Words
denote or connote specific meaning. A
word denotes something as a name (say, Fever often denotes an injury). It may
also stand for a designation or a symbol for something. It may connote or
suggest certain meanings or ideas in addition to the explicit or primary
meanings (Eg. Fire-place suggests hospitality, coziness or comfort). It may
involve as a condition (Eg. Injury connotes pain). It is understood in Grammar
that adjectives can only connote and nouns can denote. There is a word ‘Vyāla’or ‘Vidala’ in Sanskrit, which both denotes and connotes. It is both fascinating
and intriguing. It is an epithet to Lord Vishnu, having esoteric meaning.
It is
exoteric that our minds are always in conflicts. It is the handiwork of divine and demonic
forces, existing in our consciousness.
So there is division and multiplicity. Vidala/Bidala has the meaning of a thing in two parts, besides the
meaning of cat. The word Vyāla means snake as Vyālasana refers to Lord Vishnu, having Shesha Nāg as his bed and that Vyalabhusana
stands for Lord Shiva, wearing Takshaka Nāg
as ornament. Note the two beings with opposite nature living together.
Vyāla (ವ್ಯಾಲ/ವ್ಯಾಳ)
Vyāla is a
very interesting and enigmatic name amongst the thousand and odd attributes or
epithets of the Lord Vishnu, the Absolute Entity. Vyāla epithet is also applied
to Lord Shiva. He (Purusha/Supreme Soul) rests and hides in the Primordial Gross
Nature (Prakriti) and remains inscrutable.
He manifests Himself at times to perform the various functions of
maintenance and destruction of the Universe.
This manifestation is called ‘the Avatara’ (= Incarnation or (A)eon,
i.e. dawn) to establish (a)eonian, i.e. eternal peace. He is worshipped by different names. The names bring out qualities and deeds done
in manifest forms. The Trimurthi
(Trinity) in Hindu Philosophy do the balancing acts of
creation-preservation-destruction. Unified form of three entities remains in
Kalasha (pot of earth or bell-metal for holding sacred water during Puja time),
the Sun (in three phases – morning, noon and evening) and Peepal tree. Brahma
remains at bottom, Vishnu middle and Shiva at top. This is also the concept of
temples in Tulu Nadu, named as Shri Brahma Mahalingeshwara Devasthana, where
Shiva is worshipped as main Deity, in whom the remaining two Energies, i.e.
Vishnutattva and Brahmatattva, remain converged.
The Preserver God (the second of
the Trinity), is worshipped by numerous names, eulogizing his Lilas (Divine
Plays) in His incarnations. This Eulogy
is called ‘Vishnu Sahasranama’. The
abstruse word ‘Vyāla’ is one of the names attributed to Vishnu in this Eulogy,
which is beyond the understanding of most people. He is harsh and at the same
time soft hearted to all concerned souls.
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| Vyala (inset) in a new temple in Karkala |
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| Vyala head forms in Temple Chariot Udupi |
Lexical meanings:
The word means:
·
Beasts of Prey or predatory animals: Lion, Wild Cats
family, such as tiger, leopard, cheetah, wild cat, wild dog family, boar,
(mythical) Sharabha, etc.
·
Other animals: Ruttish,
rogue or fierce elephant, bear, horse, deer family, etc.
·
Hissing,
Poisonous/Non-poisonous snakes
·
Birds of Prey: Eagle,
owl, mythical Gandabherunda, etc.
·
Water Creatures: Fish,
crocodile, etc.
·
Kings
Spiritual
plane:
‘Vyāla’
has got a noble and esoteric meaning. The Supreme Being (Fundamental
consciousness = ಪರಮಾತ್ಮ), the
God of all Gods, resides in hearts of allliving beings and gets things done - good or bad - as
He wishes, to uplift, protect and annihilate.
Vyāla is one who accepts or receives his true devotees in a special
way. He removes our sins and kills all wicked. So He is both Supporter/Protector and Annihilator
at the same time for the benefit all souls.
 |
| Vyala (marked out) in Temple chariot Udupi |
Vyāla: Yali
in Scupltures & Arts
The
concept of Vyāla as a protector or guardian spirit is adopted in art and
sculpture. Vyāla forms are incorporated
in temple architecture with motifs of ferocious and cruel animals at entrances
(at Gopurams and Sanctum Sanctorum), pillars, and walls at strategic positions as
symbols of support and protection. Such
type of carvings is called ‘Yali’ in South India. In Andhra, it is also called
as Sharabham. In Tamil Nadu, it is known as Yaliappan.
Vyāla
or Vidala is a mythical creature in two parts.
It is invariably seen in Hindu temples, mostly in South India, including
Tulu Nadu. Note the pictures of Vyala, taken by us from some Temples of Tulu
Nadu. Besides, ample illustrations are also available in the web sites now.
These
figures bring out the ambivalence of arrogance and fear. They reflect the subduing effect of conflicting
emotions in human beings. It is believed
that these guardian figures ward off evils and induce pure devotion in the
minds of devotees. In Indian context,
the concept is based on the dual personality of divine and demonic aspects
existing in our consciousness. The
primordial energy/force is lying unseen as formless entity in the
Universe. He takes various forms, as
exigencies arise in his incarnations to uphold Dharma (Righteousness) in the world.
In His worldly form, He inherits the base qualities (Gunas = Attitudes, Strands,
Modes), such as Sattva (Unactivity, Equanimity &Wisdom), Rajas (Activity
& Restlessness) and Tamas (Inactivity, inertia & dullness), as found in
the Nature, in combinations but in degrees. He is more of sattva than of other
qualities. He is rewarding the oppressed
on one hand and punishing the oppressor on the other as a ruse for liberation
of oppressor’s soul from sin. The
underlying principle is that the God-head in the Nature is all-pervading,
protecting and liberating Jivas (Souls); so He is Vyala.
There
are forms, such as Simha Vyala (Roaring Lion), Gaja Vyala (fierce and
intoxicated Elephant), Ashwa Vyala (Galloping horse), Makara Vyala (Crocodile
form) and Nri Yala (Yali with human features, i.e. Purushamriga). The Garuda on Flag Posts (in metals or on cloth
flags) is also a Vyala, the sign of protection.
Remember Lord Hanuman, sitting atopthe chariot of Arjuna during
Kurukshetra war. Flags are also
considered as sign of auspiciousness, strength and victory. Yaksha and Yakshi figures are also considered
as guardian spirits.
Sometimes,
it is portrayed as part lion, elephant, horse and part human.
Some of the Vyalas are portrayed as leograph (part
lion and part griffin).
Sharabha
Vyala is part lion and part bird, more powerful than lion. This is the form
Lord Shiva assumed to pacify the Vishnu form of Narasimha, seething in anger
after killing Hiranyakashipu and protecting his son Prahlada.
Gandabherunda
Vyala (powerful two-faced bird) is identified with Vishnu. Gandabherunda kills Sharabha. This symbol is now
adopted as State Symbol by Karnataka.
The above
fights between two Energy Entities is to be seen as a balancing act to liberate
Vishnu energy in Narasimha and merge it back to its origin, i.e. Lord Vishnu.
Similarly, part of Shiva Shakti in Sharabha is converged back to its original
source, Lord Shiva. The underlying
principle is that any unconquered energy develops ego, which is harmful. We may relate this principle to Varahavatara
and Parshurama Avatara.
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| Vyala face form in Ananta Padmanabha Temple Karkala |
Dāma, Vyāla
& Kata
Rishi
Vashistha tells the story of Dama, Vyala and Kata while teaching Spirituality
to Rāma. There was a long-drawn fight between Devendra, King of Heaven, and
Sambara, King of Demons (who was destined to be killed by Manmatha, son of Lord
Krishna, in Dwapara Yuga). Sambara used
his knowledge of illusive magic in the battle.
Seeing no end to the war, Sambara created three Asuras – Dāma, Vyāla and Kāta – through magic powers. It is supposed that they were Atlantean
soldiers, without any idea of life or death.
They did not have desires (Vasanas), neither victory nor defeat,
pleasures and pain nor any pairs of opposites.
Thus they were invincible. On
approaching, Devas were told by Brahma that Devendra would destroy them after
thousand years. This would develop in
them Ahamkara (ego) which would create
fears and desires – a sign for Yama (Lord of Death) to come and take away their
souls. When mortal fear of death (=Abhinivesha)
crystallised in them, Devendra killed them.
Seekers of ultimate truth (Realisation of Soul) should take Dāma (=
rope), Vyāla (= mischievous or wicked) and Kata (Divison) together. In totality, it means mischievous rope of division
or multiplicity. The story brings home
the point of good (divine) thoughts and bad (demonic) thoughts in our
consciousness.
Sphinxes
in Ancient World
Grotesque
or monstrous motifs also exist in other places of worship or historical
monuments in the world. Such hybrid
creatures are depicted in mythologies of the world. They are adopted in sculptures, which still
exist. Some of the figures are
comparable to Indian Vyala motifs.
Sphinx: In Greek
mythology, it is a winged monster with a lion’s body and head of a woman. It
strangled passersby, who were unable to answer its riddle (Read Oedipus’ story
to know how he solved riddle). In
Egyptian statue, it is with a lion’s body and head of a man (Pharaoh), ram or
hawk.
Griffin: It is a
mythical animal – part eagle and part lion – all powerful and majestic one.
Some
hybrid creatures:
Hippogriff: Legendary horse-eagle
Sphinx: Mythical creature with lion’s body and human
head
Pegasus: Winged
stallion in Greek mythology
Chimera: Greek mythological monster
Lamassu (Assyrian deity): Bull/Lion with eagle or
human parts.
Anzu (= Zu): Mesopotamian monster
Simurgh: Iranian mythical flying creature
Ziz: Giant griffin-like bird in Jewish mythology
Snow-lion: Celestial animal in Tibetan mythology.
Manussih: Depicted on Buddhist stoopas in Burma
Nue: Japanese legendary creature
Pixiu: Piyao – a Chinese mythical creature
Conclusion
The
apotropaic purpose of Vyala is an auspicious one – a favorable omen, nullifying
evil forces around. It takes away the
negative aspects, as a guardian God or Protector, and instills feelings of awe,
fear and respect in devotees on entering a place of worship. It is a
psychological soothing - a universal philosophy. It is vindicated in Indian
Vyalas of different forms, Griffins and Sphinxes. Such figures, as an art form, have now entered houses as decorative items.
(Note:
For a lucid exposition of ‘Vyala’ by Dr. Bannanje Govindacharya, you can listen
his discourses in Kannada, available in You Tube).
- Hosabettu Vishwanath, Pune
