having Yakshi as a deity of worship. When we consider Jaina bastis (Table 1) for this purpose, we may group them as: 1.
Dilapidated temples but have archeological evidences for its presence 2. Temples that are re‐appropriated to Brahmanic fold 3. Temples used for the worship by the Jains also ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 5: 2017
Table 1: List of Jaina Temples those are categorized as per the Above Description No Name of Temple Location Description 1. Manjeswaram temple Kasaragode The temple was dedicated to Parsvanatha. The features of Yaksha and Yakshi confirm that it belonged to 10th century A. D. the five hooded serpent and the canopy denotes that the Yakshi is Padmavathi (Kramrisch 1970). 2. Chathurmugha basti, Hosangadi Bakramanjeswara
m, Kasaragode Yaksha and Yakshi images are discovered from here. The Yakshi has four arms and each hand possess a weapon. They belong to 9th and 10th century A.D. (Kramrisch 1970). 3. Thalakkavu Poothadi village near Pulpally, Sulthan Batheri. Wynad Now this temple is used by the local people as a Bagavathi temple. Pillars are decorated with sculptures of Yakshi, nagamandala. The description obtained from
here locate the date to 9th century A.D. (Kurup 1974). 4. Arepati Located near Panamaram on the eastern bank of Panamaram river. Wynad There is no trace of such a temple now. Record says that this Chaithyalaya was dedicated to Adinatha. This may be the basti at Madakki hill. A Yaksha and Yakshi image is expected to be here for whom 12 kasis were given in record. Neither this images were
found here (Warrier 1976). 5. Kidannanad Hannarudubidi Sulthan Batheri. Wynad Innes C. A. has reported about a dilapidated temple. The lime stone/ granite images were broken. A nagamandala pattern is inscribed on a pillar. Now this is under the department of archeology, government of Kerala (Inness 1908). 6. Janardanagudi Puthangadi in Punchavayal, Wynad This was one of the beautiful granite temples born out of Jaina‐ Vaishnava assimilation. Both the Jaina elements of theerthankaras, Unnikrishnan 2017: 757‐777
dwarapalas, vidyadevi and ananthashayana of the vaishnava element can be seen here. However the old temple built on granite slab and pillars are in a ruined position. Now this is a Hindu temple. An image seems to be that of Jwalamalini is found here (Warrier 2012). 7. Vishnugudi Puthangadi in Punchavayal very close to Janardanagudi, Wynad
On the wall there is a figure of Brahmayaksha riding on horse with a sword. This Yaksha is the sasanadevatha of Sithalanatha. Another Yaksha is sculptured in the entrance of the Navaranga hall. It is Garudayaksha. Another pillar bears the sculpture of Vijayayakshi. There are theerthankaras, vidyadevi, vinayaka, Yakshi, matsya, korma, varaha etc. a beautiful Yakshi sculpture from this site is noteworthy but now it’s not traceable (Warrier 2012). 8. Hosangadi Manathavadi, Wynad
A new basti named Manathavadi basti or Adhiswara Swami basti is constructed here. The remnants of the old basti, a few stones slabs and pillars are scattered here. Pillar has the figure of Kusmandiniyakshi. She can be recognized from her cognizance, children (Mundakayam 2014). 9. Palakkunnu Situated between Panamaram and Manathavadi, Wynad
As per a local tradition, there existed an old temple. It is destroyed during the Mysore invasion. No archeological evidence except the Varadur Jaladhara inscription (1684‐85 AD) (Padmakumariyamma 2008).
10. Vennayode Situated on the highway from Panamaram to Manathavadi, Local tradition speaks of an ancient temple located here. The ruins of the dilapidated temple are used for reconstructing the present ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 5: 2017 764 Wynad temple dedicated to Santhinatha. One image of both Santhinatha and Adhinatha are found here. Images of Yaksha, Brahmadeva, and Ambikayakshi are found out from here (Warrier 1976). 11. Varadoor This temple is near Panamaram, Wynad The ancient temple was located on the top of Madakki hill. A white marble image of Ananthanatha and his sasanadevatha are found from the shores of Panamaram river. The
Varadoor Jaladhara inscription is kept here. The inscriptions give us information about the dilapidated bastis of Wynad and their relation with Karkala, a famous Jaina basti in Karnataka (Padmakumariyamma 2008, 1986). 12. Pampra Near Sulthan Batheri, Wynad
A theerthankara image and a female image are obtained from here. No idea about this image today (Unnithan 1966). 13. Eswarancode 18 km away from Palakad in the Palakad‐ Mannarkad route situated on the southern bank of Puliyampullithode. Palakad Images of Syama Yaksha, Jwalamalini Yakshi, Yaksha Dharanendra and Padmavati Yakshi, Brahma Yaksha, Parswanatha, chandrprabha theerthankara etc are discovered
from here (Bhattacharya 1974). 14. Jainamedu (manikyapattanam) Vadakkethara village in the banks of Kalpathi river. Palakad The shrine is renovated several times and old evidences are lost. Innes C. A. has reported about this temple. The pearls and jewels marketed from here (Innes 1908). 15. Alathur basti 22 km away from Palakad. The compound is called Pallikulam at Kottapuram in the village Kavassery. An idol of a Yakshi is found out, may be Padmavathi Yakshi. A broken image of female figure is
found here which suggests another instance of the availability of Yakshi figure in the centre of Jainism in Kerala (Unnithan 1966). Unnikrishnan 2017: 757‐777 765 The images of the theerthankaras are the same, but the sculptures of sasanadevatha have no such rigid rules so depending on this, the ages of this sculpture can be determined. All the images of Alathur belong to 9th – 10th century A.D. (Kramrisch 1970). 16. Paruvasseri Situated in village Kannampra on Thrissur‐Palakkad route, Palakkad
The temple is at the top of a hill, now it is a bhagavati temple called Palliyara bhagavathi. The main deity in the srikovil is a Yakshi. Now it is covered with a metallic mask of Bhadrakali. A theerthankara image is installed outside the srikovil. Dr. M. R. Raghava warrier has identified the Yakshi as Jwalamalini and the theerthankara as Chandraprabha (Warrier 1978). But some scholars are identified the theerthankaras as Mahaveera. Dr. M. G. S. Narayanan identified this temple as Jaina centre (Narayanan 1966). 17. Kallil Methala, 13 km south east of Perumbavoor. Ernakulam
This is an important cave temple in Kerala located on the top of a hill. There are three images. Two images are that of theerthankaras and third one is that of Goddess. It is made of panchaloha. Goddess is the main deity of the temple. The idol of Jaina Yakshi is behind the panchaloha idol. Hence the identity of the Yakshi is concealed. However, T. A. Gopinatha Rao has identified it as Padmavathi (Rao 1919). Stella Kramrisch also supports this view. But M. R. Raghava warrier considers the image as that of Siddhayika (Warrier 1978). There is no evidence regarding the age to which this temple is related. Being
ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 5: 2017 766 a simple structure, it is assumed to a period of 9th century A. D. Stella Kramrisch, an authority is stone sculpture, remarks of the Kallil sculpture to be of 8th century A. D. (Kramrisch 1970). 18. Thirucharanattumala Chitharal, a village in Vilavancode taluk – south Travancore. The town Kulithura was a commercial centre open to water transportation
The figure of Yakshi and theerthankaras are carved on a polished surface. A beautiful sculpture of Ambika Yakshi with two children on her right side is seen here. Her right hand is in varadamudra, left hand is hanging freely. She has a crown on her
head and big kundalas on her ear lobes. In the right side a lion is shown. The figure is standing on a lotus (Desai 1957). From the inscription it is evidenced that the temple was built in the 9th century A. D. the main deity of the temple from the very beginning is Devi. The inscription mentions her as Thirucharanattu Pattaria (Padmakumariyamma 2008). The feminine gender of Pattarar. Another inscription mentions
the devi as Varasundari (Rao 1923). The image of Padmavathi is beautiful – right hand is lifted and left hand is resting on her hip. The image also wears crown and ear ornaments. There is a controversy regarding the Yakshi image. T. A. Gopinatha Rao identifies her as
Padmavathi (Rao 1919). P. B. Desai rightly identifies the Yakshi as Ambika. The lion, the female attendant and two children are Ambika’s cognisence (Desai 1957). However the temple is reappropriated to Hinduism. 19. Nagaraja temple Located in Tamil The image of theerthankaras and Unnikrishnan 2017: 757‐777
Nadu but once a part of Kerala. Nagarkovil
Yakshi Padmavathi is present here. The Yakshi is sculptured on the pillar of mahamandapa. The standing images are sheltered by five hooded cobra, now this is a Hindu temple dedicated to Aadisesha and his consort Naga Yakshi (Kramrisch 1970). 20. Neelamperoor 15 km to the south of Kottayam town, Kottayam
Yakshi is holding the mirror and applying tilaka with her right hand finger. Right leg is resting on an aracanut tree. During festivals, the Yakshi is taken out for procession. The Kukudasarpa is over the head of the image. This is identified as Padmavathi Yakshi. M. R. Raghava warrier quotes the dhyanasloka of Neelamperoor Bhagavati and concludes that the temple is a reappropriated Jaina temple. “Namami yakshim dhavalambaradhyam” (Warrier 1974). This is a strange image found only at Neelemperoor.
The ancient Jaina basti with the images of theerthankaras and YakshiYaksha could be seen even today practically all over the hilly parts of Tamil Nadu and in the highlands of
Kerala and Karnataka. Panchapandavan Malai in north Arcot district, Ginjee hills in the south Arcot etc are famous for its rock‐cut caverns. Tirucharanattu Malai in Kanyakumari district, Kallil near Perumbavoor, Kerala are already mentioned above. “Thus the percolation of Digambar Jain traditions though the followers Jain acharya
Badrabahu is traceable from the lowest stratum of ancient Dravidian society (John 1974). From the 8th century A.D the jains had to face vigorous challenges from various corners – mainly from the Hindu revivalist movements. The religious persecution from the Pallava king Mahendravarman forced the jains to move to the hinterlands. The Jain
centres were confined to the trade routes and water ways of Kerala. The Thiruvalla Changanassery region lying in the water high ways have a number of kavus which are non Brahmin in their structure, rites and rituals. The river Manimala acts as a link
between Western Ghats on the eastern side and the Arabian Sea in the west. The Manimalayar – Pampa and Achankovil river belt have been famous for pepper and other spices. The highland region provided different forest products. The rivers helped the transportation of commercial good to Arabian Sea and a wide system of ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 5: 2017
inland and overseas trade developed from the time immemorial (Joseph 1997). Relics of Megalithic culture like granite cellar with rusty remaining of an iron lamp, large number of burial urns etc was found out along the course of Pampa and Manimala rivers and their tributaries. A number of antiquarian objects like the foundation of old circular shrines and quadrangular houses that got buried with the advances of time
and non use of the same (Joseph 1997). All these suggest that there were settlements of traders and there existed wide markets where overseas exchanges of commodities were conducted. A number of Sasta, Naga and Yakshi temples of this region points to
the fact that there had a good number of Jaina and Buddhist followers in this region. A granthavari of 15th century mentions Panayannarkavu like Mahodayapattanam. This
mention may be about a market town flourished in this region. A number of kavus connected with relics of such markets and Yakshi tradition are found along the river coasts of this locality (Table 2).
Table 2: List of kavus Connected with Markets No. Name Location Available Information 1 Tiruveran kavu Tiruvalla in Pathanamthitta A famous market known as Kavil Kambolam flourished here. A reference is given in Unnuneeli Sandesham about this market. A Sanskritised deity with Mahamaya as supreme deity. The Yakshi was believed to be discarded in a well with a granite slab over which the Bhagavathy or a Brahmin
goddess was consecrated. However Yakshi is worshipped together with the goddess as Bhuvaneswary. Both this goddesses are venerated and worshipped in Srivallabha temple Tiruvalla, Parthasarathy Temple Aranmula and Satha temple Sabarimala (Nair 1981). 2 Panayannar kavu
Parumala Ancient trading centres might have existed here, Mahodayapattinam meaning market town (Nambiar 1997). The connection of the legendary priest Kadamattathu Kathanar may lead us to infer the presence of Syrian Christian traders in this market. The main deity is goddess Kali. Two Yakshi are consecrated here. This is a primitive
mode of kavu without any features of a structural temple. Shakti worship existed here. 3 Muthuttu kavu Situated in the Thiruvalla Changanassery road on a hill called Thappukad.
The deity is goddess of Kodungallur temple. Rurujith mode of worship is practiced. A kala Yakshi is consecrated in the jasmine pavilion. Sakthi worship was followed here. Once in 12 years a festival was conducted here and together with this festival a market was also conducted. Vasurimala is consecrated here which is related with Pattini cult.
4 Poruttu kavu Situated in the Mallapally taluk on the banks of Manimlayar. The main deity is Bhadrakali. The temple was in the midst of a dense forest. A Yakshi and a Naga Yakshi are consecrated here. The Yakshi is worshipped with shoe flowers for curing eye diseases. The rituals like Padayani and kettukazcha were conducted here. Once it was a nonbrahmanic cult point but sanskritized later.
5 Chakkulathu kavu Situated at Neerettupuram
The main deity is Parasakti. The temple premise was a dense forest. The Goddess was worshipped by tribes and later it was sanskritized, Yakshi is the upadevatha. The temple is famous for pongala and naripuja.
6 Chama kavu Situated at Airanikulam, on the banks of Achankovil river.
A primitive cult point in the midst of forest. Rurujith mode of worship is practiced here. Later the idol was re‐consecrated and sanskritized. A Yakshi who was the guardian deity of the forest was worshipped under a banyan tree. Kettukazhcha was conducted here. A market for the agricultural products is still conducted here with the Vishu festival.
7 Ayiroor Puthiya kavu This kavu is on the banks of river Pampa In The goddess is Kodungallur Bhagavathy. The reference about ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 5: 2017
at Kaithakkody. this kavu is found in the Mamapally Pattayam AD 974. Rurujith mode of worship was followed here. Srichakra pooja, human sacrifice and animal sacrifice were prevalent here. A Yakshi is consecrated here in the western side of the Thidapally. A market is conducted here in connection with Bharani festival. A variety of products like jar made of china clay etc are sold here. 8 Valli kavu
Chengannur Taluk in Puliyur village. In the revenue records it is named as Palli kavu later became Valli kavu. Main deity is Bhadrakali. Yakshi consecration is in the northern side of the mukhamandapam just like Kodungallur temple, the Goddess is consecrated in the secret chamber. Sakti worship is followed here. The kavu is inside a dense forest. Padayani, Kalampattu etc are the common rituals. Human sacrifices
and animal sacrifices were prevalent here. 9 Kalkullathu kavu Situated in the Vazhapally near Chengannur. Bhadrakali is the main deity. Kalampattu and Mudiyettu are the rituals still conducted here. Marana Yakshi and Kala Yakshi are worshipped as upadevatas. Mode, structure and rituals point out that this was a primitive kavu and later made sanskritized. 10 Vettadi kavu Situated in Puzhavathu near
Changanaserry in the banks of river Pampa Main deity is Bhadrakali. Yakshi is consecrated in the northern side of the compound wall. The lower caste people of the society were conducting some rituals like Mannarpattu here. Thukkam, Kuthiyottam etc were the other rituals. In olden days human sacrifice and
animal sacrifice were prevalent here. 11 Azhakiya kavu Kavu is situated on the banks of Pampa at Umayathukara Main deity is Kodungallur Bhagavati. Yakshi is consecrated in a small shrine in North western
corner of the sreekovil. Inside the main shrine there is a well covered with a stone slab in which the primitive deity is discarded and the sanskritised goddess is consecrated. Padayani, Kalampattu etc are the main rituals. No Brahmin mode of worship is followed here. 12 Cheraparak kavu The location is at Kurichi near Changanassery. Main deity is Bhadrakali and the upadevata is a Yakshi consecrated under a peepal tree outside the compound wall and another
Yakshi is seated in the northern side of the temple. A Channel is flowing by the side of temple connecting Kottayam and Changanassery. Thookkam, Kuthiyottam, Fowl sacrifice, etc were conducted here.
13 Utramel Kavu The temple was formerly known as Rudhiramalar kavu. Located at Kavumbhagam in Thiruvalla. The main deity is Bhadrakali. There are several traditions associated with the Yakshi and this temple. There is A Yakshithara in the temple premises. Once upon a time bloody sacrifices were conducted here. Kala Yakshi is worshipped here.
14 Panachi kavu Situated in Kottayam District near Chingavanam. Famous as Dakshinamookambika
The main deity is Saraswathy. Tradition says that the temple premises were covered with dense forest and the idol was protected by a ‘Yakshi’ who was doing sentry duty in the forest. When the goddess was accommodated in the temple; the Yakshi was also consecrated with rituals and worship. Now, the Yakshi is first saluted before venerating the goddess.
15 Peringaraperoor kavu
Naduvelichira in Kavumbhagam
A Kala Yakshi is consecrated. Tradition connected with the temple states that this Yakshi is force deity. 16 Puthukkulangara Bhagavathy temple
Near Thiruvalla Yakshi is upadevata and she is worshipped as Puthukkulangara Yakshi. ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 5: 2017
17 Nenmeli kavu Thiruvambadi near Thiruvalla
The main deity is Bhadrakali and Yakshi is the upadevata.
18 Kadalimangalam Venpala near Thiruvalla Yakshi worship is prevalent here. Padayanikkolam is represented here. Kala Yakshi is worshipped here. 19 Manjadikkara Vazhappally near Changanassery
Main deity is Bhagavathy; Yakshi is upadevata. 20 Kadappra devi temple Mannar near Thiruvalla
The worshipping deity is Mahalakshmy. But the idol is having a resemblance to Shalabhanjika motif. 21 Durga temple Alamthuruth
Kavumbhagam near Thiruvalla The main goddess is Durga; sub deity is Yakshi. 22 Pattambalam Bhadrakali temple Mannar near Thiruvalla
The main deity is Bhadrakali; but two Yakshi are consecrated here as upadevatas. One is seated in the eastern side of the temple. This is Maya Yakshi. The other is seated in the North western side. 23 Oorumadam Bhadrakali temple Mannar
Yakshi is worshipped as upadevata. 24 Thelliyur kavu Situated in the central Travancore region.
An ancient kavu with Rurujith mode of worship. A Kala Yakshi is worshipped here. The goddess is in the most terrible from in the garland of human head. Padayani and Kalampattu are conducted here. The Cheruparak kavudevi is closely related with Ambalappuzha Sreekrishna temple. (Interviews, Survey and field works conducted by the author in connection with the PhD thesis, 2001‐2004) These data’s are collected from a locality inter connected with a network of rivers in the
central Travancore area. Furthermore cult points, mandapams and tharas may be found in the interior of this region. It is interesting to note that some of the Namboodiri illams of this locality is worshipping Yakshi and Gandharvan as their family deities or protective gods(Unnikrishnan 1955). The Kurichi Mecheri illam is having the consecration of a Naga Yakshi and a Sundara Yakshi. Another family, Cheruvalli Madam worship both Yakshi and Gandharvan. The Mangattaya family temple accommodates Aiswarya Yakshi and Aiswarya Gandharvan. The Niranasseril family Unnikrishnan 2017: 757‐777
temple is also having the consecration of Yakshi and Gandharvan. Yakshi worship is not confined to the kavus and family temples. Major structural temples of Kerala have accommodated Yakshi as upadevatas (Table 3). In some temples, only a conceptualization is made under a tree or as portraits on the temple walls. Most often
anionic stones are used for the deity or a lamp is lighted as dedication to the deity. Table 3: List of Some Structural Temples Having Yakshi Worship 1 Sreevallabha temple, Thiruvalla Being one of the major Brahmin settlements, the Yakshi cult is accredited or sanskritised by accommodating 2 Yakshi in the entrance of the temple. In the Devaswam records they are described as Maya Yakshi and Ayala Yakshi. 2 Sri Padmanabha temple, Thiruvanathapuram A portrait of Sundara Yakshi is established here. 3 Mahadeva temple, Vaikom
Yakshi is accommodated in a small shrine in the south western corner of the temple. A portrait of Sundara Yakshi is also kept here. 4 Siva temple, Ettumanoor A rock cut idol of Sundara Yakshi in a pillar in the North eastern corner of mukhamandapa. 5 Subrahmanya temple, Udayanapuram A small shrine is dedicated to the Yakshi. 6 Salagramam Siva temple, Vazhappally In the Northern side of the temple, Ayala
Yakshi is concentrated on a thara. 7 Subrahmanya temple, Perunna, Changanassery The Yakshi is consecrated in the entrance of the temple. 8 Mahadeva temple, Udayamperoor Yakshi is consecrated in the South western corner of the temple. An aniconic stone is the consecration. 9 Subrahmanya temple, Kulathupuzha A
rock cut idol of Sundara Yakshi is found here. 10 Thuravur temple Wooden idol of Sundara Yakshi. 11 Kaviyur temple Wooden idol of Sundara Yakshi. 12 Trikkodithanam A portrait of Sundara Yakshi is seen here. 13 Triprayar A portrait of Sundara Yakshi is kept here. 14 Rajaraja temple, Talipparamba A wooden
idol of Sundara Yakshi is found here. 15 Panayannarkavu Bhagavathy temple, Pazhavathur The mural paintings include in the portrait of a Sundara Yakshi. 16 Sarkara Devi temple, Chirayinkeezhu A separate consecration of Yakshi as upadevata. ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 5: 2017
17 Chottanikkara Bhagavathy temple
Local tradition connects the Yakshi with this temple. In the South western corner Naga Yakshi consecrated. 18 Ameda Bhagavathy temple, Udayamperoor
The goddess resembles Padmavathi Yakshi in the Jaina tradition sitting under a canopy of five hooded cobra, holding snakes in her hands. 19 Sabarimala temple Yakshi and Erankavil Bhagavathy are worshipped near the Malikappuram temple. 20 Aaranmula Pardhasaradhi temple, Aaranmula Yakshi is worshipped
together with Erankavil Bhagavathy. 21 Vadakkumnatha temple, Trissur A folk literature ‘Aithyamala’ connects a Yakshi tradition with this temple and a Brahmin from the Venmani illam. A beautiful portrait of the Yakshi in the wall of this temple
is evoked by the Brahmin youth of Venmani illam and Yakshi shares sex with him and later became his concubine for long years. (Interviews, Survey and field works conducted by the author in connection with the PhD thesis, 2001‐2004) Conclusion The acceptance of Yakshi as upadevata in the structural temples of medieval Kerala points to the fact that the popular cult of Yakshi has been accommodated and assimilated to the elite Sanskrit tradition. The tutelary deity ‘Yakshi’ is inter‐
linked with the folklore tradition and the gramadevata or village goddess. “The folklore tradition, connected with village deities will serve to throw some light on the religious ideas of the people, the antiquity of the village deities themselves, the struggles that have taken in former years between the
primitive goddess and the more modern cults of Siva and Vishnu and the efforts made in the later times to connect the ruder village deities with the more dignified gods and
goddess worshipped by the Brahmanas” (Whitehead 1921). The main function of the gramadevata is the protection of the village. They have no relation to the universe or the forces of nature as Siva or Vishnu. In most of the South Indian kavu as Panachikavu,
Chakkulathukavu, Erankavu etc, the Yakshi is doing sentry duty to the main deity and the kavu. As a part of the linking of the ruder village deities with the more dignified
gods and goddesses worshiped by the Brahmanas, these primitive deities the ‘Yakshi’ is deteriorated to the position of a sub‐deity or upadevata. The Yakshi cult is also related with the spirit worship, ancestor worship and fertility cult. The primitive people “believed the world to be peopled by a multitude of spirits, good and bad, who were the cause of all unusual events and especially of diseases and Unnikrishnan 2017: 757‐777
disasters”. Hence, the object of their religion was to propitiate these innumerable spirits. It is for the escape from the wrath of these spirits. Their religion did not advance beyond a crude animism and belief in the village deities (Whitehead 1921).
The belief in spirits leads them to propitiate the females who have died violent or untimely deaths, such as death before marriage or death in child birth, etc are worshipped after death. The common belief is that those who die without enjoying the worldly pleasures, disturb the human beings out of jealous and
frustration. Such spirits are pacified and propitiated and gradually become the protectors of the locality and people provide offerings and rituals to the deity. Neeli cult, Mariyamman cult, Yellamma cult and Ambika Yakshi under the Jaina tradition, etc are examples to this genre. According to A. K.
Ramanujan, “It is as much a theory of emotion as a theology together they make a special recognizable genre, the myth of a village goddess” (Blackburn and A. K. Ramanujan 1986). As far as female deities are concerned, the Vedic religion consider them as subordinates or consorts to the male deities – Siva and Vishnu; Lakshmy as the consort of Vishnu. Kali – Parvathy as the consort of Siva, etc. But in the old Dravidian religion,
they worship the female principle of nature. The Dravidian deities were the goddesses of an agricultural people. All over the world, the agricultural deities are female. Moreover the idea of fertility is naturally connected with the female (Whitehead 1921). The Yakshi being a primitive deity is closely connected with the fertility cult. Hence in Indian mythology they are portrayed as tree spirits with corpulence and sensuous
appearance. In the Kerala folklore context, Yakshi is female spirits with vampire image and detailed with immense sex. The survey report and archaeological relics point to the fact that the cult of Yakshi is deep rooted in Kerala society. Accommodation, assimilation, appropriation etc paved
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