tRADITIONAL cALENDER fOLLOWED iN kERALA - TODAY AS KARKIDAKAM 1....

ഇന്ന് കർക്കിടകം ഒന്ന്. നന്മയും എൈശ്വര്യവും നിറഞ്ഞ കർക്കിടക മാസം ആശംസിക്കുന്നു.......... സുപ്രഭാതം.................

These verses will be reverberating along with the chilling torrential rain showers of south west monsoon, with extreme divinity and spiritual fervor, on every house of Kerala, from the commencement of the righteous month, Karkkidakam popularly known as Ramayana Masam (month). Karkkidakam is the last month in Malayalam Calendar or Kollavarsham. The Sanskrit word Karkkidaka means cancer (in Malayalam Njandu). In Tamil calendar Karkkidakam correspond to Aadi masam.

Dakshinayana Samkramam (Karkkidaka Samkranthi)

Dakshinayana is the southern transit of the Sun. In Hinduism, a human year is equal to one day of gods. There are two pakshas (fornight) in every month. Six months constitute an ayana and two ayanas a year. There are thus twelve months in every year. The names of the two ayanas are Uttarayana and Dakshinayana. Each Ayana has three seasons. While humans pass through uttarayana, the gods pass through only one day. Similarly. when humans pass through dakshinayana, the gods pass through merely one night. One year for humans is equivalent to a time span of one day and one night for the gods. Dakshinayana lasts for six months or till Makara Sankranti. Uttarayana period starts with Makar Sankranti. Dakshinayana is also the southern transit of Sun and nights are longer during this period. For calendars followed in South India, Dakshinayana begins on July 16, 2012. In Kerala the month Karkkidakam and in Tamil Nadu, the month Aadi marks the beginning of Dakshinayana. There are two methods followed in calculating the movement of the sun. In Drika Siddhanta method Dakshinayana starts when sayana sun enters cancer and this method is followed by some regional calendars. In this system, Dakshinayana begins on June 21, 2012. But majority of Hindus in South India follow the Nirayana System and in it Dakshinayana starts when ‘nirayana surya’ enters cancer. In this system Dakshinayana starts on July 16, 2012 and Uttarayana on January 14 or 15, 2013. Dakshinayana Samkrama day is auspicious for doing theertha snana (holy dip) and for offering prayers at temples.

Ramayana Masam

Karkkidakam is referred as the Ramayana Masam, which starts on 17th July and ends on 16th August. As the name specify, this holy month is destined for undertaking pious Vratham and recitation of Adhyathma Ramayanam Kilippattu: the epic life of Lord Sree Rama, which is the most virtuous and conversant contribution from Thunjathu Ramanujan Ezhuthachan, called as the Father of Malayalam Language. He was born in Malappuram district in Kerala about 450 years ago. The tradition of reciting Ramayanam started from 16th century, when Ezhuthachan wrote Adhyatma Ramayana in the form of Kilippatuu ( narrated by parrot ) in pure and simple Malayalam language which easily accepted by common people of Kerala, to whom, the grammatically moulded Manipravalam style of literatures was not at all perceivable at that time. The Adhyatma Ramayanam Kilippatuu was uncomplicated and also simple to understand by the lay men. Through Ramayanam Kilippatuu, Ezhuthachan gave Malayalam Language an innovative measurement and trail, which is following till now. The ferocious plunge of the rains in the month of Karkkidaka brings out many discomforts in the forms of ailments, scarcity, dearth, destructions etc. During this month the agrarian population of Kerala receives a retarded production in crops and other rural food products.

The month of Karkkidakam is often referred as “Panja Masam” (the month of extreme scarcity) in traditional Malayalam language. A shade of discontent will make its triumph due to these factors. Ramayana recitation during this time is considered as a propitious practice that will mend all the discomforts and agony both to the individuals and community. An unrivaled spiritual solace can be attained through the habitual and devoted reading of Ramayana during the 31 days of Karkkidakam. Adhyatma Ramayanam Kilippatuu is recited in homes and temples during the month of Karkkidakam. The reader should sit in the front of lighted lamp (Nilavilakku) and read the verses in particular rhythm. It is recommended that the book must be completed on the last day of Malayalam Month.Marriges, new undertakings etc are not held during the month of Karkkidakam.

Sheer spirituality is not the subject matter for observing the Ramayana month. More than that it is a commitment to our own traditional customs and beliefs, which is now days are seen thinning due to the less practices and follow ups.The rapid moving life styles and trends, which is the result of generation gaps and imitations to western cultures, is gradually altering the living model of the society. Ramayana reading has now becoming rare in many of the Kerala homes, predominantly in the city life. It has not completely ended as certain houses sternly pursue the Ramayanam month rituals. Almost in all the temples especially Vishnu temples, Ramayana is recited during the month of Karkkidakam. Grandmothers in houses regularly recite Ramayana on these occasions.

Spiritual organizations arrange venues now a days to conduct “Ramayana Paaraayanam “ during the month of Karkkidakam. Media strongly support the importance of Ramayanam month and Karkkidakam through some authentic programs on prime times. Majority of the Malayalam Television chancels telecast programs, discussions, recitations etc related with Ramayana during the month of Karkkidakam.Advacement of technology is reflected as the Ramayana recitation can now get in the form of CDs and DVDs!.

A small child of 10 or 11 can easily read Ramayana under the guidance of his / her family member (may be mother, father, grandmother or grandfather). The simplicity of language used in this legendary work, makes it approachable to every human being .What he has to develop is a genuine interest for reading and knowing the essence embedded in it. Then he should find out time. The month of Karkkidakam is apt for this and 31 days quite enough to complete the book in a good rhythm. It’s a most effective way to use the time of difficulties and worries (the month of Karkkidaka) by reciting Ramayana .It will purify the mind and the penance in this month will sanitize the illness of body, which in turn results spiritual purification of body and mind.

Ramayana holds its significance not only due the spiritual element embedded in it but the core concepts that are deeply rooted in this epic are appropriate to the daily life. Ramayana is the legend of Lord Rama. But it is not just an account that should be read during a particular period or a poem of mere presentation. It tells the story of a noble human being, his bonding and relations, how a man should behave, which are the paths that is to be chosen for a good life etc.We can trace out what is the duty of a younger brothers to elder one which is reflected in Lekshmana and Bharatha. The extreme and untainted attachment to his master can be seen in Lord Hanuman. The unadulterated loyalty to husband and tolerance can be spotted in mother Sitha. All of these are morals to the present society Ramayana focus on fraternity of brotherhood, lenience, endurance, dedication and devotion. The new generation might be unfamiliar to such things. These aspects we can’t make them understand simply by saying straight. It needs a rigid pedestal to communicate .Ramayana undoubtly can be marked as an indisputable base to divulge the vital and inevitable aspects of mankind.

Nalambalam Darsanam - Nalambalam Yatra(Pilgrimage)

The Naalambala Darshanam during the month of Karkkidakam is a worth notable pilgrimage. The Hindu religion focuses on the healthy and lovable relations among the kith and kin of one’s own families. If the bondings connecting the members are brittle, the family can’t stand rigid for a long time. Ramayana tells us the righteous and reputable relations among the four brothers Sree Rama, Lakshmana, Bharatha and Shatrughna. The down to earth character of Lord Rama to leave the kingdom to his brother Bharatha, the dedicated effort of Lekshmana to follow the foot prints of Rama to forests, the unparalleled love and respect of Bharatha and Shatrughana to Rama is depicted in Ramayana.

Nalambalam pilgrimage is gaining more and more popularity today. Nalambala Darsanam is an annual pilgrimage to four well-known temples in central Kerala during the Malayalam month of Karkkidakam (July 17 to August 16). Nalambala Darsanam involves offering prayers at the Triprayar Sree Rama Temple, Irinjalakuda Koodalmanikyam Temple, Moozhikkulam Lakshmana Temple, and Payammal Shathrughna Temple, which are dedicated to Lord Rama, Bharatha, Lakshmana and Shathrughna respectively, on a single day. Karkkidakam is the last month of Malayalam Era. Salient feature of Karkkidakam is that it is period of famine and illness. To overcome sufferings people resort to medical treatment and spiritual enrichment. A special way of living and worship of Rama is the general trend of the period. Chanting of Ramamantra and recitation of Adyatma Ramayanam Kilippattu written by Thunchathu Ezhuthachan echoes in each and every house. To get rid of the difficulties of this month, people of Thrissur region started the Nalambalm pilgrimage centuries ago. It’s origin was at a time when vehicles were not available and pilgrimage to these four temples – as a ritual it had to be completed within one day between daybreak and noon - was an ardent task, yet devotees did it right out of their deep devotion. Great pains earned them great gains. Now these four temples are well connected with roads. It has become very easy now to visit these temples in a single day. Tens of thousands of pilgrims from different parts of the State will visit these temples every year during Karkkidakam. These temples also attract devotees from neighbouring States.    

Lakshmi Pooja - Sheepothi Orukkal

Karkkidakam is considered as the month of Goddess Lakshmi. Special poojas will be conducted during this month for pleasing Lakshmi Devi. On the last day of Mithunam, the Chetta (Jyeshta Devi,Alkshmi or Ashree) from the house is being thrown out.The interior and exterior of the house is thoroughly cleaned and old and damaged utensils, brooms , pots etc are blown or destroyed before the sunset. This is called Chettaye Purathakkal. Then the house is purified by sprinkling dung water (which is considered as sacred among Hindus) and make ready to welcome Mahalekshmi. Not only the exterior clean is done on this occasion but the purification of mind and body is also observed. From Karkkidakam 1 onwards a set of auspicious things including Ashtamangalyam and Dasapushpams will be arranged infront of the nilavilakku in the morning.The normally used auspicious things are gold, rice, sandalwood, small casket containing vermilion, vaal kannadi (a special kind of handled mirror), small lamp, kindi (metal water pot with a spout) and kasavu mundu (dhoti with a gold brocade border). Dasa pushpams include tulasi, karuka, mukkutti, kayyunnyam, krishnakranti, cheroola etc. This ritual is often called Lekshmiku Vaykkal or Sheepothi orukkal for prosperity.

Anayoottu and Sukha Chikitsa for Elephants

During Karkkidakam temples in Kerala will witness Anayoottu. Marking the beginning of the treatment season for elephants, a mass feast for elephants will be held at the Vadakkumnathan Temple at Thrissur on Karkkidakam 1, attracting elephant lovers from far and wide. Freshly bathed jumbos with sandal-paste and vermilion on their foreheads will line up at the southern tower of the temple, to be fed with balls of rice mixed with ghee and turmeric, fruits, cucumber, dried coconut, sugarcane and jaggery. The occasion called `anayoottu' also offers the jumbo fans a chance to give a lump of candy or jaggery to the majestic animal. Similar feasts will be organised in other temples also.

KARKIDAKAM AND ASTROlOGICAL SIGNIFICANCE AND RELIGIOUS PRACTICES

(1)       The month of Karkidakam primarily occupies the malayali- psyche as the Raamayana-maasam (a month for daily unbroken recitation of Raamayanam) as it is believed that Hanuman will be present where Ramayana is read and his benevolence will help devotees to tread this lean month. In central and southern Kerala many Hindus undertake Naalambala-Darshanam during the Raamayana Masam. Naalambala-Darshanam is pilgrimage to the temples dedicated to the four sons of King Dasharatha namely Lord Rama (Triprayar), Bharatha (Irinjalakuda), Lakshmana (Moozhikkulam) and Shathrughna (Payammel). Sevaral prominent temples including Guruvayoor conduct  a ceremony called  Illam nira  (filling the barn ) in the month of Karkidakam when the harvested paddy from the recently ended agricultural season, for the first time, is ritualistically brought in. This may be a symbolic consolidation/stocking of the harvest produce during the lean month. This is followed by the festival of Thr´puthari in the month of Chingam when spikes of paddy from this store are used to prepare Puthari nivedyam/Puthari payasam.

(2)       Karkidaka –sankranthi also most importantly marks the beginning of  Dakshin-aayana or southern solistice (i.e in astrological parlance it begins when the niraayana surya enters the raashi/zodiac of Karkidakam/cancer).  Dakashin-aayana is alternately referred to as pithru-aayana (the period of migratory path of ancestral spirits and souls). Such a belief is simply because Dakshin-aayana  is  the “darker” of the two solistices as nights get longer from then lasting till the month of  Dhanu and thus the obvious correlation between greater darkness and spirits/souls.  Therefore Karkidakam being the first month of  Dakshin-aayana or Pithru-aayana is also the preferred month for Sraardham/Bali tharpanam (offerings to demised ancestral spirits) centred around the day of  Karkidaka-Vaavu (Amaavasya or no-moon day in the month of Karkidakam) . It is mention-worthy here that according to Hinduism, one of the most sacro-sanct duty is to satisfy pithru-runam (debt towards ancestors)- one among  the three permanent runams (debts) of human life (the other debts being to devas and rishis)  and is prescribed to be performed at the beginning of Dakshin-aayana or pithru-aayana.

(3)       The Tamil equivalent of Karkidaka-maasam is Aadi-maasam and Aadi-amavasi is the day of tarpanam for the Tamil. In Karnataka, Andra Pradesh and  Northern India the equivalent month is Aashaada  and  is reserved for performing Shraadha  rites in veneration of ancestors. Karkidaka-vaavu, Aadi-amaavasi and Aashada-amaavasi,  these are all analogous to Halloween and is more or less its theological equivalent in Indian culture, when we consider that today´s Halloween has its ancient root in autumnal ancestor /spirit Celtic festival Samhain (in the polytheistic Celtic cultural past). To the ancient Celtic priests (Druids), Samhain was a time when the boundries between the world of the living and the world of the dead inter-twined. This was the turning point on their calendar when infernal spirits and the ancestors of the dead could transgress into the world of the living, and for this reason the ancestors  and the departed souls of the living were honored. It is fascinating to note  how the Indian period of  Pithru-aayana for ancestor worship transcended cultures all over the globe both  ancient and modern . For instance, “Day of the Dead” and “All souls day” of modern catholicism all fall during Hindu Pithru-aayana and are veneration of the dead or spirit-associated.

(4)       In addition,  Aashada-poornima  or  Vyasa-poornima or Guru-poornima - occurs on full moon day in the same  month of Aasadha and was Vedic India´s "Teachers' day". Unfortunately the Indian government has nearly pushed it into obscurity owing to its over-stressing of Sept 5th (Dr. S Radhakrishnan´s birthday) as Teachers´s day. Leaving politics aside, I cannot imagine why Dr. S. Radhakrishnan could be a greater Guru/teacher  than Sage Vyasa himself  ?  But it looks like the Indian government feels so 

KARKIDAKAM AND HEALTH PRACTICES

Ayurvedic branch of medicine based on tridoshas (three humours –vaata, pitha and kapha) believe that due to the peculiar climatic conditions of Karkidakam, (A) all the three body humours vitiate in the body and  may give rise to serious malefices if not taken care of (B) In addition it is also the month of least perspiration : These two factors collectively make it necessary and desirable for treatment (Karkidaka Chikithsa) which  is primarily aimed at preventing the corruption of tri-doshas and enhancing the immunity. Several traditional health recommendations and practices exist for this month. Some important ones are:

(1) The food taken should be suitable for easy digestion and hence boiled food prefered. The cereals (rice and wheat) , pulses (Cherupayar, Uzhunnu, Muthira)   and spices (pepper, cumin/Jeerakam , ginger etc) that promote  digestion are recommended for regular consumption.

(2) Only boiled warm water is recommended traditionally  and  additives  such as cumin , dry ginger, thippalli and cardamom (elakka) are encouraged. 

(3) Walking bare foot is discouraged , use of Chatri (umbrella) to protect oneself from direct rain and sunlight, fumigation of  rooms/surroundings at dusk.

(4) Spiritual readings that induce moral thoughts are suggested for better mental health. 

(5) In addition a special dietary regimen (Karkidaka- kanji-herbal rice gruel) is generally recommended on empty stomach in the morning or as dinner, or both times if possible, for a minimum of 7days or as multiples of 7 till 28 days during this month.

Parallell to austerities in Karkidakam in Kerala, austerities exists in other parts of India depending on their climatic requirements during the same period called Shaka-vrata . In other parts of  India , the Shukla-dashami of Aashda (the tenth day in the bright half of Aashada) to Kaarthika-Paurnami (full moon day in the month of Kaarthika) is the period of Chaturmasya-vrata (4-month-austerities) with strict dietary restrictions and the Shaka-vrata beginning in the month of Aashada is the first vrata of the four different types of vratas that comprise the Charturmasya-vrata.

KARKIDAKAM – EE MAZHA PEYTHIRANGUMBOL

As  Karkidakam is the month one reflects on socio-moral issues, before I conclude, I would like to reflect upon the modern Malayali in all his idiosyncracies to initiate a drive to introspect our modern socio-cultural morals.  As we all know, Kerala consists of  3.4% of India's population with 51.4% of its population being  women and is one of the most densely populated states (population density of 325 persons per km²). Kerala has high life expectancy (73 years  - highest in India),  low birth rate (18 per 1000) and infant mortality rate comparable to many developed countries. Among Indian states, Kerala has one of the highest literacy rates and topped the Education Development Index in India. Not suprisingly, Kerala is also one of the state with maximum media exposure in India. The Malayalam newspapers often have far more intelligent reading material than the country's highest circulation English ones. Inspite of  such promising  human development indices there are serious socio-cultural moral issues that we as Malyalees needs to introspect.

Today´s  Malayali  inspite of his sexually-liberal matrilineal heritage (~50  % of Kerala´s communities have matrilineal past)   is the most conservative and pseudo-moralistic when it comes to modern women´s sexuality. Behind drawn curtains (A) pre-marital sexual rates in Kerala is 8-15 % (B)  extra-marital relationships  is the highest in India, and  yet social conditions attached to condomns make it almost practically impossible for women to obtain access to condomns ! Where is the Malayali now ? – ranked 3rd  for incidence of veneral diseases in India !!!. And what of women´s position in post matrilineal-Kerala ? In the last years in Kerala, 30% of women complained of physical abuse and 69% of psychological torture. Two out of every five women in abusive relationships suffer silently because of shame and family honour (only 10% register such cases). The lack of viable options keeps such women trapped in violent situations. Nearly one-third of the women experiencing abuse have thought of running away but the fear of leaving their children behind and social stigma restrained them. For the post matrilineal malayali male in nascent-patriarchal-Kerala  "Manliness" is often equated with the need to control women by overdoing imposition of “acquired-socio-moral constraints” rendering  our women more vulnerable to continuing and escalating abuse.  Thus our acquired pseudo-moral constraints compound our women´s  sense of isolation. Not surprisingly, the suicide-rate of  women in Kerala is higher than men and collectively is about three times the national average (Kerala contribute to ~10% of all the suicides occurring in India)!.  In Kerala divorce rates have increased by 350% in the last 10 years, however a female-divorcee is still stigmatised and it is difficult to contract a second marriage  so much so for our post matrilineal legacy !!. In Kerala, among the cases of divorce, the main reason apart from extra marital affairs (34.7%) is brutality by in laws (32.8%) and not surprisingly in paranoia and suspicion  related divorces Kannur district  ranks second  (10.2%) of the cases in Kerala . And the funniest part is we all (especially our Pakal-manyanmars) love to blame it on  “western influence” rather than finding our own hand in it. Literacy does not mean education in the deepest sense of the word and the modern “Mallu” thoroughly compromises his intellectual posturing when it comes to status of modern women in the post-matrilineal Kerala society. Today matrilineal kinship occupies merely a shadowy part of the Nayar collective memory and sociologists are alarmed by the rise of socioeconomic preconditions of gender bias in a culture assumed to be immune to such retrograde developments.

Another similarly heart-breaking issue is when we observe the fate of  Malabar´s native dialects. In recent decades, Malabarites often silently face ridicule from their non-Malabar peers in schools, colleges and offices outside that they succumb to this  immense pressure and are coerced to feel ashamed of their native dialect. Notwithstanding, we supplant our native dialects  by a generically colloquial Malayalam more suited to the palate of southern-Kerala.  However a  simple analysis in to the lexicon, phonetic, semantic and syntax of Malabar dialects is sufficient to reveal that it is the product of a rich synthesis of centuries long cultural-interactions between Malabar, the trading imperials of the world and Tulu and Kannada.  Yet, the other-wise over-reactive Malabarite-Malayali with his heightened sense of political rights and wrongs, does not stand up for his own native dialect  !!. Why cannot we the only ones who call our cows “Amba” (mother) stand up to the “okkathilla or phaaratham” prototypes when it comes to asserting respect for our dialects ?

 Finally, when one observes socio-cultural ostentations of the modern Malayali, this sense of seemingly incomprehensible conundrum is accentuated. Wearing a rented recycled-dirty “white” mundu over a clean pair of trousers to nourish unscrupulous local business under the facade of pretentious adherence to Keralaacharam has become the norm in many temples !!. In the fusion of the ancient and the modern,  the average  Malayali harmlessly show-cases the aattavilakku in parlour-rooms,  Nettipattam as wall decors, converts verandahs to charadi-lobbies, while the same mobocracy  un-aesthetically whitens or cements  beautiful medieval laterite architecture of  Malabar temples and hypocratically scorns about the devices of modernity one can use to supplement the temple- practices to preserve our cultural heritage !. Sadly, the average modern  literate  Malayali continues to propagate the belief that Karkidakam is  “inauspicious”  forgetting the original circumstantial rationale for the inception of these beliefs by our ancestors. However, thankfully he has not forgotten his Karkidaka-Bali and to queue in Ayurvedic pharmacies for his “sache” of  Karkidaka-kanji . In our enthusiasm to “cash-in” on potential avenues for tourism, theyyam  first became a “performing-art” and  now a decorative for Cochin carnival rally!!,  no jokes but  “perfecting”  Monsoon-tourism with “K´kam-transcedental - parties” .