SABARI PEEDTHAM
An undesirable tendency
has cropped up after the Judicial proceedings were made available in the
open spaces. The Supreme Court of India should have made some directions
on the sharing of excerpts from the proceedings for any purpose. What
remain left in the open cannot be barred or expunged, and the right of the
people to interpret the matters cannot be curbed. The Judiciary also is bound
to exercise restraint in making passing remarks and obiter dictum. Perceptions
of the intelligent layman outweighs the
syllogism of Intellectual.
Probably, the large
gathering of Senior most advocates of the Country, including those who represent
the Government of India could not make an observation of the court that no
religion is supreme, all religions are equal. Incidentally, a quote from the Vedas was raised to point out
that all religions are equal and no religion is superior.
The quote in the context
was” Ekam Sad Vipra Bahudavadanti”.
Many commentators and
authors have made this quote to show that India believes in Unity, Oneness and
even in context of Vedantic Philosophy of Advaita – to illustrate the
non-duality. How, “Bahudavadanti” has
been taken out with a such a bad fragmented break contrary to the conceptual framework and its contextual implication to the theme of
the segment and its purposes will
remain as a question. Today, we have
great difficulties as the Vedic system which originally consisted of
intertwined arrays “ Dhwani” developed and enunciated by Brahma Rishis.
The complex multidimensional “Sruti” scheme has inbound scales and time
factor, has its own limitations to be laid down on a flat surface with
interlinked Aksharam. Samskrutam is the closest format to transliterate the
Vedic Dhwanis, yet, the nuances and renditions patterns that gave multiple
meanings encoded in the Dhawani do not get into the format of letters. The
Dhwani system was carried down through several generations, till it was
crafted into the grooves of metal sheets and palm leaves, and so the Scheme of
Vyasa Schools is totally a different structure from the original system. Dhwani became scattered across the length and
breadth in the written form in Samskrutam. The compilation, therefore, were
made by Brahma Rishis gave the schemes for deriving and decoding the Dhwanis in
their Gita and Vedanga creations. Each Rishi central to a Mandala has their own
schemes which is a complex Nada -Sankhya – Samaya Samyogam. It a
cumulative function of the frequency
modulation with a definitive numerical value integrated with a time scale in
the form of Triplet Codes. The expression structurally renders a palindromic
symmetry with the Genetic endowment of the Human beings.
What is recited and used
in the Rituals and scholastic interpretations , commentaries and monastic
traditions do not fall in line with the Orginal
Vedic scheme. scheme to derive
the format of Sruti. So, whatever is found in the present-day text
editions and in all the Brahminical systems or padhathis cannot be construed as
the Original Vedic Dhwanis.
The Quote which the
Judge had taken to give emphasis on equality of religions belongs to the Rishi Deergha Tamas of the
Brahmarishi Angiras lineage. The legends on his birth itself says that he
had mastered Veda and Vedangas, while he was in the womb of his mother
Mamata. His father U- Tad’thya was the son of Brahma Rishi Angiras,
one the most prominent Rishis central to the Original Veda Dhwani. He has given
his schemes of interpreting Dhwanis in the Vedanga of Mandukya Upanishad and
is also the progenitor of a new stream of Atharva . The constructions of
Deerghatamas , now found in R’Gk Veda can only be seen as a later entrant, The
quote
Eakam Sad’ Vipra Vibuddha
Vadanti” is intersection from the A’sya Vaamasya segment.
The last word ;Vadanti”
is fragmented and taken out from “Vadantyagnim”
It does not fall in line
with the Vedic schemes to make such bad fragmentation for a contrast or annotation for another
purpose., where as the part quoted by the court
is from:-
Indram Mitram,
varunamagnimaahurdtho divyah sa suparnNo Garutman .
Ekam Sad Vipra Bahuda
Vadantyagnim Yamam Ma’tarishvanamahu aha.
Vadantyagnim when fragmented totally derails the theme and
the central concept.
Vedic system has its own
structuring and schematic patterns.
Though it appears to be composed in Samskrutam, it in centred on the original “Dhavani” fotmat
of the Sruti system. So, the
interpretations and decoding of the Vedic Dhawamis and its schemes have to be
based on the Rishi , the Sage central to the Segment and those in the sub
segments. Here, A’sya Vaamasya section by Muni Deergha
Tamas is an in-depth interpretation of the time scale and the
Astrophysical derivation with respect to that period when it was calculated. He
theorised the intrinsic force within and exerted by the Sun that accounts
for the stability of the solar system.
The calculation of the
wheel system of time with 360 divisions, which is called today as degrees is
first introduced here in this segment. Therefore, its inclusion in the Rig Veda
may stand justified in some perceptions.
The basic tenets employed
in the Vedic system of expression, is the concealed one, apart from what is
considered to be central to the
Practices and systems and are distinct from the expression meant for the
linguists, grammarians and commentators.
The question here is on the the basis of understanding on the Vedic System
should be taken into consideration by the Court? The answer is within the motto
of the Supreme Court of India itself.
The motto of the
Supreme Court of India –“यतो धर्मस्ततो
जयः(“Yato
Dharma Stato Jayah) is mentioned in more than ten Parvas of
Mahabharata.
Does the Dharma occupy the same space and meaning everywhere, every time?
“Dharma” as a concept or
practice did not originate in the Transitory Period of Dwapar YuGa of
Mahabharata. To understand the underlying sense, the lineages of
every Maha Rishi has given their schemes in their Gita and
Upanishads. Krishna Dwaipayana Veda Vyasa, the composer of Mahabharata in
his Sri Mad’ Bhagavat Gita has given his scheme for understanding his versions
on the adaptations from Vedic Systems. Yet, in the written form , the transition from
the Dhvani system of Sruti to the format of anatomically flat written
system of Smriti , came up with a
Universal declaration, that is reflected in the Mandukya Upanishad as :-
“Iti etad akṣaram idam
sarvam;
tasya upavyākhyānam:
Būtam bhavad bhaviṣyat
Iti sarvam aumkāra
eva."
Ea’Tad’ here has to be
taken with the reference to the timing ,when read with Idam makes it a declaration that from Here on in entirety
” Aksharam is Sarvam. It is given as a
supplementary illustration in conformity with Om Kara along the entire time
scale. Methodology and systematics to derive
Aksharam from the Dhwani along the three dimensions along its time scale
has to be within the configuration of OM. It is the basic reason why, Om forms prefix
and suffix in the Brahminical renditions of the Vedic systems
“OM” therefore, is the
body and the soul itself that constitutes the Energy systems of all kinds of
Aakhyanam, the absolute transformation of living in a state of
Samadhi, that is the basics of Siddhi. The “Aksharam” should not be understood in
the same manner as in the Alphabetic system of any language including
Samskrutam. Angiras and Yajjna Valkya had his own theories and is
also the author of Laws from which “Mitakshara” have been derived. So,
when he states that Aakhyanam or
the interpretation should be taking perspective views of three states and
periods of, Precedent (bhootam), contemporary and imminent happening (Bhava)
and Prospects (Bhavishya) and has to be the basis. Aksh - the axis of ‘aRa “is
the divergent forms should be the structural format of interpretation and
understanding, and communication.
Mandukya Upanishad
visibly belongs to a separate system of Vedic schemes developed by
Brahmarishi Angiras and “Yajjnavalkya” lineages. Yajjna Valkya, one
of the sons of Brahma Rishi Viswamitra, is found in the Anusaassana Parva
(indoctrination segment) of Mahabharata of Krishna Dwaipaayana Vedavyasa and
also in Agni Puran as member of the Court of King Janaka. When Vyasa
takes Yajjna Valkya into his constructions, it is a recognition and acceptance
of the systematics that establishes the Esoteric Knowledge and Practices of
recondite Brahma Jjnaana which forms the basics of the understanding.
The Siddhas and Rishis are
positioned above the Brahminical schemes. It is the very reason why the Divinity instituted
by the Epic schemes have placed the Rishis as revered and respected by Gods. The basic tenets of the Hindu as a “Religion” follow the course of the
Bhakti, or devotion, pooja or worship together
with rites, rituals and observances. The rites including Yajjna are performed according
to the Tantric and Vedic schemes of consecration
of the epic idolatries held within the
confinements of Agama structures. It do not in any way imply that religious
systems, customs, practices and procedures are the only purpose , objective and
meaning of the entire Vedic system. The
Siddhi Systems stands out and there is a clear line of separation drawn between
the religious system and the basic
schemes of the Vedic system enunciated by the Siddhi system and practice.
Siddhi, forms the Esoteric Knowledge of the the mechanisms to decipher
inlaid theories and their derivations from the Vedic system.
.
Therefore “Dharma” in the
motto of the Supreme Court of India has to be understood within the norms and
tenets of the Vyakhyanam- the interpretations. When “rut’ is integrated
with “Dha” setting the limits and boundaries “Ma”. Dharma is an integrated
function of three constituents. “Dha” is
the highest state of intellect with extraordinary levels of cranial and
extracranial perceptions , “Ma is the
criticality of the systemic functional values, When these two factors are
interlinked with “Rru” is Dharma.
Dharma is a derived
from the theories of Rishi
AghamarshanNa (अघमर्षण) laid with the Madhuchhanda scheme set by Brahma Rishi
Viswamitra. Therefore, it follows the expression with respect to the functional value of “Gha” the numerical system.
ऋ॒तं च॑ स॒त्यं चा॒भी॑द्धा॒त्तप॒सोऽध्य॑जायत ।
ततो॒ रात्र्य॑जायत॒ तत॑: समु॒द्रो अ॑र्ण॒वः ॥
Rutam Cha Satyam Chaabheedth;
Ghattapaso AdhyaJayat
Tato RatraYajaayat’ Tat’ aha Samudro Arnav aha
Gha aT’ aPsojayat , Tat O Raatryjaayat’ = Samudro Arnnav Aha
And that is R’tam Cha Stayam-
Gha – is a destructive
process, meaning as reaction
Apsa – is liquid form or
water , Jayat= Produce, tat aha = consequently
Sama- equal or balanced , Ud’Rao
– that which is oozed from the land =
water ,–
Ra’= Land Nava = Nine -
R’tam is the
Process by which 9 land masses with water level balanced in
between them and that is Sat’ ayam .
Sat has Six and
Aya has 12 integrated to the value of 108. It exactly gives the ratio between the size
of the earth to that the sun that accounts for the 12 phases. Dharma has 108 tenets or regulations in Dharma. And Ru in
Dharma has a constant value with relation to the stability of the earth and its
cycles, which is the truth – Satya.
Whoever took a decision on the motto of the Supreme
Court , had made the selection very
carefully and it is a message to those who occupy positions in the establishment.
There has to be a
conscience on the exact context from where the Motto or Dhyeya of the of the Supreme Court is taken. Yadho
Dharmastato Jaya appears more than 10 times in different Parva of Mahabharata.
Every Context, the Dharma has a
different implication.
Therefore, the motto itself
is a world of caution and restriction om the Judicial system of the country on the
extend and nature of analysis, illustration, interpretations, inferences and
conclusions to be drawn to adjudicate any matter on the Vedic system.
The Vedic system is not a
straight-line language to be illustrated under the normal perspectives.
Vedic System originally consisted
of a single Vedam at the time it was recovered by Hayagriva, the incarnate of
Vishnu. Hayagriva Maha Rishi, learnt the Vedam from the Incarnate form of
Hayagriva. Both the sage and the incarnate had the same name. Again, the
incarnate form of Vishnu, Hayagriva,
appeared before Sage Agastya in Kanchi, Tamil Nadu and taught him about the
concept of Goddess Para Sakti, appeared as Mohini and Parvati. Haya Griva gave
the vision of Sasta who is the same Skanda born to Para Sakti in the form of
Parvati Both these incidents are important in the arguments on Ayyappa
Sannidhanam, the Sa Sabari Peedth.
Agastya from Kanchi moved
to the Paschim Ghata or the Western Ghats. His lineage of 18 Sages formed
various Siddhi Peedth. Most prominent of them is Gorakhnath. Agasthya received
Siddhi and YoGic traits form Dattatreya, Dattatreya embodies the trinity.
Sabarimala is the Dattatreya Siddhi Peedth for those who follow the Siddhi
Traditions. Paschima Adri and its valleys have 18 Siddhi Peedths.
Saastha is consecrated in
Sabari Peedth as a confluence of Parashakti born from Mohini, and Sasta born to
Siva and Parvati, Ayyappa in Sabarimala is linked to the Vishnu incarnate of
Mohini, in turn derived from the Parashakti in Dhyana and so Ayyappa attained
Maha Samadhi in Saasta in the meditative state.
Maha Samdhi can be
correlated to Coalescence. The posture of Ayyappa in Yogaroodha
Siddhasanam in Abhaya mudra and Jjnaana Mudra radiates the perpetuality of his
Samadhi State in Cosmic Unison, that is Naishtika Brahmachari. There the band
across his feet defines the field dynamics, which cannot be obliterated by any
male or female violating the restrictions of the Siddhi Peedth and the
conditions stipulated has to be maintained.
Such an observance became
the cutsomary practice, law and code of
conduct pf the devotees, Sanghams
(groups) of Alangadand and Ambalapuzha, Royal Family of Pandalam, Tantris and
Priests. It would be some =where near to
ecclesiocracy followed by the churches.
Mandatory observances to
set foot to Sabari Peedth is to maintain and safeguard the ambient energy
radiance and its field from getting obliterated and intercepted, to be kept
alive for the Siddhas , of subsequent periods.
Now the question on the
prohibition on the fertile age group of Women and stringent observances
including abstinence and purity for men has a different implication. The
purpose and objectivity of such observances is to facilitate the process of
“Involution”. It is a system independent of the Vedic and Tantric schemes
that pertains alone to Siddha YoGis. They enter into successive states of
metamorphosis which involves downward and upward cycles. From here, the
explanations would sound unnatural for those who anchor on to the logical
reasoning with aesthetic and materialistic considerations. And it is where matters are dragged into
constitutional morality, gender discrimination and women rights. Therefore, a wider understanding becomes
mandatory.
With certain spiritual phenomenon and effects commonalities
cannot be drawn. The Hinduism is not a narrow construction of religion that follows devotion and obeisance to the God alone. Hinduism is an expression crystallised out of a multiple of equations of
varying nature on the understanding on the cosmos, the universe, the
physical and metaphysical systems in the first order. This period ranging
from Pra-Kruta has been codified into a Time-Based Sequential
Information called the Vedam, devised in the Gayatri System. The structuring of the Vedas as Sruti in the
Vang format constitutes the elementary genetic endowment of the Knowledge
system encoded as complex plosive units of Dhvani. Six basic
schools that seclude and secure (Raksha) the knowledge system have their
own methodologies laid in the respective scales laid down in Six
Vedangas. These follow the order of securing the respective positions of
three dimensions (1) Sound – Sabda Raksha , (2) Meaning – Artha Raksha
and (3) Practises and procedures – Anuhstaana . Vedangas of
Tutoring Training and methodological Practises constitutes the
Siksha that consists of applied methodologies of Volumetrics and
derivations form the Vedanga of Nirukti and Vyakarana. Extrapolation of Dhwanis
of the Vedic system into diverse purposes of individual, family , society
and the state, It incorporates the
geophysical process and time-based functions form the Vedangas of
Jyotisha and Kalpa of the Anuhstaana Schools of Jjnaana. In the
later periods, these truncated along different directions and fell into the
hands of linguistic scholasticism, ritualistic Brahminism and their
commentators. A host of monastic and quasi monastic traditions occupied
the central scene and they gave their own interpretations and explanations,
some of these exerted authority and control over the ruling class and their
interpretations and ideals superseded all the original lineages.
Yet , the
independent stream of Siddha System continued throughout the country.
Siddhas do not indulge in any arguments or debates or they do not assert or
display the qualities and powers they have acquired. The centres of
Siddhi Peedth are the schools of “Intrinsic Knowledge System of the
Gurus”. The communication devoid of language generates an Implicit and tacit
knowledge, that
If not the general
public, the judiciary of the country has to be clear on the perceptions.
Vedas were schematised at a time when the concept of God and Religion did
not exist. Vedas constitute the basic intellectual faculties of the Indian
subcontinent now, reduced to what remains as India. Even after the
independence, the government of India did not find it necessary to take
the Vedic system out of the community proprietary, originally devised for its
transfer to successive generations.
In the context of Sabari
Peedth, the question of religion do not arise. No siddhi Peedth or the
practitioners of Siddhi have religion.
The Chanting of the
Ayyappas (males) and Malikappuram ( females) who step in to the Sannidhanam,
the Peedth chants “ Saranam Ayyappa” Swamiye Saranam Ayyapa” . Those who wear
the beaded chain to undertake the vows and practices, from that moment
are addressed either as Swami or Ayyappa. They assume the name and order
of Ayyapa who is present in Coalesced or merged state with
the deity of Dharma Sasta. Ayyappa is consecrated in the Peedth above 18
steps.
Interpretations on the 18
steps and the deity became vested within the ritualistic rite and control
of the Brahminical family of Central Travancore.
The question of rites, rituals and procedures
in Sabari Peedth is a secondary. The first and foremost aspect at this point of
time is on the nature, character and positioning of Sabari Peedth in the
Indigenous Indian Systems and Practices.
Siddhi and YoGa are two
integrated systems of cosmic enlightenment that was developed in the Indian
Subcontinent. This system created such faculties to understand the
principles of the cosmos and the knowledge on Life and living systems.
After a few thousand of generations of understanding, the compilation was made
on the studies on Cosmos by Skanda Maharishi which is known as
“Jyotishmati”. Jyotishmati gave rise to Hora Sastras or the Science of Time,
from where further various branches evolved. The knowledge derived from what is
centric to oneself expressed along a definitive time scale called the
Vedam was drawn. This development occurred during quite a few millennia before the
languages were crystallised. The format of the Vedic system is Dhwani –
packets of complex plosive sounds expressed in a definitive format scheme. The
format is Sruti and the schemes are Vang.
The exponents of these
traditions attained various levels of organisation structure form the Siddha traditions, which reinforces the
relevance and reverence of Sabari Peedth.
Sabari Peedtham in the
Sabari Hills or the Sabarimala has a temple venerated and consecrated at
the Siddha Peedham of Dattatreya , where Ayyappa did penance to Maha Samadhi
reaching Kaivalya Padam (कैवल्य पदम्).
It is the Moortitva Bhava ( deity) as Kaivalya Moorthy, in the radiant
Siddha state, termed as “ Easwara”, Naishtika Brahmachari is the cosmic
observance of Siddhas such a state , whether a temple and deity exist or not,
Siddhi Peedtham have its own tenets , doctrines and the Tantric Practises and
specific to each Siddhi Peedhta.
The YoGa here do not
correspond to any other YoGic streams of Mantra, Laya, Hatha, and Raja
Yoga. Though general treatises may be found in the schemes like Gorakhsha
Shataka, Viveka Marthanda, Siva YoGa Pradeepika, Amaraugha Parbhodha, Dattatreya
YoGa Sastra, with deviations from the YoGanusaassanam of Padthanjali,
YoGa Vasishtam or in works like YoGa Chinthamani and Viveka Martanda.
Every Siddhi Peedtha has
its own derivations, doctrines and set of procedures and laws, which
eventually after a few centuries are carried on as traditions. Sabari Peedth
also has own doctrine of its Siddha-YoGic form.
Therefore, it cannot be
read or understood in conjuncture or in relation with the
structures of YoGa found in above doctrines and treatises or
various Gita like Bhagavat Gita, Siva Gita, Brahma Gita, Vishnu Gita and
Ishvara Gita, and others. Siddhas do not fall in the order of
Samadhi in the manner commentators narrate on the verbatim of Padthanjali
schemes of Prajjna.
Esoteric faculties, the
Siddhis have no written texts and direct Gurus. The centres of this knowledge of “Tacit” nature have to
be protected from the invasion of the modernity , civil rights, extremist
theism and political activism. We have lost many such centres in the course of
invasions and conquests.
Sabarimala is a rare
opportunity before the judiciary of India to accept and acknowledge unseen
frontiers of Indian Systems and to protect them, these centres are insulated by
the Brahminical and other traditional
rites, rituals and practices. It needs voluminous knowledge and understanding
on the entire gamut of the Indian systems to draw any inference on any
practice. A clear line has to be drawn
between the Societal practices emerged from contemporary political realities
and the Indian systems of Knowledge and its infinite values inherited and held
in succession through innate and inherent traits of the Siddhas. One of such
systems of such Indian Knowledge system and Siddhi is ‘NaaDi”, which can be compared or equated somewhat nearer to
the term of Plato “Anamenesis” .In the Indian system of Atri and Agastya
Practices of Ayurveda, the basic quality
pf qualification to be a healer is the Power of “Darsanam”. It is the power to
see the visual spectrum of biogenic energy Fields. The diagnosis is done
without any gadgets or invasive methods. Today, Ayurvedic Post Graduates and
specialists ask for everything from blood Profile to X-ray and Scan reports.
In the Siddhi Stream, the
Vedic system and its complex structure is a separate component of the knowledge, which are totally
different from the practices and interpretations of the Hotris of R’Gk Veda, Udgatris
of Sama Veda and Adhvaryus of Atharva streams, Tantrics and their ramifications
and substantiation by linguists and monastic streams.
The core and threadbare
of the foundations and principle of structuring and ordering of knowledge in
the Indian systems should remain secured and
should not be exposed political ideologies. Judiciary is to secure the
Siddhi Peedtham from getting ravaged and runover by the claimants
of social justice and constitutionality.
When a question is
raised before the Judiciary on the procedures adopted in a temple or
place of worship, the treatment has to be on the very objectivity
of construction of the functional imperatives for the existence and continuity
of the same practice. It cannot be judged on the basis of the perceptions
with which a litigant raises as a question before the court, but it has to be
adjudicated on the basis of the vast expanse and the perceptions drawn by the
court based on its own motto.
