By – Anisha Jyotirmayee

Abstract

This article explores the role of reinterpretation of religious texts in resolving the issue of gender inequality. Although religious texts have been the guiding force for centuries, gender inequality has been justified through the interpretations of religious texts. It contends that religious text interpretations are a product of a particular time and place and are usually written from a male point of view. Therefore, it is important to reinterpret religious texts by analyzing the language and context of the text and the role of women in it to break gender stereotypes. The article will also explore how religious texts have been interpreted to show the equality and subordination of gender through examples of Hinduism and Judaism. In addition, the Sabarimala Temple issue is used to show how constitutional values and religious text interpretations can be used to break gender stereotypes. It  also highlights how religious text reinterpretation is important in aligning religious traditions with modern-day gender equality values.

Introduction

Sacred texts are the foundational scriptures of religion, considered as divine revelation or authoritative guidance. The purpose of these holy writings are to serve as a canon defining the truth and guidance for their respective faiths. Major writings include the Bible (Christianity), Quran (Islam), Torah/Talmud (Judaism), Vedas/Bhagavad Gita (Hinduism), Tripitaka (Buddhism), and Guru Granth Sahib (Sikhism). These texts contain the hymns, laws, history and the philosophies. These texts, often written in sacred or classical languages, such as Sanskrit for the Vedas, Arabic for the Quran, or Hebrew for the Torah, which may differ from daily spoken languages. Although the texts remain static, they have been interpreted through changing cultures and times. Across many traditions, the interpretation of sacred texts go beyond linguistic analysis. Sacred texts have historically been interpreted in ways that reinforce gender hierarchies, presenting them as natural and divinely ordained. These interpretations are not fixed; they are shaped by various historical contexts, cultural norms and the perspectives of those in power, often men.

In recent years, the growing awareness of gender inequality has resulted in many scholars and activists revisiting and reinterpreting texts questioning traditions and beliefs to understand their meanings. These activists and scholars have tried to consider the historical context and perspective. This evolving approach highlights the fact that religion has not been inherently unequal and its understanding has been changing and evolving with the time, indicating possibilities. 

Validity of Reinterpretation

Reinterpreting sacred texts refers to a process that balances the honor of the ancient text while considering modern contexts. Scholars argue that the reinterpretation is necessary to address moral, cultural and social changes. Traditional interpretations have often limited women’s roles in leadership and public religious life, justified unequal treatment in marriage, inheritance and mobility while framing women as the morally weaker or subordinate gender. Whether these ideas are truly religious or if they are shaped by patriarchal history is a question that can be answered through reinterpretation. 

Scholars have considered the historical and cultural context of the time in which the text was written to justify the rules connotated within it. Many rules about women were linked to specific social conditions at that time. For example, the instructions about women’s modesty in many religions are being re-read as context specific rather than absolute universal mandates. Some meanings are also subjected to change when original languages are re-examined; words translated as “submissive” or “inferior” may have broader and different meanings than associating with gender. In Christian texts, the Greek word often translated as “helper” for woman (Eve) can also mean “strong partner” and not a subordinate. Many reinterpretations highlight female figures who are overlooked. In Islam, Khadija bint Khuwaylid, a successful businesswoman and the first follower of Islam supported Prophet Muhammed financially and emotionally. She was presented as an example of economic independence and as a leader figure. In this case, reinterpretation becomes an important part of feminist activity, because it allows women to gain power in terms of religion without leaving religion. In other words, rather than defining religion as oppression, such reinterpretations allow women to create empowering definitions and to speak from both religious and feminist positions.

Diving Across Religions

An example of a complex case study is that of Hinduism, owing to its diverse religious practices. The Manusmriti and many others have been subject to much criticism owing to their tendency towards reinforcing rigid gender hierarchies. Philosophers, including Gargi Vachaknavi and Maitryi, have engaged in discussions reinterpreting mythological characters, such as Draupadi, as an embodiment of resistance to societal injustices. Simultaneously, the representation of powerful goddesses like Durga and Kali, who embody strength, autonomy, and self-determination, shows a counter-narrative to the notion that Hinduism intrinsically subjugates women. This raises a problem of making these characters into a symbol who is looked up to but not emulated. This forms a “pedestal trap,” wherein women are put on a pedestal symbolically but not socially. In several depictions of the mythology, Parvati is depicted as the perfect wife who practices penances to make Shiva fall in love with her and exemplifies the ideal of women’s devotion. However, in some traditions, Parvati is Shakti herself, the primal force that makes Shiva function.So mythology isn’t fixed; it’s interpreted, and those interpretations often reflect the social values of the time it was interpreted.

In Jewish tradition, the re-examination of the Torah has brought female leadership to the limelight. Deborah is acknowledged as a judge and prophetess, having both political and spiritual influence. Similarly, Miriam is understood as a leader and mentor, transcending her role as merely Moses’ sibling. Modern Jewish movements have also begun ordaining women as rabbis, reflecting how reinterpretation influences real institutional change. Jewish reinterpretation demonstrates how textual re-reading can transform religious practice today and have a drastic impact on it. 

The Sabrimala Temple Case

The Sabarimala Temple, dedicated to Lord Ayyappa, historically restricted the entry of women belonging to the menstruating ages of 10–50 years. The restriction was justified as a religious practice by arguing that Ayyappa is a “celibate deity” (naishtika brahmachari) and therefore, women of reproductive age were considered a “distraction”. Supporters of women’s entry questioned whether the ban was truly part of sacred scripture or part of a later social practice. There has been no explicit mention in the core Hindu scriptures mandating this restriction.

The practice was largely based on custom and temple tradition, not universally binding religious law. 

The Supreme Court reinterpreted the issue not just religiously, but constitutionally where the Supreme Court highlighted the Right to Equality (Article 14), Non-discrimination on gender (Article 15), and the Freedom of religion (Article 25). The Court, in 2018, ruled that the exclusion of women is not an essential religious practice but a form of gender discrimination. The reading of the legend, which seems to establish this practice, offers a different route to the same outcome without producing discrimination against gender and faith. Ayyappa was the son of Shiva and Vishnu, two male gods. His closest companion during his life was Vavar, a Muslim. At the behest of Ayyappa, a mosque was built for Vavar at Erumely, about 50 kilometers from Sabarimala. In addition, a shrine dedicated to Vavar adjoins the Sabarimala shrine and a visit to Vavar’s shrine forms an integral part of the pilgrimage to Sabarimala. Ayyappa also wanted to do away with death, birth, and reproduction, which were regarded as impediments to self-realization. The colorful legend of Ayyappa illustrates that worship at the shrine did not envisage exclusively Hindu  devotees nor is it contained within a heteronormative reproductive framework. Its history speaks to the fluidity of gender, sexuality, and attraction for persons of all faiths, creeds, sexual minorities, and castes from all over the country. 

Conclusion

There is a selective understanding of the religion which benefits the patriarchal norms being reaffirmed. The case of Sabrimala Temple entry still is in debate with the Court, with the most recent development being that the Supreme Court’s 9-judge Constitution Bench is scheduled to begin hearing review and writ petitions regarding the 2018 Sabarimala verdict which permitted women of all ages to enter the temple starting from April 7, 2026. This suggests the traditional counter-attack narratives are still being seen as resistance to the reinterpretation where devotees see reinterpretation as an attack to their faith. Although changes have been happening with relation to the changing times and traditions, there is still a long way to go to fully understand these texts and their meanings.

Author’s Bio

Anisha Jyotirmayee is a student of Journalism and Media Studies at O.P Jindal Global University. Starting with an inclined interest towards literature, she started writing research-based articles that defined and worked with real social issues. She has also embarked upon interviews and panel discussions with experts and marginalised groups.

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