Bhairava is referred to as Kṣetra (territory) Pāla (guardian). This refers to His role as the protector of a territory, like a policeman.
In ancient folk cultures, the Kṣetrapāla is referred to as 'muṉṉaṭiyāṉ' (in Tamiḻ). Muṉṉaṭiyāṉ comes from muṉṉaṭi ("ahead of" or "front"), because the muṉṉaṭiyāṉ are placed at the entrance of the shrine, typically facing the presiding deity.
Muṉṉaṭiyāṉ and ancestral worship
Muṉṉaṭiyāṉ does not refer to an ancestor, as assumed largely. The Tamil Lexicon clearly gives:
முன்னடியான் — muṉṉaṭiyāṉ: a deity in front of a shrine.
முன்னடியார் — muṉṉaṭiyār: ancestors or people who came before.
If you go to villages, you will find these Muṉṉaṭiyāṉ in the form of large idols, with fierce features, standing at the entrance. The presiding deity will usually be in the form of a naṭukal or stone in a smaller shrine. As such, the grandiosity of the Muṉṉaṭiyāṉ figure is often confused with the presiding deity.
For example, the deity Aiyaṉār is calm in appearance. He is often confused with the fierce muṉṉaṭiyāṉ / Kṣetrapāla at the entrance of his temple.
Why Guardian for a God?
The central deity is seen in a meditative form. In a meditative state, as the cosmos, the deity's involvement with the norms of the material world may not be in tandem. For example, when a meditative deity like Muṉīśvara is one with the cosmos, there would not be any sense of discrimination. Everything would be a part of the cosmos—whether good or bad. The concept of moral distinction would cease.
We see this in stories where Mahādeva grants the wishes of Asuras, as His grace is universal.
To bring some groundedness to the deity's grace, the Muṉṉaṭiyāṉ functions as a guardian.
There is a famous ancient proverb:
சுவாமி வரங்கொடுத்தாலும் முன்னடியான் வரங்கொடான்.
Cuvāmi varaṅkoṭuttālum muṉṉaṭiyāṉ varaṅkoṭāṉ.
Meaning: “Even when the main deity grants the boon, the Muṉṉaṭiyāṉ may not grant it.”
If you look at Kantara, you notice Guḷiga (the muṉṉaṭiyāṉ of Pañjurli) punishing the evildoers even though they were forgiven by Pañjurli.
Blood Sacrifice
Video: If you notice at 3.12, the blood offered at the stone representing Guḷiga activates the deity. Here, Guḷiga's presence is notable through trance when the protagonist's head is knocked upon the stone, which results in blood smear.
From this, we understand that the Muṉṉaṭiyāṉ needs to be vigorously present on the physical plane. For this, their presence must be preserved with life-force, which is given typically, though not always, through the sacrifice of goats, fowl, etc.
They are also usually offered cigars and alcohol, which are tāmasika / rājasika, thus suitable to be linked with the materialistic physical plane.
These forms of worship are apt to have them manifest on the physical plane.
Muṉṉaṭiyāṉ does not equate to devotee or vāhana
The Muṉṉaṭiyāṉ concept is similar to the vāhana facing the Lord in Āgamic temples. For example, Vṛṣabha facing Lord Śiva.
However, a muṉṉaṭiyāṉ need not necessarily be a devotee of the temple deity. A muṉṉaṭiyāṉ is simply the Kṣetrapāla of that temple.
For example, in the famous Jalan Baru Muṉīśvara Temple of Perai, Penang, Maturai Vīraṉ is the muṉṉaṭiyāṉ.
However, historically, Maturai Vīraṉ is not regarded as a devotee of Muṉīśvara.
Iṭumbaṉ, a devotee of Lord Murugaṉ, also functions as His muṉṉaṭiyāṉ. This is why you find Iṭumbaṉ at the entrance of a Murugaṉ temple.
In Paṭiṉeṭṭāmpaṭi Aḻakar Kōvil, which is presided over by Lord Viṣṇu, the muṉṉaṭiyāṉ is Karuppacāmi, not Garuḍa.
The Half-Kneeling Poise
This posture is referenced in an old proverb, which is even sung in prayers today. You might have heard this proverb being used in folk worship today
முன் வைத்த காலை பின் வாங்காப் புகழ் வீரன்
Muṉ vaitta kālai piṉ vāṅkāp pukazh vīraṉ
Meaning: The renowned warrior who never retreats after placing his foot forward
The Muṉṉaṭiyāṉ-s of today have a very striking poise, depicted by a half-kneeling, warriorly stance. Interestingly, this posture is shared by various cultures across the world.
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