Why This Shiva Pilgrimage Is Still Out of Reach for Most Women

Every July, as the monsoon clouds gather and the holy month of Shravan begins, the roads of North India transform into rivers of saffron. Barefoot devotees, called kanwariyas, carry holy water from the Ganga, trekking hundreds of kilometers to offer it at Shiva temples. This journey, known as the Kanwar Yatra, is one of the largest religious gatherings in the world. Yet, one cannot help but notice a striking reality: women are far fewer in number than men. Despite Hinduism placing no explicit restriction on women’s participation, why do so few women take part?

The answer lies not in a single reason but in a complex mix of traditional beliefs, social norms, safety concerns, and cultural interpretations of austerity.

In many traditional interpretations of the Kanwar Yatra, the journey is seen as an act of extreme penance and physical austerity. Scriptures often associate such rigorous pilgrimages with male asceticism, while women’s spiritual roles were historically centered on home-based rituals. Many communities still hold the view that carrying the Kanwar (a pole with two water pots) demands a level of tapasya (austerity) suited for men, not women.


Additionally, periods of menstruation, considered ritually impure by orthodox standards, complicate women’s participation in long pilgrimages. Though modern thinkers and reformists challenge this notion, it remains a significant deterrent in traditional circles.

The Kanwar Yatra often involves long treks on highways, camping on roadsides, and traveling through remote areas, which can be risky for women. Large gatherings of men, combined with limited security arrangements in some stretches, create genuine safety concerns. Reports of crowd mismanagement and occasional incidents of harassment have made families more reluctant to allow women to undertake the journey.


While authorities have improved arrangements in recent years, the sheer scale of the Yatra makes it difficult to guarantee absolute safety for women traveling alone or in small groups.

The Kanwar Yatra is not a casual pilgrimage. It demands walking barefoot for days, often covering distances of 100–250 kilometers, with limited rest and exposure to harsh weather. Carrying the Kanwar: a balanced load of water-filled containers - adds further strain.

Though women are fully capable of enduring such challenges, cultural conditioning often discourages them from attempting physically demanding tasks. In many households, the pilgrimage is seen as beyond the “appropriate” threshold of effort for women, especially those responsible for household duties.

In rural and semi-urban India, women often shoulder the primary responsibility for domestic work, childcare, and elder care. This makes it difficult for them to leave home for extended periods. Even when women express the desire to join the Yatra, family obligations and lack of support often force them to stay back.

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Additionally, the Kanwar Yatra has evolved into a male-dominated cultural space where groups of men travel together, sing bhajans, and camp along highways. This collective masculine environment can feel unwelcoming or unsafe for solo female participants.

The concept of ritual purity continues to influence participation. Women, due to their monthly menstrual cycles, are often discouraged from engaging in long-duration temple rituals or pilgrimages. Although the scriptures do not explicitly ban women from performing the Kanwar Yatra, orthodox cultural interpretations keep reinforcing these barriers.

This belief is further intensified by the idea that carrying the Kanwar: which involves strict codes of purity like avoiding meat, alcohol, and even contact with outsiders - can be compromised during menstruation, making it a spiritual “risk.”

Another practical reason is the lack of adequate facilities for women along the route. While arrangements for accommodation, sanitation, and food exist, they are primarily designed for male pilgrims. Clean and secure rest areas, gender-segregated accommodations, and medical facilities for women remain limited.


Without basic infrastructure tailored for their needs, women are understandably hesitant to participate, particularly those traveling without family or in small groups.

Over time, the Kanwar Yatra has taken on a cultural identity as a male pilgrimage. Media portrayal, local traditions, and community practices often depict groups of men in saffron as the quintessential kanwariyas. This imagery subconsciously discourages women, creating the impression that their participation is “out of place” or secondary.

Some even view the Kanwar Yatra as an extension of Shiva’s ascetic masculinity, aligning it more with male spiritual practice than female. This perception has kept women’s involvement minimal, despite no explicit ban.

For many women and their families, maintaining personal dignity and avoiding potential embarrassment is a priority. Large religious gatherings can sometimes turn chaotic, with a mix of serious devotees and casual participants. Instances of unruly behavior by a minority of kanwariyas have made women more cautious about participating in such a setting.

The fear of being judged, harassed, or placed in uncomfortable situations often outweighs the spiritual benefits of the pilgrimage for many women.

Interestingly, in recent years, there has been a gradual increase in women participating in the Kanwar Yatra. Better security, improved facilities, and changing attitudes are encouraging more women to take up this spiritual journey. Some organizations now arrange women-only Kanwar groups, making the experience safer and more comfortable.

The Kanwar Yatra is a journey of devotion, endurance, and surrender to Lord Shiva. Yet, for centuries, it has remained largely male-dominated due to cultural conditioning, safety concerns, and rigid interpretations of purity. But times are changing. More women are stepping onto this path, reclaiming their space in spiritual practices once considered beyond their reach.

Ultimately, the divine does not distinguish between male and female devotion. If Lord Shiva is the destroyer of illusions, perhaps one of the illusions to break is that this path is “not meant for women.” When society evolves to provide safety, support, and inclusivity, the Kanwar Yatra may finally see women walk alongside men — not as exceptions but as equals in their devotion.