THE 51 SHAKTI PEETHS

They are Located in Sati's Body Parts

In Hindu mythology, the son of Brahma, King Prajapati Daksha had a daughter named Sati.

Princess Sati grew up adoring the legends and tales of Shiva, and when finally her age of getting married came, she knew it was only the ascetic Lord Shiva of Kailash where her heart and soul resided.

Soon enough, Daksha’s daughter left her father’s luxuries and palace and began her meditation to win Shiva’s heart.She performed intense penance in dense forests and renounced food completely. When she finally pleased Shiva through her austerities, the lord of Kailash appeared in front of her and agreed to marry her.

The legend goes that Sati and Shiva were happy in their marital bliss, but their marriage had not gone down too well with King Daksha, who considered ascetic Shiva nothing short of an uncouth lad who lives a hermit’s life not worthy of his daughter.

So when Daksha organized a great yajna, he invited all the deities, gods and sages–but consciously excluded his son-in-law Shiva to insult him. Hurt by her father’s decision, Sati decided to visit her father and demand the reason for not inviting them. When she entered Daksha’s palace, she was bombarded with insults directed towards Shiva.

Haughty and proud King Prajapati Daksha called him all sorts of names right from a dishevelled god who hung out in a graveyard to the supposed ‘lord of the beasts’. Unable to bear anything against her husband, a devastated Goddess Sati threw herself in the glowing sacred fire of yajna.

When Shiva’s attendants informed him about the demise of his wife, he grew enraged and created Veerbhadra from a lock of his hair. Veerbhadra created havoc in Daksha’s palace and killed him.

Meanwhile, mourning his beloved soulmate’s death, Shiva tenderly held Sati’s body and started his dance of destruction (taandav). To save the universe and bring back Shiva’s sanity, Lord Vishnu cut Sati’s lifeless body using Sudharshan Chakra into 51 pieces.

These pieces fell on earth at various places and came to be known as Shakti Peeths. All these 51 places are considered to be holy lands and pilgrimages.

1.  Amarnath: Shakti Mayamaya, Body part–Throat

One of the most famous temples of India, the Amarnath Shakti Peeth is located in India’s Jammu & Kashmir. Situated near Pahalgam in Anantnag district, this temple opens for pilgrimages during July/August when the Shivling is available for darshan. The throat of Goddess Sati is said to have fallen here. The devi resides here in the form of Shakti Mahamaya with Trisandhyeshwar as Vairabh.

2.  Attahasa : Shakti Phullara, Body part–Lips

This Peeth is located in Attahasa Village of Labhpur in Birbhum district of West Bengal. The goddess appears as Shakti Phullara and her lower lip is said to have fallen here. It is compulsory to offer sour eatables whenever bhog is offered to the Shakti. 

3.   Bahula: Shakti Bahula, Body part–Left Arm

Located on the banks of Ajay River, this holy land is situated in Ketugram, roughly eight kms from Katwa of Bardhaman district in West Bengal.  The goddess resides here in the form of Devi Bahula and is accompanied by Bhiruk as the Bhairava. The left hand of Sati fell on this land.

4.    Bakreshwar : Shakti Mahishmardini, Body part–Centre portion between eyebrows

This Peeth is located on the banks of Paaphara River, approximately 24 kms south west of Siuri town.  The centre portion of Goddess Sati had fallen here and she is worshipped in the form of Shakti Mahishamardini The temple is renowned for its eight natural hot springs which are enriched with healing powers.

5.    Bhairav Parvat: Shakti Avanti, Body part–Elbow

Maa Sati resides here in the form of Goddess Avanti.  This peeth is located near Ujjain in Madhya Pradesh at the Bhairav hills on the banks of Shipra River. In this temple, the goddess’s upper lip had fallen. 

6.    Bhawanipur: Shakti Aparna, Body part–Left anklet

Goddess Sati appears as Devi Aparna with Vaman as Lord Shiva in the Bhawanipur peeth, located in the Sherpur Village of Bangladesh.  Here, the left anklet (ornament) of Sati had fallen.

7.  Gandaki: Shakti: Gandaki Chandi, Body part–Forehead

Near the bank of Gandaki river, lies the Muktinath, Dawalagiri Peeth in Nepal.  Maa Sati resides here in the Gandaki Chandi form with Chakrapani as the Bhairav.  Here, her forehead had fallen and hence, the importance of this holy land can also be found in Vishnu Purana which is an ancient text of Hinduism.

8.    Janasthaan: Shakti Bhramari,  Body part–Chin

In the Godavari river valley in the Nasik city fell both parts of the chin of Goddess Sati. Devi is known as Shakti Bhramari or Chibuka (meaning Chin) here.

9.    Hinglaj:  Shakti Kottari, Bodypart–Top of the head

Sati’s   Brahmarandhra (top of the head) fell in Hinglaj, around 125 kms away from north-east of Karachi. The goddess here is in the form of Shakti  Kottari.

10.    Jayanti: Shakti Jayanti, Body part–Left Thigh

Locally known as Nartiang Durga Temple, the Jayanti Shakti Peeth is where the left thigh of Sati fell. Located in Kalajore, Bourbhag village in Bangladesh, Devi resides here in the form of Jayanti Shakti.

11.    Yogeshwari: Shakti Yogeshwari, Body part–Palms of Hand & Soles of Feet

Dedicated to Maa Kali, this Shakti Peeth is located in Iswaripur village, in the Khulna District in Bangladesh.  The goddess resides here in the form of Devi Jashoreshwari and Lord Shiva appears as Chanda. 

12.    Jwala: Shakti Ambika/Siddhida,  Body part–Tongue

Situated 30 km south to the Kangra Valley in Himachal Pradesh is the  Jwala Shakti Peeth. Discovered by the Pandavas, here the Goddess Sati resides in the form of Devi Ambika or Siddhida. Tongue of Sati is said to have fallen here. She sits in the form of a flame, which miraculously keeps burning, even under the layer of rocks.

13.    Kalighat: Shakti Kalika, Body part–Right Toes

This Hindu temple is in Kolkata, West Bengal. Kalighat is the site where Maa Sati’s toes of the right foot had fallen. The goddess resides here as Shakti Kalika.

14.    Kalmadhav: Shakti Kali, Body part–Left Buttock

Left buttock of Goddess Sati fell in Kalmadhav, Amarkantak in Shahdol district of Madhya Pradesh.  Devi appears in the form of Shakti Kali.

15.    Kamakhya: Shakti Kamakhya, Body part–Genitals

One of the fiercest incarnations of Goddess Sati is Maa Kamakhya.  Situated in the hills of Neelgiri in Guwahati, Assam, it is one of the most famous Shakti Peeths. The Yoni (genital organ) of Sati had fallen here. During June/July  the goddess’s menstrual course takes place for three days. The doors of the temples are closed during this period, and Angabastra is used to cover the Yoni-stone of the Devi.

16.    Kankalitala: Shakti Devgarbha, Body part–Pelvis

Located on the bank of Kopai River, in the Birbhum District of West Bengal, this temple is locally known as Kankaleshwari.  The Goddess is worshipped here as Devgarbha or Kankaleshwari.

17.    Kanyashram: Shakti Sravani, Body part–Spine

This famous temple is located in Kanyakumari, Tamil Nadu.  Devi is in the form of Shakti Sravani.

18.   Chamundeswari:  Shakti JayaDurga, Body part–Both Ears

In the Chamundi Hills of Mysore is the Shakti Peeth where both the ears of Sati had fallen. The devi resides here and is worshipped in the form of goddess Jaya Durga.    

 19.   Kireet: Shakti Vimla, Body part–Crown

Crown of Sati had fallen in Kireet, near Lalbagh court road of Murshidabad district in West Bengal. Maa is worshipped here as Goddess Vimla.

20.    Ratnavali: Shakti Kumari, Body part–Right Shoulder

Locally known as the Anandamayee Temple, Kumari Shakti Peeth is situated on the bank of Ratnakar River in Khanakul, West Bengal.  Here, the right shoulder of goddess Sati had fallen. She is worshipped in the form of Shakti Kumari.

21.     Trisrota: Shakti Bhraaamari, Body part–Left Leg

This Shakti Peeth is on the bank of Teesta River in Jalpaiguri of West Bengal, and is locally known as Bhramari Devi Temple. Sati’s left leg had fallen here and she resides in the form of Shakti Bhraamari.

22.    Manasa: Shakti Dakshayani, Body part–Right Hand

This Shakti Peeth is located near the foot of Kailash Mountain in Mansarovar, Tibet, China. It is in the form of a stone slab. The devi is in the form of Shakti Dakshayani. Here, Sati’s right hand had fallen.

23.    Manibandh:  Shakti Gayatri, Body part–Wrists

Situated near Pushkar at the Gayatri Hills in Ajmer, Rajasthan, this Shakti Peeth is where two manivediakas or wrists of Sati had fallen.  The Goddess is worshipped here as Gayatri.

24.    Mithila: Shakti Uma, Body part–Left shoulder

Near the Janakpur Railway Station on the border of India and Nepal lies Mithila, where the left shoulder of Sati had fallen. Here, Sati is in the form of Shakti Uma.

25.    Nainativu: Shakti Indrakshi, Body part–Anklets

This Shakti Peeth is in Nainativu, Manipallavam, 26 kms from the ancient capital Jaffna, Nallur in Sri Lanka.  The idol of the goddess is  believed to be made by Lord Indra and was worshipped by both Lord Rama and King Ravan. The anklet of Maa Sati is said to have fallen here.

26.    Guhyeshwari: Shakti- Mahashira, Body Part- Both Knees 

Situated near to the PashupatiNath Temple in Kathmandu, Nepal, this temple is where both the knees of Maa Sati had fallen.  She is worshipped here as the Devi Mahashira. King Pratap Malla built this temple in the 17th century.

27.    Chandranath: Shakti Bhawani, Body part–Right Arm

Situated on the top of Chandranath hills near Sitakunda station, this Peeth is in Chittagong, Bangladesh. Goddess is worshipped as Devi Bhawani here. Sati’s right arm had fallen here.

28.    PanchSagar: Shakti Varahi, Body part–Lower Teeth

Located near Varanasi in Uttar Pradesh, this Shakti Peeth is dedicated to “Maa Varahi”.  Devi Sati’s lower teeth fell here. 

29.    Prabhas: Shakti Chandrabhaga, Body part–Stomach

It is believed that the stomach of goddess Sati fell in Prabhas-Kshetra, near Somnath Temple in Guajarat’s Junagadh district. Here, the devi is in the form of Chandrabhaga.

30.    Prayag: Shakti Lalita, Body part–Finger

Fingers of both the hands of Goddess Sati fell in this Shakti Peeth. Goddess is worshipped here in the form of Lalita. There are three temples, namely, Akshaywat, Mirapur and Alopi. 

31.    Kurukshetra: Shakti Savitri, Body part–Ankle Bone

Maa Sati appeared as Savitri, also known as Bhadra Kali in Thanesar, Kurukshetra, Haryana.  The ankle bone of Sati had fallen here. 

32.    Maihar: Shakti Shivani, Body part–Right Breast

Maihar is an amalgam of two words; Mai meaning mother and Har meaning necklace. According to the Hindu Mythology, Sati’s necklace fell down in this city situated in Satna district of Madhya Pradesh, and hence people started calling it “Maihar”. The temple is situated at the Trikoota hill. Devi is worshipped here.

33.    Nandikeshwari: Shakti Nandini, Body part–Necklace

Located in Sainthia town in Birbhum district of West Bengal, this temple is where the necklace of Maa Sati had fallen.  This Shakti Peeth is only 1.5 kms from the railway station.  Devi is worshipped here Nandini.

34.    Vishweshwari: Shakti Rakini, Body part–Cheeks

This Shakti Peeth is located at Kotilingeshwara temple on the banks of Godavari River. Sarvashail is a famous Shakti Peeth where the cheeks of Goddess Sati fell. Maa Sati is worshipped here as Rakini.

35.    Shivaharkaray: Shakti Mahisha-Mardini, Body part–Eyes

This Shakti Peeth is situated near the Parkai Railway Station, near Karachi in Pakistan. Goddess Sati’s eyes fell here and she is worshipped as Mahisha-Mardini.

36.    Shondesh: Shakti Narmada, Body part–Right Buttock

At the source point of Narmada River, at Shondesh in Amarkantak of Madhya Pradesh fell the right buttock of Goddess Sati. Here, the devi is in the form of Narmada.

37.    SriSailam: Shakti Sundari, Body part–Right Anklet

Located in Tripurantakam, Sri-Sailam in Andhra Pradesh, this Shakti Peeth is where the right anklet of Maa Sati fell. The goddess is worshipped here in the form of Sundari and Sri Sundari.

38.     Sri Shail: Shakti Maha-Lakshmi, Body part–Neck

The Shakti Peeth is located at Sri Shail at Jaunpur Village in Bangladesh. Devi Sati’s neck is believed to have fallen here. Here, the goddess appears in the form of Maha-Lakshmi.

39.    Shuchi: Shakti Narayani, Body part–Upper Teeth

This temple is located at Suchindram, which is 11 kms on the  Kanyakumari  road of Tamil Nadu. Sati resides here as Devi Narayani.

40.    Shikarpur: Shakti Sugandha, Body part–Nose

Situated on the banks of river Sonda, Shikarpur is 20 km away from the Barisal town in Bangladesh. Here, the devi is known as Maa Sunanda or Devi Tara.

41.    Tripura: Shakti Tripur Sundari,  Body part–Right Foot

Situated in RadhaKishorepur Village, a few kms away from the Udaipur town, Tripur Bhairavi Shakti Peeth is where the right foot of Sati had fallen. The goddess is in the form of Devi Tripur Sundari.

42.    Ujjani: Shakti Mangal Chandika, Body part–Right Wrist

Located at Ujjani village in Guskara station of Burdwan district, West Bengal, this Shakti Peeth is where the right wrist of Devi Sati had fallen. She is worshipped here as Devi Mangal Chandika.

43.    Varanasi: Shakti Vishalakshi, Body part–Earrings

This temple is located in Manikarnika Ghat, in Varanasi, Uttar Pradesh. It is where the earrings of Goddess Sati had fell. Devi is worshipped here as Vishalakshi and Manikarni.

44.    Vibash:  Shakti Kapalini, Body part–Left Ankle

Located in Tamluk in Medinipur district of West Bengal, this Shakti Peeth is where the left ankle of goddess Sati had fallen. Goddess is worshipped as Kapalini.

45.    Bharatpur: Shakti Ambika,  Body part–Left Toes

It is believed that the fingers of the left feet of Goddess Sati fell in the Biraat Nagar, Bharatpur district of Rajasthan. Sati is worshipped here as Ambika Shakti.

46.    Vrindavan: Shakti Uma, Body part–Ringlets of Hair

In the Bhuteshwar Temple in Mathura district of Uttar Pradesh lies this Shakti Peeth. The goddess Sati’s ringlets of hair are said to have fallen here. The goddess is worshipped as Devi Uma.

47.    Jalandhar: Shakti Tripurmalini, Body part–Left Breast

This Shakti Peeth is located in Jalandhar, Punjab. Devi Sati’s left breast fell here. The goddess resides here as Tripurmalini.

48.    Ambaji: Shakti Amba, Body part–One part of the Heart

Guarded by the Aravalli Hills from all sides, this gorgeous temple is situated in Gujarat. The temple is located on the peak of Gabbar Hill. It is said that the heart of Sati Devi’s fell here.  Aadi Shakti appears here as Goddess Amba.

49.     Jharkhand: Shakti Jai Durga, Body part–Second part of the Heart

Situated in Deogarh in Jharkhand, Baidyanath Jayadurga Shakti Peeth is one of the most revered temples of India. It is the temple where Goddess Sati’s heart had fallen and she is worshipped as Jai Durga.

50.    Danteshwari:  Shakti Danteshwari, Body part–Tooth

Located in Chhattisgarh, Danteshwari Temple is dedicated to Danteshwari Devi.  It is believed that Goddess Sati’s tooth fell here when Lord Shiva was carrying her charred, lifeless body around the earth.

51.    Biraj: Shakti Vimla, Body part–Navel

This Shakti Peeth is located in Jajpur, near  Bhubaneswar. This Peeth is also known as Nabi Gaya as the Nabhi (Navel) of Goddess Sati fell here. Sati is worshipped here as Devi Vimla.

© Ramachandran 

ക്രിസ്ത്യാനികൾ ശവം ദഹിപ്പിക്കണം

1963 ൽ മാർപാപ്പ  മുടക്ക് നീക്കി 

കോട്ടയത്ത് കോവിഡ് ബാധിച്ച ഒരു ക്രൈസ്തവൻറെ ജഡം പൊതു ശ്മശാനത്തിൽ അടക്കുന്നത് കഴിഞ്ഞ ദിവസം വിവാദം സൃഷ്ടിച്ചതിന് പിന്നാലെ,ഇപ്പോൾ ആലപ്പുഴയിൽ നിന്ന് സദ് വാർത്ത അഥവാ സുവിശേഷം വന്നിരിക്കുന്നു -അവിടെ ലത്തീൻ രൂപതയിൽ രോഗ ബാധിതർ ആയവരുടെ മൃത ദേഹം  ഇടവകയിൽ തന്നെ ദഹിപ്പിക്കുമെന്ന് മെത്രാൻ ഡോ ജെയിംസ് ആനാപറമ്പിൽ പ്രഖ്യാപിച്ചിരിക്കുന്നു.മൃത ദേഹ ഭസ്മം പള്ളി സെമിത്തേരിയിൽ അടക്കം ചെയ്യും.കോവിഡ് പ്രോട്ടോകോൾ പാലിച്ചാകും ദഹനം.

കേരളം ഒന്നാകെ ഇത് സ്വാഗതം ചെയ്യും;ചെയ്യണം.കോട്ടയത്ത് മരിച്ച ക്രൈസ്തവൻ സി എസ് ഐ സഭക്കാരനായിരുന്നു.ആ സഭയ്ക്ക് ഇഷ്ടം പോലെ സ്ഥലം കേണൽ മൺറോ തിരുവിതാംകൂർ റസിഡന്റും ദിവാനും ആയിരുന്നപ്പോൾ പതിച്ചു കൊടുത്തിട്ടുണ്ട്. എന്നിട്ടും ആ സഭയിൽ പെട്ട ഒരാൾ കോവിഡ് വന്നു മരിച്ചപ്പോൾ സഭ ഒരിഞ്ചു സ്ഥലം നൽകിയില്ല. പിന്നോക്കക്കാർ താമസിക്കുന്നിടത്തെ ശ്മശാനം പാതിരയ്ക്കു ശേഷം ഉപയോഗിക്കേണ്ടി വന്നു. കഷ്ടമായിപ്പോയി.ഈ പശ്ചാത്തലത്തിൽ,സഭകൾ ഒന്നാകെ,ജഡം ദഹിപ്പിക്കുന്ന ഹൈന്ദവ രീതിയിലേക്ക് മാറുന്നതാണ് നല്ലത്. കോവിഡിൽ തുടങ്ങി പിന്നീട് പൊതു ശീലത്തിലേക്ക് മാറാം.

ജെയിംസ് റാഫേൽ ആനാപറമ്പിൽ കഴിഞ്ഞ ഒക്ടോബർ 12 ന് മാത്രമാണ് മെത്രാൻ ആയത്.റോമിലെ ഉർബാനിയ സർവകലാശാലയിൽ നിന്ന് ബിബ്ലിക്കൽ തിയോളജിയിൽ ഡോക്ടറേറ്റ്‌’നേടിയ അദ്ദേഹം ആലുവ സെൻറ് ജോസഫ് സെമിനാരി അധ്യാപകൻ ആയിരുന്നു;കർമ്മലഗിരിയിൽ റെക്ടറും.വിവരം ഉണ്ടെന്നു സാരം. മറ്റ് പല മെത്രാന്മാർക്കുമില്ലാത്ത വിവേകവുമുണ്ട്.

കേരളത്തിൽ ക്രിസ്ത്യാനികളുടെ ജഡം ദഹിപ്പിക്കുന്നത് ആദ്യമായല്ല.

ജോസഫ് പുലിക്കുന്നേലിൻറെ ഭൗതിക ശരീരം 2017 ൽ അദ്ദേഹത്തിൻറെ ആഗ്രഹപ്രകാരം വീട്ടുവളപ്പിൽ  ദഹിപ്പിക്കുകയുണ്ടായി. അതിന് ഏതാനും വർഷങ്ങൾക്കു മുൻപ്  അദ്ദേഹത്തിൻറെ ഭാര്യയെയും സ്വന്തം സ്ഥലത്തു  ദഹിപ്പിക്കുകയാണ് ചെയ്തത്. സാമുവേൽ കൂടൽ അദ്ദേഹത്തിൻറെ  മൂത്തമകനെകൊണ്ട് അദ്ദേഹത്തെയും അദ്ദേഹത്തിൻറെ ഭാര്യയെയും അവരുടെ വീട്ടുവളപ്പിൽ  ശവദാഹം നടത്തിക്കൊള്ളാമെന്ന് ക്ഷണിക്കപ്പെട്ട അനേകരുടെ മുൻപിൽ പ്രതിജ്ഞ  ചെയ്യിപ്പിക്കുന്നത് യു ട്യൂബിൽ കണ്ടു , ഈ രണ്ട് ക്രിസ്തീയ മഹൽ വ്യക്തികളും മരണാനന്തര ശുശ്രൂഷ എങ്ങനെ  ആയിരിക്കണമെന്നുള്ളതിന്  വലിയ മാതൃക ലോകർക്ക് കാട്ടിക്കൊടുത്തു. 

2007-ൽ ഇടമറ്റംകാരനും CGH-Earth,കാസിനോ ഗ്രൂപ്  ഉടമയുമായിരുന്ന  ഡൊമിനിക്‌ ജോസഫ് (തൊമ്മിക്കുഞ്ഞ്) കുരുവിനാക്കുന്നേൽ ജീവിച്ചിരിക്കുമ്പോൾത്തന്നെ  മേജർ ആർച്ചുബിഷപ്പ് മാർ വർക്കി വിതയത്തിൽനിന്ന്  അദ്ദേഹത്തിൻറെ ഭൗതികശരീരം ദഹിപ്പിക്കാനുള്ള അനുവാദം വാങ്ങി; മരിച്ചപ്പോൾ ശവദാഹം നടത്തി.

കത്തോലിക്കാ സഭയിലെ പരമാധികാരം അനുവദിച്ചിരിക്കുന്ന ഒരു കാര്യത്തിന് വീണ്ടും അനുവാദം വാങ്ങിക്കേണ്ടതില്ല . സീറോ-മലബാർ സഭയിലെ എല്ലാ കാര്യങ്ങളും അങ്ങനെയൊക്കെ തന്നെ. പെസഹാവ്യാഴാഴ്ച സ്ത്രീകളുടെ പാദങ്ങൾ കഴുകണ്ടെന്ന് സീറോ-മലബാർ സഭാധികാരം തീരുമാനിച്ചത്,ആൺ കോയ്മയുടെ ഭാഗമാണ് .

ജോസഫ് പുലിക്കുന്നേൽ മരണാനന്തരം ചെയ്യേണ്ട കാര്യങ്ങൾ 15 നിബന്ധനകൾ ആയി എഴുതി വച്ചു.”എൻറെ മൃത ദേഹം കുടുംബം വകയായ എൻറെ ഭൂമിയിൽ അടക്കുകയോ ദഹിപ്പിക്കുകയോ ചെയ്യുക; അനുശോചന യോഗം പാടില്ല”അദ്ദേഹം എഴുതി. സാധാരണ ധരിക്കുന്ന ഖദർ വസ്ത്രങ്ങൾ മതി,തലയ്ക്കൽ കുരിശു വേണ്ട,റീത്ത് വേണ്ട,ഒരാചാരവും പാടില്ല,മുഖത്തു ചുംബിക്കേണ്ട,ശവക്കുഴിയിൽ കുന്തിരിക്കം വിതറരുത്,കാരണം,മനുഷ്യൻ മണ്ണാണ് എന്നിങ്ങനെ പോയി നിബന്ധനകൾ.

ഏറ്റവും കുറഞ്ഞ ചെലവിൽ  ശവപ്പെട്ടിയോ വിലപിടിച്ച വസ്ത്രങ്ങളോ (Suit) പൊതുപ്രദർശനമോ (funeral visitation or wake) പുരോഹിത സാന്നിധ്യമോ പ്രാർത്ഥനകളോ ഒന്നുമില്ലാതെ കഴിവതും വേഗം (സാധിക്കുമെങ്കിൽ 24 മണിക്കൂറിനുള്ളിൽ) തൻറെ ഭൗതിക ശരീരം ദഹിപ്പിക്കണമെന്ന് ചാക്കോ കളരിക്കൽ എഴുതി പരസ്യപ്പെടുത്തിയിരുന്നു.മറ്റുള്ളവർക്ക് പ്രചോദനം ആകാൻ വേണ്ടിയാണ് അത് ചെയ്തത്.

മൃതശരീരത്തെ ചിതയിലോ  ക്രെമറ്റോറിയത്തിലോ ദഹിപ്പിക്കുന്ന  രീതിയെ ക്രിസ്ത്യാനികൾ  പ്രോത്സാഹിപ്പിക്കണ്ടതാണ്. അത് ഭാരതീയ  സംസ്കാരത്തിൽ അലിഞ്ഞു ചേർന്നിരിക്കുന്ന  പാരമ്പര്യമാണ്. ഹിന്ദുക്കൾ , ബുദ്ധമതക്കാർ, സിക്കുകാർ, ജൈനമതക്കാർ എല്ലാം ശവദാഹമാണ് അവരുടെ സമുദായങ്ങളിൽ കാലങ്ങളായി നടത്തികൊണ്ടിരിക്കുന്നത് .പല  പ്രാചീന സംസ്ക്കാരങ്ങളിലും മൃതദേഹം ദഹിപ്പിക്കുന്ന ആചാരം നില നിന്നിരുന്നു. ഇരുപതിനായിരം വർഷങ്ങൾക്കുമുൻപ് ഓ സ്ട്രേലിയയിൽ മൃതദേഹം ദഹിപ്പിക്കുന്ന രീതി ഉണ്ടായിരുന്നതായി തെളിയിക്കപ്പെട്ടിട്ടുണ്ട്. ഈജിപ്ഷ്യൻ, യൂറോപ്യൻ, സിന്ധു തട  സംസ്കാരങ്ങളിലെല്ലാം മൃതശരീരം ദഹിപ്പിക്കൽ ഉണ്ടായിരുന്നു. അഞ്ചാം നൂറ്റാണ്ടോടുകൂടി ശവം മണ്ണിൽ സംസ്ക്കരിക്കുന്നതിലേയ്ക്ക് പാശ്ചാത്യ രാജ്യങ്ങൾ തിരിഞ്ഞത് ക്രിസ്ത്യൻ സ്വാധീനംകൊണ്ടുമാത്രമാണ്. യൂറോപ്പിലെ പുറജാതിക്കാർ ശവദാഹം നടത്തിയിരുന്നതുപോലെ ക്രിസ്ത്യാനികൾ ശവദാഹം ചെയ്യാൻ പാടില്ലെന്ന് 789-ൽ വിശുദ്ധ റോമാസാമ്രാജ്യത്തിലെ ചക്രവർത്തി ചാർലിമെയ്ൻ കല്‍പന പുറപ്പെടുവിച്ചു; നിയമവിരുദ്ധമായി പെരുമാറുന്നവർക്ക് വധശിക്ഷയും പ്രഖ്യാപിച്ചു.

 മരണശേഷം പുന:രുദ്ധരിക്കപ്പെട്ട ശരീരം അന്ത്യവിധിക്കായി ദൈവത്തിന് മുൻപാകെ പ്രത്യക്ഷപ്പെടുമെന്നുള്ള വിശ്വാസമാണ് ജഡം  മണ്ണിൽ സംസ്ക്കരിക്കാൻ വിശ്വാസികളെ പ്രേരിപ്പിച്ചിരുന്നത്.  ശാസ്ത്രീയ അറിവിൻറെ പോരായ്മമൂലമാവാം, ദൈവത്തിനും ക്രിസ്ത്യാനികൾക്കും വിരുദ്ധമായ വൃത്തികെട്ട ഒരു പ്ര വൃത്തിയായി ശവദാഹത്തെ സഭ കണ്ടു . നിത്യ രക്ഷയുടെ അതീന്ദ്രിയമായ അഥവാ  അനുഭവജ്ഞാനാതീതമായ അവസ്ഥയാണ് മോക്ഷം; സൃഷ്ടിയായ ആത്മാവ് സ്രഷ്ടാവിൽ (ബ്രഹ്മനിൽ) ലയിക്കുന്നതാണ് ആത്യന്തികമായ സാക്ഷാത്കാരം. ഈ തിരിച്ചറിവിൻറെയും മൃതശരീരം ദഹിപ്പിക്കുന്നതിലെ ശാസ്ത്രീയ ഗുണത്തിൻറെയും അടിസ്ഥാനത്തിലായിരിക്കണം കത്തോലിക്ക സഭ വൈകിയാണെങ്കിലും ശവം ദഹിപ്പിക്കൽ അനുവദിച്ച്. കത്തോലിക്കാ സഭ നൂറ്റാണ്ടുകളായി ശവദാഹത്തെ മുടക്കിയിരുന്നെങ്കിലും 1963-ൽ മാർപാപ്പ ആ മുടക്കിനെ നീക്കി . 1966-ൽ കത്തോലിക്കാ പുരോഹിതർക്ക് ശവദാഹ ചടങ്ങിൽ ഔദ്യോഗികമായി പങ്കെടുക്കാനും മാർപാപ്പ അനുവാദം നൽകി.

ശാസ്ത്രീയമായും സാമൂഹ്യമായും മതപരമായും മൃതശരീരം അഗ്നിക്കിരയാക്കുന്നതാണ് മണ്ണിൽ സംസ്ക്കരിക്കുന്നതിലും അഭികാമ്യമാകുന്നു . മണ്ണിൽ സംസ്ക്കരിച്ചാൽ മൃതശരീരം ജീർണിക്കുമ്പോൾ അതിൽനിന്ന്  ഒഴുകിവരുന്ന ദ്രാവകം കുടിവെള്ളത്തിൽ കലർന്ന് അശുദ്ധമാകാൻ ഇടയുണ്ട്. ശവ സംസ്കാരത്തിന് സ്ഥലം ആവശ്യമുണ്ട്. നഗരങ്ങളിലെല്ലാം സ്ഥലപരിധിയുള്ളതിനാൽ മൃതശരീരം ദഹിപ്പിക്കുന്നതാണ് പ്രായോഗികം. ജനസംഖ്യ നാൾക്കുനാൾ വർദ്ധിച്ചുകൊണ്ടുമിരിക്കുന്നു. ശവസംസ്കാരത്തിൻറെ ഫലമായി രോഗങ്ങൾ ഉണ്ടാകാം. മൃഗങ്ങളും പക്ഷികളും മറ്റും ഭക്ഷിച്ചെന്നിരിക്കാം. ഇതെല്ലാം ഒഴിവാക്കാൻ മൃതശരീരം ദഹിപ്പിക്കൽ സഹായകമാണ്.

ജെയിംസ് ആനാപറമ്പിൽ 

ഭാരത സംസ്ക്കാരം മൃതശരീരത്തെ ദഹിപ്പിക്കലാണെന്നിരുന്നിട്ടും ആഗോള കത്തോലിക്ക സഭ മൃതശരീരം ദഹിപ്പിക്കാൻ  അനുകൂലനിലപാടാണെന്നിരുന്നിട്ടും എന്തുകൊണ്ട് ഭാരതത്തിലെ കത്തോലിക്ക സഭാധികാരം അതിനെ പ്രോത്സാഹിപ്പിക്കുന്നില്ല? അല്മായർക്ക്  കടിഞ്ഞാണിടാനും (തെമ്മാടിക്കുഴി) പള്ളിപറമ്പിലെ ശവ സംസ്ക്കാരം വഴി ഇടവകാംഗങ്ങളെ കല്ലറ വില്പന വഴി സാമ്പത്തികമായി  ചൂഷണം ചെയ്യാനും കഴിയും . ദഹിപ്പിച്ചാലും സംസ്ക്കരിച്ചാലും മരണാനന്തര കർമ്മങ്ങൾ നടത്തണമെന്ന് ആഗ്രഹിക്കുന്ന കുടുംബങ്ങൾക്ക് പള്ളിയിൽ നടത്താവുന്നതാണ്. ശവം ദഹിപ്പിക്കലും സംസ്ക്കരിക്കലും ഓരോ വ്യക്തിയുടെയും ആഗ്രഹത്തിന് വിട്ടുകൊടുക്കേണ്ടതാണ്.വിശ്വാസികളുടെ അറിവില്ലായ്മയെയും അന്ധവിശ്വാസത്തെയും പുരോഹിതർ ചൂഷണം ചെയ്യുന്നു.

അവനവൻ ചെയ്യുന്ന നന്മയാണ് സ്വർഗം സൃഷ്ടിക്കുന്നത്.സ്വർഗ്ഗവും നരകവുമിവിടെ തന്നെ.അവനവൻ ചെയ്യുന്ന തിന്മയാണ് നരകം. ഇതറിഞ്ഞാൽ എല്ലാം എളുപ്പമാണ്,മനുഷ്യാ,നീ മണ്ണാകുന്നു എന്ന് ബൈബിളിൽ തന്നെ പറഞ്ഞിരിക്കുന്നു.ശരീരം പഞ്ചഭൂതമാണ്. മണ്ണിലേക്ക് മടങ്ങാൻ ദഹനമാണ് നന്ന്.മരിച്ചു കഴിഞ്ഞുള്ള അജീർണതയാണ് ശരീരം അടക്കമുള്ള സംസ്കാരം.ശരീരം വെറും ജീർണ വസ്ത്രമാണ് എന്ന് ഭഗവദ് ഗീത പറയുന്നു.ജീവൻ മാത്രമാണ് സത്യം.

© Ramachandran 

WHY VODAFONE IDEA IS A USELESS COMPANY

How a Mobile Company is Duping its Customers

I am going to describe a harrowing experience I had with the mobile service giant Vodafone-Idea.This entity came into existence on 31 August 2018,after the merger of Vodafone and Idea companies.

It is the covid period for all.I am not supposed to travel outside my home.I can't remit my bills through the mobile,since I do not use a smart phone;I still use the old cell phone.I seek my daughter's assistance to pay the bills.During the covid period,the payment became irregular and the company first barred my outgoing calls,for not paying Rs 697 in my post paid connection.Finally the incoming calls were also barred.I requested the Customercare for a waiver on the late fee in view of Covid,which fell in deaf ears.

I am having a post paid Vodafone connection,for which the monthly bill used to be roughly 470 rupees.

I don't make many calls.Since I had been a very active journa.list,I get calls from lot of people.The frquent callers are a couple of well known intellectuals.

When the calls were barred,my family opined that I don't need a pst paid connection,since I don't make unlimited calls,and we decided to change it to a pre paid connection.

Myself and my daughter went to the Vodafone-Idea head quarters at V J Tower,N H Bypass,Kochi,on 15 July 2020.It was few kilometres away from my home,and the auto charge,we found was on the higher side.They don't get many passengers during the Covid time and the auto will have to return without a passenger in its return trip.Hence I paid without any complaint.

At the mobile company HQ,we were told to wait outside and were give a token-no 48.

When we were called in,we were told by Anas,the man at the counter to pay the bill so that he can give me a new sim for pre paid connection.At the cash counter we were told to pay not Rs 697,but Rs 1290.I told him the calls were barred,and I had the information from the Customercare to pay only Rs 697.The cashier enlightened me on the company policy.My connection was post paid and I am supposed to pay the monthly rental,even if the company had barred me,unilaterally.Thus I was asked to pay for unrendered services,which I did.

We returned to Anas,who took my photograph and then gsave me the new Idea sim for pre paid connection.He said my post paid connection will be de activated on 19th.I need no pay the monthly rental;I will get a bill at the month end for 4 days use,from 15th to 19th.He said,after 19th,my old Vodafone connection will get changed to Idea.For the first recharge of Rs 194,he said I should go to a local store-it should not be done online.We heaved a sigh of relief.

It didn't last long;the post paid sim has not been de activated,or the pre paid sim has not been activated even now,on the 25th.

On 22 July 2020,I searched for numbers on the internet to call the Vodafone-Idea Kochi office.This is a problem with the mobile companies.They never list responsible names with their numbers.I got the Customercare number 9947000198 which gabe me only recorded messages;no one was picking it up at the other end.I tried several times in vaun and searched again.I got their apellate authority number 9946123456.One Sreedev answered and I told him the issue.He was positive initially,but tried to wash off his hands and told me to call up the Custmercare number 9947000198 or 199.I told him I had tried calling 198.I called 199 and found that the number does not exist.I called up Sreedev again;he scuttled the issue altogether by saying he could deal with the issue only if I had made a complained already elsewhere-he is the appellate authority!

I e- mailed my complaint to the Customercare with copy to the appellate authority,Kerala:

Sir

My number is 9388428773.
I had gone to the Idea office at VJ TOWER,NH Byepass,Kochi 6 days ago and Mr Anas to change this number from post paid to prepaid.
He gave me a new sim and told me the post paid sim will get cut or deactivated on 19th and then I can load the new sim.
The post paid sim is still active-hence the new sim is not working.
Please do the needful.

Ramachandran

I got the follwing reply at 9.31 am on 23 July:

Dear Ramachandran,

 

Greetings from Vodafone Idea Limited!

 

Hope you are safe in these challenging times of Covid-19 outbreak!

 

Based on your mail, I am summarizing your query regarding migration.

 

Any unintentional inconvenience caused is regretted.

 

I request you to kindly provide the below mentioned details in order to check and assist you accordingly.

 

·         New prepaid SIM Number

·         Token Number

·         Date of Visit

 

Thank you for your patience and support.

 

 

Thank You!

Lakshmi B

VodafoneIdea Appellate

Website: www.vodafone.in 

MyVodafoneApp: www.vodafone.in/pk1 

Vodafone Care bitly - https://bit.ly/2xKGVNf 

I heaved a sigh of relief.I know the Kanakadharasthothram by heart and I do chant it once in a while.Now the goddess Lakshmi has appeared.I replied:

Lakshmi,

1.Prepaid Sim No 89912100000405100859
2.Token No 48
3.Date of Visit 15.07.2020
Since the fault is at your end,hope you won't charge me after 19th-I have not made any calls.
I am an Editor and a Writer.
How much a customer has to suffer!

Ramachandran

On 24 July,at 9.27 am a person called Athiya replied ( Lakshmi disappeared):

Dear Ramachandran,

 

Greetings from Vodafone Idea Limited!

 

Hope you are safe in these challenging times of Covid-19 outbreak!

 

Based on your mail, I would like to summarize your concern regarding SIM.

 

I sincerely apologize for the inconvenience caused to you in this regards.

 

·         I am sorry to learn that you have had a disappointing experience.  I would like to assure you that we pride ourselves on our service and do not take such incidents lightly. Details of your experience have already been sent to the relevant people and an investigation is underway. Necessary action will be taken

 

·         Please be informed that we are unable to take migration request from our end. Hence I request you to kindly visit nearest store in order to change your connection form postpaid to prepaid at the earliest

 

·         Your postpaid number and account will be temporarily deactivated before migration to prepaid for 24 working hours post documents submission

 

·         Please note all outstanding amounts (billed + unbilled amount + pro-rated rentals) must be cleared prior to prepaid migration

 

·         If your mobile number deactivated in the mid of the bill cycle, you will receive a final bill on pro rate basis

 

·         Security deposit; if more than Rs. 500/-, will be refunded via cheque to your billing address after final adjustment or if it is less than 500/- it will be credited to your prepaid account within 60 days

 

·         After completing migration process in Vodafone store, it is mandatory that you should complete tele verification process and the same will be completed within 15 minutes

 

·         Once you complete the tele-verification, services on your numbers will be activated

 

·         To complete tele-verification, dial 59059 (toll free) from your number from anywhere within India within 30 days from the activation date. Failing which, your number will get automatically deactivated

 

You can access & manage your account anywhere by downloading My Vodafone App from play store or click www.vodafone.in/pk1.

 

Vodafone Idea Limited in now live on WhatsApp Chat.

 

To access our new virtual assistant VIC on WhatsApp for Vodafone subscribers: Click https://bit.ly/2xKGVNf.

 

Thank you for your patience and support.

 

Your service request number is 4-75207308241.

 

Thank You!

Athiya

VodafoneIdea Care

Website: www.vodafone.in 

MyVodafoneApp: www.vodafone.in/pk1 

Vodafone Care bitly - https://bit.ly/2xKGVNf 

It is known to readers that his summary is defective;I had gone to the store,cleared the outstanding amount and was given by them a new sim,which remains inactive and the post paid sim is still active.

I replied:

Athiya,
I had already visited your store to change my postpaid to prepaid and the details have already been mailed to you.But the issue is my post paid number was not deactivated by you as assured to me by Mr Anas.
I repeat the details,since I am not happy with the way you have summarized:

1.Prepaid Sim No 89912100000405100859

2.Token No 48

3.Date of Visit 15.07.2020

Since the fault is at your end,hope you won't charge me after 19th-I have not made any calls.

I am an Editor and a Writer.

How much a customer has to suffer! 

Ramachandran

These details have been given to you already,but you have asked me to visit the store again,in your summary,if I understand it right.I had visited your store on 15.07.2020 and I was told my post paid number will be deactivated by 19.07.2020. You are responsible for your negligence.

Ramachandran

While I was describing my predicament through emails,something mysterious happened.Two messages came to my mobile inbox.I wrote to the appellate authority:

Sir/Madam,

Today morning I received a message from Vodafone-Idea at 09.26 am saying my complaint with reference number C004-75207308241 is registered.I got another message at 12.11 pm saying it is resolved.My complaint has not been resolved.

All my emails were marked to you.

Ramachandran

A single individual like me,who had been a journalist for 40 years, can't take on a multi crore behamoth on my own.In this era,no court will be on my side.The behamoth can cite the Covid and escape.The only thing I know is to write.

The same number was earlier with the Reliance,which got closed down after a huge scam.That company had extortioned customers with an inactive service towards its end.I had to pay monthly rentals,without any service,to migrate the number finally to Vodafone.History,I find repeats itself, as farce first,and then as tragedy.Maybe Vodafone Idea is facing its nemesis at the huge growth of Jio.

The customer is never the King;he is a pariah,who has to run from pillar to post,seeking redressal of grievances.He is always at the mercy of the corporates,and corporatocracy rules over the legislature and the excecutive and sometimes,even over the judiciary.A moble phone service provider doesn't have even the courtesy to give a single call to an affected customer.

Screen shot of the sim

Post Script

After I wrote this,I sent the post to the Customercare and Appellate authority.At 4.26 pm a lady called  me from Idea ( 8072541569) and tried to speak nonsense.She said I may have gone to an Idea store,and the Idea store has no facilities for migration and I should better go to a Vodafone store.I asked her whether she is aware that Idea and Vodafone merged and became one two years ago.

I pointed out that the Idea Vodafone store at VJ Tower, Vyttila is  the head quarters,a huge structure,not a small daba.Everything has been submitted and I have been given a new sim.She was speaking Malayalam,but said she does not know where Vyttila is.I told her it is the most crowded junction in South India.There was a Vodafone store previously at Vyttila;after the merger,it is the one at VJ Tower.She said she is talking from Chennai,will find out and speak to the Manager.It was the first call to me from Vodafone Idea.

At 4.49 pm a call came from 9605411108 and the person introduced him to me as Anas-the one who took my photograph and gave me the new sim.I had gone to him with the adhar card and my new photoraphs taken that day at a studio.He requested me to whatsapp my photo and copy of adhar card again,with a screen shot of the new sim with its number visible.I asked him what happened to the photograph he had taken.He didn't reply.My daughter sent him the photograph and copy of the adhar card,and screen shot of the sim.He said he will do the needful by the evening.Maybe he is planning to paint the whole thing as a new request which I made today,when my daughter sent the documents once again.

At 6.42 pm I got a bizarre message in my mobile.It said there is a special post paid offer.If I still wished to to shift to pre paid,I have to visit any Vodafone/Idea store with valid identity/address proof and passport size photo.Once I clear my billed/unbilled outstanding and exit fee ( if any ),my number will be converted into pre paid within 48 hours of documentation submission ( This message makes it clear that one can visit "any Idea/Vodafone store" for migration,disproving the Chennai Customercare executive's nonsense.)

It is now known to the public that I had submitted all these on 15th and again today,and had cleared the bills on 15th.Another point is,I am an existing customer and all the relavant documents are already there.

 

At 6.43 pm, I got this mail from the appellate authority:

Dear Ramachandran,

 

Greetings from Vodafone Idea!

 

Hope you are safe in these challenging times of Covid-19 outbreak!

 

Based on your mail, I summarize regarding your queries on postpaid to prepaid migration issue.

 

Any unintentional inconvenience caused is regretted.

 

I understand your concern we have forwarded your query to the respective store team we will update the status within 5 working days.

 

Vodafone Idea Limited in now live on WhatsApp Chat

 

To access our new virtual assistant VIC on WhatsApp for Vodafone subscribers: Click https://bit.ly/2xKGVNf 

 

You can access & manage your account anywhere by downloading My Vodafone App from play store or click www.vodafone.in/pk1 

 

Thank you for your patience and support.

 

Thank You!

Anitha

VodafoneIdea Appellate

Website: www.vodafone.in 

MyVodafoneApp: www.vodafone.in/pk1 

Fortunately,Ms Anitha has not ventured to summarize!
I am being bombarded by mails and messages now,with zero action.

Post-Post Script

A person called me at 11.34 on 27 July 2020 from 9605411108 and introduced him to me as Anas from Vodafone Idea.I asked him whether he is the one who gave me the new pre paid sim.He said yes.He asked me which number I wanted to change from post paid to pre paid.I was perplexed.I said the same number to which he called.He muttered another number,which I was not aware of.He said something went wrong and he will get details of my number and call back.He called back;we spoke for 8.19 minutes.

As the reader is aware,he had called me on the evening of 25 July and had asked me once again for documents,which I had sent him.He had promised to solve the entire issue by the same evening.

Today ( 27 July ) he came up with a different version.He asked me pay the mobile usage charge  till today from 11 July.Only then he can go forward with the process.I pointed out that I had met him on 15 July and he had told me that the entire thing will be processed by the 19 th and the usage amount from 15 July till 19 th will have to be paid by me when the next monthly bill comes.I had cleared the entire amount then,before he began the process.Now he changed his version and said he will give his google pay number and I have to transfer the cash,which I am expected to pay only in the next monthly bill,according to the earlier version.

I pointed out the change in the version.He said the procedure got changed now.

He was obviously lying when he said a new procedure is in place.He had said the issue will be solved within the next three days.It means, the usage charge of three days from 27 to 30 will still remain pending.How it will be solved?

I said it is none of my fault;he said it is not his mistake too,it is the system's mistake.The system had rejected my request,which he had processed.I pointed out that he and the system belong to an entity called Vodafone Idea and that entity is responsible and it should correct its mistake.He said he is only an initiator and the back up team is different.He raised his voice and said in Malayalam:"സിസ്റ്റം എൻറെ വീട്ടിൽ അല്ല" ( "The system is not at my home").

I told him to do whatever help he can and the company can do,to get me out of this ordeal.I also requested him to email me the rquirements.He snapped the call by saying nothing can be done if I don't pay now,and that he will not call me up,again.

THE DEITY AND THE RIVER HAVE HUMAN RIGHTS

A New Zealand River is a Legal Person

With the landmark verdict on Padmanabhaswamy temple, the Supreme Court has recognized the privileges of a deity in India; this verdict will have a far-reaching impact, since in the Sabarimala case, the Supreme Court had denied the rights to the deity. The current verdict can even reverse that verdict when the review petitions are finally heard.

The Travancore covenant signed by the Government of India was with Lord Padmanabhaswamy. This was made clear by the then ruler Chithira Thirunal to V.P. Menon and Sardar Patel that he was only acting on behalf of the Deity as His servant, Padmanabha Dasa.

The rights and privileges of all such rulers including the Ruler of all Rulers, Lord Padmanabhaswamy Deity was protected in our Constitution by the Constituent Assembly, as advised by Sardar Patel in his address to the Constituent Assembly.

Padmanabhaswamy Temple

The Supreme Court, in the famous Privy Purse judgement in 1971 interpreting the Constitutional guarantees given to rulers held that “The Rulers who were before integration of their States aliens qua the Dominion Government are now citizens.”

Even though the 26th Amendment to the Constitution removed the privileges and rights due to all rulers in an immoral act, the Supreme Court in a 1993 judgement upheld the 26th Amendment of the Constitution, approving the statement of objects of the amendment as “The distinction between the erstwhile Rulers and the citizenry of India has to be put an end to so as to have a common brotherhood.”

Prior to the 26th amendment of the Constitution, only Lord Padmanabhaswamy Deity, who was the ruler of the Travancore State, became Citizen as per the ratio of the Privy Purse judgement, by virtue of the 26th Amendment of the Constitution.

The SC judgement ratio upholding the conversion of Ruler to Citizen of Anantha Padmanabhaswamy under Article 14 of the Constitution is to create a common brotherhood. From this decision, all temple deities should now be considered as citizens, as there cannot be a distinction between one Hindu deity and another in our Constitution under Article 14.

In the Citizenship Act of 1955, Section 2(f) reads as follows: “‘person’ does not include any company or association or body of individuals, whether incorporated or not”.

In Section 2(31) of the Income Tax Act of 1961 “person” was defined including “artificial juridical persons” and the SC held in a 1969 judgement that Hindu deities can be taxed as per this definition.

In view of the above, since Section 2(f) of the Citizenship Act of 1955 did not bar Hindu deities as juristic persons from the definition of the term “person”, clearly there is no bar for the Central government to register Hindu deities as citizens under Section 5(a).

In view of the fact that the Central government granted citizenship to Lord Padmanabhaswamy Deity as Ruler when the Travancore kingdom was integrated, as held by the SC in its 1971 judgement, and due to the 26th Amendment of the Constitution and the ratio of the SC judgement of 1993 upholding the same under Article 14, it is now duty bound to register all Hindu deities as citizens under Section 5(a) of the Citizenship Act.

The Union Government should apply the same rule as that of the Rivers Ganga and Yamuna and register all the temple deities as citizens so that many issues can get resolved with this one stroke.

A river is a legal person

A New Zealand river, Whanganui, revered by the Maori has been recognised by Parliament as a “legal person”, in a move believed to be the world’s first. The river has been granted the same legal rights as a human being.

“The Great River flows from the mountains to the sea. I am the River, the River is me.”

With these words, the Maori tribes of Whanganui, New Zealand, declare their inseverable connection to their ancestral river. The river rises in the snowfields of a trio of volcanoes in central North Island. The tribes say that a teardrop from the eye of the Sky Father fell at the foot of the tallest of these mountains, lonely Ruapehu, and the river was born.

Swelled by myriad tributaries, it twists like an eel through a mountainous country—part of it a national park—on its 180-mile journey to the sea. Travel the precipitous River Road, and far below you will see canoeists drifting down the placid reaches, at one with the current and its cargo of flotsam and foam, then digging their paddles deep to hurtle through a rapid.

This is the river that for more than 700 years the Whanganui tribes controlled, cared for, and depended on. It is their awa tupuna—their river of sacred power. But when European settlers arrived in the mid-1800s, the tribes' traditional authority was undermined—and finally extinguished by government decree.

The local Maori tribe of Whanganui in the North Island has fought for the recognition of their river—the third-largest in New Zealand—as an ancestor for 140 years. Hundreds of tribal representatives wept with joy when their bid to have their kin awarded legal status as a living entity was made into law.

This legislation was passed on 15 March 2017. The legislation passed combines Western legal precedent with Maori mysticism.

"[It] will have its own legal identity with all the corresponding rights, duties and liabilities of a legal person," Attorney-General Chris Finlayson said.

"The approach of granting legal personality to a river is unique."

The river, known by Maori as Te Awa Tupua, is the third longest in New Zealand.

Finlayson said the local Maori iwi, or tribe, had been fighting to assert their rights over the river since the 1870s, in New Zealand's longest-running legal dispute.

"This legislation recognises the deep spiritual connection between the Whanganui iwi and its ancestral river," he said.

It deems the river a single living being "from the mountains to the sea, incorporating its tributaries and all its physical and metaphysical elements".

In practical terms, it means the river can be represented at legal proceedings with two lawyers protecting its interests, one from the iwi and the other from the government.

The iwi also received an NZ$80m ($56m) settlement from the government after their marathon legal battle, as well as NZ$30m to improve the river's health.

Based on the Whanganui precedent, 820 square miles of forests, lakes, and rivers—a former national park known as Te Urewera—also gained legal personhood. Soon a mountain, Taranaki, became the third person.

In recent years, New Zealand’s primary industries—the country’s economic backbone—have come in for close scrutiny and mounting criticism over their negative environmental impacts on waterways. Severe weather events connected to a warming climate—here torrential rain in the middle section of the Whanganui River, in an area of plantation forestry of Monterey pine—exacerbate those impacts, sending tons of soil and debris into the river.

In February 2017, voters in Toledo, Ohio, voted to grant legal standing to Lake Erie. In the wake of these initiatives, the question uppermost in many minds is whether such legislative devices will prove to have teeth in the courtroom.

Since 1975, a commission of inquiry, the Waitangi Tribunal, has been steadily investigating, reporting, and recommending ways the Crown can resolve grievances brought by the more than a hundred tribes of Aotearoa-New Zealand.

The treaty guaranteed Maori the paramount authority they had exercised for time immemorial over their lands, habitations, and all that they treasured. Without question, the Whanganui chiefs who signed the treaty in 1840 would have considered the river a treasure—a treasure beyond price. It was their food basket, their medicine cabinet, their highway, and their defensive moat. It was their healer, their priest, and their parent. It was the source of their prestige and the core of their being. It was, as the Waitangi Tribunal explained in its report on the Whanganui River treaty claim, the central bloodline of their one heart.

In the new legislation, the Crown issues an apology for its historical wrong-doing, acknowledging that it breached the treaty, undermined the ability of Whanganui tribes to exercise their customary rights and responsibilities in respect of the river, and compromised their physical, cultural, and spiritual well-being.

Whanganui River

The Crown says it “seeks to atone for its past wrongs and begin the process of healing.” The Te Awa Tupua Act, it says, represents “the beginning of a renewed and enduring relationship,” with the river at its centre.

It’s a humbling statement for a government to make. But it doesn’t restore ownership of the river to the Whanganui tribes. Politically, that remains a bridge too far, even for a country that believes its future lies in a genuine “treaty partnership” between Maori and non-Maori.

Ganga has legal rights

In India, the Ganga River, considered sacred by more than 1 billion Indians, has become the first non-human entity in India to be granted the same legal rights as people. A court in Uttarakhand ordered that the Ganga and its main tributary, the Yamuna, should be accorded the status of living human entities. The decision, which was welcomed by environmentalists, means that polluting or damaging the rivers will be legally equivalent to harming a person. The judges cited the example of the Whanganui River in this context. It was on 20 March 2017, the Uttarakhand High Court declared that the Ganga and Yamuna would be legally treated as “living people,” and enjoy “all corresponding rights, duties and liabilities of a living person”. The order was stayed by the Supreme Court in July of that year because it “raised several legal questions and administrative issues”.

In the Ayodhya case, the Ram Lalla deity has been recognized as a juristic person. A juristic person, as opposed to a “natural person” (that is, a human being), is an entity whom the law vests with a personality. In Shiromani Gurdwara Parbandhak Committee vs Som Nath Dass and Others (2000), the Supreme Court said: “The very words Juristic Person connote recognition of an entity to be in law a person which otherwise it is not. In other words, it is not an individual natural person but an artificially created person which is to be recognised to be in law as such.” Gods, corporations, rivers, and animals, have all been treated as juristic persons by courts.

The treatment of deities as juristic persons started under the British. Temples owned huge land and resources, and British administrators held that the legal owner of the wealth was the deity, with a shebait or manager acting as trustee.

In 1887, the Bombay High Court held in the Dakor Temple case: “Hindu idol is a juridical subject and the pious idea that it embodies is given the status of a legal person.” This was reinforced in the 1921 order in Vidya Varuthi Thirtha vs Balusami Ayyar, where the court said, “under the Hindu law, the image of a deity… (is) a ‘juristic entity’, vested with the capacity of receiving gifts and holding property”.

This idea is now established in Indian law.

However, not every deity is a legal person. This status is given to an idol only after its public consecration, or pran pratishtha. In Yogendra Nath Naskar vs Commissioner Of Income-Tax (1969), the Supreme Court ruled: “It is not all idols that will qualify for being ‘juristic person’ but only when it is consecrated and installed at a public place for the public at large.”

Apart from owning property, paying taxes, suing, and being sued, what else do deities as ‘legal persons' do?

In the Sabarimala case (Indian Young Lawyers Association & Ors. vs The State of Kerala & Ors, 2018), one of the arguments presented against allowing women of menstruating age entry into the temple was that this would violate the right to privacy of the Lord Ayyappa, who is eternally celibate.

A lawyer who worked on the Sabarimala case said: “Deities have property rights, but not fundamental rights or other constitutional rights.” This was upheld by Justice D Y Chandrachud in the Sabarimala judgment: “Merely because a deity has been granted limited rights as juristic persons under statutory law does not mean that the deity necessarily has constitutional rights.”

Generally, the shebait is the temple priest, or the trust or individuals managing the temple. In the 2010 Allahabad HC judgment in the Ayodhya title suit, Justice D V Sharma had said: “As in the case of minor a guardian is appointed, so in the case of the idol, a Shebait or manager is appointed to act on its behalf.”

What if some parties feel that the shebait is not acting in the interest of the deity? In Bishwanath And Anr vs Shri Thakur Radhaballabhji & Ors (1967), the Supreme Court allowed a “suit filed by the idol represented by a worshipper” in a case where the shebait was found “alienating the idol’s property”. The court held that if a shebait does not discharge their duties properly, a devotee can move court as a “friend of the deity”. 

Shebait

In the Padmanabhasway temple case, the Supreme Court upheld the Shebait (കാരായ്‌മ) rights of the Travancore royal family in the administration. Shebait is a person who serves a Hindu deity and manages the temple. The court said as per custom, Shebaiship survived the death of the ruler and his death didn’t result in escheat in favour of state government despite the 26th amendment to the Constitution that abolished privy purse paid to former rulers of princely states which were incorporated into the Indian Republic after Independence. Allowing the appeal filed by the Travancore Royal Family Maharaja, the top court accepted the Shebaitship of the royal family over one of the richest Hindu temples in India. The Supreme Court’s verdict effectively means the “Ruler” under the Instrument of Accession signed by the Princely state ruler with the Government of India at the time of independence is “Ruler” by succession and will not end with the death of the ruler who signed the instrument of accession.

In this verdict, the court defines 'Shebait' thus: "The expression 'Shebait' is derived from 'Sewa' which means service, and in the literal sense, means one who renders 'sewa' to the idol or a deity. Every ruler of Travancore would call himself 'Padmanabhadasa', ie, one who is engaged in the service of Padmanabhaswamy."

In the law dictionary, Shebaitship, property dedicated to an idol vests in it in an ideal sense only; ex necessitats, the possession and management has to be entrusted to some human agent. Such an agent of the idol is known as shebait in Northern India. The legal character of a shebait cannot be defined with precision and exactitude. Broadly described, he is the human ministrant and custodian of the idol, its earthly spokesman, its authorised representative entitled to deal with all its temporal affairs and to manage its property. As regards the administration of the debutter, his position is analogous to that of a trustee; yet, he is not precisely in the position of a trustee in the English sense, because under Hindu Law, property absolutely dedicated to an idol, vests in the idol, and not in the shebait. Although the debutter never vests in the shebait, yet, peculiarly enough, almost in every case, the shebait has a right to a part of the usufruct, the mode of enjoyment; and the amount of the usufruct depending again on usage and custom, if not devised by the founder. Shebaitship being property, it devolves like any other species of heritable property. It follows that, where the founder does not dispose of the shebaiti rights in the endowment created by him, the shebaitship devolves on the heirs of the founder according to Hindu Law, if no usage or custom of a different nature is shown to exist, Profulla Chrone Requitte v. Satya Chorone Requitte, AIR 1979 SC 1682 (1686): (1979) 3 SCC 409: (1979) 3 SCR 431.

(ii) Shebaitship is in the nature of immovable property heritable by the widow of the last male holder unless there is a usage or custom of a different nature in cases where the founder has not disposed of the shebaiti right in the endowment created by him. Shebaitship is a property which is heritable. The devolution of the office of shebait depends on the terms of the deed or the Will or on the endowment or the act by which the deity was installed and properly consecrated or given to the deity.

The Travancore Kowdiar Palace

A mosque has never been held as a juristic person, because it’s a place where people gather to worship; it is not an object of worship itself. Neither has a church.

In Shiromani Gurdwara Parbandhak Committee vs Som Nath Dass and Others (2000), the SC ruled that the “Guru Granth Sahib… cannot be equated with other sacred books… Guru Granth Sahib is revered like a Guru… (and) is the very heart and spirit of gurudwara. The reverence of Guru Granth on the one hand and other sacred books, on the other hand, is based on different conceptual faith, belief and application.”

However, the court clarified that “every Guru Granth Sahib cannot be a juristic person unless it takes juristic role through its installation in a gurudwara or at such other recognised public place.”

In May 2019, the Punjab and Haryana High Court held that the “entire animal kingdom” has a “distinct legal persona with corresponding rights, duties, and liabilities of a living person”. On March 20, 2017, the Uttarakhand High Court declared that the Ganga and Yamuna would be legally treated as “living people,” and enjoy “all corresponding rights, duties and liabilities of a living person”. The order was stayed by the Supreme Court in July of that year because it “raised several legal questions and administrative issues”.

Albert Einstein wrote in 1950 that the presumption that humans are separate from nature is “an optical delusion of consciousness,” and something of a cultural prison. “Our task must be to free ourselves from this prison,” he wrote, “by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty.”

© Ramachandran