Special Report on the Women’s Entry Case by Sabarimala Uptodate

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This report is sourced from Sabarimala Uptodate by the organization Sabarimala Ayyappa Yuva Seva Samithi.

The long-standing, controversial tradition is once again under the national spotlight as a nine-judge bench of the Supreme Court of India prepares to hear the matter on April 7.

The Sabarimala issue is no longer framed as a simple question of entry into the Sabarimala Sree Ayyappa Swamy Temple. It has evolved into something deeper — whether diversity in religious practice can be mistaken for discrimination, and whether constitutional courts can redraw the sacred geometry of devotion without altering its very essence.

The Sabarimala Sree Ayyappa Temple is dedicated to Lord Ayyappa, worshipped here as a Naishtika Brahmachari — an eternal celibate. By long-held tradition, women between the ages of 10 and 50 — broadly the menstruating age group — do not enter this temple.

The Pratishta Sankalpam of the Sabarimala shrine consecrates Lord Ayyappa as a Naishtika Brahmachari — an eternal celibate immersed in yogic austerity.

To understand Sabarimala, one must begin here. The temple’s rituals, pilgrimage discipline, and traditional practices all flow from this foundational spiritual intent. A deeper understanding of the shrine requires engaging not only with its legal history, but with its theology, sacred geography, and the specific form in which the deity is worshipped.

Understanding the geography — and the sacred memory attached to it.

The forested belt where the Sabarimala Sree Ayyappa Swamy Temple stands is traditionally associated with episodes from the Ramayana. According to the epic, this region was once a penance land of sages, linked to the ashram of Sage Matanga.

It is here that Lord Rama, during his exile, is believed to have visited the hermitage of Sabari at Pampa— the devoted ascetic woman who had long awaited his arrival. Sabari, despite her humble origins, was blessed by Rama for her unwavering bhakti and is said to have attained moksha in her old age upon receiving his grace.

Local tradition holds that the hill where she attained moksha came to be known as Sabari Mala. — “the hill (mala) of Sabari.” Over time, the name evolved into Sabarimala, the sacred site where the Sabarimala Sree Ayyappa Temple now stands.

Thus, the geography is not seen merely as physical terrain, but as a landscape layered with tapas, devotion, and epic memory.

Local temple traditions also note that Arjuna came to this land to perform tapas and build Golden temple on hill and later the hill named Ponnambalamedu (Golden Temple Hill) , further reinforcing the region’s identity as a sacred landscape of penance and spiritual practice.

According to regional tradition, Lord Ayyappa is manifested in the 12th century and defeated the tyrant Udayanan, restoring peace to the land. In gratitude and reverence, local tribal communities and regional rulers are said to have built a shrine for him at what is now the Sabarimala Sree Ayyappa Swamy Temple.

Tradition further holds that Ayyappa himself laid down the spiritual disciplines and customs of worship at Sabarimala. Devotees believe he continues to watch over the shrine from his moolasthanam, associated with Ponnambalamedu, and Malayalam inscriptions of Lakshmi-Narayana Chakra have been noted in that region, adding to its sacred memory.

Another widely known narrative from the house of Pandalam states that the Pandalam king built the temple in honour of his adopted son, Manikantha — regarded as sastha's incarnation. However, there is no clear inscriptional or documented historical proof conclusively establishing this account.

Despite variations in historical detail, one belief remains constant among devotees: Ayyappa is revered as the presiding deity of Sabarimala, and it is he who established the rules and traditions that continue to govern the shrine.

Rules and restrictions are established for Geography and Shrine ?

Across India, there are more than a thousand other Ayyappa temples where women of all ages offer prayers without restriction. That distinction lies at the heart of the debate: is this an expression of a denominational practice unique to one shrine, or gender discrimination framed as custom?

Can we find Historical Records for supporting this Rules ?

Yes, We can first Historical Proof regarding Women entry Banned in this shrine in 1816-20A.D. The Memoir of the Survey of the Travancore and Cochin states by ward and corner

the 1816-20A.D survey clearly states that: 

old women and young girls, may approach the temple, but those who have attained the age of puberty, and to a certain time of life are forbid to approach,

However, in this survey at sabarimala shrine, they did not mention the name of the deity.

In Hill Arrian(Mala Arayan) Mission, Rev. Henry Baker Jr. (1852) notes that:

several hundreads of pilgrims pass this place on their way to chowymulla(Sabarimala), Where is a temple of Iapen(AYYAPPAN).

In Geographical and Statistical Memoir of the Survey of the Travancore and Cochin States (1863), published by the Travancore Sircar Press (pp. 90–92), it is mentioned that:

the people of any rank rarely travel in search of others. Sabarimala or rameshwaram are the limits of their jounery; they seldom take religious vows, or "become sannasees(sanyasi's)"

amonst crowds of shrines, that of iyappa(Ayyappa) at sabarimala attracts particular devotion;

Here, we find the first reference to the deity’s name as AYYAPPA in historical records for first time.

Only a Guru can confer Sannyasa (renunciation), and in this context, Ayyappa is regarded as the Guru who gives Sannyasa to his followers. For example:

Nrusimha Saraswati, considered the second avatar of Dattatreya in the Guru Charitra tradition, received Sannyasa Deeksha from Krishna Saraswati.

Adi Shankaracharya received Sannyasa Deeksha from Govinda Bhagavatpada.

According to the traditional Sannyāsa Āśrama Dharma in Hinduism, a sannyasi (renunciate) is expected to follow very strict rules of celibacy (Brahmacharya) and detachment from worldly relationships.

A sannyasi is generally expected:

• Not to live together with women, especially young women.

• Not to stay alone in a secluded place with a woman.

• To maintain strict celibacy and mental discipline.

Sabarimala Practices: A Mixture of Brahminical and Tribal Traditions

The traditions and practices of Sabarimala reflect a blend of Brahminical and tribal elements.

Around the 1870s, the Sabarimala shrine began to gain wider popularity. Many records from the late 19th century mention both Ayyappa and Sastha when referring to the deity of Sabarimala. The authorities themselves appeared uncertain about the exact designation, and therefore both names—Ayyappa or Sastha—were often used in official records.

According to records conducted in the 19th century, the Sabarimala temple priests included one Brahmin priest assisted by two Nairs. However, after the 1902–1903 fire, significant changes occurred in the temple. Major transformations were made to the structure, priesthood, and ritual practices.

The Malayarayan and other tribal communities are traditionally regarded as the custodians of the Sabarimala Ayyappa Sannidhanam. Evidence supporting this tradition can be found in the inscriptions and artworks at Ponnambalamedu. Over time, many Malayarayans and members of other tribal communities were converted by Christian missionaries, which also affected traditional custodial roles.(Reference: Sree Arayan)

Historically, Pandalam was established when Pandya exiles settled in Kerala with the support of the Venad kingdom, which was the ruling power in the region during that period. After the traditional timeline associated with Ayyappa, Pandalam established as a principality with the help of Venad.

Traditionally, the Venad kingdom appointed adhikarikals (local authorities) to oversee temples and regional administration. The Pandalam family became the adhikarikal responsible for Sabarimala and the surrounding region, functioning as local landlords.

When the British colonial administration expanded its influence, the Venad kingdom (later Travancore) lost direct control over many regions. Administrative authority gradually came under the British system, but the British often allowed local landlords to continue managing their territories according to British interests.

In 1908, the Thazhomon Madom (the current Thantri family of Sabarimala) was officially appointed by the Chengannur Tahsildar, formalizing their role as the chief Tantric authority of the temple.

After the temple attained mass popularity it got renovated in 1910CE, under the Travancore kings and the first idol of Ayyappa in Sabarimala temple was installed. Making of Ayyappa idol at Sabarimala was not possibly bound by Hindu Agama doctrines or its iconographic stipulations as Ayyappa hailed from the tribal ethos. Tribal deity Ayyappa got assimilated into the Brahmanical fold by synchronizing him with Shasta / Hariharaputra. This assimilation gave artisans crafting the first icon of Ayyappa, the liberty to assimilate or borrow mudras and postures from the late Shasta and Buddha icons. (reference: heritage university of kerala)

Does the Sabarimala idol represent Adi Shankaracharya instead of Sastha or Buddha?

The original idol at Sabarimala was not seen by most of the public. Until the fire in 1902, the temple was open only for about five days a year. During those days, the deity was adorned with Thiruvabharanam (sacred ornaments). According to tradition, Lord Ayyappa at Sabarimala is depicted in Veerasana / Rajalilasana, representing the form of the Adi-Guru form.

After the fire incident (the original idol was not damaged in fire), the idol was replaced in 1908 for Unknown Reasons. the new idol represents the form of Jagatguru Sri Adi Shankaracharya rather than Sastha or buddha.

This view is based on the idea that the concept of Sabarimala emphasizes the Guru principle, and therefore the Ayyappa form was replaced with a form resembling Shankaracharya, who is the great teacher of Advaita Vedanta.

Kannur Shiva Temple oldest artwork: Adi shankaracharya in Yogasana pose with chinmudra and with yogapattam in scene of debate of mandana mishra

According to historical records, some tribal communities including MalaArayan's were the Traditional custodians of Sabarimala shrine, while Vaishnavite Brahmins served as the head priests until the 1902–1903 fire at the temple.(Reference: Sree Arayan)

Under British rule, many tribal communities were converted by missionaries. During this period, the priesthood changed, and significant ritual and structural modifications occurred. After the reconstruction of the temple, the Ayyappa temple became more widely known and popular as a Sastha shrine's.

The word “Sastha” appears in the Amarakosa (4th century CE) in a Buddhist context, meaning “ruler.” Because of this, some historians and colonial census records debated links between Sastha worship and Buddhism, while others argue that Sastha temples may predate or exist independently of Buddhist influence.

In 1929, the first known book on Sastha, Sree Bhoothanaathopakhyaanam, was published. This work introduced and presented Sastha through a structured narrative format.

Most Puranic texts and compilations about Sastha were published in the 21st century.

1939 year , M A Forest pilgrimage in Travancore ° by 

T. K. Joseph.(Reference)

BUDDHISM AND SASTA WORSHIP IN KERALA. 
It is said that There are sasta shrines at Sabarimala, Achenkoil, Kulathupuzha and Arienkavu. But besides these there are numerous insignificant shrines in thediferent villages of Kerala dedicated to Sasta. The most popular Sasta temple is the one at Sabarimala a place in the midst of the dense Sahya mountains, fifty miles distant from the western littoral boundary of Travancore. The period from the middle of November to the middle of January is devoted by thousands of Hindu devotees in Travancore to this great forest pilgrimage. The pilgrimage is indeed a very hazardous one. The Sabarimala temple is in the thick of the Reserve forests of Ranni in the Manimala Range and is inaccessible except by foot-it is said that in no other part of the world is there such a perilous pilgrimage of utterly unarmed multitudes to such a shrine situated among distant, unchartered, uninhabited high mountains abounding in wild animals like the tiger, the bear, the leopard, the elephant and the bison. 1 Still, more than two and a half lakhs of pilgrims from all parts of the country congregate at Sabarimala every year for worshipping Sasta. Some scholars have expounded the view that Sasta is only a Hinduised form of the Buddha and that the modern Sasta pilgrimage is only a relic of the Buddhist pilgrimages of ancient Kerala. Dr. Kunjan /Pillai in the Travancore Census Report (1931)' says:-Sasta, the name often given to Buddha in Buddhist

scriptures was admitted into the Hindu Pantheon. The famous Sasta temples now existing at Sabarimala, Takali and other places in Travancore were originally none other than temples dedicated to Buddha". x lhis view has been opposed recently by many scholars; the relationship between Sasta worship and Buddhism is now a subject of great controversy.

Sasta is described as  Hariharasuta or son of Vishnu and Siva in Hindu mythology  The Keralolpathi says that after creating Kerala Parasurama built temples in the eastern forests for Sasta. Sasta was made the guardian of the eastern slopes and he was to be propitiated for the defence of the land frontier against the incursion of foreigners into the country.

Is the Sabarimala Forest a Penance Land with Sacred Rules?

The Ullatans consisted of more than five groups, and some of these groups began to decline starting in the 19th century.

Even today, a place named after the Ullattan warrior "MALA", Malamandapam, can be seen at Sabarimala.

Census of India 1931 vol.28:

Kocchuvelan is the head of the Ullatans and he receives the offerings of coconuts, ghee, and cash made by devotees of GOD Ayyappan at Thalapara on their way to Sabarimala during the Makaravilakku festival.

Ullatans make offerings to Thalaparamala, Udumparamala, and Chakiparamala annually on a Friday, They believe that they are able to live in the forest without molestation from wild animals under the protection they receive from the spirits residing on these hills. Ullatatis lead a celibate life from the beginning of Dhanu to Medam (December to April), when they clear the jungle and cultivate the land. They do so because they are then in the domain of the hill deities whose wrath they should not provoke. If a pure life is not led, sastha and other deities will be offended. It is said that a man who touched his wife during menses lost his eye-sight when he went to hoe the soil.

Historical records suggest that the forest region around Sabarimala was treated as a sacred penance land, where specific spiritual disciplines and rules—such as a celibate life—were followed. These traditions are linked to the ascetic practices of sages who performed penance in the region, indicating that such customs may have originated from local tribal traditions rather than strictly Brahminical rules.

In this view, Ayyappa is regarded as a yogi who established spiritual rules for the sacred land. Because of this, traditions consider him a Jagatguru (universal teacher), and his followers are expected to preserve and protect the spiritual disciplines and customs associated with that land.

Many traditions of Sabarimala Ayyappa are unique and do not match those of other Sastha shrines in Kerala and Tamil Nadu.

The Left government in the state has claimed that Sabarimala may have Buddhist origins. Based on this view, they argued that a Buddhist-style shrine would not have restrictions like those found in later temple traditions, and therefore women could enter the shrine. This position was mentioned in several affidavits submitted to the Kerala High Court and the Supreme Court, and similar references also appear in the 2018 judgment.

The legal chapter began in 1990, when a petition was moved before the Kerala High Court seeking enforcement of the ban. In 1991, the High Court upheld the restriction, recognising it as a long-standing custom integral to the temple’s practice.

For nearly fifteen years thereafter, the controversy rested quietly within the hills — until it returned to the national stage.

In 2006, the Indian Young Lawyers Association approached the Supreme Court of India, arguing that the restriction on women violated the constitutional guarantees of equality and freedom of religion. By 2016, the Court began openly questioning whether such a ban could withstand constitutional scrutiny. In September 2018, a five-judge Constitution Bench delivered a 4–1 verdict that sparked major debate and unrest in Kerala.

Then Chief Justice Dipak Misra, along with Justices Rohinton Fali Nariman, AM Khanwilkar and DY Chandrachud, held that excluding women was unconstitutional. The practice, they ruled, violated Articles 14, 15, 17 and 25. They said biological factors like menstruation could not justify exclusion. Constitutional morality, they argued, must prevail over public morality rooted in patriarchal attitudes.

Justice Chandrachud observed that exclusion was destructive of liberty and equality. Justice Nariman held that superstitious beliefs extraneous to religion could not claim constitutional protection.

But the lone dissent, interestingly, came from Justice Indu Malhotra. A woman.

Her judgment carried a quiet warning. Courts, she said, must exercise restraint in matters of faith.

Entertaining public interest litigations against religious practices could damage the secular fabric of a plural society. Article 14 alone could not be the touchstone to test religious customs. Equality in religion must be seen within the framework of that faith’s essential practices.

She argued that Sabarimala devotees constituted a separate religious denomination and that the restriction was integral to their worship. Drawing a distinction from untouchability under Article 17, she said the analogy was misplaced.

Her dissent resonated deeply among devotees who believed the court had stepped into sacred terrain.

The verdict did not remain confined to law books—it spilled onto the streets. The Kerala government, under Chief Minister Pinarayi Vijayan, moved to implement the judgment.

Massive protests erupted. Devotees blocked roads, women journalists were turned away, and police protection became routine at the temple gates.

In January 2019, two women entered the shrine under heavy security, and the state witnessed widespread unrest.

Meanwhile, review petitions were filed. In November 2019, a five-judge bench led by Chief Justice Ranjan Gogoi referred broader constitutional questions to a larger bench.

The Court did not stay the 2018 judgment but acknowledged the need to examine deeper issues: What constitutes an essential religious practice? How should courts balance equality with denominational rights?

On February 10, 2020, a nine-judge bench upheld the decision to examine these larger questions, expanding the scope beyond Sabarimala to include other faith based entry disputes.

The debate had now grown from one hill shrine to the entire landscape of religious freedom in India.

In 2026, the matter returned dramatically to centre stage. A nine-judge bench is scheduled to hear pleas relating to discrimination against women at religious places, including Sabarimala.

The hearing, beginning April 7 and expected to conclude by April 22, will examine review petitions and the broader constitutional framework. The bench will hear parties supporting the review, original writ petitioners opposing it, and finally, the amicus curiae.

Alongside Sabarimala, the top court will consider petitions regarding Muslim women’s entry in mosques and dargahs, entry of Parsi women in fire temples after marrying outside the community, and the Dawoodi Bohra practice of female genital mutilation.

The Devaswom Board Stand in 2026

The Travancore Devaswom Board (TDB) has stated that the traditional customs of the Sabarimala Sree Ayyappa Temple must be protected and that it will inform its stand before the Supreme Court. At a recent Board meeting, it decided to oppose the entry of women into the temple and submit an affidavit to the Court before March 14. TDB President K. Jayakumar said the Board stands with devotees and is committed to safeguarding the temple’s traditional rituals and practices. Although the Board had supported women’s entry in 2019, it reconsidered its position after the case came up again before the Supreme Court and now opposes the 2018 verdict that allowed women of all age groups to enter the shrine. The 2018 judgment was delivered by a five-judge bench led by Chief Justice Dipak Misra, with Justice Indu Malhotra issuing the lone dissent. Following the verdict, 67 review petitions raising broader questions about religious freedom were filed. Over the years, different Kerala governments have taken varying stands before the Court—while the V. S. Achuthanandan government supported women’s entry in 2007, the Oommen Chandy government opposed it, and the Pinarayi Vijayan government again supported entry in 2018. The review petitions are currently under consideration, and the Supreme Court has asked all concerned parties, including the state government, to clarify their positions before March 14, making the government’s stand politically and legally significant.

Special Status for AYYAPPA

Sabarimala Diety is Ayyappa as per Oldest Historical Records

Sabarimala Ayyappa is worshipped in the Guru form, and devotees follow him through the guru–shishya parampara (teacher–disciple tradition). The shrine does not completely prohibit women; traditionally, girls below 10 years and women above 50 years have been allowed to undertake the pilgrimage. The Ayyappa tradition is often described as a distinct religious denomination, and its followers argue that it has the constitutional right under Article 26(b) to manage its own religious affairs.

Supporters of the tradition maintain that the rule is considered integral to the form of worship. They argue that removing the traditional practice could change the identity and nature of the deity as worshipped at Sabarimala. The practice is not only connected to the deity but also to the devotees. Ayyappa followers undertake a 48–56 day vratham (diksha) with strict rules, including celibacy, austerity, and distancing from worldly pleasures before entering the sacred forest shrine and having darshan of their Guru(AYYAPPA) at Sabarimala. According to this view, altering the shrine’s traditional rules could significantly change the nature and practices of the Ayyappa cult and its pilgrimage tradition.