Onam festival is round
the corner. People from Kerala round the globe awaits the arrival of their
mythical king Mahabali, to his erstwhile kingdom of prosperity and equality. Similarly
during dipawali times, on the fourth day, in parts of Maharashtra, South
Gujarat and Goa, people celebrate the Bali
Padiyami or Bali pradipada meaning
the coming of Mahabali. These are the two known festivals of celebrating the
coming of a lost King. Both these festivals have the common factors of flowering
one’s houses, making special foods and dances, signifying welcoming of a guest.
On a rational mind set, we can say that the guest here is actually, coming of
the spring season, the time to sow the seed to bring in wealth and prosperity.
However how do these two festivals echo the same spirit in terms of
personification of the guest which is home coming of King Mahabali?
The legend of Mahabali
which is common in both festivals comes from the same puranic story of this
king of the asuras, grandson of king prahlad and son of King Virochana , who defeated Lord Indra . This righteous king who was
pushed upon to another world by Lord Vishnu during his Vamana avatar but was permitted to visit his kingdom once in a year
marking the start of both these festivities. Setting aside the myth associated
to the legend, a rational mind will try to unearth the historical significance
of Mahabali which this article strive to do.
Any historical deductions
have to be based on, archaeological, numismatic, epigraphic and literary
sources and evidences. Unfortunately a
major part of our ancient history is shrouded in myth and mystery and modern
historians due to lack of evidence have not unearthed the stories of many such
historical characters and not much scholarship has gone into that area. In such
a scenario what that is only possible is historical deduction from a set of
references.
Looking into the
geography of the Mahabali legend, there are few places where names associated
to the king are still prevalent. Mahabalipuram in Chennai, and Mahabaliswar in
Maharashtra. In a book named ‘’Mamalapuram’’,
the author S Swaminathan discounts the claim that the city derives the name
from Mahabali but from the word Mamallan
which means wrestler since the King Narasimhavarnam-1 who found the city was a
wrestler. Mahabaleswar is a hill station in Pune and the word derives from
Mahabali which according to locals is the name of Shiva the deity in the Mahabaliswar
temple there. Available records in the local gazetteers does not say that the
name has any historical link with Mahabali the king.
Epigraphically there is
mention of ‘Mahavali’and bana kings in a few inscriptions from kolar region
deciphered by Benjamin Lewis, the British historian in the 19th century.
Banas claimed they are decedents of Mahabali and his son Banasura and later
banas were vassals of the Chollas and the Pandhyas ruling the present north Karnataka
In the Girnar Jain inscriptions in the Junagadh district of Gujarat the
chalukyan minister vastupal is compared to ‘’Bali’’ because of his benevolence
in making temples in the region, which means that the legend of a benevolent king
called Bali existed in those times.
The only direct mention
of Mahabali the king is in the Bhagavat, Vishnu and Matsya purana. In Bhagavatpurana
Mahabali ruled near the Narmada River and his son Banasura ruled Shonitpuram which is present tezpur in
assam while the place associated to Mahabali’s father Prahlad and grandfather hiranyakashapu
is in Prahladpuri near Multan in present Pakistan leaving a large geography to
trace the lineage of Mahabali.
Ironically NV
Krishnawarrior the Malayalam polyglot in an essay written in 1960 called Kalotsawam
compares Onam to an ancient Sumerian New Year festival and the lineage of
Hiranyakaspu , prahlad and Mahabali to Sumerian immigration to southern India
and Assyria was a Sumerian kingdom ruled by the asurs deviated as asuras in the
purana. In an article published by the Indian archaeologist AM Kurup in 1966 titled
Sociology of Onam, he opines that Mahabali may be a pseudonym of an early chera
king who was a shiavaite and defeated by the immigrating Vaishnavite Brahmins.
Besides these anecdotic references
king Mahabali is shrouded in mystery but few historical deductions can be
made
·
Based on the purana and legends King Mahabali
was powerful and benevolent and ruled the dakshina pada the region south of the
river narmada comprising regions of Gujarat, parts of madhyapradesh,
Maharashtra, Konkan region, and habited regions of southern India. His
benevolence was so intense that his glory of governance was passed over to
generations resulting in folklore and festivals which included Onam and
Balipradipada which were intermingled to local agrarian traditions.
·
The myth of his association with the devas
and his attack on the abode of Indra is associated with the expansionism of
Mahabali to regions beyond the Narmada and the resistance from early Janapada
rulers of the Indo Gangetic plains.
·
The
myth of vamana avatar and the engagement with Mahabali signifies the
Vaishnavite religious expansion to the south of Narmada reaching up to Kerala.
·
The territorial legacy of Mahabali was
carried forward by Banasura and, but upon his defeat by Krishna the Yadav King
of Dwaraka the kingdom declined to certain peripheries in southern India and
their decedents re-emerges as the Bana kings of Karnataka
Well how is then the
Mahabali in the Onam tradition so intense in Kerala? According to Keralolpathi
( A book written by ancient kerala brahmins on the origin of Kerala) Brahmins and dependent castes under the
leadership of sage Parasurama immigrated
to present Kerala which was carved out
by the sage for their settlement . Parasurama is considered a Vishnu avatar and
manifested after the vamana avatar which gives a contradiction but traditional hearsay
goes that Onam was started as a festival by Brahmins in the early Christian era
upon their settlement glorifying the Brahmanic boy avatar Vamana albeit Vishnu’s
dominance over the non brahmanic asura king Mahabali.
Literary reference to
Onam is there in Madurai Kanji one of
the poems of the Pattupattu a tamil
sangam era literary source ascribed by historians to 2nd century AD.
The next source is the 3rd Century Malayalam era inscriptions
discovered from the trikkakara temple (9th/10th Century AD) about
the details of the festivities called Onam in the chingam month in the temple
attended by the local chieftains.
The Malayalam era started
in 825 AD which was the period from which the distinctiveness of the Malayalam language
and culture started deviating from its parent Tamil culture and language mainly
ascribed to Brahmanic sanskritisation. Onam and Mahabali started as a
significant social festival after this period only but the central question of
who Mahabali was still remains in mystery.
In our culture where myth
and reality are not distinguishable, beyond the image of a mustached
potbellied king there lived a glorious and benevolent king somewhere in
peninsular India.
Happy Onam to all the
readers:
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