Muslim Shrines, Hindu Pilgrims: The Misguided Syncretism of Sabarimala and Vavar’s Myth

• Every year, millions of Hindu devotees contribute significant donations at the Sabarimala temple, but these funds are appropriated by the state government and diverted to secular causes, benefiting Muslims and Christians through salaries and welfare schemes.
• The Vavar shrine, en route to Sabarimala, is administered by Muslims and has become a mandatory stop for pilgrims, leading to the direct transfer of Hindu offerings to Muslim custodians.
• The myth of Vavar, a Muslim pirate allegedly transformed into a devotee of Ayyappa, is based on folklore rather than historical facts, yet it continues to influence Hindu beliefs and pilgrimage practices.
• Despite their goodwill, Ayyappa devotees have faced repeated attacks from Muslim groups across southern India, highlighting the unreciprocated and one-sided nature of secularism.
• Devotees seeking to maintain the authenticity of their pilgrimage are encouraged to bypass the Vavar shrine and spread awareness about the myth, focusing on genuine Hindu traditions and spiritual teachings.

More than 30 million Hindus visit the Sabarimala hill shrine in the southern Indian state of Kerala each year.[1] All the cash and gold they offer to the deity, Swami Ayyappa, go into the state government coffers. The revenue, which amounted to $42 million last year,[2] is used for ‘secular’ causes. That is, a substantial portion of it gets transferred indirectly to Christians and Muslims by way of salaries to government employees and via funding of minority institutions such as colleges. And lately, it has started going directly to Christians and Muslims via so-called minority welfare schemes.

One conduit for transferring substantial donations to Muslims is the “Vavarswami” shrine, which lies en route to the iconic Sabarimala temple.[3] Named after Vavar, described in folklore as a Muslim pirate or bandit who arrived on Kerala’s shores to loot and plunder, the shrine of Vavar is now a mandatory stop on the Sabarimala pilgrimage. Tradition requires each of the 30 million pilgrims to offer donations at the Vavar shrine. Of course, the shrine is administered by Muslims, and the Muslim custodians take the donations and gifts.

Such shenanigans can happen only in India. While the donations by Hindus at the main shrine at Sabarimala are appropriated by the state government and spent on everyone, including Muslims and Christians, the collections of the shrine of Vavar are exclusively for use by Muslims. As a result, funds contributed by Hindus are directly channeled to Muslims, echoing the well-known remark by Pakistani-Canadian author Tarek Fatah on India’s unique brand of secularism: “India is the only major civilizational country where you are systematically taught to hate your heritage and glorify the invaders who came to destroy it. And this absurdity is labeled as ‘secularism.”[4]

Islamic Gratitude: Attacks on Hindu Pilgrims

The trouble with this one-sided secularism is that it is never reciprocated. On the contrary, it is viewed by both Muslims and Christians as a sign of weakness in the faith of Hindus. So, while Hindus have raised a pirate on a pedestal, Muslims across the southern states have attacked Ayyappa pilgrims on a number of occasions.

In Andhra Pradesh’s Raychoti town, a violent confrontation occurred on December 7, 2024, when a frenzied Muslim mob attacked a van carrying Ayyappa devotees. According to reports, the devotees were playing Ayyappa bhajans when the mob blocked their way and vandalized the vehicle. The situation escalated as the attackers targeted the bus driver, smashed the vehicle’s windows, and confronted the devotees.[5]

A similar episode unfolded in a Muslim-majority area in Tamil Nadu’s Tiruvarur district. A group of around 50 Ayyappa devotees, predominantly from the Dalit Devendra Kula Vellalar community, had gathered at a local Hindu temple. Enraged by their mere presence, several Muslims attacked them, saying their presence was “haram” – the Islamic term for impure or impermissible. Just 10 days later, tension erupted in Andhra Pradesh’s Annamayya district after an Ayyappa devotee was attacked by a Muslim youth for wearing an Ayappa necklace.[6] 

Even in Kerala, the sacred land of Swami Ayyappa, devotees of Ayyappa are not safe, as the Sabarimala pilgrimage has repeatedly faced attacks from Muslim groups across the state. On December 6, 2001, a violent mob of Muslims damaged over 30 shops, 15 buses, a cinema hall, and two fuel-filling stations in the Sabarimala area. They also attacked 15 Ayyappa devotees.[7] On December 4, 2015, four Hindu Ayyappa devotees were injured in an attack carried out by Muslim fanatics in Kerala’s Kasaragod district. While the Hindu devotees were performing their daily rituals at the Kavumpalla Sree Dharma Sastha Temple, a group of 30 Muslims surrounded the temple and started beating up devotees.

Both attacks were timed to coincide with the anniversary of the demolition of the illegal Babri Mosque in Ayodhya.

Worshipping a pirate

It is a tragic reflection of the deep-seated Stockholm syndrome that plagues Hindus, compelling them to revere and glorify those who once invaded and plundered their lands. In India, barbaric Islamic figures such as Salim Chisti, Amir Khusro, and Salar Masud, who came to destroy and enslave Hindus,[8] have been elevated to the status of sainthood, with millions of gullible Hindus flocking to their dargahs (tombs) each year. The case of Vavar follows a similar pattern, with an entire mythology constructed around his legacy.

As per folklore, Vavar was defeated and subdued in an encounter with Ayyappa, the 12th-century prince of the Pandalam royal family. However, there is no historical evidence for this duel. It is one of those fake stories spun by communists, like the Breast Tax on Kerala women.[9]

A legend was crafted suggesting that after his defeat, Vavar became a close associate of Ayyappa and, over time, an ardent devotee of Ayyapa. The tale was spun that Ayyappa himself had instructed the local ruler to establish a mosque and a shrine in Vavar’s honor along the Sabarimala pilgrimage route. However, a closer examination of the historical evidence suggests that Vavar is not a historical figure but a creation of folklore and myth.

Evolution of the Vavar Myth

There is a conspicuous lack of historical evidence supporting Vavar’s existence. The majority of knowledge about him comes from local folklore, songs, and oral traditions rather than credible historical sources. This is a critical point in understanding the distinction between myth and history. Folklore often encapsulates cultural expressions, imagination, and collective memory but does not necessarily reflect actual historical events.

In this case, the myth of Vavar may represent a larger cultural or social response to real or perceived historical events rather than an actual person who lived and carried out the deeds attributed to him.

There are all sorts of stories about Vavar’s origins. According to traditional lore songs, he was born in Mecca in an Arabic clan. Some folk songs depict that he was born to Pathuma, the daughter of Kathi and Khader, with the blessing of Shiva. According to some songs, Vavar was born to Ali and Fathima in Turkey. Still others describe his birth to a Shi’a family. Various songs describe him as a specialist in different fields such as piracy, seafaring, Sufism, horse-trading, medicine, warfare, salt and pepper trade, and magic.[10]

A survey conducted in the 1820s does not mention the Vavar sanctuary within the Sabarimala temple, suggesting the structure was constructed later and gained prominence more recently. On May 20, 1905, the chief priest of Sabarimala received a letter from the Travancore kingdom’s secretariat inquiring about renovating the Vavar shrine. The letter questioned whether such a shrine even existed. In response, the priest affirmed the shrine’s existence and supported its preservation, thereby reinforcing the associated myth.

Such inconsistencies underscore the fluid nature of Vavar’s identity in the collective imagination of Hindus. The story has evolved in a way that combines elements from different cultures and historical contexts, becoming embellished with fantastical elements and eventually becoming myth. This reinforces the idea that Vavar is a mythical figure created to embody certain qualities or represent a symbolic victory over enemies or adversities rather than a literal, historical person.

The conflation of Vavar with Ayyappa reflects the syncretic nature of the region’s religious practices, where Hindu and Muslim traditions have long intersected. However, this syncretism should not be mistaken for historical fact.

One of the most striking aspects of the Vavar myth is that despite being widely regarded in local Hindu traditions as a Muslim figure, there are no mentions of Vavar in Islamic literature, including Sufi texts or historical chronicles. In fact, scholars describe Vavar as a deified Muslim brigand.[11] This raises an important question – if Vavar is indeed a historical Muslim figure, why is there no Islamic documentation of his life or activities?

The absence of Vavar in Islamic records suggests that the stories surrounding him are more likely to be a blend of local legend and cultural assimilation rather than an actual historical Muslim figure. This fusion of different religious and cultural elements is not uncommon in Indian history, where Hinduism, Islam, and other traditions have influenced each other over centuries, but it complicates the notion of Vavar as a distinct historical character.

Dangers of Deifying Vavar

While it is understandable that people seek to honor figures who have significantly impacted their lives, the deification of Vavar may be problematic for Hindus. The process of deifying a figure who is not historically grounded in Hinduism often leads to the erosion of authentic Hindu teachings and practices. Hinduism has a rich tradition of saints and sages, many of whom have made profound contributions to spiritual thought and social reform. By venerating a figure like Vavar, who lacks a solid historical foundation, there is a risk of distorting the true spirit of Hindu devotion.

Furthermore, worshipping a figure whose origins are tied to an external religious tradition—such as Islam—may lead to confusion and misunderstanding about the core values and principles of Hinduism. The emphasis on historical figures like Ramanuja, Shankaracharya, and Mira, who have deep roots in Hindu philosophy and practice, offers a more authentic model for spiritual growth within the tradition.

Erosion of Shatrubodh

Shatrubodh is a Sanskrit term that roughly translates to awareness or understanding of one’s enemy. It typically refers to understanding your adversaries – knowing their strengths, weaknesses, tactics, and intentions in a philosophical or strategic context. This concept is particularly relevant in warfare, politics, and personal growth. In ancient Hindu texts, the idea of Shatrubodh is often emphasized as a critical aspect of strategic planning. To succeed in conflict or competition, it is essential to be fully aware of the enemy’s actions, motivations, and potential moves.

The Vavar myth flies against the concept of Shatrubodh as it disarms Hindus. The royal family that allowed the construction of a Muslim shrine within a Hindu temple in the 1800s and the Brahmin priest who stamped the sign of authenticity on the myth in 1905 did a big disservice to the Hindu community.

Generations of Hindu youth brought up to believe that a former Muslim pirate had a miraculous change of heart and became a close associate of a revered Hindu deity tend to associate this perceived goodness with all Muslims. One-sided secularism is the reason why cases of Love Jehad are proliferating in Kerala, with young Hindu girls being trapped by Muslim youth in marriage. Kerala has also become the leading hub of Islamic terror in the country, proving to be a fertile picking field for the Islamic State.[12]

Hindus should be cautious about venerating characters like Vavar, as doing so obscures the deeper truths of their spiritual heritage and lead to confusion about the nature of divinity in Hinduism. Instead, focusing on authentic Hindu saints and teachings is a more spiritually enriching path for devotees seeking a deeper connection with their faith.

Avoiding the tourist trap

Hindus who wish to avoid visiting the Vavar shrine while on the Sabarimala pilgrimage can take several practical steps to adhere to their personal or religious beliefs. Here’s how they can do so:

• Familiarize yourself with the pilgrimage route and the location of the Vavar shrine, which is approximately 45 km before reaching the main Sabarimala temple. While it is a customary stop for many pilgrims, it is not mandatory, and you can bypass it if you prefer.
• If you are traveling with a group, check whether the itinerary includes a stop at the Vavar shrine. Some organized pilgrimages may have it as part of their official schedule. If you wish to skip the visit, make your preference clear in advance.
• If you find yourself at the Vavar shrine during the journey, you can refrain from making donations or participating in rituals. Simply passing by without engaging in religious activities is a personal choice and perfectly acceptable.
• Sharing your perspective with fellow devotees about your reasons for avoiding the shrine can help create awareness and foster solidarity among like-minded individuals. Over time, this may reduce the perceived obligation to visit the Vavar shrine for those who prefer not to.

Citations

[1] Kerala Tourism to make use of digital tools to attract Sabarimala pilgrims to tourist spots (The Hindu); https://www.thehindu.com/news/national/kerala/kerala-tourism-to-make-use-of-digital-tools-to-attract-sabarimala-pilgrims-to-other-tourist-destinations/article67449074.ece#:~:text=Close%20to%2030%20million%20people,tourism%20industry%20in%20the%20State&text=Kerala%20is%20all%20set%20to,information%20and%20guidance%20to%20pilgrims

[2] Sabarimala temple logs ₹357 cr record revenue (Hindustan Times); https://www.hindustantimes.com/india-news/sabarimala-temple-logs-357-cr-record-revenue-101705777191124.html 

[3] Vavar (Wikipedia); https://en.wikipedia.org/wiki/Vavar

[4] Tarek Fatah (X); https://x.com/TarekFatah/status/1217780795424641024

[5] Islamists attack Ayyappa devotees in Tamil Nadu and Andhra Pradesh sparking outrage among Hindus (Organiser); https://organiser.org/2024/12/08/268482/bharat/islamists-attack-ayyappa-devotees-in-tamil-nadu-and-andhra-pradesh-sparking-outrage-among-hindus/

[6] Andhra Pradesh: Tension erupts in Madanapalle after Muslim man assaulted Ayappa devotee and tore his sacred Ayappa mala (OpIndia); https://www.opindia.com/2024/12/andhra-pradesh-tension-erupts-in-madanapalle-after-muslim-man-assaults-ayappa-devotee/

[7] Jihadi Mob under camouflaging political banners attack Sabarimala pilgrimages in Kerala  (Struggle for Hindu Existence);  https://hinduexistence.org/2015/12/08/jihadi-mob-under-camouflaging-political-banners-attack-sabarimala-pilgrimages-in-kerala/

[8] Ghazi Saiyyad Salar Masud (Wikipedia); https://en.wikipedia.org/wiki/Ghazi_Saiyyad_Salar_Masud

[9] CJI DY Chandrachud repeats the story about Nangali and the ‘breast tax’, the veracity of which is disputed: Here is what he missed (OpIndia); https://www.opindia.com/2022/12/cji-cited-fictional-story-of-nangeli-and-breast-tax-to-highlight-atrocities-against-lower-caste/#google_vignette

[10] Myths and Legends in the Making of Cultural Symbiosis and Social Unity: The Case of Ayyappan and Vavar Myth in Sabarimala, Kerala (Ishal Paithrkam); https://www.ishalpaithrkam.info/2023/06/myths-and-legends-in-making-of-cultural.html

[11] Men and Masculinities in South India (Anthem Press, 2006);  (https://books.google.co.in/books?id=yGLrI8-io_AC&pg=PA148&redir_esc=y#v=onepage&q&f=false

[12] How Isis recruiters found fertile ground in Kerala, India’s tourist gem (The Guardian); https://www.theguardian.com/world/2016/nov/29/isis-recruiters-fertile-ground-kerala-indias-tourist-gem