Kaisika Dwadashi, the 12th day of the waxing moon after Diwali, is celebrated in many Vishnu temples of South India. During this time, people are encouraged to visit the temple and hear the story from Varaha Purana of Nampaduvan, a “low” caste singer who was caught by a cannibalistic demon known as Brahma-Rakshasa.

Nampaduvan begged the demon to spare his life so that he could go to the temple, promising to return after worshipping the deity. The demon decided to take the risk, and true to his word, Nampaduvan returned after completing the temple rituals. Impressed, the Brahma-rakshasa said, “Rather than eating you, I would rather receive the merits of your visit to the temple.” Nampaduvan agreed and gave him the merits. By those merits, the Brahma-rakshasa was restored to his original form — a Brahmin who had been cursed to become a cannibal.

The purpose of the story is to instruct all those who engage with the temple ritual the value of worshipping Vishnu which saves both the devotee and the demon.

A similar story is found in the Mahabharata. When the cursed cannibal-king Kamalashpada captures the sage Uttanka to eat him, Uttanka asks permission to finish a ritual duty. He promises to return after offering his guru-dakshina. Kamalashpada lets him go and is most impressed when Uttanka keeps his word and returns. Impressed by this display of integrity, Kamalashpada lets the boy go. And because he lets the boy go, he earns merit and is cured of his human-flesh eating yearnings.

A similar story is found in Buddhist lore. The Jayaddisa Jataka tells the story of Prince AlInasattu (the Bodhisattva), who sacrifices himself to save his father, King Jayaddisa, from a man-eating ogre. The king had been captured by the ogre but promised to return after settling a debt. When his father told him of his grim fate, Prince Alinasattu insisted on going in his place, demonstrating great loyalty and fearlessness. His bravery impressed the ogre, leading the prince to realise the creature was not a true demon but his long-lost human uncle, who was raised by a vengeful ogress. Taking the ogre to a wise ascetic for confirmation, the prince’s compassionate act led his uncle to renounce cannibalism and embrace the ascetic life, rejecting the throne.

These stories clearly serve to popularise moral values such as keeping one’s word and displaying trust and compassion. They also reveal a civilisational change involving the end of ritual human sacrifices to appease a fierce spirit. When the victim is spared, the blood-sacrifice seeking spirit is liberated from blood lust. Such tales probably mark the rise of newer beliefs and customs which gradually overshadowed older tribal customs.

Buddhism and Vaishnavism probably spread to tribal areas where head-hunting was widespread, and brought about a shift in belief, hence custom. But it also led to the suppression of subaltern practices. These spirits, yakshas and rakshasas, became “lesser” gods who served as doorkeepers in Buddhist, Jain and Hindu temples.

Such stories can also be seen as an allegory of something timeless. The demon is the person in the position of power who “devours” the powerless. But when he learns to trust the weak, rather than control them, there is a transformative impact on his relationship and his personality. We can even see ourselves in the Brahma-rakshas waiting for the leader (who we trust) to display integrity, return and liberate us.