Chapter 4 Ramesvaram: Many Tales of a Shrine 4.1 Introduction The Ramacaritamanasa says- 'Je Rameshwar darshan kari hahi Te tanu taji mam lok sidiiri hahi '. It means those who go to Ramesvaram and seek my blessings shall always reside in Sivaloka. They will never have to be born in this world again'. Ramesvaram is an island situated in the gulf of Manner at the very tip of the Indian peninsula, connected to the mainland at Maf)qapam by rail, and by one of India's engineering wonders, the Indira Gandhi Bridge. Sri Lanka is at a distance of twenty kilometers from Ramesvaram. The religious island is spread in an area of 61.8 square kilometers and happens to be in the shape of a conch. District Ramanathapuram has one of the most outstanding and stupendous temples in the Pandyan style of architecture. Here Shri Rama himself is said to have installed one of the twelve primeval Jyotirlingas, divine columns of light symbolizing the all pervading lord Siva and named it after himself (Riima + eswaram ). Ramesvaram etymologically means the 'dwara' of Rama i.e. the lord of Rama or the one whom Rama worshipped i.e. lord Siva. The island of Ramesvaram surrounded by magnificent coral reefs is in the Palk straits in the 157
The representation of all major religious movements in Kasl remains an imp011ant part of the city's sacred geography today. Universities and Sansk1it colleges of today have tried to live up to the great heritage of Banaras. Names of prominent scholars like Bharatendu Hariscandra, Jagannath Das Ratnakar and Jayashankar Prasad come to mind. Kasl also boasts of dancers of international repute and musicians like Bismillah Khan, Sitara Bai and Gopi Kr~qa. Kasl's contribution to Indian vocal music are the melodious thumrf, dadra and {appii. Even today thousands of pilgrims throng to Kasl to deposit the ashes of their relatives in the waters of the Ganga, ashes can also be sent by post addressed to the post master, in order to be immersed in the holy river. At Gaya too there is a thriving industry based on performance of Sraddha rituals. Ramesvaram attracts pilgrims from both north and south India, coming in search of mo/qa. The recognition of India as a sacred landscape, woven together, north, south, east and west by the paths of pilgrims was a very important process in the cultural and spiritual integration of India in the ancient times and is a thread which continues to bind people throughout the length and breadth of the country. Pilgrims circumambulate the whole of India, as part of the Catur dhiima yiitrii, visiting Badrinath in the north, Dwarka in the west, Puri in the east and Rameswaram in the south, visit hundreds of tfrthas along the way, bringing water from the Ganga in the north to wash the linga at Rame5varam, and returning north with sands from Ramesvaram to deposit in the riverbed of the Ganga. In this process the polluting and horrifying aspects of death are also controlled, death is transformed into something that takes on the likeness of these great firth as, it is no longer to be feared but seen as a door to salvation. Thus death itself becomes purifying, a final 198
4. 7 The tradition continues... Pilgrims come here to perform funeral rites of the sraddha ceremony and worship their ancestors, perfonning the pil!tla dana to their pit1:ipurusha. Like Rama had done, this is also a place where penances, the praya.vcitta rituals are held to free the worshipper from the sins they have committed. 424 Like many tlrthas the island is also at a confluence, this time of oceans not rivers- the waters of the Bay of Bengal flow into those of the Indian Ocean here. lt is called 'Varaf}asi of the south' and many believe that a pilgrimage to Varaf}asi is truly complete only after worshipping the Ramanathaswamy temple at Ramesvaram. 425 There is a popular belief among pilgrims that if the water drawn from the Ganges at the Maf}ikamika ghat in Banaras, a part of which ahs been offered to Lord Visvanatha in that city, is poured 7 over the lingam at Ramesvaram, the latter grows in size! It is also pointed out that the sands of Ramesvaram must be deposited on the banks of Ganges in Kasi, to complete the full circle. What makes Ramdvaram unique are its close links to many other sacred places of pi1!,1fimage, especially Varaf}asl and Kedamath in the north. Traditionally the pil!,1fims have carried the waters of the sea at Ramesvaram and the tank within the temple called koti tirtha to Varaf}asi and Kedarnath. Similarly pilgrims bring the water of Ganga from Kedamath and Variif}asi here to bathe the Siva the Siva lingams in the temple. 426 424 425 Sengupta Subhadra, p,46,ibid Sengupta Subhadra,p,49,ibid 420 Sengupta Subhadra, p, 50, ibid 191
The greatness and sanctity of Ramesvaram has only grown since time immemorial. But it is obvious that the process is gradual, continuous and ever lasting. There are both conscious and unconscious efforts to increase the power of a tlrtha, but a very powerful way of doing this is to connect it with a number of pan Indian tlrthas, and in the case of Ramesvaram this has been done very successfully. Its sanctity revolves not only the epic around the Ramaya11a, but also the catur dhama tradition and the I2jyotirlingas of India. It is no wonder that the place attracts a large number of people, who throng towards it not only for their own merit, but also to seek unending merit for their ancestors. Of course its unique geographical position, standing at the confluence of two seas, also imparts it with a glory which is never ending and eternally being renewed. 192
TTrtha - centric ritualism gained prominence mainly from the time when the Puranas began to be composed circa fourth century A.D. The list of sacred centers is indeed endless, in fact the Brahma Purana states that their number is so large that they cannot be enumerated even in hundreds of years. The Puranic injunctions about (irthas are definitely not meant to be taken as facts, their purpose appears to be mainly to highlight a certain emergent trend in ritual formation that was rapidly gaining phenomenal popularity. They were also efforts to transform and integrate a large number of local shrines and cultic centers particularly those situated in the more outlying regions intqil unitary pan Indian frame.. ---- -.. ~--- - --. ~-- Saraswati 429 has even pointed out north- south division in tradition of the tlrtha. The study of two north Indian and one south Indian tlrtha has helped me understand some subtle yet important differences in the development of the tlrthas in each area. One can say that the process of tlrtha formation in the north started at an earlier period, being as it was the center of the Brahmanical religion. In the region of the Ganga valley we find that the growth and expansion of the tlrtha site is more horizontal, spreading over a very vast area, which came to be generally styled as k~etra or Ma11qala. I have already referred to the various authorities marking out the boundaries of sacred space in centers like Kasi and Gaya. This entire pu71ya - k~etra was held to be suitable for ritual performances. Thus a larger region gains in sanctity as compared to one particular temple or spot. Perhaps this also explains why even when temples in Kasi were desecrated by Muslim invaders its sanctity as a tlrtha remained undisturbed. A related fact could be that practices such as Paiica krosl yatra,( which circumambulates the entire sacred region) which is an intimate part of the pilgrimage to Kasi, or the seven day ritual observance that was recommended at Gaya, do not find a 429 Saraswati Baidyanath, "Traditions oftirthas in India", 1983 194
mention when we studv about the Rfnnesvaram t/rtha. Ksetra sam asa (or livin~ at a site till,.1 ~ <.._.; ones death, recommended for people who have entered vanaprastha stage, or for widows) was another practice applied mostly to Kasi, Mathura etc, and not at Ramdvaram or even Gaya. The unusual practice of ritual suicide was restricted mainly to Prayaga and Kasi. Thus definitely there are peculiar traditions at each center which must be observed and practiced. In contrast to this, it is the primacy of a huge temple complex that was the main site of the sacred in the south Indian t/rthas. Even at Ramesvaram it is the Ramanathaswamy temple which occupies center stage. No such imposing temple structures are to be found at Varanasi or Gaya. The space outside the temple is not as sacred as inside it. Yet at Ramesvaram, a holy bath at the Agni Tfrtham is held very rewarding. But sti11 the temple is made huge and elaborate with royal patronage. The gopuram at the entrance was necessarily made very ta11 and majestic since it was the gateway to the sacred domain, and had to be visible from a long distance. Tirthas are classified in many ways in the Pudinas, based on their topography, or regional distribution, or their natural forms, like mountain, forest, river, lake etc. They are dassified on basis of their easy or difficult accessibility. Thus, Kasi, Ramesvaram and Gaya are all classified as Sugam tzrthas, while Kailasa Manasarovar, Amamatha are listed as durgam tlrthas. An important classification, is on the basis of their functional scope. Some t/rthas have been categorized as siddha ksetra or mukti ksetra, while others are labeled as pit1: tfrtha and even as pasu tzrtha. Pit~ tlrthas like Gaya are specifically meant for the performance of ancestral rites, mukti tfrthas like Kasi and Ramdvaram were believed to beget salvation, for persons who either ended their life there, or whose last rites were 195
perfonned there. Interestingly the pa.<"u ttrtha like Kolayata, was where animals after succumbing to death were supposed to attain salvation! Survey of the Puranic content shows that mythology was central to the transformation of cultic shrines into major tfrthas. This process is quite clearly at play in centers like Gaya, where the story of the demon Ga_vasura is elaborated in order to point out that this is the most beneficial place for performance of sraddha ritual, even the Brahma11a priests of Gaya, the Gayawals claim ancestry from the Brahma11as established at Gaya by Brahma, during the sacrifice perfonned on the body of Gayasura. At Ramesvaram too there is a clear build up of mythology to highlight the sanctity of the place, I have already traced this process in detail above. Making extensive use of folklore is an effective system for projecting definite cultural values, attitudes and goals. Pura11ic mythology is derived not merely from Vedic and Epic traditions, but from more variegated sources of Agamic, Tantric and tribal folk traditions. The Pura11a writers seemingly capitalized upon the fascination of the pre-literate societies for mythical lore as well as the awe in which they stood vis-a-vis the sacred. Space is of unequal quality. It is diverse and discontinuous. All places are not equally suitable or meritorious for sacred perfonnances. The effectiveness of a place often depends upon its association with gods, sages, ancestors, spirits, primeval events, sacred rives, mountains and so on. A place is said to be consecrated by the power of the mantra. Like space, time also is of different qualities. Ritual space and ritual time are inextricably bound together. The sacred effectiveness of a ritual increases manifold with the correct combination of space and time. 196
The economics of the \Vhole procedure must also be borne in mind apart from the religious and social ramifications. Not all can afford the luxury of travel to distant places, or even upon reaching a tzrtha only the rich could afford the panoply of rituals that are supposed to be performed there. The greed of the tzrtha pm1qas is a well attested fact, which would also influence people's reactions and response to a sacred center. Today Pa11qagir1 has become a less profitable business than it was earlier, due to breakdown of old configuration. Pm1qas are now held in low esteem and degradation however in the past theirs was an honorable profession. Pm1qas stake out territory throughout India and meet pilgrims from their claimed areas as they arrive by train, arrange for their accommodations, and then oversee the rituals of their pilgrimage around the city. The railway stations are in many ways keys to a pm7qii 's success. Indeed platforms have become contested spaces and may lead to violence as rival pm1qas struggle for control over prospective clients. The Panclits have the exclusive credit as custodians of textural cultural tradition. Kas1, even today is a great seat of Sanskrit learning and the city boasts of several Sanskrit Piithsalas. The Karmaka114ls perfonn Vedic rites, they may also function as pujarfs of a temple. The institution of panqas created other allied groups. - Gumashtas - paid servants of paqqas who render menial services to.pilgrims, Bhaddars or pilgrim hunters, Yiitrawals who hound the pilgrims for close and personal darshan of the deity, Kathavacaks or story tellers, Keertanias or professional singes of devotional songs, Anu~{hiinis etc. 430 There are functional groups not hereditary endogamous group and since all are Brahmaqas they are equally quailed to perform all rituals of this Brahamanical complex. 430 These groups have been discussed both in Parry, Jonathan P, ibid and Saraswati, Baidyanath, ibid, pp 23-28 197
cleansing, These tlrthas transform death from profane to sacred. These sacred centers are thus not to be seen as destinations, but as fords, where caste and sex, sins, sickness and even death can be transcended. There inherent sacredness removes all sins, thus making the last journey of the body as most rewarding and uplifting, where Siva himself is awaiting to ferry the dead into his world. Appendix 12 Jyotirlingas SauriiS{re Somaniitham ca Sri Saile Mallikiirjunam Ujjayinyiim Mahiikiilam 0Tr!kiire Mamaleswaram Himiilaye tu Kediiram Diikinyiim Bhimasankaram Viiriif?asyiim tu ViSwesam Traymf?bakam Gowtamztate 199
Paralyiim Vaid.vancltham ca Nage.S'am Dum hi vane Setubandhe Rame.Sam Ghrusmdam ca.~iviilaye II Somniitha is the foremost of the 12 Jyotirlinga Shrines of Siva, held in reverence throughout India and is rich in legend, traditions and history. It is located at Prabhasa Patana in Saurashtra in Gujarat. Sri Sailam - Sri Sailam near Kurnool enshrines Mallikarjuna in an ancient temple rich in architectural and sculptural wealth. A.di Sankaracarya composed his Sivanandalahiri here. Ujjain - Mahakaleswar Jyotirlinga shrine The ancient and historic city of Ujjain or A vanti in Madhya Pradesh is home to the Jyotirlinga shrine of Mahakaleswar. On1kiires>var: an island in the course of the river Narmada in Madhya Pradesh ts home to the Omkareswar Jyotirlinga shrine and the Amareswar temple. Kediirnatha - the Northernmost of the Jyotirlingas. Kedamatha, nestled in the snow clad Himalayas is an ancient shrine rich in legend and tradition. It is accessible only on foot, six months in a year. Bhimiisankar- Jyotirlinga Shrine is associated with the legend of Siva destroying the demon Tripurasura. Bhimasankar is located in the Sahyadri hills of Maharashtra, accessed from Pune. Viirii11asf - The most celebrated pilgrimage site in India The Viswanatha temple in Benares in Uttar Pradesh is the goal of the thousands of pilgrims that visit this ancient city. The Viswanatha shrine is revered as one of the 12 Jyotirlinga shrines of Siva. 200
T!JlG17Jbake.<:'>mr - The origin of the river Godavari is intimately linked with this Jyotirlinga shrine near Nasik in Maharashtra. Vaidyamltha temple at Deogarh The ancient pilgrimage town of Deogarh in the Santhal Parganas area ofbihar is revered as one of the 12 Jyotirlingas of Siva Nage5war near Dwarka in Gujarat is one of the 12 Jyotirlinga shrines of Siva. Ramdvaram: This vast temple in the island of Ramesvaram, in Southern Tamilnadu enshrines Ramalingeswara, and is revered as the southernmost of the 12 Jyotirlinga shrines of India. Ghrisneshwara Jyotirlinga Shrine is a temple located in the vicinity of the tourist town of Ell ora, which has several rock cut monuments from the 1st millennium CE. 201