Kerala’s Secular Legacy Re-affirmed!
M A Baby
THE Global Ayyappa Sangamam organised by the Travancore Devaswom Board (TDB) as part of its platinum jubilee celebrations was a grand success. 4,126 participants – including 2,125 from other states and 182 from foreign countries – from 15 countries and 14 states took part in the Sangamam at Pampa on September 20. It served as a vital platform that discussed developmental projects – such as the Sabarimala Master Plan, the proposed Sabarimala Airport, and other initiatives — which are aimed at improving infrastructure and the pilgrimage experience. It was also a political statement, which asserted that Kerala’s public sphere will not be surrendered to divisive forces. It also declared that secularism is not an abstract constitutional principle, but a living practice embodied in Kerala’s pilgrim traditions.
EMBODYING THE ESSENCE OF SOCIAL FABRIC
Sabarimala is not merely a temple; it is a symbol of Kerala’s social and cultural synthesis. Pilgrims cutting across caste-based and religious boundaries, climb the sacred hill after weeks of penance and self-discipline, reaffirming equality and collective spiritual pursuit. The presence of Vavar Nada, dedicated to a Muslim companion of Lord Ayyappa, stands as a reminder of interfaith harmony. The pilgrim routes also connect with Arthunkal Church, a Christian pilgrim centre of historical significance, creating a network that transcends religious boundaries.
Equally symbolic is the rendering of the devotional song Harivarasanam, played as a lullaby to Ayyappa and his devotees every evening at the temple. The song was composed by the late G Devarajan, a renowned composer who was also a committed atheist and communist, and immortalised in the voice of K J Yesudas, an iconic singer and a Christian by birth. Together, these elements highlight the secular, harmonious, and inclusive legacy of Sabarimala – a space where devotion is never reduced to communal identity but is instead celebrated as a universal human expression.
By conceptualising the Sangamam, the TDB both celebrated and reaffirmed this long-standing secular tradition. It signaled a recognition that Sabarimala belongs not to one sect or one community, but to the world, which is reflected in the words that greet one at the shrine, ‘thatwam asi’. It means, ‘thou art that’, indicating that the same spirit sprouts in everyone, or no one is alien; a concept that could be accepted by all. Yet, opposition parties chose to oppose that progressive step. Adding to it, the Sabarimala Karma Samithi – a platform dominated by communal forces – announced its plan to hold a so-called ‘Bhaktajana Sangamam’ (congregation of the faithful) at Pandalam on September 22, just two days after the Global Ayyappa Sangamam. It was a calculated attempt to inject a communal narrative into what has historically been a unifying space. However, both the general public as well as Ayyappa devotees called out their nefarious designs, as laid bare by the dismal participation in it.
Here, it needs to be noted that, as laid out in the Political Line of the recently concluded 24th Party Congress, in this specific instance, an effort was made by our comrades in Kerala to “strive for the broadest mobilisation of all secular forces against Hindutva communalism”. The poor response to the Karma Samithi’s call underlines the ideological edge we have been able to secure with regard to the discourses surrounding the Ayyappa Sangamam and the Viswasa Sangamam.
RENAISSANCE, REFORM AND REGRESSIVENESS
It is crucial to recognise the distinction between believers and communal forces. The former draw from faith a sense of discipline, moral strength, and fraternity. The latter manipulates religious sentiments for narrow political gain. The history of Kerala has shown that believers have often stood on the side of reform and progress. The struggles led by Sree Narayana Guru, Ayyankali, and other reformers emerged from within society and religious traditions, and yet they pointed towards liberation, equality, and social transformation. It is in this reformist tradition that the Global Ayyappa Sangamam was located.
The secular character of Sabarimala is not accidental; it is the outcome of centuries of reform, negotiation, and the struggles of ordinary devotees. Reforms at Sabarimala and other temples in the past, did not come from external imposition but from within the society itself. The Left has always held that such internal reform movements are essential to weaken caste hierarchies and communal divisions. This is also why the attempts to communalise the Sangamam were sought to be resisted with ideological clarity. The BJP and its affiliates have long sought to weaponise Sabarimala for political gain, portraying progressive reform as an attack on faith. But the facts are clear: Sabarimala has never belonged to communal forces. Its inclusivity, its connections across communities, its history of reforms and so on, stand in opposition to sectarian narratives.
Attempts were on to portray the Ayyapppa Sangamam as an effort by the CPI(M) to interfere in a religious gathering as communists are critiques of religion. Communists study and critique all aspects of the society – social, political, economic, cultural etc – so that a better future can be ensured. So, quite naturally, religion also falls within our radar, as it is part and parcel of the society. Marx famously said, “Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.” He was highlighting the fact that religion helps the oppressed to forget their sufferings. It also needs to be noted that, back then, opium was used by practitioners of medicine as a pain reliever.
ONWARDS WITH RESOLVE
Without interfering in any religious ritual or tradition, the Global Ayyappa Sangamam made significant contributions to raising Sabarimala’s stature into a global pilgrimage centre. As the largest annual pilgrimage site in the world, Sabarimala has long symbolised devotion, discipline, and fraternity. The Sangamam was undoubtedly a step towards recognising this universal appeal, situating Sabarimala within the global cultural map, and re-affirming Kerala’s secular legacy.
