Some photos of Sabarimala temple claimed to be taken during 1940s are available. In these photos we see the temple alone situating amid thick forest without any crowd and without any facilities and amenities like shelter etc for the pilgrims, From the pictures we can guess only very few people, (may be in groups of)10s or 100s, might have visited the temple.
From the available pictures we may perceive the situation before 1900.
1. Sabarimala would have been amidst very thick forest. Wild animal population would have been much higher compared to that of the present day.and the visitors to the temple would have been limited to countable in 100s or even less
2. There might not not have been a clear cut, identified or marked path to reach the temple. Hence a person who had already gone to the temple was necessarily required throughout the journey for the guidance of fresh pilgrims. In due course the guiding pilgrim might have been considered the gurusami.
3. The pilgrim season starts from amid November, when the rainy monsoon is just over. And also the harvest season also comes to end then. This was the free time for the people of those days, when agriculture was the major source of employment and income. The season being winter, the climate will be very cold in sabarimala mountains. There were no proper path in the forest . There were no shelters in the forest. Pilgrims had to lie down on the open ground. The pilgrims had to withstand the extreme cold, hardships and hurdles. So as a measure of enhancing reistance of body and to improve health, forty one days of vratha (fasting)with healthy food and observing celebacy might have been undertaken before starting the pilgrimage to the forest temple.
4. Imagine what would have been the travel facilities in those days. There might have been practically no bus service. There was no public transport system. Only bullock carts were used for transport. There were bullock cart coaches called willuvandi. This was in use for private transport in rich families. The royal families had horse driven coaches. The common people had no means of transport. Long distance travel was very rare in those days. Only royal families and the rich undertook such travel. The distance between the dwelling places might have been very long. Only forest existed in between such remote villages. There existed the fear of thieves attacking the travelers.
5. Mode of travel for the common man was only by foot.
6. For example, a group of pilgrims from Trivandrum bound for Sabarimala had to travel a distance of approximately160 kilometres/100 miles by foot. There were no hotels on the way. They had to carry with them food grains, vessels, etc required for the whole journey. They had to cook the food on the way. As people were not as busy as we are these days, they would not have been in a hurry to finish the journey at the earliest possible. They might have taken at least 15 to 20 days or more for the pilgrimage.
7. Travel in the forest was highly risky for fear of animal attacks, thieves, reptile bites, unexpected rains, any damage to body organs due to accidents in the forest. There was no guarantee for safe return after the journey. Hence very few people would have dared to undertake the pilgrimage.
8. Wild animals are normally used to dark colours like black, green, blue etc. They become violent and attack light colors like white ,etc. When someone wearing black or green colored dress in the forest, he/she is recognized as part of the forest and does not attract the attention of the animals. Sabarimala pilgrims are advised to wear dark colored dress for this reason.
9. Women in those days engaged themselves in agricultural works in fields, in addition to their regular household duties. The responsibility of a woman in a house was huge and could not be compensated. They had to look after the children, age old parents, cattle at home in addition to the household work. Hence it was not possible for them to be away from the house even for one or two days. Woman was the pivot around which the family was clustered. Hence women were not allowed to engage themselves in risky activities. Their healthy presence was much needed to the family.
10. Girls were given in marriage normally when they attain the age around ten. They were not sent to schools. So girls were accompanying men in pilgrimage untill they attain the age of ten. When women cross the age of 50, their children would have got married. Grand children also would have attained the age of marriage and some of them might have got married. Daughters-in-law might have come to the family. So they were mostly relieved from their responsibilities, as the new generation had come to share or totally take over. Now they became no more inevitable in the family. So if they were willing they might also have been allowed in the pilgrimage to the forest.
11. Most women normally reach menopause between the age of 45 to 55. In some cases it does not occur until the age of 60 is reached. In those days when women were more healthy, they reached menopause around the age of 60 only. If women within menstrual age is the basic criteria for entering the Sabarimala temple, the age restriction would have been extended to 60.
12. Hence even now, a woman still menstruating in the age between 50 to 60 is able to visit the temple without any restriction, unless the age restriction is extended to 60. If the criteria for allowing to enter the temple is on the basis of menstruation, the expected purpose is not served at present, when women above the age of 50 is allowed. Even now, in previous years before the judgement came, many women below the age of 50 visited the temple without being noticed and objected, either by police or by co-pilgrims.
13. Even during the 2018-19 season, two attacks of wild elephants on devotees were reported in the forest path to sabarimala. One can imagine the situation of the forest path and number of devoties some 75 to 100 years back. It would not had not at all been safe for women to travel in the mountain path. That might have been the reason for not allowing women in those days. But even in those days, those women like the queen, women belonging to rich and influent families who could afford protection during the travel had visited the temple and had darshan. This shows security and protection from wild attacks might have been the main reason behind not allowing women to sabarimala.
14. Any how it may be presumed that there was no strict rule observed regarding the entry of women in Sabarimala in olden days, probably before 1900. Women were not encouraged or they themselves did not visit the temple for the reasons mentioned above. My be due to ignorance of the situations or reasons mentioned above, in the latter years, people found menstruation as a reason for avoiding women to Sabarimala.
15. After the fire accident in Sabarimala in 1950, the temple was reopened in 1951 June after renewal and reinstallation of the Dharma Sastha the idol was reinstalled. The the devoswom commissiner issues an order against the entry of women between the age group of 10 t0 50. But even after that the restriction was not strictly implemented till april 5, 1991, when the High Court issued an judgement restricting twomen of this age group from entering the Sabarimala. The issue arose when choroonu, thefirst rice eating ceremony of the daughter of the then devoswom commissioner in the presence of his (young) wife was conducted in sabarimala,in 1991. It is said that in the affidavit submitted by the devoswom board that women of all ages were normally visiting the temple. A cinema suiting was allowed in 1956 in Sabarimala when a dance scene involving a woman was filmed and with the permission of the devoswom board on on payment. Before 1951, Travancore queen has entered the temple. The choroonu of Sri TKN Nair, former private secretary of Prime minister of India. During 2013-14 period the daughter of Sabarimala Priest P N Narayanan Namboodiri was in Sabarimala for four or five days. The temple door was not closed then for sudhi or cleansing. The famous writer Lekshmi Rajeev had visited the temple with the permission of the Sabarimala thanthri. She has also told when she wanted to meet the thanthri, she had to pay Rs.5000/- to meet him. Then cleansing was not done by closing the temple door.
16. The thiruvabaranam, divine jewels said to have worn by Sri Ayyappan when he was alive and now adorned to the idol at Sabarimala on the makaravilakku day, contain the idols Poorna and Pushkala, the wives of Dharma Sastha, and a golden face mask with big moustaches. Ayyappan's life time was , it is said, was maximum 16 years, when the presence of such a moustache was not possible. The living Ayyappan would not have worn a golden mask. In real life nobody wears a golden face mask. Then how can it be said the jewels were worn by Sri Ayyappan when he was alive. The presence of idols of Poorna and Pushkala, the wives of Dharma Sastha and golden mask clearly indicate that the jewels are meant for decoration of Dharma Sastha and not for the latter Ayyappan.
17. It is also said that Sri. Ayyappan became one with the Dharma Sastha. When Sri Ayyappan became one with Darma Sastha, then it is clear the Dharma Sastha has incorporated Sri Ayyappan within himself and He, the Dharma Sastha alone exists afterwards and Sri. Ayyappan forms an integral part of Dharma Sastha. Then how the temple become Sri. Ayyappa temple. Only two years ago the name of the temple was chaned to Sri Ayyappa temple till then it was known as Dharma Sastha temple. In the light of these informations the presence of Sri. Ayyappan, the naishtika brahmachari in Sabarimala temple has no significance.
18 .Ayyan and Ayyappan were a common names by which Dharma Sastha was known and recognised in honour and with respect. This was common even before the Ayyappan having identification with Pandalam dynasty. Even he would have been nemed Ayyappan as a respect and allegiance to Dharma Sastha. When Sri Ayyappan was incorporated by Dharma Sastha, the main deity remained to be Dharma Sastha and widely known as Ayyappan. As time passed by, this led to a confusion, as the stories of Ayyappan of Pandalam dynasty became wide spread among the people. This has resulted in the present situation.
The question here is werther the custom of disallowing women of the above mentioned age group existed from the very beginning or started afterwards. If it did not exist in early period, how can it be considered against custom. This was was the subject dealth with in Supreme Court that resulted in the present verdict which implies that the disallowance was not a custom in old days. Hence the verdict does not see any deviation in following the age-old customs followed in Sabarimala temple
Psychology was known in India from very old days day, when other countries were innocent of it. In Indian spirituality was actually knowledge of psychology. Instead of so called religion, here existed psychological way of life with a view to establish peace, mutual understanding and co-operation. Sanadhana Dharma was based on psychological reasons. It shows the way of life to achieve eternal peace.
Misunderstanding and misconception of our holy spiritual tradition is the curse on us now and we are swimming in the ocean of confusions. Everyone speaks of dharma. Who actually identifies what is dharma and what is adharma in the actual sense ?
When the root under earth is infected and becomes sick, what will happen to the stem, branches, leaves, etc. the upper portion of the plant above earth ?
Here I think, in the present situation, it is relevant to quote some verses from Srimad Bhagavatham
Srimad Bhagavatham : 12.3.38 (In Kali Yuga)
"sudrah pratigrahishyanti.....tapo-veshopajivinah.....dharmam vakshyanty adharma-jna....
adhiruhyottamasanam"
Meaning: Uncultured men will accept charity on behalf of the Lord and will earn their livelihood by making a show of austerity and wearing a mendicant's dress. Those who know nothing about religion will mount a high seat and presume to speak on religious principles.
Srimad Bhagavatham : 12.2.3 (In Kali Yuga)
"vipratve sūtram eva hi " meaning: a man will be known as a brahmana just by his wearing a thread.
Srimad Bhagavatham : 12.3.32 (In Kali Yuga)
"sisnodara-para dvijah"
Meaning: the so-called priests and intellectuals will be devotees of their bellies and genitals.
Srimad Bhagavatham : 12.2.4 (In Kali Yuga)
"lińgaḿ evāśrama-khyātāv"
Meaning: A person's spiritual position will be ascertained merely according to external symbols
From the available pictures we may perceive the situation before 1900.
1. Sabarimala would have been amidst very thick forest. Wild animal population would have been much higher compared to that of the present day.and the visitors to the temple would have been limited to countable in 100s or even less
2. There might not not have been a clear cut, identified or marked path to reach the temple. Hence a person who had already gone to the temple was necessarily required throughout the journey for the guidance of fresh pilgrims. In due course the guiding pilgrim might have been considered the gurusami.
3. The pilgrim season starts from amid November, when the rainy monsoon is just over. And also the harvest season also comes to end then. This was the free time for the people of those days, when agriculture was the major source of employment and income. The season being winter, the climate will be very cold in sabarimala mountains. There were no proper path in the forest . There were no shelters in the forest. Pilgrims had to lie down on the open ground. The pilgrims had to withstand the extreme cold, hardships and hurdles. So as a measure of enhancing reistance of body and to improve health, forty one days of vratha (fasting)with healthy food and observing celebacy might have been undertaken before starting the pilgrimage to the forest temple.
4. Imagine what would have been the travel facilities in those days. There might have been practically no bus service. There was no public transport system. Only bullock carts were used for transport. There were bullock cart coaches called willuvandi. This was in use for private transport in rich families. The royal families had horse driven coaches. The common people had no means of transport. Long distance travel was very rare in those days. Only royal families and the rich undertook such travel. The distance between the dwelling places might have been very long. Only forest existed in between such remote villages. There existed the fear of thieves attacking the travelers.
5. Mode of travel for the common man was only by foot.
6. For example, a group of pilgrims from Trivandrum bound for Sabarimala had to travel a distance of approximately160 kilometres/100 miles by foot. There were no hotels on the way. They had to carry with them food grains, vessels, etc required for the whole journey. They had to cook the food on the way. As people were not as busy as we are these days, they would not have been in a hurry to finish the journey at the earliest possible. They might have taken at least 15 to 20 days or more for the pilgrimage.
7. Travel in the forest was highly risky for fear of animal attacks, thieves, reptile bites, unexpected rains, any damage to body organs due to accidents in the forest. There was no guarantee for safe return after the journey. Hence very few people would have dared to undertake the pilgrimage.
8. Wild animals are normally used to dark colours like black, green, blue etc. They become violent and attack light colors like white ,etc. When someone wearing black or green colored dress in the forest, he/she is recognized as part of the forest and does not attract the attention of the animals. Sabarimala pilgrims are advised to wear dark colored dress for this reason.
10. Girls were given in marriage normally when they attain the age around ten. They were not sent to schools. So girls were accompanying men in pilgrimage untill they attain the age of ten. When women cross the age of 50, their children would have got married. Grand children also would have attained the age of marriage and some of them might have got married. Daughters-in-law might have come to the family. So they were mostly relieved from their responsibilities, as the new generation had come to share or totally take over. Now they became no more inevitable in the family. So if they were willing they might also have been allowed in the pilgrimage to the forest.
11. Most women normally reach menopause between the age of 45 to 55. In some cases it does not occur until the age of 60 is reached. In those days when women were more healthy, they reached menopause around the age of 60 only. If women within menstrual age is the basic criteria for entering the Sabarimala temple, the age restriction would have been extended to 60.
12. Hence even now, a woman still menstruating in the age between 50 to 60 is able to visit the temple without any restriction, unless the age restriction is extended to 60. If the criteria for allowing to enter the temple is on the basis of menstruation, the expected purpose is not served at present, when women above the age of 50 is allowed. Even now, in previous years before the judgement came, many women below the age of 50 visited the temple without being noticed and objected, either by police or by co-pilgrims.
13. Even during the 2018-19 season, two attacks of wild elephants on devotees were reported in the forest path to sabarimala. One can imagine the situation of the forest path and number of devoties some 75 to 100 years back. It would not had not at all been safe for women to travel in the mountain path. That might have been the reason for not allowing women in those days. But even in those days, those women like the queen, women belonging to rich and influent families who could afford protection during the travel had visited the temple and had darshan. This shows security and protection from wild attacks might have been the main reason behind not allowing women to sabarimala.
14. Any how it may be presumed that there was no strict rule observed regarding the entry of women in Sabarimala in olden days, probably before 1900. Women were not encouraged or they themselves did not visit the temple for the reasons mentioned above. My be due to ignorance of the situations or reasons mentioned above, in the latter years, people found menstruation as a reason for avoiding women to Sabarimala.
15. After the fire accident in Sabarimala in 1950, the temple was reopened in 1951 June after renewal and reinstallation of the Dharma Sastha the idol was reinstalled. The the devoswom commissiner issues an order against the entry of women between the age group of 10 t0 50. But even after that the restriction was not strictly implemented till april 5, 1991, when the High Court issued an judgement restricting twomen of this age group from entering the Sabarimala. The issue arose when choroonu, thefirst rice eating ceremony of the daughter of the then devoswom commissioner in the presence of his (young) wife was conducted in sabarimala,in 1991. It is said that in the affidavit submitted by the devoswom board that women of all ages were normally visiting the temple. A cinema suiting was allowed in 1956 in Sabarimala when a dance scene involving a woman was filmed and with the permission of the devoswom board on on payment. Before 1951, Travancore queen has entered the temple. The choroonu of Sri TKN Nair, former private secretary of Prime minister of India. During 2013-14 period the daughter of Sabarimala Priest P N Narayanan Namboodiri was in Sabarimala for four or five days. The temple door was not closed then for sudhi or cleansing. The famous writer Lekshmi Rajeev had visited the temple with the permission of the Sabarimala thanthri. She has also told when she wanted to meet the thanthri, she had to pay Rs.5000/- to meet him. Then cleansing was not done by closing the temple door.
16. The thiruvabaranam, divine jewels said to have worn by Sri Ayyappan when he was alive and now adorned to the idol at Sabarimala on the makaravilakku day, contain the idols Poorna and Pushkala, the wives of Dharma Sastha, and a golden face mask with big moustaches. Ayyappan's life time was , it is said, was maximum 16 years, when the presence of such a moustache was not possible. The living Ayyappan would not have worn a golden mask. In real life nobody wears a golden face mask. Then how can it be said the jewels were worn by Sri Ayyappan when he was alive. The presence of idols of Poorna and Pushkala, the wives of Dharma Sastha and golden mask clearly indicate that the jewels are meant for decoration of Dharma Sastha and not for the latter Ayyappan.
17. It is also said that Sri. Ayyappan became one with the Dharma Sastha. When Sri Ayyappan became one with Darma Sastha, then it is clear the Dharma Sastha has incorporated Sri Ayyappan within himself and He, the Dharma Sastha alone exists afterwards and Sri. Ayyappan forms an integral part of Dharma Sastha. Then how the temple become Sri. Ayyappa temple. Only two years ago the name of the temple was chaned to Sri Ayyappa temple till then it was known as Dharma Sastha temple. In the light of these informations the presence of Sri. Ayyappan, the naishtika brahmachari in Sabarimala temple has no significance.
18 .Ayyan and Ayyappan were a common names by which Dharma Sastha was known and recognised in honour and with respect. This was common even before the Ayyappan having identification with Pandalam dynasty. Even he would have been nemed Ayyappan as a respect and allegiance to Dharma Sastha. When Sri Ayyappan was incorporated by Dharma Sastha, the main deity remained to be Dharma Sastha and widely known as Ayyappan. As time passed by, this led to a confusion, as the stories of Ayyappan of Pandalam dynasty became wide spread among the people. This has resulted in the present situation.
The question here is werther the custom of disallowing women of the above mentioned age group existed from the very beginning or started afterwards. If it did not exist in early period, how can it be considered against custom. This was was the subject dealth with in Supreme Court that resulted in the present verdict which implies that the disallowance was not a custom in old days. Hence the verdict does not see any deviation in following the age-old customs followed in Sabarimala temple
Psychology was known in India from very old days day, when other countries were innocent of it. In Indian spirituality was actually knowledge of psychology. Instead of so called religion, here existed psychological way of life with a view to establish peace, mutual understanding and co-operation. Sanadhana Dharma was based on psychological reasons. It shows the way of life to achieve eternal peace.
Misunderstanding and misconception of our holy spiritual tradition is the curse on us now and we are swimming in the ocean of confusions. Everyone speaks of dharma. Who actually identifies what is dharma and what is adharma in the actual sense ?
When the root under earth is infected and becomes sick, what will happen to the stem, branches, leaves, etc. the upper portion of the plant above earth ?
Here I think, in the present situation, it is relevant to quote some verses from Srimad Bhagavatham
Srimad Bhagavatham : 12.3.38 (In Kali Yuga)
"sudrah pratigrahishyanti.....tapo-veshopajivinah.....dharmam vakshyanty adharma-jna....
adhiruhyottamasanam"
Meaning: Uncultured men will accept charity on behalf of the Lord and will earn their livelihood by making a show of austerity and wearing a mendicant's dress. Those who know nothing about religion will mount a high seat and presume to speak on religious principles.
Srimad Bhagavatham : 12.2.3 (In Kali Yuga)
"vipratve sūtram eva hi " meaning: a man will be known as a brahmana just by his wearing a thread.
Srimad Bhagavatham : 12.3.32 (In Kali Yuga)
"sisnodara-para dvijah"
Meaning: the so-called priests and intellectuals will be devotees of their bellies and genitals.
Srimad Bhagavatham : 12.2.4 (In Kali Yuga)
"lińgaḿ evāśrama-khyātāv"
Meaning: A person's spiritual position will be ascertained merely according to external symbols
No comments:
Post a Comment