I am not a devotee of Lord Ayyappa and being not of a very religious bent of mind, have never aspired to visit the Sabarimala temple. To be really honest, during childhood and teenage years, I had harboured a slight resentment towards Ayyappa for his discriminative attitude towards women of reproductive age. This feeling had inevitably stemmed from the explanations of elders that the celibate deity does not want the presence of women to defile Him or his abode. Also it was difficult to accept that a good majority of men made scant adherence to the austerities (41 day vrata) to be observed before visiting Sabarimala and visited the hill shrine as if going on a picnic. Growing up, the resentment metamorphosed in to a kind of latent impression that a divine father figure (the Diety) can never be partial to one gender and that women's banishment from Sabarimala must be the result of some primeval custom, which have long since lost its relevance.
And then came the Supreme Court order of September 2018, declaring exclusion of women from Sabarimala as unconstitutional and a violation of the fundamental right to freedom of religion. The events which unfolded across Kerala for the next few weeks following the Judgement were baffling, to say the least. Within no time, the issue got an extreme religious hue and became a political hot potato. Recognising the potential of the issue in influencing votes, politicians took turns and u-turns. Self anointed saviours of Hinduism burst in to the fray and declared their intentions to lay down their lives to save Lord Ayyappa and to protect Hindu rituals. On Prime Time National Television you could find the opposing camps yelling into each others throats, hurling abuses at each other and expounding conspiracy theories, which were at times, of an extreme silly and foolish nature. Well....it was definitely a great entertainment. In all this hullaballoo, isolated sane voices, hinting at well researched alternative possible (not certain) explanations for the exclusion were lost.
It is in this background that Sinu Joseph's 'Women and Sabarimala' gains significance. Written from a women's point of view, this book presents a rarely discussed perspective on the science behind the restrictions on women in the Sabarimala temple. Backed by authentic references and her own personal experiences, Ms Joseph succeeds in bringing out a lucid explanation of heavy terms and processes.
She begins by explaining the special nature of Hindu temples ( living, throbbing consecrated spaces with tremendous chaithanyam), their architecture which is intricately linked with human physiology and the swabhavam/ sankalpam (character/nature) of the diety. She talks about the science of the chakras (the Mooladhara, Swadisthana, Manipura, Anahata, Vishudhi and the Ajna), and the doshas, pancha boothas (five elements) and glands (Pituitary, Pineal, Thyroid etc) associated with each chakra. Each Chakra can be activated through techniques of yoga, specific mantras/chants or simply by going to temples which ares consecrated to energize a specific chakra or set of chakras.
She describes her personal experiences on visiting the five temples, each associated with Sabarimala and which is said to trigger a particular chakra from the Mooladhara (Sori Muthaiyan Kovil in Tamil Nadu) to the Vishudhi (Erumeli , with Sabarimala being associated with the Ajna. Although many devotees consider Lord Ayyappa as a deity who fulfills their wishes, in reality, Lord Ayyappa and Sabarimala Yatra is all about the nivritti marg or the path of renunciation to attain mukthi. The process of renunciation will be triggered for them once they start this journey, whether or not they are prepared.
An important aspect of Brahmacharya (very loosely transalted as Celibacy in English, but which is much beyond the same) and which permeates Sabarimala, is to be able to withhold the human seed and transform it into subtler forms, by raising it higher up the chakras. Therefore, celibacy and prevention of emitting the seed (sperm) becomes important for male devotees to fully experience the spiritual process. However, for women in the menstrual age, the seed, which is the egg is involuntarily released during menstruation.
Sabarimala temple has been conceived with the intention of making it possible for devotees experience spiritual enlightenment through all the rules, austerities and restrictions imposed during the 41 day vrata, with the practice of being able to contain sexual energy and withhold the human seed being at the core of the experience. Therefore if women in the menstruating age take the Ayyappa vrata and enter Sabarimala, they will experience the withholding of the seed as a struggle to menstruate, resulting in menstrual and reproductive disorders.
At the physiological level, the energization of the ajna chakra, leading to a spurt in the production of testosterone by the Pituitary gland, without the sufficient activation of swadisthana and Muladhara will eventually result in the ovaries becoming dysfunctional and unable to covert the testosterone into the female hormone, estrogen.
Ms Jospeh recommends Devi upasana until women are ready to walk the path of renunciation and until we can transcend our gender identities.
Am I convinced that this is the reason behind women's exclusion from Sabarimala? Not fully yet. Intellectual conviction will take much further reading, especially on the views expounded by those in favour of women's entry and on other related well studied treatises. Ultimate conviction can come only from one's own spiritual experiences.
But what the book succeeds in doing is to shatter the argument of those defending the restriction that women will disturb Lord Ayyappa who is a Naishtika Brahmachari, meaning one who has taken the vow of Brahmacharya for life. The assumption that such a Great one would be prone to disturbance by common woman folk shows the little that has been understood about what it means when a deity is considered to be a Brahmachari. Such arguments are not just insulting to women, but also to Lord Ayyappa, who in his capacity as a Naishtika Brahmachari has already conquered the five senses. The book is also the first of its kind to attempt a credible and rationale explanation to the matter, free from religious high handedness and duly backed by documentary evidence. Ms Joseph certainly deserves kudos for the same.
A must read for all those interested in delving into the nitty gritty of the Sabarimala conundrum.