In the early hours of 14 June 1950, the Sabarimala Temple, nestled deep within the forests of the Western Ghats, was found gutted by fire. The idol of Ayyappa, the reigning deity, also known as Shasta, was found desecrated – the idol was broken.
Published Nov 19, 2024 | 1:29 PM ⚊ Updated Nov 23, 2024 | 6:42 PM
A priest opening the sanctum sanctorum of the Sabarimala Temple.
As the sacred chants of “Swamiye Saranam Ayyappa” reverberate through the hills of Sabarimala during the annual Mandala-Makaravilakku pilgrimage, a dark chapter from 74 years ago lies buried in history — an incident that shook the very foundation of faith and belief.
In the early hours of 14 June 1950, the Sabarimala Temple, nestled deep within the forests of the Western Ghats, was found gutted by fire. The idol of Ayyappa, the reigning deity, also known as Shasta, was found desecrated – the idol was broken.
(According to the Bhagavata Purana, Shiva fell in love with Vishnu while he was in his female Mohini form; that relationship resulted in the conception of Shasta, and Ayyappa is considered a form of Shasta.)
Although the arson was only discovered in June 1950, it was said to have occurred days earlier, perhaps in the month of May that year.
What we now know as the state of Kerala would be formed only in 1956; at the time of the arson, the princely states of Travancore and Cochin had merged to form Travancore-Cochin and the ruler of Travancore was appointed governor, under the title Raajpramukh. The ruler of Cochin did not wish for any title after handing over power.
Travancore-Cochin was roiled by the arson of this sacred site, which at that time had no human habitation for a radius of nearly 20 km, and could only be accessed through thick forests that teemed with wild animals. Bison could be hunted legally at that time.
Paravoor TK Narayana Pillai, the last prime minister of the princely state of Travancore had also become the first chief minister of Travancore-Cochin. It was under his leadership that the government called on the investigative expertise of K. Kesava Menon, a respected officer from the Madras Presidency in the rank of Deputy Inspector General of Police, to solve this case.
Menon delved into the depths of this devastating event, and produced a detailed 38-page report. Despite his exhaustive investigation, the case was left unsolved —theft was ruled out as no gold or silver was missing. Menon did not think that the temple priests had deliberately hushed up the vandalism, as there were devotees present when the priest shut the temple after monthly pujas. The investigating team had been informed by those present that the temple was intact on 20 May, when the last puja there had been performed.
First page of the investigation report
As per the inquiry report, on 14 June 1950, when the Santhikaran (temple priest) arrived at the shrine he was greeted by a harrowing sight: the sanctum sanctorum (Sreekovil), the Mandapam, and surrounding structures were reduced to ashes.
The idol of Lord Ayyappa was found broken, with deep cut marks on the face and forehead. The brass-plated door of the Sreekovil bore the scars of 15 violent axe strikes, indicating a forced entry.
The report states that an abandoned kerosene lantern, signs of prolonged occupation, and remnants of ghee tins and cloth used as accelerants pointed to a deliberate act of arson.
Kesava Menon’s probe indicated that the act was not one of theft, but a calculated act of vandalism with religious motives.
The perpetrators appeared to have meticulously planned the attack, working for hours to destroy the temple. They consumed provisions stored on-site, leaving behind traces of their extended presence.
An excerpt from the report states: “Evidence from the temple site indicated that intruders may have used the premises. Items such as a conch and an ‘edakka’ (a type of drum) were found intact in the temple’s inner sanctum (Sreekovil), suggesting someone had entered post-destruction. Traces like missing provisions and rearranged planks hinted that individuals had stayed within the temple premises for an extended period. However, critical clues, such as footprints in the ashes, were either overlooked or not preserved, hampering the investigation.”
Another excerpt from the report reads: “The nearest human habitation was not a village but Mount Estate, part of the Vandiperiyar route to the shrine. Surrounding estates, predominantly owned by Christians, played a critical role in controlling access to the forests. It was nearly impossible for any Hindu group to enter these areas undetected by the local Christian community, who dominated the region economically and socially.
During the relevant period, the only Hindu group known to have entered the Sabarimala forests consisted of coolies collecting minor forest produce for a contractor, Syed Muhamed of Pathanamthitta.
Led by Pappi Podiyan of Perunad Muri, Ranni, and accompanied by his relatives, the group traveled through various locations, including Nilakkal and Kollamuzhi, staying briefly in temporary shelters while conducting their work. Their activities coincided with the aftermath of a destructive fire at the temple.”
Last page of the investigation report
However, direct evidence proved elusive.
Key witnesses, including a wandering tribal (belonging to Malayan Pandaran) and a forest guard allegedly complicit in the crime, were either untraceable or uncooperative.
Confessions from the accused were deemed improbable due to the religious tensions surrounding the case.
The investigative officer also underscored that the delayed reporting of the incident — nearly 20 days after its occurrence — significantly hindered the investigation.
Kesava Menon mentions three reasons why the probe could not be conclusive –
1) The offence was reported only on 17 July 1950; by then, the monsoon had set in and rains had washed away important evidence.
2) The first people to reach the spot and discover the vandalism was the priest and party. Kesava Menon said the first witnesses were so emotionally overwrought by the sight that they were not able to describe things appropriately.
3) Menon himself only took over the investigation on 8 September 1950. By then, the earlier investigation had warned the culprits, giving them time to prepare their alibis.
With no witnesses or tangible leads, police relied on circumstantial evidence.
The possible involvement of members of another religious community, and the possibility of religious motives in the vandalism, complicated the probe.
Previous inquiries had prematurely ruled out certain suspects, creating obstacles for subsequent investigators. Even forest officials, such as Paili, a watcher, were suspected of complicity, further eroding trust in the process.
Ultimately, the inquiry concluded that detecting the perpetrators was nearly impossible, given the circumstances.
The government, probably wary of the communal repercussions, chose not to pursue the case further.
Going by the records, before this incident, another attack was carried out against the temple and a person named Poothuran Yohanan or Kodaliswami of Thalayolaparambu was arrested.
The government led by TK Narayana Pillai also stated then that before the Sabarimala temple attack, in the previous six months, nine temples were allegedly desecrated and five cases were detected and culprits were arrested.
Kerala’s first elected government under EMS Namboodiripad took the stance that though the government had the inquiry report, there was no evidence to frame a charge in the court. The chief minister said the government had no plans to pursue the case further.
Subsequent governments have accepted that this case remains an unsolved mystery.
(Edited by Rosamma Thomas)
