Mohiniyattam: Kerala’s Feminine Classical Dance

Mohiniyattam, the exquisite classical dance form of Kerala, embodies the enchanting feminine grace (Lasya) of Lord Vishnu’s Mohini avatar. Rooted in Vaishnava traditions and steeped in devotion (Bhakti), it celebrates divine love through delicate movements, subtle expressions (Abhinaya), and a unique blend of Natya Shastra principles, serving as a profound spiritual offering.

The Ethereal Charm of Mohiniyattam: Kerala’s Divine Dance Offering

In the sacred land of Kerala, nestled amidst verdant backwaters and swaying coconut palms, a divine art form blossoms – Mohiniyattam. More than just a dance, it is a spiritual journey, a fervent offering (Seva) to the divine, embodying the profound philosophy of Sanatan Dharma. This unique classical dance is a profound expression of Lasya Bhava, the delicate, graceful, and feminine aspect of Tandava, making it a visual poetry of devotion and beauty. It whispers tales of divine love, yearning, and cosmic play, drawing the devotee into a meditative state of transcendental bliss.

The very name Mohiniyattam, derived from ‘Mohini’ (the celestial enchantress form of Lord Vishnu) and ‘Aattam’ (dance), signifies its intrinsic connection to the Supreme Protector. It is a living tradition, meticulously preserved and propagated, serving as a vital link to our ancient heritage. Through its gentle undulations, captivating facial expressions, and eloquent hand gestures (mudras), Mohiniyattam not only entertains but elevates the spirit, guiding the practitioner and spectator alike towards inner harmony and divine realization. It is an art form that truly reflects the ethos of Hindutva.online, celebrating the cultural richness and spiritual depth of Bharatavarsha.

Puranic History and Divine Legend

The genesis of Mohiniyattam is inextricably linked to the divine leelas (pastimes) of Lord Vishnu, particularly when He assumed the captivating form of Mohini. The Puranas, our sacred narratives, meticulously detail these cosmic events.

The most prominent legend is found in the Bhagavata Purana (Skandha 8, Adhyaya 8), detailing the episode of Samudra Manthan, the churning of the cosmic ocean. When the Asuras (demons) tried to snatch the pot of Amritha (divine nectar of immortality) from the Devas (gods), Lord Vishnu manifested as Mohini, a celestial enchantress of unparalleled beauty. Her mesmerizing dance and alluring charm distracted the Asuras, allowing the Devas to partake in the Amritha, thus restoring cosmic order. This initial manifestation of Mohini established her as the embodiment of captivating feminine energy used for righteous purpose.

Another significant account, mentioned in the Brahmanda Purana and other regional texts, recounts the episode of Bhasmasura Vadham. Bhasmasura, a demon, had obtained a boon from Lord Shiva that he could turn anyone into ashes by merely touching their head. When he attempted to use this power against Lord Shiva himself, Vishnu again appeared as Mohini. She challenged Bhasmasura to a dance contest. As Bhasmasura meticulously imitated Mohini’s every move, she cunningly placed her hand on her own head during a particular step. The demon, in his infatuation, mimicked her action, instantaneously turning himself into ashes. This narrative further cements Mohini’s role as a divine dancer and saviour, establishing a profound connection between the dance and the preservation of Dharma.

These ancient tales serve as the spiritual bedrock for Mohiniyattam, inspiring its aesthetics, thematic content, and its core philosophy of using enchanting grace to reveal divine truth and overcome malevolence.

Stylistic & Philosophical Marvels: The Architecture of Movement

While Mohiniyattam doesn’t relate to physical temple architecture in the same way some other arts do, its own form is a marvel of stylistic and philosophical construction. It is an art form that epitomizes the Lasya style, a gentle, lyrical, and graceful approach to classical dance, in stark contrast to the vigorous Tandava. The fundamental movements, known as Adavus, are characterized by circular and undulating patterns, reminiscent of ocean waves or the gentle swaying of palm trees in Kerala’s breeze. The torso movements are fluid, often creating a figure-eight pattern (Attami), which is unique to this style.

The costume itself is a marvel of simplicity and elegance: a pristine white or off-white sari, adorned with a golden border (Kasavu), often worn with a pleated fan at the front. This choice of colour symbolizes purity, divinity, and the natural beauty of Kerala. The ornaments, predominantly gold, accentuate the dancer’s features without overpowering the subtle grace. The distinct Chutti (facial makeup) and delicate hair bun adorned with jasmine flowers (Gajra) complete the look, transforming the dancer into an ethereal vision, an embodiment of Mohini herself.

Philosophically, Mohiniyattam is deeply rooted in Sringara Rasa, the sentiment of love, but it is Bhakti Sringara – divine love and devotion towards the Supreme Being, predominantly Lord Krishna or Vishnu. The dancer, through her expressive eyes (Netrabhinaya) and subtle facial muscles (Mukhajabhinaya), conveys the longing of the soul for the divine, the playful leelas of Krishna, or the majestic sagas of Vishnu. This emphasis on subtle expression and inner feeling, rather than overt dramatics, requires immense skill and spiritual depth from the performer.

Rituals & Puja Vidhi: The Sacred Performance Structure

A Mohiniyattam performance is akin to a spiritual ritual, a meticulously structured offering to the divine. The traditional sequence (Margam) mirrors the deepening layers of devotion and artistic expression:

1. Cholkettu (Vandana): This introductory piece is a pure dance invocation, an offering of salutations to the various deities, gurus, and the audience. It is a rhythmic and melodic prelude, setting the sacred mood.
2. Jatiswaram: A pure dance item (Nritta) composed of intricate rhythmic patterns (Jatis) and melodic phrases (Swaras). There is no lyrical content, allowing the dancer to display precise footwork and graceful body movements.
3. Varnam: The most elaborate and central piece of a Mohiniyattam recital, the Varnam combines pure dance (Nritta) with expressive dance (Nritya) and dramatic acting (Natya). It explores a specific theme or story from the Puranas, often depicting the Nayika’s (heroine’s) longing for her Nayaka (hero, typically Krishna or Vishnu), showcasing a wide range of emotions (Bhavas) and intricate technical prowess.
4. Padam: A lyrical and expressive piece (Nritya) where the dancer conveys a specific emotion or story through refined facial expressions and mudras. Padams are often devotional, illustrating episodes of divine love or separation.
5. Tillana: A vibrant and exhilarating pure dance item, the Tillana is characterized by crisp rhythmic syllables and dynamic movements. It brings the performance to a joyous crescendo, celebrating the beauty of rhythm and movement.
6. Shlokam/Mangalam: The concluding piece is a prayer or devotional verse (Shlokam) often followed by a Mangalam, a benediction seeking well-being for all. It serves as a respectful closure, offering gratitude to the divine and the audience.

Each step in this ‘Puja Vidhi’ is carefully orchestrated, allowing the dancer to transform the stage into a sacred space, an altar of movement and devotion, inviting the audience to partake in this spiritual experience.

Mantras & Chants: Evoking Divine Presence

While Mohiniyattam does not typically involve the chanting of specific lengthy Mantras by the dancer during the performance, the entire art form is imbued with the spirit of devotion. The lyrics of the compositions, primarily in Manipravalam (a blend of Malayalam and Sanskrit), are essentially devotional chants in poetic form. Many compositions are direct prayers or descriptions of Lord Vishnu, Krishna, or Devi.

Devotees and aspirants of Mohiniyattam often invoke the following for spiritual alignment and artistic blessing:

• Om Namo Bhagavate Vasudevaya: The Dvadashakshari Mantra, a powerful chant dedicated to Lord Vishnu, the preserver and protector, whose Mohini form is central to the dance.
• Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare: The Maha Mantra, widely chanted by Vaishnavites, perfectly encapsulates the Bhakti (devotional) essence of many Mohiniyattam themes, especially those centered around Krishna.
• Specific Stutis (hymns) from Vaishnava literature: For instance, verses from Narayaneeyam (a poetic rendition of Bhagavata Purana from Kerala) or Jayadeva’s Gita Govinda are frequently set to Mohiniyattam compositions, serving as lyrical mantras that evoke divine love and yearning.

The very act of practicing and performing Mohiniyattam, with its focus on devotion and surrendering to divine will, can be considered a form of moving meditation and an embodied chant.

Dos and Don’ts for the Sincere Devotee and Learner

• DO approach the art form with reverence and respect for its spiritual roots.
• DO observe silence during a performance to fully appreciate the subtle nuances of Abhinaya and music.
• DO research the Puranic stories and philosophical underpinnings to deepen your understanding.
• DO support efforts to preserve and promote this traditional art form.
• DON’T treat Mohiniyattam as mere entertainment; recognize its sacred and cultural significance.
• DON’T interrupt the performance with applause at inappropriate moments; save it for the end of each item or the final curtain.
• DON’T consume food or make distracting noise during a live recital.
• DON’T criticize without understanding the intricate technical and spiritual framework.

Frequently Asked Questions About Mohiniyattam

What is the primary aesthetic sentiment (Rasa) of Mohiniyattam?

The primary aesthetic sentiment, or Rasa, expressed in Mohiniyattam is predominantly Sringara Rasa (the sentiment of love), which is interpreted as Bhakti Sringara – divine love and devotion towards Lord Vishnu or Krishna. While other Rasas like Karuna (compassion) or Hasya (humour) may appear, they usually serve to enhance the overarching Sringara Bhava.

How does Mohiniyattam differ from Bharatanatyam?

Mohiniyattam differs from Bharatanatyam in several key aspects: Mohiniyattam emphasizes Lasya Bhava with graceful, swaying, circular body movements, often inspired by nature, and its fundamental posture involves a gentle bend at the knees and hips. Bharatanatyam, conversely, exhibits more Tandava (vigorous) elements, characterized by linear movements, sharp angles, and the iconic ‘araimandi’ (half-sit) posture. The costumes, music (Sopana Sangeetham vs. Carnatic), and thematic focus also present distinct differences.

Who are some of the historical figures credited with reviving Mohiniyattam?

While the dance form has ancient roots, its systematic revival in the modern era is largely attributed to Maharaja Swathi Thirunal Rama Varma (19th century), who encouraged and composed for it. In the 20th century, the poet Vallathol Narayana Menon, through the establishment of Kerala Kalamandalam in 1930, played a pivotal role in researching, codifying, and institutionalizing Mohiniyattam, bringing it back from the brink of obscurity and giving it the classical structure it largely retains today.

Dharmic Significance: Preserving the Essence of Sanatan Dharma

Mohiniyattam is not merely an artistic expression; it is a profound repository of Sanatan Dharma. Through its Puranic themes, devotional songs, and the disciplined practice required, it preserves sacred narratives, philosophical tenets, and spiritual practices across generations. It serves as a tangible link to our ancient wisdom, teaching devotion (Bhakti), self-surrender (Prapatti), and the beauty of divine love. By celebrating the grace of Mohini, the dance subtly reminds us of the omnipresence of the divine and the many forms Vishnu assumes to protect Dharma.

In a rapidly changing world, the steadfast commitment to preserving and propagating Mohiniyattam ensures that the spiritual essence of Kerala, and indeed Bharat, continues to inspire and elevate. It is a testament to the enduring power of art to embody and transmit the highest truths of existence, making it an invaluable asset for every Hindu seeking to connect with their rich heritage.