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0 टिप्पणी करें | 5 लोगो ने देखा है | 13 फरवरी 19  | Keerthana Sethu
The sabarimala debate
Keerthana
The sabarimala debate which has for a while have been the most controversial issue of India I would like to go inside the depth of the story of the lord of sabarimala the god Ayyappan also known as manikandan .
However this god have not come up in any of the tradition for he is only there in our little tradition which is the god Ayyappan is not there in Vedas and Upanishads, as it is put ‘ Ayyappa worship is not known further north than mid-Karnataka, where it was probably introduced from Kerala”, observes M.N. Srinivas in the book Religion and Society among the Coorgs of South India but in the puranic tradition Ayyappan is the son of lord Shiva and Vishnu it is said that after the death of Mahishasura in the hands of the goddess ma Durga his sister in the anger had done meditations to please the god Brahma and ask the boon that only the son of god Vishnu and Shiva can kill her thus lord Ayyappan was born through the female goddess form of Vishnu Mohini and Shiva however later taken care by the king of pantalam , Kerala this all took place in 12th century BC .
Thus the main debates presented by the people who say that women should not enter Sabarimala are firstly as I have mentioned above God Ayyappan was born out of the union of Vishnu in the form of Mohini to kill Bhashmasur and safeguard elixir from the demons however Shiva was swayed by the charm of Mohini . While the second reason is Mahisi with the boon of Brahma had created havoc when Ayyappan was still a child and upon the killing of Mahisi she became the beautiful lady called Leela who wanted to marry Ayyappan who had taken the promise of celibate but with the promise that the day when no one would come to the temple and pray he would marry Leela and from that day she was came to be known as Malikapuruthamma and for this reason women did not enter the temple shrine so as to give respect . Last reason According to the other version, Lord Ayyappa is a historical figure. He was born in the royal family of Panthalam, a small kingdom located in Patthanamthitta district of Kerala. Sabarimala Temple is located in the same district.
He grew up in the palace of Panthalam. The relics of the palace still exist. Ayyappa is said to have grown up into a lovable prince for his subjects for he cared for the well being of the people living in his kingdom.
A small continent of intruders led by an Arab commander called Babar or Vavar attacked the kingdom during the time. Ayyappa defeated Vavar, who thereafter turned into his devout follower. As Lord Ayyappa resides at Sabarimala, Vavar lives in spirit in a shrine at Erumeli, a place situated on the 40 km trek to Sabarimala temple. Vavar is said to protect pilgrims going to visit Lord Ayyappa.
As per this legend claiming historicity of Lord Ayyappa, the presiding deity of Sabarimala Temple took a vow to answer prayers to every devotee walking up to his shrine.
Given the arduous task that he undertook, Lord Ayyappa shunned all worldly desires including contact with women. Many believe this was the reason why menstruating women were barred from visiting Sabarimala Temple. While the scientific reason is that all the devotees who had to go to the shrine should be celibate for 42 days and the cycle of menstruation is the cycle of 30 days. While when the devotees had to go through the forest area which is a tough job even for the men and then there is a problem of sanitation. Now I would like to quote Sai Deepak who was the only lawyer who asked the question of whether it is question of gender and what about the right in article 25 of" naisthika bramhachari" and hence, women's entry inside the temple should continue to be restricted. "The fact that nobody introduced the deity's rights in court or personified the deity's right by giving it a certain flesh-and-blood character, which already exists and is recognised under law, is perhaps why I got a shot in court in terms of an audience," Deepak said. Deepak submitted a 50-page written submission in court, in which he cited several judgments in this context. "It is evident from the above judgments that Lord Ayyappa, too, has the character of a juristic person under the Hindu law, as recognised by this hon’ble court," the submission says. "Consequently, the deity enjoys rights as a person under article 25(1), 26 and 21. The deity as the 'Owner of His Abode' enjoys the right to privacy under Article 21. This includes the right to preserve his celibate form and... (uphold) his vow of a naisthika brahmacharya."
His submission adds: "It is the will of the deity that is being preserved by the temple through the traditions it observes, which is effectively the object of Article 26. Finally, the deity has the right to follow his dharma like any other person under Article 25(1) and the state is duty-bound to protect his faith. In light of this, clearly the petitioners' rights under Article 25(1) cannot prevail over the deity's rights. In fact, they must be necessarily subservient to the rights of the deity. Firstpost.com While there are questions raised up for in Kerala where the men cannot enter the streets at certain point of times vacated so that women can pray however these are handful compared to the diverse groups . While as Durkheim says about the sacred and profane the sacred rules are everyone should be celibate and wear black while it is one of the temples from generations which had the entrance for caste.

THE ARGUMENTS FOR ALLOWING THE WOMEN TO ENTER ARE
The rights to worship all given deities and no barrier of gender. Wherein the women can enter any sphere of worship and it is her decision to whether or not enter the place during her Menstruation after the supreme court of 5:1 gave the judgment that women should enter the temple of Sabarimala there was a huge protest against it even done by ladies from both the sides with stone pelting and barricade of the entry only on 2 January 2019 a Sri Lankan women at 46 entered and on 4 January 2019 2 women below the age of 50 and above 10 entered the shrine.

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