Culture & Festivals

Sabarimala: A Living Tradition, Not a Historical or Legal Artifact

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Shri Dharma Shasta Temple in Sabarimala & Its Non-Negotiable Traditions

Beyond the Menstrual Myth: Naishtika Brahmacharya of Sabarimala
The discourse surrounding the Sabarimala hill shrine is frequently reduced to a conflict between modernity and superstition, mischaracterizing restriction on women of reproductive age as a product of menstrual impurity. However, within the framework of Hindu temple traditions (Agama Shastras), the practice is rooted in sovereign nature of the deity’s consecration, a reality that exists in a sphere beyond reach of a deracinated Constitution or secular legal frameworks. This is a compilation with highlights of talks that I have delivered in various forums (both intellectual and spiritual platforms)

Deity & God

While the terms are often used interchangeably, they carry different nuances in theology, philosophy, and linguistics. In Hinduism,manifestations of Bhagwan Ayyappa (since we are on His subject), is a perfect way to see the difference between God and Deity & how they blend together.

  • God: In the highest sense, it is referring to the supreme, all-powerful energy that runs the universe. In Ayyappa’s case, this supreme nature is shown through his birth. He is called Hariharaputra, meaning he is son of both Vishnu (Hari) and Shiva (Hara). By combining the powers of the Preserver and the Destroyer, Ayyappa represents the total, absolute power of God in a single form. He is seen as the Dharma Shastha, the eternal protector of Righteousness and cosmic order.
  • Deity: It is the specific way that supreme power manifests in a particular place or for a particular purpose. For example, at the famous Sabarimala temple, Ayyappa is worshipped as a specific kind of deity, a Naishtika Brahmachari (an eternal celibate). In this form, he is shown sitting in a unique yogic pose (Yogarudha Siddhasana), teaching to Bhaktas how to achieve self-control and mental strength.
    • However, in Achankovil, he is worshipped as a different deity, a Grihasta king with his consorts, Purna & Pushkala, in Kulathupuzha in Balaroopa (Child) and in Aryankavu (Youth) While the God (the divine spirit) is the same, Deity (the form and personality) changes depending on the temple.
    • So, in simple terms, God is the infinite power of Vishnu and Shiva living within him, while the Deity is the specific version of Ayyappa, whether as a child, a king, or a forest yogi, that a devotee talks to and prays to in a temple.

Deity’s Abode vs. Place of Worship

The single biggest challenge in this discourse is convincing modern observers of the distinction between a place of worship and an Abode of God. A Place Of Worship is a facility for humans and an Abode is the home of a Living Deity.

  • Deity as a Person: Legally and traditionally, the Deity is a juristic person with specific rights with status of a perpetual minor. Just as a person has the right to privacy or to set the rules for their own home, the Deity at Sabarimala has the right to maintain His chosen form. Humans can at best be just trustees of His properties never the owners.
  • Kuch Jaankar, Kuch Maankar: In Sanatana Dharma, our practices are based on this dictum. Do Knowing why we do, or Do because you accept (you may not know why) (Kuch Jaankar Chalo, Kuch Maankar Chalo). Relying solely on secular logic for a spiritual space is like using a ruler to measure sound. It is the wrong tool for the task.

Fallacy of Past Violations arguments

Naysayers often hunt for historical evidence to force a change in tradition. Even though records from over 200 years ago confirm these restrictions existed, people cite recent, unsubstantiated instances of entry as proof that the tradition isn’t absolute. However, this logic is fundamentally flawed:

  • Violation vs. Validation: Agreeing for the sake of argument that such entries occurred, it doesn’t cease to be a violation. Just because laws against murder or theft are broken in society does not make those acts legal or the law invalid.
  • Remedy or Parihara: If a person of the restricted age entered, tradition provides for a Parihara (atonement ritual) to restore the sanctity of the space. The act of breaking a rule doesn’t dissolve the rule. It merely necessitates a remedy. It is just like a crime and punishment in our modern deracinated law.
Beyond Constitution or Deracinated Laws

Devaprashnam, The Divine Enquiry

Devaprashanam is a sophisticated ritual used in Vedic astrology and temple traditions to decipher the will of the deity.  It is typically performed when a temple faces difficulties, before major renovations, or to investigate causes of unexplained mishaps. The process (as I observed during construction of Ayyappa Temple in Bengaluru) is meticulous and involved several key stages:

  • Preparation: Astrologer (Daivajna) and temple priests observe strict vows of purity. A specific area is sanctified, and a Padma (lotus mandala) is drawn using coloured powders.
  • Invoking Presence: Through sacred mantras, Divine energy is invited into a ceremonial lamp (Deepam) or a gold coin.
  • Rashi Chakra: A diagram representing zodiac is prepared. The most pivotal moment involves a Swarna-Prashnam. A gold coin is washed in holy water and sandalwood paste. A young child, chosen for their innocence and lack of bias, is asked to place the coin on one of the twelve houses of the zodiac drawn on the floor. The house where the coin lands becomes the Aaroodha Lagna, the focal point of entire reading. This position reveals current state of the deity’s energy.
  • The Nimitta (Omens): The astrologer observes everything—the flame of the lamp, the breath of the questioner, and even external sounds or bird flights—to gather clues.
  • Ashtamangala Calculation: Using 108 small seashells (cowries), astrologer performs complex mathematical calculations (reduction process) he determines a single digit number, called the Ashtamangala number, which reveals the root of the problem and the required remedies, predicting everything from the health of the temple structure to the satisfaction of the presiding deity.

The final verdict provides a roadmap for Parihara (atonement rituals) to restore spiritual sanctity of the deity’s abode.

Daiva Iccha, Will of The Deity

In Hindu tradition, a temple is not merely a place of prayer but the residence of a living deity, a juristic person with specific attributes. The rules of a temple are governed by Deva Iccha (the Will of Deity), which is periodically ascertained through a Devaprashnam, an astrological ritual used to interpret divine intent. Agamas are not about Aesthetics, it is the will of the Divine

  • Practice as a Living Tradition: A Devaprashnam can determine that a specific practice must change or be upheld to maintain the sanctity of the deity’s presence.
    • Certain practices in Guruvayur had to be discontinued as the Devaprasnam revealed that will of Bhagwan Guruvayurappan is stopping that. For e.g.  Shayanapradakshine (Anga Pradakshine, or Urulu Seve) by women was not liked by Deity & stopped in recent times
    • Similarly Sri Basaveshwara Temple in 7th Hoskote, Madikeri District had to shift the Upadevalayas (by demolishing and reconstructing a newly built temple) based on a Devaprashnam since the Presiding Deity was not happy with location of upadevalayas
  • Sabarimala Context: As noted in the writings on yensures.com (particularly regarding the spiritual context of the Kerala Floods), these traditions are not static artifacts but living pulses of faith. If a Devaprashnam reveals that the Devahita (Will of the Deity) requires a particular course of action, that becomes the tradition, regardless of modern secular interpretations.

Tradition Over Codification: Insights from Sanatana Dharma

One of the common traps modern learned observers fall into is seeking a single user manual or scriptural code for Hindu practices. Unlike Desert Cults who are governed by a single book which is their manual, Sanatana Dharma is not always codified in a single book.

  • Diverse Variants: Rituals often vary by family or Sangha. For instance, while some families strictly wear black for the Sabarimala pilgrimage, others may follow different color codes. Neither is wrong, as these practices are often born of sincere, localized tradition rather than a rigid central command.
  • Spirit of Worship: Whether it is an elderly woman teaching her grandchild a unique way to worship at a Banyan tree or the specific rituals of a Sadhak, validity lies in the sincerity (Bhava) and tradition handed down through generations.

Fallacy of Historicity

The modern obsession with Historicity (proving when a practice started) is a byproduct of the Desert Cult or Abrahamic mindset. These faiths rely on a linear timeline: a spiritual chief appeared, a book was written, and rules were codified at a specific moment in history and they departed.

  • Conflict: If you treat Sanatana Dharma like a historical artifact, you try to box Sri Rama or Sri Krishna into a timeline. Figures like Sri Rama and Sri Krishna are beyond time, what they symbolised or lessons from their lives are true for all Yugas. When you try to make them or our practices historical, it suits an agenda that seeks to prove a practice is recent and therefore changeable.
  • The Truth: For a Sadhak, truth is Sanatana (eternal). Practices like the Sabarimala pilgrimage are beyond the reach of a calendar. Whether a rule was written down 2,000 years ago or established via Devaprashnam 20 years ago, its validity remains identical because both originate from the same source The Divine Will.
  • To summarise, In Tantric (Agama) Shastras, a practice becomes tradition because it is the revealed Will of the Deity. Its age or historical proof is irrelevant to its spiritual validity. Using the lack of historical evidence to force a change in tradition is a fundamental misunderstanding of how a consecrated space operates.

As things stand today

  • Girls below 10 and women above 50: Always allowed without any restriction and visit regularly.
  • Women aged 10–50: While legally allowed, few women in this age group attempt the pilgrimage today due to strong opposition from traditional devotee groups, local customs, and security concerns. The Kerala state government and police currently refrain from offering special security escorts to activists or visitors in this age bracket until the 9-judge bench delivers its final ruling.

Why Sabarimala is Unique

A common critique asks why other Ayyappa temples allow women if Sabarimala does not. The answer lies in the Prana Pratishtha (consecration), differentiated right in the beginning of this article – Deities and God.

  • Naishtika Brahmachari: At Sabarimala, Bhagwan Ayyappa is in a state of intense, perennial celibacy.
  • Functional Requirement: Exclusion of women of a certain age is a functional requirement to maintain the specific energy of this shrine. It is not a moral judgment on women or a statement on impurity, but a respect for the deity’s chosen form of penance.

Conclusion: Resisting Armchair Intervention

Whether it is the sudden environmental concern over Deepavali crackers or the legal intervention into temple customs, these often stem from an echo chamber of armchair experts who place the onus of proof on the believer. However, for the true Sadhak, the tradition is self-evident, anchored in Deva Iccha, and preserved through the lived experience of generations.

For further reading: You can refer to more detailed perspectives on these traditions and the spiritual significance of regional events at yensures.com.

#KeralaFloods: Devaprashnam – Conversation with the Divine in Sabarimala & Warnings Ignored
Prasnamarga and Historicity
#SaveSabarimalaTradition-Potency of Protest

Shani Jayanti: Honoring the Cosmic Judge

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ॐ नीलांजनसमाभासं रविपुत्रं यमाग्रजम्।
छायामार्तण्डसम्भूतं तं नमामि शनैश्चरम्॥
Om nilaanjana samabhasam raviputram yamagrajam |
chhayaamartanda sambhutam tam namami shanaishcharam ||

I bow to Lord Shani, who glows with the deep luster of blue antimony,
the son of the Sun and the elder brother of Yama.
Born from the shadow of the Sun, I prostrate before that slow-moving celestial deity.

Thirunallar Shri Darbharanyeshwara Temple (Shani Sthala)

Shani Jayanti is observed on the Amavasya (New Moon) of the Jyeshtha month (3rd Month in the Hindu Calendar), to honour birth of Bhagwan Shani, personification of the planet Saturn and god of justice. It In Vedic tradition, Shani is regarded as the Karmaphaladata, the one who delivers the fruits of one’s actions.

Significance

The day is deeply revered for its focus on discipline, penance, and balance. Devotees believe that observing this day with sincerity can mitigate the malefic effects of Saturn (Shani Dosha) and bring mental peace. It is a reminder that hard work and ethical living are rewarded, while arrogance and negligence are corrected.

According to Puranas, Shani was born to Surya, Sun God, and Chhaya, shadow form of Surya’s wife, Saranyu (or Sanjna). Sanjna, unable to bear intense heat and radiance of Surya, created Chhaya to take her place and went away to perform penance.

During the time Shani was in Chhaya’s womb, she was deeply absorbed in the devotion of Bhagwan Shiva. Because of her intense penance and the heat of the sun, the child in her womb turned dark. When Shani was born, his dark complexion surprised Surya, who doubted the child’s parentage and insulted Chhaya. It is said that when Shani first opened his eyes and looked at his father, the Sun God was immediately struck by an eclipse, turning black himself. This moment established Shani’s immense power and his role as a deity who spares no one, not even the gods, from the consequences of their actions and perceptions.

Realizing the mistake and seeing the strength of his son, Surya eventually accepted Shani. Bhagwan Shiva later intervened, granting Shani the status of a planet and bestowed the powers of Divine and Karmic Judge of the Universe. Shiva decreed that Shani would be responsible for delivering justice based on an individual’s deeds, rewarding the righteous and disciplining the arrogant through periods of hardship.

Shravana (listening) of this Katha on Shani Jayanti is considered highly auspicious. It serves as a spiritual reminder that while Shani’s influence can be stern and demanding, his ultimate purpose is not to punish, but to cleanse the soul of ego and guide it toward truth and discipline. Listening to the story is believed to instill the patience and humility required to face life’s challenges.

Virtuous Vikramaditya & his Karmic Payback

The legend involving King Vikramaditya and Bhagwan Shani is perhaps the most famous narrative associated with the period of Shani Sade Saati. It serves as a profound lesson on how even the most powerful and virtuous rulers are subject to the laws of karma and the discipline of Saturn.

The story begins in the court of King Vikramaditya, a monarch celebrated for his wisdom and justice. One day, a debate arose among the learned scholars in his court regarding which of the nine planets (Navagrahas) was the most powerful. While each scholar championed a different deity, Vikramaditya concluded that Shani was the most dreaded and perhaps less benevolent than the others due to his association with hardship. Shani, overhearing this perceived insult, appeared before the King and warned him that he would soon experience the weight of Saturn’s gaze.

The period of misfortune began when Shani entered Vikramaditya’s zodiac sign. The King, once the master of a vast empire, was lured into a series of calamities. He was falsely accused of stealing precious jewels from a neighboring kingdom, a crime that led to a brutal punishment: the King’s hands and feet were severed, and he was cast out into the wilderness. Stripped of his identity and physical strength, the formerly majestic King found work at a commoner’s oil press, where he labored day and night, using his voice to sing and guide the oxen.

Despite his extreme suffering, Vikramaditya never wavered in his integrity or lost his faith. He accepted his plight as his destiny without bitterness. Years later, Shani was moved by the King’s unwavering patience and lack of ego. Appearing before the crippled man, Shani revealed that the period of trial was over. Impressed by the King’s resilience, Shani restored his limbs and his kingdom. Vikramaditya, humbled by the experience, asked Shani to be more lenient with others. Shani granted this wish, promising that those who listen to this Katha with devotion and lead a disciplined life would find the strength to endure their own trials.

Listening to this story on Shani Jayanti is significant because it highlights the transformative power of suffering. It teaches that Shani does not act out of malice, but rather to strip away the ego and test the soul’s character, ultimately rewarding those who remain steadfast in their values.

Rituals and Observances for the day

Rituals of the Day at a Glance – Pic Courtesy: Gemini

Performing the Shani Jayanti puja at home allows for a focused environment of discipline and devotion. The processes are rooted in simplicity and Satvik (pure) living.

The day begins with self-purification. It is traditional to wake up before sunrise and take a bath, ideally adding a few drops of mustard oil or black sesame seeds to the water. To maintain the sanctity of the day, devotees clean their entire home and designate a specific, quiet corner for the puja. A wooden platform (Peetha) is installed and covered with a fresh black cloth, which serves as the seat for the deity’s idol or a symbolic representation like a black stone or a Shani Yantra.

Pooja Vidhi

Ritual follows a specific sequence to honor the energy of Saturn:

  • Dhyana (Meditation): Begin by sitting in a comfortable position, facing West (direction associated with Shani Dev). Close your eyes and invoke the presence of Bhagwan Shani, asking for the strength to endure life’s challenges.
  • Abhisheka (Holy Bath): Place the idol or Shani Yantra in a shallow metal tray. Gently pour mustard oil over it. This is the most significant part of the puja. While pouring, chant the Shani Mantra: ॐ प्रां प्रीं प्रौं सः शनैश्चराय नम: (Om Pram Prim Praum Sah Shanaishcharaya Namah)
  • Offerings: Apply a tilak of vermilion (Sindoor) and black sandalwood paste. Offer black sesame seeds (Ellu or Til), whole black gram (Urad Dal), and blue flowers like Aparajita or blue lotus.
  • Lighting the Lamp: Light a lamp using mustard oil. Ensure the wick is made of cotton and the lamp remains lit throughout the duration of the puja. You may also light incense sticks to purify the air.
  • Prasada: Offer simple food prepared at home without onion or garlic. Traditional offerings include khichdi made with black urad dal or sweets prepared with black sesame and jaggery.
  • Dhaana (Charity): Charity is a core element of the day, as Shani is pleased by service to the underprivileged. Based on one’s abilities, genera items donated are Black clothes or blankets, Black umbrellas, Leather footwear or Iron utensils
  • Chanting and Prayers: Reciting the Shani Chalisa or the Mahamrityunjaya Mantra is believed to invoke divine protection. Shani Mantra (ॐ प्रां प्रीं प्रौं सः शनैश्चराय नमः Om Pram Prim Praum Sah Shanaishcharaya Namah) is chanted to align one’s energy with the planet’s discipline.
  • Dietary Restraints: Many observers maintain a strict fast from sunrise to sunset. Consumption of alcohol and non-vegetarian food is strictly avoided to maintain spiritual purity.

Spiritual discipline extends beyond the puja room. Many keep a Nirjala (waterless) or Phalahari (fruit-based) Upavasa (fast) until the evening. It is a day dedicated to silence and introspection-avoid harsh speech, anger, or vanity (good to practice this everyday, not just on this day).

In the evening, visit Shani Temple or a Ashwatta/Arali Mara (Pipal tree) and light mustard oil lamps (Deepam) as Pipal tree is considered sacred to Shani. Performing Pradakshina or Parikrama (circumambulating) around the Pipal tree seven times is a common practice. This act symbolizes bringing light into the dark corners of one’s karma.

Day concludes with the recitation of the Shani Chalisa or the Aarti, followed by distributing the prasad to family members and, if possible, to the needy near your home.

Satsang: Non-Template Way to Bliss

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This article comes out as someone pointed me to a Facebook post by a dear friend and fellow Satsangi whose perspective I deeply respect, yet it sparked a need to share a different side of story and asked me, what would be my take. When it comes to spirituality, we must recognize that every individual walks a unique path, there is no single formula that works for everyone. Spirituality is not a specification based product that comes off an assembly line in a standard size. It is a deeply personal journey where what brings one person to tears of devotion might bring another to a state of silent reflection, and both are equally acceptable. In the end it is all about the journey of an individual from “Where they are, to What they are.”

Satsang and Bhajans are beautiful because they do not demand one rigid way of being. While finding stillness is a powerful outcome, for a significant many, it may not even be the goal. For many seekers, true aim is Bliss. This usually leads to a choice between two experiences, Shanti, which is peace, and Ananda, which is ecstatic joy.

Singer becomes the Song and Dancer becomes the dance

Art of Living Satsangs thrive on this very freedom, remaining non-prescriptive so that every seeker can find a rhythm that feels like home. There is no rigid template to follow, instead, these gatherings embrace spontaneity, allowing for a natural flow between meditative silence and high-energy celebration. This flexibility ensures that you are never stuck in one way of being. You have full permission to choose path that suits you today and change it tomorrow as your inner journey evolves. By avoiding a fixed format, these Satsangs stay fresh and alive, making spirituality a lived experience rather than a forced ritual.

Satsang means being with truth, and truth is not always quiet. Sometimes it is a loud, joyful celebration. Those who prefer slow, meditative songs believe that the aim is to calm the restless mind. For them, music is a bridge to meditation where slow rhythms steady the breath and help focus on the silence between notes. On the other hand, fast medleys and high-energy singing belong to path of devotion. These fast tempos help release emotions and bypass logical mind. When people clap and move together, energy builds up until it turns into pure bliss. For many, sitting still is hard because mind is racing. High-energy Bhajans take that restless energy and channel it toward Divine until it naturally settles into a deep, unexhausted quiet.

If someone feels fast Bhajans are not good, they are most likely looking only at the quiet side of spirituality. But traditional Bhajans often begins slowly and ends in a fast, ecstatic peak. Just as a dancer becomes the dance, a fast song allows a singer to get lost in the sound until the singer becomes the song. Not everyone finds the divine in a cave,  many find it in the beat of a drum and collective voice of a crowd. Stillness and bliss are two sides of same coin. Stillness cools the mind while bliss lights up the heart. If a medley makes you feel joy or brings you closer to the divine, it has done its job.

That shift from peak excitement to deep silence is exactly how devotion is designed to work. It is a cycle of expanding and then absorbing. High-energy singing acts like a spiritual spinner. It moves so fast that daily worries and ego are thrown away. In that state, you are not thinking about God,  you are feeling the vibration. When a fast medley suddenly stops, the silence that follows is not just absence of sound. It is a charged, sweet stillness. Because your body was just at a high level of energy, sudden drop into rest makes peace feel tangible.

Our team’s experience has shown us that music is a powerful catalyst for this transformation. We ensure that we always have a mix of fast and slow Bhajans to cater to needs of most of our participants. We have also realized that a non-stop medley of Bhajans from slow tempo ones to fast ones (especially those dedicated to Bhagwan Krishna), automatically results in a dance of energetic bliss among the participants. While at the same time, stillness is a practice some work at. For many in our sessions, stillness is result of singing so fully that silence becomes inevitable. Neither way is superior, but high-energy path creates a collective wave that carries everyone along. Essentially, Bhajans provide the fire of bliss and silence provides the ash of stillness. One lights you up and other settles you down. Both are essential parts of same flame.

Catering to Young and Old Alike (Shanti or Ananda?)

As I understand (I could be way off mark too) from various discourses of Pujya Gurudev Sri Sri Ravi Shankar, varying speeds of Bhajans are a deliberate tool for harmonizing our inner state. The fast, rhythmic chanting is designed to shatter mental inertia and release stagnant energy, using high-tempo celebration to pull a scattered mind back into the present moment with intense dynamism. This energetic phase awakens enthusiasm and creates a sense of collective unity that leaves no room for worry. In contrast, the slow and meditative melodies are intended to lead the consciousness into a state of profound rest, allowing the nervous system to settle and the mind to transition from activity to deep silence. By moving through these different rhythms, Satsang effectively balances the logical and emotional hemispheres of the brain, using sound as a bridge to reach the stillness of the self. Ultimately, Gurudev suggests that the outer music is simply a means to cultivate an inner silence that empowers us to be more effective and centered in our daily lives. Satsang balances logical left brain (through knowledge) and emotional right brain (through music)