Sabarimala
By V. G. Nair
Summary
In “Sabarimalai” V. G. Nair surveys the history and religious significance of the Sabarimala hill temple in Kerala. Today millions of pilgrims climb the forested mountain to worship Ayyappan, but the author shows that the site has a long and complex religious history. The hill was once surrounded by dense jungle inhabited by dangerous wildlife, and travellers had to walk for days through trackless forests. The antiquity of the site is attested by literary and oral traditions suggesting the presence of a shrine more than two millennia ago. Over time Sabarimala underwent three distinct phases of religious transformation, evolving from a Jain centre to a Buddhist monastery and finally becoming a Hindu shrine dedicated to Ayyappan. Nair notes that Ayyappan is not the personal name of a Vedic god but a Tamil expression meaning “God Father” which symbolises the unity of multiple deities. This syncretic deity unites the traditions of Shiva and Vishnu and is revered by Hindus, Jains, Christians and even some Muslims who visit the temple during the Makara Vilakku, the festival of lights marking the appearance of the celestial Makara Jyothi. Nair describes the legend of the Makara Jyothi, a supernatural light that appears as a star above the hill on the night of the festival, drawing millions of pilgrims. The article emphasises that under Tamil and Kerala linguistic influence Ayyappan came to embody Mahadeva or Adideva. The author also recounts the history of hill tribes, such as Panchamos or Anaryas, who lived around Sabarimala and practised independent forms of religion outside Vedic society. Evidence suggests that Jainism or Arhant Dharma prevailed in Kerala in remote antiquity and that the early temples and images of Sabarimala included Jain idols; as Buddhism and later Hinduism spread, these structures were reappropriated. The article summarises the evolution of the temple architecture, the opening of roads that have transformed the formerly hazardous pilgrimage into a mass pilgrimage, and the continuing cosmopolitan character of the shrine where people of many religions and castes participate. By tracing the transformation of Sabarimala across religious boundaries, Nair underscores the pluralistic character of Indian religious history and invites readers to appreciate the resilience and adaptability of sacred sites.
Conclusion
Nair concludes that Sabarimala’s history illustrates the layered development of South Indian religious culture. The hill temple originated as a Jain centre, became a Buddhist shrine and was eventually re‑interpreted as a Hindu pilgrimage dedicated to the syncretic deity Ayyappan. Legends such as the Makara Jyothi and the practices of local tribes reveal a continuity of sacredness that transcends sectarian boundaries. The author emphasises that modern pilgrims of diverse faiths still flock to Sabarimala, showing how sites rooted in Jain and Buddhist traditions have been assimilated into the broader Hindu landscape while retaining an aura of antiquity and inclusivity.