A Sacrifice becomes ‘a sacrifice’ and is valued on the basis of its cause. ‘Onam’ is the celebration of the great sacrifice, the act of the great sacrifice, the act of self-giving by King Mahabeli. As the name suggests ‘Mahabeli’, a great sacrifice. But what was the cause? For what did he offer himself as a sacrifice? What did he achieve with this sacrifice? This aspect is thought provoking. Who benefited with this ‘Mahabeli’? This prompts us to wonder why all these celebrations and pomp associated with this festival is. Add to this the popular traditional folk song “Maveli naadu vazhum naalil....” the song which says when Maveli(Mahabeli) was the king, there was peace, righteousness, goodness and prosperity in the land. Therefore this Mahabeli i.e., the grand sacrifice presents darker hues before us. To comprehend the darker shades, we need to re-visit the myths associated with Onam.
Revisiting the Myths:
The most popular Myth is that of Mahabeli, who basically a demon (Asura), who is benevolent and a good king. He gains power over the three realms of heaven, earth and ‘pathala’. His rule is characterized by goodness and prosperity which makes him an object of jealousness in heaven among the gods, who approach Lord Visnu to remove him from his power. Another variation is that king Mahabeli, who rules the three realms, conducts a Vishwajith Yogam, so that he can gain more power against Indira. He becomes so arrogant and believes that he is god himself and thus promises that he would give to anyone who approaches him, anything that they want, while he is performing this yagam. Lord Visnu appears to him as a Brahmin Vaman and teaches him a lesson that there is God Almighty who is above everyone.
Another variation is there was a sage named Kashyapa, who had two wives Diti and Aditi, from Diti came the demons(Asuras) and from Aditi came the gods (Devas). When Kashyapa, having gone to the Himalayas for a long penance, returns back, he finds his wife Aditi weeping, for her sons were defeated by Asuras. Kashyapa advices Aditi to pray to Lord Visnu for help. Aditi piously keeps the prayers and mantras and Vishnu being pleased takes the form as Vamana through her.
Another story is Lord Visnu coming as Parasurama and reclaiming the Land of Kerala by throwing his axe into the sea. In the first three variation king Mahabeli suffers the same fate, Vishnu asks him for three steps of land which the king agrees. With the first, Vishnu as Vamana covers the entire land, with the second the heavens, with no place for third. Mahabeli asks the third feet to be put upon his head and thus Mahabeli is taken to ‘Patala’.
Demythologizing the Myths:
There are fine details spread throughout the story. Mahabeli is always referred to as an Asura king who was in power. In the context of Aryan invasion, we can see many dark hues. The Aryans considered themselves of noble birth. They considered themselves to belong to the realm of heavens and the earth. Thus the Aryans represent themselves as Devas. The others or the local inhabitants or the natives are termed by them ‘Asuras’. Thus there is an underlying politics of invasion and imperialism. The struggle for gaining power is visible here. Lord Vishnu coming to the rescue of the Devas reveals that the Aryans had been divinely ordained to rule and have control over others and subjugate them.
A Post-Colonial Perspective:
The festival of Onam thus has a darker side. It is silently the celebration of Aryan victory and Aryan supremacy. Onam silently propagates the fact that caste-system is divinely ordained and it should remain so. The Aryans consider themselves belonging to the first three groups. The Asuras or the Demons are the ones who belong to the lowest group or also outside the group. Thus Onam quiet cruelly celebrates the fact that those of the lower caste or outside the caste structure can never assume power or rise above their present status. The dialogue of King Mahabeli is quiet significant if the lord himself has come to ask me a favour how can I refuse it. Thus strictly paving the way for implementation of Brahminical system.
There is also a colonization of ethics. The Devas were not pure or good. The Devas themselves are crooked, on the contrary, Mahabeli is presented as a virtuous and benevolent king. He is also a devotee of Lord Vishnu. But here a god concept is presented where the god works for his own glory and existence while the well-being and life of human kind is not considered. Thus Mahabeli even being good has to go to ‘Pathala’, because ‘Devas’ are supposed to rule the heavens and the earth. Thus it reveals total anhilation and disregard for any other culture, tradition, values and ethics. This also reveals another fact that whatever the Brahmins do are acceptable even if it is virtuous.
Onam, unknowingly imprints in our mind that we cannot expect any goodthings to happen and that goodness and prosperity are a rarity and it is to be expected only at the benevolence of a god.
Coming to the Present Age:
Onam is a celebration associated with harvest festival, where people share among each other from their abundance. But today Onam is under the control of market. People use this as a means to make maximum economic profit. It has become a means to drain out and exhaust people of their resources. When Onam was to be generosity and self-giving, it has now become a time of competition. It has also become a time when people display their power and pride. The Idea and Value of Onam has changed, when we reflect Onam Theologically. Onam should not be a cause of celebration, instead it should be a time of Lament. A lament that tears our heart when we see the discrimination, suffering and power-plays and politics. This lament should direct us to strive for a better society as envisioned by Mahabeli in his time.
Revisiting the Myths:
The most popular Myth is that of Mahabeli, who basically a demon (Asura), who is benevolent and a good king. He gains power over the three realms of heaven, earth and ‘pathala’. His rule is characterized by goodness and prosperity which makes him an object of jealousness in heaven among the gods, who approach Lord Visnu to remove him from his power. Another variation is that king Mahabeli, who rules the three realms, conducts a Vishwajith Yogam, so that he can gain more power against Indira. He becomes so arrogant and believes that he is god himself and thus promises that he would give to anyone who approaches him, anything that they want, while he is performing this yagam. Lord Visnu appears to him as a Brahmin Vaman and teaches him a lesson that there is God Almighty who is above everyone.
Another variation is there was a sage named Kashyapa, who had two wives Diti and Aditi, from Diti came the demons(Asuras) and from Aditi came the gods (Devas). When Kashyapa, having gone to the Himalayas for a long penance, returns back, he finds his wife Aditi weeping, for her sons were defeated by Asuras. Kashyapa advices Aditi to pray to Lord Visnu for help. Aditi piously keeps the prayers and mantras and Vishnu being pleased takes the form as Vamana through her.
Another story is Lord Visnu coming as Parasurama and reclaiming the Land of Kerala by throwing his axe into the sea. In the first three variation king Mahabeli suffers the same fate, Vishnu asks him for three steps of land which the king agrees. With the first, Vishnu as Vamana covers the entire land, with the second the heavens, with no place for third. Mahabeli asks the third feet to be put upon his head and thus Mahabeli is taken to ‘Patala’.
Demythologizing the Myths:
There are fine details spread throughout the story. Mahabeli is always referred to as an Asura king who was in power. In the context of Aryan invasion, we can see many dark hues. The Aryans considered themselves of noble birth. They considered themselves to belong to the realm of heavens and the earth. Thus the Aryans represent themselves as Devas. The others or the local inhabitants or the natives are termed by them ‘Asuras’. Thus there is an underlying politics of invasion and imperialism. The struggle for gaining power is visible here. Lord Vishnu coming to the rescue of the Devas reveals that the Aryans had been divinely ordained to rule and have control over others and subjugate them.
A Post-Colonial Perspective:
The festival of Onam thus has a darker side. It is silently the celebration of Aryan victory and Aryan supremacy. Onam silently propagates the fact that caste-system is divinely ordained and it should remain so. The Aryans consider themselves belonging to the first three groups. The Asuras or the Demons are the ones who belong to the lowest group or also outside the group. Thus Onam quiet cruelly celebrates the fact that those of the lower caste or outside the caste structure can never assume power or rise above their present status. The dialogue of King Mahabeli is quiet significant if the lord himself has come to ask me a favour how can I refuse it. Thus strictly paving the way for implementation of Brahminical system.
There is also a colonization of ethics. The Devas were not pure or good. The Devas themselves are crooked, on the contrary, Mahabeli is presented as a virtuous and benevolent king. He is also a devotee of Lord Vishnu. But here a god concept is presented where the god works for his own glory and existence while the well-being and life of human kind is not considered. Thus Mahabeli even being good has to go to ‘Pathala’, because ‘Devas’ are supposed to rule the heavens and the earth. Thus it reveals total anhilation and disregard for any other culture, tradition, values and ethics. This also reveals another fact that whatever the Brahmins do are acceptable even if it is virtuous.
Onam, unknowingly imprints in our mind that we cannot expect any goodthings to happen and that goodness and prosperity are a rarity and it is to be expected only at the benevolence of a god.
Coming to the Present Age:
Onam is a celebration associated with harvest festival, where people share among each other from their abundance. But today Onam is under the control of market. People use this as a means to make maximum economic profit. It has become a means to drain out and exhaust people of their resources. When Onam was to be generosity and self-giving, it has now become a time of competition. It has also become a time when people display their power and pride. The Idea and Value of Onam has changed, when we reflect Onam Theologically. Onam should not be a cause of celebration, instead it should be a time of Lament. A lament that tears our heart when we see the discrimination, suffering and power-plays and politics. This lament should direct us to strive for a better society as envisioned by Mahabeli in his time.